1 At one time the enlightened one, the Lord was staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time several monks, friends and associates, entered on the rains in a certain residence in the Kosala country. Then it occurred to these monks: "Now by what means can we, all together, on friendly terms and harmonious, spend a comfortable rainy season and not go short of almsfood?"

Then it occurred to these monks: "If we should neither address one another nor converse, but whoever should return first from the village for almsfood should make ready a seat, should put out water for (washing) the feet, a footstool, a footstand, having washed a refuse-bowl should set it out, should set out drinking water and water for washing.

Whoever should return last from the village for almsfood, if there should be the remains of a meal and if he should so desire, he may eat them; but if he does not so desire, he may throw them away where there is but little green grass or he may drop them into water where there are no living creatures, he should put up the seat, he should put away the water for (washing) the feet, the footstool, the footstand, he should put away the refuse-bowl having washed it, he should put away the drinking water and the water for washing, he should sweep the refectory.

Whoever should see a vessel for drinking water or a vessel for washing water or a vessel (for water) for rinsing after evacuation, void and empty, should set out (water); if it is impossible for him (to do this) he should set out (water) by signalling with his hand, having invited a companion (to help him) by a movement of his hand; but he should not for such a reason break into speech. Thus may we, all together, on friendly terms and harmonious, spend a comfortable rainy season and not go short of almsfood."

2 Then these monks neither addressed one another nor conversed. Whoever returned first from the village for almsfood made ready a seat, put out water for (washing) the feet, a foot-stool, a footstand, set out a refuse-bowl having washed it, set out drinking water and water for washing.

Whoever returned last from the village for almsfood, if there were the remains of a meal ate them if he so desired; if he did not so desire he threw them away where there was but little green grass or he dropped them into water where there were no living creatures, he put up the seat, he put away the water for (washing) the feet, the footstool, the footstand, he put away the refuse-bowl having washed it, he put away the drinking water and the water for washing, he swept the refectory.

Whoever saw a vessel for drinking water or a vessel for washing water or a vessel (for water) for rinsing after evacuation, void and empty, set out water. If it was impossible for him (to do this) he set out water by signalling with his hand, having by a movement of his hand invited a companion (to help him); but not for such a reason did he break into speech.

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3 Now it was the custom for monks who had kept the rains to go and see the Lord. Then these monks, having kept the rains, at the end of the three months packed away their lodgings and taking their bowls and robes, set out for Sāvatthī. In due course they approached Sāvatthī, the Jeta Grove, Anāthapiṇḍika’s monastery and the Lord. Having approached, having greeted the Lord, they sat down at a respectful distance. Now it is the custom for awakened ones, for Lords to exchange friendly greetings with in-coming monks.

Then the Lord spoke thus to these monks: "I hope that you were well, monks, I hope that you kept going, I hope that, all together, on friendly terms and harmonious, you passed a comfortable rainy season and did not go short of almsfood?"

"We were well, Lord, we kept going, Lord, and we, Lord, all together, on friendly terms and harmonious, passed a comfortable rainy season and did not go short of almsfood."

Now, Truthfinders (sometimes) ask knowing, and knowing (sometimes) do not ask; they ask, knowing the right time (to ask), and they do not ask, knowing the right time (when not to ask). Truthfinders ask about what belongs to the goal, not about what does not belong to the goal; there is bridge-breaking for Truthfinders in whatever does not belong to the goal. In two ways do awakened ones, Lords question monks, either: "Shall we teach dhamma?" or "Shall we lay down a rule of training for disciples?" Then the Lord spoke thus to these monks:

"But in what way did you, monks, all together, on friendly terms and harmonious, spend a comfortable rainy season and not go short of almsfood?"

4 "In that connection did we, Lord, several friends and associates, enter on the rains in a certain residence in the Kosala country. Then it occurred to us, Lord: ‘Now by what means can we, all together, on friendly terms and harmonious, spend a comfortable rainy season and not go short of almsfood?’ Then it occurred to us, Lord: ‘If we should neither address one another … Thus could we, all together, on friendly terms and harmonious, spend a comfortable rainy season and not go short of almsfood.’ So we, Lord, neither addressed one another nor conversed. Whoever returned first from the village for almsfood made ready a seat … but not for such a reason did he break into speech. Thus did we, Lord, all together, on friendly terms and harmonious, spend a comfortable rainy season and not go short of almsfood."

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5 Then the Lord addressed the monks, saying: "Indeed, monks, these foolish men, having spent an uncomfortable time, pretend to have spent an equally comfortable time. Indeed, monks, these foolish men, having spent communion like beasts, pretend to have spent an equally comfortable time. Indeed … like sheep, pretend to have spent an equally comfortable time. Indeed … having spent communion in indolence, pretend to have spent an equally comfortable time. How, monks, can these foolish men observe an observance of members of (other) sects: the practice of silence?

"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, an observance of members of other sects, the practice of silence, should not be observed. Whoever should observe it, there is an offence of wrong-doing. I allow, monks, monks who have kept the rains to ‘invite’ in regard to three matters: what has been seen or heard or suspected. That will be what is suitable for you in regard to one another, a removal of offences, an aiming at (grasping) the discipline.

And thus, monks, should one invite. The Order should be informed by an experienced, competent monk, saying:

6 ‘Honoured sirs, let the Order listen to me. Today is an Invitation day. If it seems right to the Order, the Order may invite.’

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7 A monk who is an elder, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms, should speak to it thus: ‘Your reverences, I invite the Order in respect of what has been seen or heard or suspected. Let the venerable ones speak to me out of compassion, and seeing I will make amends. And a second time … And a third time, your reverences, I invite the Order in respect of what has been seen or heard or suspected. Let the venerable ones speak to me out of compassion, and seeing I will make amends.’

8 A newly ordained monk, having arranged his upper robe over one shoulder … having saluted with joined palms, should speak to it thus: ‘Honoured sirs, I invite the Order in respect of what has been seen … And a second time … And a third time … and seeing I will make amends.’"

9 Now at that time the group of six monks remained on seats while monks who were elders, sitting down on their haunches, were themselves inviting. Those who were modest monks … spread it about, saying: "How can this group of six monks remain on seats while monks who are elders, sitting down on their haunches, are themselves inviting?" Then these monks told this matter to the Lord. He said:

"Is it true, as is said, monks, that the group of six monks remained on seats … were themselves inviting?"

"It is true, Lord." The awakened one, the Lord rebuked them, saying:

"How, monks, can these foolish men remain on seats … are themselves inviting? It is not, monks, for pleasing those who are not (yet) pleased … " And having rebuked them, having given reasoned talk, he addressed the monks, saying:

"Monks, you should not remain on seats while monks who are elders, sitting down on their haunches, are themselves inviting. I allow you, monks, to invite while each and every one is sitting down on his haunches."

10 Now at that time a certain elder, feeble with age, thinking: "Until all have invited", while sitting down on his haunches and waiting, fell down in a faint. They told this matter to the Lord. He said: "I allow you, monks, (each one) to sit down on his haunches during the period until he invites, and having invited, to sit down on a seat."

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11 Then it occurred to monks: "Now, how many Invitation (days) are there?" They told this to the Lord. He said: "Monks, there are these two Invitation (days), the fourteenth and the fifteenth. These, monks, are the two Invitation (days)."

12 Then it occurred to monks: "Now, how many (formal) acts for the Invitation are there?" They told this matter to the Lord. He said: "Monks, there are these four (formal) acts for the Invitation: a (formal) act for the Invitation (carried out) not by rule and when an assembly is incomplete … He said: "Monks, there are these four (formal) acts for the Invitation: a (formal) act for the Invitation (carried out) not by rule when an is incomplete; a (formal) act for the Invitation (carried out) not by rule when an assembly is complete; a (formal) act for the Invitation (carried out) by rule when an assembly is incomplete; a (formal) act for the Invitation (carried out) by rule when an assembly is complete. Now, monks, that which is a (formal) act for the Invitation carried out not by rule when an assembly is incomplete, such a (formal) act for the Invitation, monks, should not be carried out, nor is such a (formal) act for the Invitation allowed by me.

"Then, monks, that which is a (formal) act for the Invitation (carried out) not by rule when an assembly is complete, such a (formal) act for the Invitation, monks, should not be carried out nor is such a (formal) act for the Invitation allowed by me. Then, monks, that which is a (formal) act for the Invitation (carried out) by rule when an assembly is incomplete, such a (formal) act for the Invitation should not be carried out nor is such a (formal) act for the Invitation allowed by me. Then, monks, that which is a (formal) act for the Invitation (carried out) by rule when an assembly is complete, such a (formal) act for the Invitation, monks, may be carried out and such a (formal) act for the Invitation is allowed by me. Therefore, monks, thinking: ‘We will carry out a (formal) act for the Invitation like this, that is to say by rule when an assembly is complete’—thus you should train yourselves, monks."

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13 Then the Lord addressed the monks, saying: "Gather together, monks, the Order will invite." When he had spoken thus a certain monk spoke thus to the Lord: "There is, Lord, a monk who is ill. He has not come." He said: "I allow you, monks, to give the Invitation on behalf of a monk who is ill. And thus, monks, should it be given: That ill monk, having approached one monk, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms, should speak thus to him: ‘I will give the Invitation, convey the Invitation for me, invite on my behalf.’ If he makes it understood by gesture, if he makes it understood by voice, if he makes it understood by gesture and voice, the Invitation comes to be given. If he does not make it understood by gesture … by gesture and voice, the Invitation does not come to be given.

If he thus manages this, it is good. If he does not manage it then, monks, that ill monk, having been brought to the midst of the Order on a couch or a chair, should invite. If, monks, it occurs to the monks who are tending the ill one: ‘If we move the ill one from (this) place, either the disease will grow much worse or he will die’, monks, the ill one should not be moved from (that) place; the Order, having gone there, may invite, but one should not invite if an Order is incomplete. Whoever should so invite, there is an offence of wrong-doing.

14 "If, monks, the conveyor of the Invitation goes away then and there although the invitation was declared (to him), the invitation should be declared to another. If, monks, the conveyor of the invitation leaves the Order then and there although the invitation was declared (to him), if he passes away, if he pretends to be a novice, if he pretends to be a disavower of the training, if he pretends to be a committer of an extreme offence, if he pretends to be mad, if he pretends to be unhinged, if he pretends to have bodily pains, if he pretends to be one who is suspended for not seeing an offence, if he pretends to be one who is suspended for not making amends for an offence, if he pretends to be one who is suspended for not giving up a wrong view, if he pretends to be a eunuch, if he pretends to be one living in communion as it were by theft, if he pretends to be one who has gone over to another sect, if he pretends to be an animal, if he pretends to be a matricide, if he pretends to be a parricide, if he pretends to be a slayer of one perfected, if he pretends to be a seducer of a nun, if he pretends to be a schismatic, if he pretends to be a shedder of (a Truth-finder’s) blood, if he pretends to be a hermaphrodite, the entire purity should be declared to another.

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15 "If, monks, the conveyer of the invitation goes away while he is on the road, although the invitation was declared (to him), the invitation comes to be not conveyed. If, monks, the conveyer of the invitation leaves the Order while he is on the road, although the invitation was declared (to him), if he passes away … if he pretends to be a hermaphrodite, the invitation comes to be not conveyed.

16If, monks, the conveyer of the invitation, after the invitation was declared (to him), having arrived at the Order, then goes away, the invitation comes to be conveyed.

If, monks, the conveyer of the invitation, after the invitation was declared (to him), having arrived at the Order, then leaves the Order, passes away, … pretends to be a hermaphrodite, the invitation comes to be conveyed.

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17If, monks, the conveyer of the invitation, after the invitation was declared (to him), having arrived at the Order does not announce it because he has fallen asleep, does not announce it because he is indolent, does not announce it because he is attaining (what is higher), the invitation comes to be conveyed; there is no offence for the conveyer of the invitation.

18If, monks, the conveyer of the invitation, although the invitation was declared (to him), having arrived at the Order, intentionally does not announce it, the invitation comes to be conveyed (but) there is an offence of wrong-doing for the conveyer of the invitation." I allow you, monks, on an Invitation day to give the consent also by giving the Invitation; they are the Order’s business."

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19 Now at that time his relations got hold of a certain monk on an Invitation day. They told this matter to the Lord. He said: "This is a case, monks, where his relations get hold of a monk on an Invitation day. These relations should be spoken to thus by the monks: ‘Please will you, venerable ones, let go of this monk for a short time while this monk gives the Invitation?’

20 "If they manage this thus, it is good. If they do not manage it, these relations should be spoken to thus by the monks: ‘Please will you, venerable ones, stand at a respectful distance for a short time while this monk declares his entire purity?’ If they manage this thus, it is good. If they do not manage it, these relations should be spoken to thus by the monks: ‘Please will you, venerable ones, take this monk outside the boundary for a short time while the Order invites?’ If they manage this thus, it is good. If they do not manage it the Observance should not be carried out by an incomplete Order. If it should be (so) carried out, there is an offence of wrong-doing.

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21 Now at that time five monks were staying in a certain residence on an Invitation day. Then it occurred to these monks: "It is laid down by the Lord that an Order may invite, but we are (only) five persons. Now, how can we invite?" They told this matter to the Lord. He said: "I allow you, monks, to invite in an Order of five."

22 Now at that time four monks were staying in a certain residence on an Invitation day. Then it occurred to these monks: "It is allowed by the Lord to invite in an Order of five, but we are (only) four persons. Now, how can we invite?" They told this matter to the Lord. He said: "I allow you, monks, to invite one another when you are (only) four."And thus, monks, should one invite: These monks should be informed by an experienced, competent monk, saying:

23‘Let the venerable ones listen to me. Today is an Invitation day. If it seems right to the venerable ones, let us invite one another.’

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24 These monks should be spoken to thus by a monk who is an elder, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms: ‘I, your reverences, invite the venerable ones in regard to what has been seen or heard or suspected. Let the venerable ones speak to me out of compassion, and seeing, I will make amends. And a second time … And a third time … and seeing, I will make amends.’

25These monks should be spoken to thus by a newly ordained monk, having arranged … ‘I, honoured sirs, invite the venerable ones in regard to what has been seen or heard or suspected … And a second time … And a third time … and seeing, I will make amends.’"

26 Now at that time three monks were staying in a certain residence on an Invitation day. Then it occurred to these monks: "It is allowed by the Lord to invite in an Order of five persons, and to invite one another when there are four, but we are (only) three persons. Now how can we invite?" They told this matter to the Lord. He said: "I allow you, monks, to invite one another when you are (only) three. And thus, monks, should one invite: These monks should be informed by an experienced, competent monk, saying:

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27‘Let the venerable ones listen to me. Today is an Invitation day. If it seems right to the venerable ones, let us invite one another.’

28These monks should be spoken to thus by a monk who is an elder, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms: ‘I, your reverences, invite the venerable ones in regard to what has been seen or heard or suspected.

29Let the venerable ones speak to me out of compassion, and seeing, I will make amends. And a second time … And a third time … and seeing, I will make amends."

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30 Now at that time two monks were staying in a certain residence on an Invitation day. Then it occurred to these monks: "It is allowed by the Lord to invite in an Order of five (persons), to invite one another when there are four, to invite one another when there are three, but we are (only) two persons. Now, how can we invite?" They told this matter to the Lord. He said: "I allow you, monks, to invite one another when you are (only) two.

"And thus, monks, should one invite: The monk who is the elder, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms, should speak thus to the newly ordained monk: ‘I, your reverence, invite the venerable one in regard to what has been seen or heard or suspected. Let the venerable one speak to me out of compassion, and seeing, I will make amends. And a second time … And a third time … and seeing, I will make amends.’

31The newly ordained monk, having arranged his upper robe … with joined palms, should speak thus to the monk who is the elder: ‘I, honoured sir, invite the venerable one … And a third time … and seeing, I will make amends.’"

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32 Now at that time one monk was staying in a certain residence on an Invitation day. Then it occurred to that monk: "It is allowed by the Lord to invite in an Order of five (persons), to invite one another … when there are (only) two, but I am alone. Now, how can I invite?" They told this matter to the Lord.

33 He said: "This is a case, monks, where one monk is staying in a certain residence on an Invitation day. Monks, that monk, having swept the place to which monks return—an attendance hall or a pavilion or the root of a tree—having put out drinking water and water for washing, having made ready a seat, having made a light, should sit down. If other monks arrive, he may invite together with them; if they do not arrive, he should determine: ‘Today is an Invitation day for me’. If he should not (so) determine, there is an offence of wrong-doing.

34 "Monks, there where five monks are staying, four should not invite in an Order, having conveyed the invitation for one. If they should (so) invite, there is an offence of wrong-doing. Monks, there where four monks are staying, three should not invite one another, having conveyed the invitation for one. If they should (so) invite, there is an offence of wrong-doing. Monks, there where three monks are staying, two should not invite one another, having conveyed the invitation for one. If they should (so) invite, there is an offence of wrong-doing. Monks, there where two monks are staying, one should not determine, having conveyed the invitation for the other. If he should (so) determine, there is an offence of wrong-doing."

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35 Now at that time a certain monk came to have fallen into an offence on an Invitation day. Then it occurred to this monk: "It is laid down by the Lord that an offender should not invite, and I have fallen into an offence. Now what line of conduct should be followed by me?" They told this matter to the Lord. He said:

36 "This is a case, monks, where a monk comes to have fallen into an offence on an Invitation day. Monks, that monk, having approached one monk, having arranged his upper robe over one shoulder, having sat down on his haunches, having saluted with joined palms, should speak thus to him: ‘I, your reverence, have fallen into such and such an offence, I confess it’. It should be said by him: ‘Do you see it?’ ‘Yes, I see it’. ‘You should be restrained in the future’.

37"This is a case, monks, where a monk becomes doubtful of an offence on an Invitation day. Monks, that monk, having approached one monk, having arranged his upper robe … having saluted with joined palms, should speak thus to him: ‘I, your reverence, am doubtful as to such and such an offence. When I come to be without doubt, then will I make amends for that offence’. When he has spoken thus, he may invite, but no obstacle should be put in the way of the Invitation from such a cause."

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38 Now at that time a certain monk, as he was himself inviting, remembered an offence. Then it occurred to this monk: "It is laid down by the Lord that an offender should not invite, and I have fallen into an offence. Now what line of conduct should be followed by me?" They told this matter to the Lord. He said:

39"This is a case, monks, where a monk, as he is himself inviting, remembers an offence. Monks, this monk should speak thus to the monk next to him: ‘I, your reverence, have fallen into such and such an offence; removing from here, I will make amends for that offence.’ When he has spoken thus, he may invite, but no obstacle should be put in the way of the Invitation from such a cause.

40 "This is a case, monks, where a monk as he is himself inviting, becomes doubtful about an offence. Monks, this monk should speak thus to the monk next to him: ‘I, your reverence, am doubtful as to such and such an offence. When I come to be without doubt, then will I make amends for that offence’. When he has spoken thus he may invite, but no obstacle should be put in the way of the Invitation from such a cause."

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41Now at that time the whole Order in a certain residence came to have fallen into a collective offence on an Invitation day. Then it occurred to these monks: "It is laid down by the Lord that a collective offence should not be confessed, that a collective offence should not be acknowledged, but this whole Order has fallen into a collective offence. Now what line or conduct should be followed by us?" They told this matter to the Lord. He said:

42 "This is a case, monks, where in a certain residence the whole Order comes to have fallen into a collective offence on an Invitation day. Monks, one monk should immediately be sent to a neighbouring residence by these monks, with the words: ‘Go along, your reverence, and come back having made amends for that offence, and we will make amends for the offence in your presence’. "If they thus manage this, it is good. If they do not manage it, the Order should be informed by an experienced, competent monk, saying:

43 ‘Honoured sirs, let the Order listen to me. This whole Order has fallen into a collective offence. When it shall see another monk, a pure one, not an offender, then it shall make amends for that offence in his presence’. When he has spoken thus, the Invitation may be carried out, the Pātimokkha may be heard, but no obstacle should be put in the way of the Observance from such a cause.

44 "This is a case, monks, where in a certain residence the whole Order comes to be doubtful about a collective offence on an Invitation day. The Order should be informed by an experienced, competent monk, saying:

45 ‘Honoured sirs, let the Order listen to me. This whole Order is doubtful about a collective offence. When it comes to be without doubt, then will it make amends for that offence’. When he has spoken thus, the Invitation may be carried out, the Pātimokkha may be heard, but no obstacle should be put in the way of the Observance from such a cause.

46 Told is the First Portion for Repeating.

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47Now at that time several resident monks, five or more, collected together in a certain residence on an Invitation day. They did not know that the other resident monks had not arrived. Thinking of the rule, thinking of discipline, thinking that they were complete, they invited while they were incomplete. While they were inviting, other resident monks, a larger number, arrived. They told this matter to the Lord.

48 He said: "This is a case, monks, where several resident monks, five or more, collected together in a certain residence on an Invitation day. They did not know that the other resident monks had not arrived. Thinking of the rule, thinking of discipline, thinking that they were complete, they invited while they were incomplete. While they were inviting, other resident monks, a larger number, arrive. Monks, those monks should invite again; there is no offence for those who have invited.

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49 "This is a case, monks, … other resident monks, a like number … a smaller number, arrive. Those who have invited have duly invited; the remainder should invite, and there is no offence for those who have invited.

50 "This is a case, monks, where several resident monks, five or more, collect together in a certain residence on an Invitation day … When they have just finished inviting, other resident monks, a larger number, arrive. Monks, those monks should invite again; there is no offence for those who have invited.

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51-54"This is a case, monks, … a like number … a smaller number, arrive. Those who have invited have duly invited; they should invite in their presence, and there is no offence for those who have invited.

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55-57 "This is a case, monks, … When they have just finished inviting but the assembly has not risen … = Kd.4.7.5"> … no offence for those who have invited.

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58 "This is a case … and part of the assembly has risen … = Kd.4.7.5"> … no offence for those who have invited.

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60-62"This is a case, monks, where … the whole assembly has risen, and other resident monks, a larger number … a like number … a smaller number, arrive. Those who have invited have duly invited; they should invite in their presence, and there is no offence for those who have invited."

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63 Told are the Fifteen Cases in which there is No Offence.

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64 "This is a case, monks, where in a certain residence several resident monks, five or more, collect together on an Invitation day. They know that other resident monks have not arrived. Thinking of the rule, thinking of discipline, thinking that they are incomplete they invite while they are incomplete. While they are inviting, other resident monks, a larger number, arrive. Monks, these monks should invite again, and there is an offence of wrong-doing for those who have invited.

65 "This is a case, monks, … … a like number …

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66 … a smaller number, arrive. Those who have invited have duly invited; the remainder should invite and there is an offence of wrong-doing for those who have invited.

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67 "This is a case, monks, … When they have just finished inviting … and the assembly has not risen … part of the assembly has risen … the whole assembly has risen, and other resident monks, a larger number … a like number … a smaller number, arrive. Those who have invited have duly invited; they should invite in their presence, and there is an offence of wrong-doing for those who have invited.

68 Told are the Fifteen Cases on being Aware that an Assembly is incomplete when it is incomplete.

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69 "This is a case, monks, where several resident monks five or more, collect together on an Invitation day. They know that other resident monks have not arrived. Thinking: ‘Now, is it allowable for us to invite or is it not allowable?’ they invite (although they are in doubt). While they are inviting, other resident monks, a larger number, arrive. Monks, these monks should invite again, and there is an offence of wrong-doing for those who have invited.

70 "This is a case, … a like number … a smaller number, arrive. Those who have invited have duly invited; the remainder should invite and there is an offence of wrong-doing for those who have invited.

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71-72 "This is a case, monks, … When they have just finished inviting … and the assembly has not risen … part of the assembly has risen … the whole assembly has risen, and other resident monks, a larger number … a like number … a smaller number, arrive. Those who have invited have duly invited; they should invite in their presence, and there is an offence of wrong-doing for those who have invited."

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73 Told are the Fifteen Cases on Being in Doubt.

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74 "This is a case, monks, where several resident monks five or more, collect together on an Invitation day. They know that other resident monks have not arrived. Thinking: ‘Indeed, it is allowable for us to invite, it is not unallowable for us’, they, acting badly, invited. While they are inviting … offence of wrong-doing for those who have invited.

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75-77 "This is a case, … a like number … a smaller number, arrive. Those who have invited have duly invited; they should invite in their presence, and there is an offence of wrong-doing for those who have invited."

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78 Told are the Fifteen Cases on Acting Badly.

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79 "This is a case, … … They know that there are other resident monks who have not arrived. Saying: ‘These are perishing, these are being destroyed, what good are these to you?’ they invite, aiming at a schism. While they are inviting, other resident monks, a larger number, arrive. Monks, those monks should invite again, and there is a grave offence for those who have invited.

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80 "This is a case, monks, where in a certain residence several resident monks, five or more, collect together on an Invitation day. They know that other resident monks have not arrived. Thinking of the rule, thinking of discipline, thinking that they are incomplete they invite while they are incomplete. While they are inviting, other resident monks, a larger number, arrive. Monks, these monks should invite again, and there is a grave offence for those who have invited.

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81 "This is a case, monks, … those who have invited have duly invited, the rest should invite.

82 … Those who have invited have duly invited; the remainder should invite and there is a grave offence for those who have invited.

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83-93 "This is a case, monks, … When they have just finished inviting … and the assembly has not risen … part of the assembly has risen … the whole assembly has risen, and other resident monks, a larger number … a like number … a smaller number, arrive. Those who have invited have duly invited, the rest should invite. … they should invite in their presence, and there is a grave offence for those who have invited."

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94 Told are the Fifteen Cases on aiming at a Schism.
Told are the Seventy-five Cases.

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95"This is a case, … They know that other resident monks are entering within the boundary. They know that other resident monks have entered within the boundary. They see other resident monks entering within the boundary. They see other resident monks entered within the boundary. They hear other resident monks entering within the boundary. They hear other resident monks who have entered within the boundary.

96"From a hundred and seventy-five triads referring to resident (monks) with resident (monks); to incoming (monks) with resident (monks); to resident (monks) with incoming (monks); to incoming (monks) with incoming (monks), there come to be seven hundred triads by means of (these) sets.

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97 "This is a case, monks, where the fourteenth is (the Invitation day) for resident monks, the fifteenth for incoming monks. If the resident ones are larger in number, the incoming ones should accommodate themselves to the resident ones. If they are equal in number, the incoming ones should accommodate themselves to the resident ones. If the incoming ones are larger in number, the resident ones should accommodate themselves to the incoming ones.

98 "This is a case, monks, where the fifteenth is (the Invitation day) for resident monks, the fourteenth for incoming ones. If the resident ones are larger in number, the incoming ones should accommodate themselves to the resident ones. If they are equal in number, the incoming ones should accommodate themselves to the resident ones. If the incoming ones are larger in number, the resident ones should accommodate themselves to the incoming ones.

"Monks, you may go on an Invitation day from a residence where there are monks to a residence where there are monks should the monks there belong to the same communion and if he knows, ‘I am able to arrive this very day’.

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118 "Monks, one should not invite in a seated assembly before a nun … …

1 "Monks, one should not invite by giving the Invitation of one on probation unless the assembly has not risen. And, monks, one should not invite on a non-Invitation day unless the Order be unanimous."

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123 Now at that time in a certain residence in the Kosala country there came to be a menace from savages on an Invitation day. The monks were unable to invite by using the threefold formula. They told this matter to the Lord. He said: "I allow you, monks, to invite by using a two-fold formula."

124The menace from the savages became even greater. The monks were unable to invite by using the two-fold formula. They told this matter to the Lord. He said: "I allow you, monks, to invite by using a onefold formula."

125The menace from the savages became even greater. The monks were unable to invite by using the onefold formula. They told this matter to the Lord. He said: "I allow you, monks, to invite those who keep the rains (all) together."

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126 Now at that time in a certain residence people were giving gifts on an Invitation day until the night was almost ended. Then it occurred to those monks: "People are giving gifts until the night is almost ended. If the Order invites by the threefold formula, then the Order will not be invited before dawn breaks. Now what line of conduct should be followed by us?" They told this matter to the Lord.

127 He said: "This is a case, monks, … as in Kd.4.15.2"> … before dawn breaks’. The Order should be informed by an experienced, competent monk, saying:

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128‘Honoured sirs, let the Order listen to me. People are giving gifts until the night is almost ended. If the Order invites by the threefold formula, then the Order will not be invited before dawn breaks. If it seems right to the Order, the Order may invite those who keep the rains together by a twofold formula, by a onefold formula.’

129 "This is a case, monks, where in a certain residence on an Invitation day monks are speaking dhamma, those versed in the discourses are chanting a discourse, the discipline experts are propounding discipline, the talkers on dhamma are discussing dhamma, monks are quarrelling until the night is almost ended. If it then occurs to these monks: ‘Monks are quarrelling until the night is almost ended. If the Order invites by the threefold formula, then the Order will not be invited before dawn breaks’, the Order should be informed by an experienced, competent monk, saying:

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130 ‘Honoured sirs, let the Order listen to me. Monks are quarrelling … the Order will not be invited before dawn breaks. If it seems right to the Order, the Order may invite those who keep the rains together by a twofold formula, by a onefold formula.’"

131 Now at that time in a certain residence in the Kosala country a large Order of monks came to have collected together on an Invitation day, and (only) a small (place) was sheltered from the rain and a great cloud had come up. Then it occurred to these monks: "Now this large Order of monks has collected together, and (only) a small (place) is sheltered from the rain and a great cloud has come up. If the Order invites by the threefold formula, then the Order will not be invited before this cloud pours down rain. Now what line of conduct should be followed by us?" They told this matter to the Lord.

132 He said: "This is a case, monks, where in a certain residence a large Order of monks has collected together on an Invitation day, and (only) a small (place) … as in Kd.4.15.5"> above … If it then occurs to these monks: ‘Now this large Order of monks … pours down rain’, the Order should be informed by an experienced, competent monk, saying:

133 ‘Honoured sirs, let the Order listen to me. This large Order of monks … pours down rain. If it seems right to the Order, the Order may invite those who keep the rains together by a twofold formula, by a onefold formula.’

134 "This is a case, monks, where in a certain residence on an Invitation day there comes to be a danger from kings … from thieves … from fire … from water … from human beings … from non-human beings … from beasts of prey … from creeping things … to life … to the Brahma-faring. It then occurs to these monks: ‘Now this is a danger to the Brahma-faring. If the Order invites by the threefold formula, then the Order will not be invited before there is a danger to the Brahma-faring.’ The Order should be informed by an experienced, competent monk, saying:

135 ‘Honoured sirs, let the Order listen to me. This is a danger to the Brahma-faring. If the Order invites by the threefold formula, then the Order will not be invited before there is a danger to the Brahma-faring. If it seems right to the Order, the Order may invite those who keep the rains together by a twofold formula, by a onefold formula.’"

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136 Now at that time the group of six monks invited (while they were) offenders. They told this matter to the Lord. He said: "Monks, an offender should not invite. Whoever (such) should invite, there is an offence of wrong-doing. I allow you, monks, having obtained leave from whatever offender is inviting, to reprove him for the offence."

137 Now at that time the group of six monks, (although) obtaining leave, did not wish to give leave. They told this matter to the Lord. He said: "I allow you, monks, to suspend the invitation of one not giving leave. And thus, monks, should it be suspended: If on an Invitation day, whether the fourteenth or the fifteenth, one should say in the presence of that individual, in the midst of the Order: ‘Honoured sirs, let the Order listen to me. The individual so-and-so is an offender; I am suspending his invitation; one should not invite in his presence’, the invitation comes to be suspended."

138 Now at that time the group of six monks, saying: "Before well behaved monks suspend our invitation", themselves suspended beforehand, without ground, without reason, the invitation of pure monks who were not offenders, and they also suspended the invitation of those who had (already) invited. They told this matter to the Lord. He said: "Monks, one should not suspend without ground, without reason, the invitation of pure monks who are not offenders. Whoever should (so) suspend it, there is an offence of wrong-doing. Nor, monks, should one suspend the invitation of those who have invited. Whoever should (so) suspend it, there is an offence of wrong-doing.

139 "Monks, an invitation comes to be (duly) suspended thus, not (duly) suspended thus. And how, monks, does an invitation come to be not (duly) suspended? If, monks, one suspends an invitation when the invitation has been spoken, uttered and brought to a close by the threefold formula, the invitation comes to be not (duly) suspended. If, monks, one suspends an invitation when the invitation has been spoken, uttered and brought to a close by a twofold formula … by a onefold formula … by those keeping the rains together, an invitation comes to be not (duly) suspended. It is thus, monks, that an invitation comes to be not (duly) suspended.

140 "And how, monks, does an invitation come to be (duly) suspended? If, monks, one suspends an invitation when the invitation has been spoken, uttered, but not brought to a close by the threefold formula, the invitation comes to be (duly) suspended. If, monks, one suspends … but not brought to a close by the twofold formula … by the onefold formula … by those keeping the rains together, the invitation comes to be (duly) suspended. It is thus, monks, that an invitation comes to be (duly) suspended.

141 "This is a case, monks, when on an Invitation day a monk suspends (another) monk’s invitation. If other monks know concerning this monk: ‘This venerable one is not pure in the conduct of his body, he is not pure in the conduct of his speech, he is not pure in his mode of livelihood; he is ignorant, inexperienced; he is not competent when being himself questioned to give an explanation,’ and if having snubbed him, they say: ‘That’s enough, monk, let there be no strife, let there be no quarrel, let there be no dispute, let there be no contention’, the Order may invite.

142 "This is a case, monks, … as in Kd.4.16.6"> above ‘ … is pure in the conduct of his body, but he is not pure in the conduct of his speech, he is not pure in his mode of livelihood … to give an explanation’, … the Order may invite.

143 "This is a case, monks, … as in Kd.4.16.6"> above ‘ … is pure in the conduct of his body, he is pure in the conduct of his speech, but he is not pure in his mode of livelihood … ’. the Order may invite.

144 "This is a case, monks … as in Kd.4.16.6"> above ‘ … is pure in the conduct of his body, pure in the conduct of his speech, pure in his mode of livelihood; but he is ignorant, inexperienced; he is not competent when himself being questioned … ’ … the Order may invite.

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145 "This is a case, monks, … as in Kd.4.16.6"> above ‘ … is pure in the conduct of his body … pure in his mode of livelihood; he is learned, experienced; he is competent when being himself questioned to give an explanation’, one should speak thus to him: ‘If you, your reverence, suspend this monk’s invitation, why do you suspend it? Do you suspend it on account of a falling away from moral habit? Do you suspend it on account of a falling away from good habits? Do you suspend it on account of a falling away from (right) view?’

"If he should speak thus: ‘I suspend it on account of a falling away from moral habit … a falling away from (right) view’, one should speak thus to him: ‘But does your reverence know what is a falling away from moral habit … a falling away from (right) view?’ If he should speak thus: ‘I know, your reverence, what is a falling away from moral habit … a falling away from (right) view’, one should speak thus to him: ‘But which, your reverence, is a falling away from moral habit, which is a falling away from good habits, which is a falling away from (right) view?’

"If he should speak thus: ‘This is a falling away from moral habit: the four offences involving defeat, the thirteen offences entailing a formal meeting of the Order. This is a falling away from good habits: a grave offence, an offence of expiation, an offence which ought to be confessed, an offence of wrong-doing, an offence of wrong speech. This is a falling away from (right) view: a wrong view, taking up an extreme view’, one should speak thus to him: ‘But if you, your reverence, suspend this monk’s invitation, do you suspend it on account of what was seen, do you suspend it on account of what was heard, do you suspend it on account of what was suspected?’

"If he should speak thus: ‘I am suspending it on account of what was seen, or, I am suspending it on account of what was heard, or, I am suspending it on account of what was suspected’, one should speak to him thus: ‘But, if you, your reverence, are suspending this monk’s invitation on account of what was seen, how have you seen, when have you seen, where have you seen? Have you seen him committing an offence involving defeat? Was he seen committing an offence entailing a formal meeting of the Order? Was he seen committing a grave offence, an offence of expiation, an offence which ought to be confessed, an offence of wrong-doing, an offence of wrong speech? And where were you? And where was this monk? And what were you doing? And what was this monk doing?’

"If he should speak thus: ‘But I, your reverences, am not suspending this monk’s invitation on account of what was seen, but I am suspending the invitation on account of what was heard’, one should speak to him thus: ‘But, if you, your reverence, suspend this monk’s invitation on account of what was heard, what have you heard, how have you heard, when have you heard, where have you heard? Did you hear that he had committed an offence involving defeat? Did you hear that he had committed an offence entailing a formal meeting of the Order? Did you hear that he had committed a grave offence, an offence of expiation, an offence which ought to be confessed, an offence of wrong-doing, an offence of wrong speech? Did you hear from a monk? Did you hear from a nun … a probationer … a novice … a woman novice … a lay-follower … a woman lay-follower … kings … king’s ministers … from leaders of (other) sects … from disciples of (other) sects?’

"If he should speak thus: ‘But I, your reverences, am not suspending this monk’s invitation on account of what was heard, but I am suspending the invitation on account of what was suspected one should speak to him thus: ‘But, if you, your reverence, are suspending this monk’s invitation on account of what was suspected, what did you suspect, how did you suspect, when did you suspect, where did you suspect? Did you suspect that he had committed an offence involving defeat? Did you suspect that he had committed an offence entailing a formal meeting of the Order? Did you suspect that he had committed a grave offence, an offence of expiation, an offence which ought to be confessed, an offence of wrong-doing, an offence of wrong speech? Did you suspect, having heard from a monk … from disciples of (other) sects?’

"If he should speak thus: ‘But I, your reverences, am not suspending this monk’s invitation on account of what was suspected, moreover I do not know on account of what I am suspending this monk’s invitation’, and if, monks, the reproving monk does not satisfy his intelligent fellows in the Brahma-faring with his explanation, it is sufficient to say that the reproved monk is blameless. But if the reproving monk satisfies his intelligent fellows in the Brahma-faring with his explanation, it is sufficient to say that the reproved monk is blameworthy.

"If that reproving monk, monks, admits that he has defamed (another monk) with an unfounded charge of an offence involving defeat, then the Order, having charged him with an offence entailing a formal meeting of the Order, may invite. If, monks, that reproving monk admits that he has defamed (another monk) with an unfounded charge of an offence entailing a formal meeting of the Order, the Order, having had him dealt with according to the rule, may invite. If, monks, that reproving monk admits that he has defamed (another monk) with an unfounded charge involving a grave offence, an offence of expiation, an offence which ought to be confessed, an offence of wrong doing, an offence of wrong speech, the Order, having had him dealt with according to the rule, may invite.

"If, monks, that reproved monk admits that he has committed an offence involving defeat, the Order, having expelled him, may invite. If, monks, that reproved monk admits that he has committed an offence entailing a formal meeting of the Order, the Order, having charged him with an offence entailing a formal meeting of the Order, may invite. If, monks, that reproved monk admits that he has committed a grave offence … an offence of wrong speech, the Order, having had him dealt with according to the rule, may invite.

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146 "This is a case, monks, where a monk comes to have committed a grave offence on an Invitation day. Some monks view it as a grave offence, other monks view it as an offence entailing a formal meeting of the Order. Monks, those monks who view it as a grave offence, having led that monk to one side, having had him dealt with according to the rule, having approached the Order, should speak to it thus: ‘Your reverences, the monk who has fallen into that offence has made amends for it according to rule. If it seems right to the Order, the Order may invite.’

147 "This is a case, monks, where a monk comes to have committed a grave offence on an Invitation day. Some monks view it as a grave offence, other monks view it as an offence of expiation. Some monks view it as a grave offence, other monks view it as an offence which ought to be confessed. Some monks view it as a grave offence, other monks view it as an offence of wrong-doing. Some monks view it as a grave offence, other monks view it as an offence of wrong speech. Monks, those monks who view it as a grave offence … = Kd.4.16.19"> ‘ … the Order may invite’.

148 "This is a case, monks, where a monk comes to have committed an offence of expiation on an Invitation day … an offence which ought to be confessed … an offence of wrong-doing … an offence of wrong speech. Some monks view it as an offence of wrong speech, other monks view it as an offence entailing a formal meeting of the Order. Monks, those monks who view it as an offence of wrong speech … = Kd.4.16.19"> ‘ … the Order may invite’.

"This is a case, monks, where a monk comes to have committed an offence of wrong speech on an Invitation day. Some monks view it as an offence of wrong speech, other monks view it as a grave offence; some monks … as an offence of wrong speech, other monks … of expiation; some monks … offence of wrong speech, other monks … which ought to be confessed; some monks view it as an offence of wrong speech, other monks view it as an offence of wrong-doing. Monks, those monks who view it as an offence of wrong speech … = Kd.4.16.19">) ‘ … the Order may invite’.

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150 "This is a case, monks, where if on an Invitation day a monk should speak in the midst of the Order, saying: ‘Honoured sirs, let the Order listen to me. This matter is known but not the individual’. If it seems right to the Order, the Order, having set aside the matter, may invite’, and he should be spoken to thus: ‘Your reverence, Invitation is laid down by the Lord for those who are pure. If the matter is known but not the individual, speak about that now at once.’

151 "This is a case, monks, where if on an Invitation day a monk should speak in the midst of the Order, saying: ‘Honoured sirs, let the Order listen to me. This individual is known but not the matter. If it seems right to the Order, the Order, having set aside the individual, may invite; and he should be spoken to thus: ‘Your reverence, Invitation is laid down by the Lord for those who are complete. If the individual is known but not the matter, speak about that now at once.’

152 "This is a case, monks, … ‘Honoured sirs, let the Order listen to me. This matter is known and the individual. If it seems right to the Order, the Order, having set aside the matter and the individual, may invite’, and he should be spoken to thus: ‘Your reverence, Invitation is laid down by the Lord for the pure and for those who are complete. If the matter is known and also the individual, speak about that now at once.’

153 "If, monks, the matter is known before an Invitation day, the individual afterwards, it is right to say so. If, monks, the individual is known before an Invitation day, the matter afterwards, it is right to say so. If, monks, both the matter and the individual are known before an Invitation day, and (a monk) opens up (the cases) after the Invitation is finished, there is an offence of expiation for opening up."

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154 Now at that time several monks, friends and associates, entered on the rains in a certain residence in the Kosala country. In their neighbourhood other monks, makers of strife, makers of quarrels, makers of dispute, makers of contention, makers of legal questions in an Order, entered on the rains, saying: "When these monks have kept the rains we will suspend the invitation on an Invitation day." But those monks heard: "It is said that in our neighbourhood other monks … entered on the rains, saying: ‘When these monks … on an Invitation day. ‘Now, what line of conduct should be followed by us?" They told this matter to the Lord.

155 He said: "This is a case, monks, where several monks, friends and associates, enter on the rains in a certain residence. In their neighbourhood … as in Kd.4.17.1"> ‘ … on an Invitation day’ I allow you, monks, to carry out two or three Observances with these monks on the fourteenth (day), thinking: ‘How can we invite before those monks (invite)?’ If, monks, those monks who are makers of strife … makers of legal questions in an Order, arrive at a residence, then, monks, those resident monks, having gathered together quickly, may invite; and having invited, they should say (to the others): ‘We, your reverences, have invited; let the venerable ones do what seems fitting.’

"If, monks, those monks who are makers of strife … makers of legal questions in the Order, arrive unexpectedly at that residence, those resident monks should make ready a seat, they should bring forward water for washing the feet, a footstool, a footstand, having gone to meet them they should receive their bowls and robes, they should offer them drinking water; having looked after them, (then) having gone outside the boundary, they may invite; having invited, they should say (to the others): ‘We, your reverences, have invited; let the venerable ones do what seems fitting.’

"If they should thus manage this, it is good. But if they do not manage it, the resident monks should be informed by an experienced, competent resident monk, saying:

156‘Let the venerable ones who are residents listen to me. If it seems right to the venerables ones, we may now carry out the Observance, we may recite the Pātimokkha, we may invite on the next new-moon day’. If, monks, those monks who are makers of strife … makers of legal questions in the Order, should speak thus to these monks: ‘All right, your reverences, but let us invite now at once’, they should be spoken to thus: ‘But you, your reverences, are not masters of our Invitation (-day), we will not invite yet’.

"If, monks, these monks who are makers of strife … makers of legal questions in the Order, should stay on until that new-moon day, then, monks, the resident monks should be informed by an experienced, competent resident monk …

157‘ … let us invite on the next full-moon day’ … as in Kd.4.17.4"> ‘ … we will not invite yet’.

"If, monks, those monks who are makers of strife … should stay on until that full-moon day, then monks, these monks, each and every one, must invite on the next full-moon day of the komudī cātumāsinī, (even if) they are unwilling.

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158 "If, monks, while these monks are themselves inviting, an ill one suspends the invitation of one who is not ill, he should be spoken to thus: ‘The venerable one is ill, and it is said by the Lord that one who is ill is not able to endure being questioned. Wait, your reverence, until you are well, when you are well you can reprove him if you desire to do so’. If being spoken to thus, he (nevertheless) reproves him, in disrespect there is an offence of expiation.

"If, monks, while these monks are themselves inviting, one who is not ill suspends an ill one ‘s invitation, he should be spoken to thus: ‘Your reverence, this monk is ill, and it is said by the Lord that one who is ill is not able to endure being questioned. Wait, your reverence, until this monk is well; when he is well you can reprove him if you desire to do so’. If being spoken to thus, he (nevertheless) reproves him, in disrespect there is an offence of expiation.

"If, monks, while these monks are themselves inviting, an ill one suspends an ill one’s invitation, he should be spoken to thus: ‘The venerable ones are ill … being questioned. Wait, your reverence, until you are (both) well; when he is well you can reprove him if you desire to do so’. If, being spoken to thus, he (nevertheless) reproves him, in disrespect there is an offence of expiation.

"If, monks, while these monks are themselves inviting, one who is not ill suspends the invitation of (another) who is not ill, the Order having questioned both closely and cross-questioned them, having had them dealt with according to the rule, may invite."

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159 Now at that time several monks, friends and companions, entered on the rains in a certain residence in the Kosala country. While these were staying together on friendly terms and harmonious, a certain comfort was arrived at. Then it occurred to these monks: "While we are staying together … arrived at. But if we should invite now, it may be that (some) monks, having invited, may set forth on tour, and so we will come to lose this comfort. Now what line of conduct should be followed by us?" They told this matter to the Lord.

160 He said: "This is a case, monks, where several monks friends and companions, enter on the rains in a certain residence. While these are staying together … arrived at. If it then occurs to these monks: ‘While we are staying together so we will come to lose this comfort’. I allow you, monks, to make a protection of an Invitation day.

"And thus, monks, should it be made: Each and every one should gather together in the same place; when they have gathered together, the Order should be informed by an experienced competent monk, saying:

161‘Honoured sirs, let the Order listen to me. While we were staying together … so will we come to lose this comfort. If it seems right to the Order, the Order may make a protection of an Invitation day, it may carry out the Observance, it may recite the Pātimokkha now; the Order may invite on the next komudī cātumāsinī day. This is the motion.

162 "‘Honoured sirs, let the Order listen to me. While we were staying together … so will we come to lose this comfort. The Order is making a protection of the Invitation day; it will carry out the Observance, it will recite the Pātimokkha now; it will invite on the next komudī cātumāsinī day. If the making a protection of the Invitation day (by the Order) is pleasing to the venerable ones (so that) it will carry out the Observance, will recite the Pātimokkha now, and will invite on the next komudī cātumāsinī day, you should be silent; he to whom it is not pleasing should speak.

163A protection of the Invitation day is made by the Order, it will carry out the Observance, it will recite the Pātimokkha now, and it will invite on the next komudī cātumāsinī day. It is pleasing to the Order, therefore it is silent. Thus do I understand this.’

164 "If, monks, when these monks have made a protection of an Invitation day, any monk should speak thus: ‘I want, your reverences, to set forth on a tour of the country, I have business to do in the country’, he should be spoken to thus: ‘Very well, your reverence, you can go when you have invited.’ And if, monks, that monk, while he is inviting, suspends another’s invitation, he should be spoken to thus: ‘You, your reverence, are not master of my Invitation day, I will not invite yet’. And if, monks, any monk suspends that monk’s invitation while that monk is inviting, the Order, having questioned both closely and cross-questioned them, should have them dealt with according to the rule.

"If, monks, that monk, having concluded his business in the country, returns again to that residence before the komudī cātumāsinī day and if, monks, while those monks are inviting, any monk suspends that monk’s invitation, he should be spoken to thus: ‘You, your reverence, are not master of my Invitation day, I have invited (already)’. If, monks, while those monks are inviting, that monk suspends any monk’s invitation, the Order, having questioned both closely and having cross-questioned them, and having had them dealt with according to the rule, may invite."

165 The Fourth Section: that on Invitation

166

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167 Having kept the rains they went to see the teacher in Kosala,
communion that was uncomfortable (and) like beasts, suitable in regard to one another,

168Inviting on a seat, and two, (formal) act, ill one,
relations, kings, and thieves, and men of abandoned life,
likewise monks who are enemies of monks,

169Five, four, three, two, one, fallen,
he doubted, he remembered, the whole Order, being in doubt,
greater, like, smaller (number),

170Resident monks, the fourteenth, the two communions by mark,
should arrive, not in a seated (assembly),
giving leave of absence, non-invitation,

171About savages, almost ended, great cloud, and an obstacle, invitation,
they do not give (leave), ‘in case our’,
and not (duly) suspended, for a monk,

172 ‘Or on what?’, and which in regard to what is seen, heard, suspected,
reproving and reproved, grave offence, matter, strife,
And a protection of an Invitation day, not master, may invite.

1 tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṃ āvāse vassaṃ upagacchiṃsu. atha kho tesaṃ bhikkhūnaṃ etadahosi—  "kena nu kho mayaṃ upāyena samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā"ti. atha kho tesaṃ bhikkhūnaṃ etadahosi—  "sace kho mayaṃ aññamaññaṃ neva ālapeyyāma na sallapeyyāma—  yo paṭhamaṃ gāmato piṇḍāya paṭikkameyya so āsanaṃ paññapeyya, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipeyya, avakkārapātiṃ dhovitvā upaṭṭhāpeyya, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeyya; yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākankheyya bhuñjeyya, no ce ākankheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya; so āsanaṃ uddhareyya, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeyya, avakkārapātiṃ dhovitvā paṭisāmeyya, pānīyaṃ paribhojanīyaṃ paṭisāmeyya, bhattaggaṃ sammajjeyya; yo passeyya pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeyya; sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilanghakena upaṭṭhāpeyya; na tveva tappaccayā vācaṃ bhindeyya—  evaṃ kho mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā"ti.

2 atha kho te bhikkhū aññamaññaṃ neva ālapiṃsu, na sallapiṃsu. yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanaṃ paññapeti, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipati, avakkārapātiṃ dhovitvā upaṭṭhāpeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti. yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākankhati bhuñjati, no ce ākankhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti; so āsanaṃ uddharati, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, bhattaggaṃ sammajjati. yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilanghakena upaṭṭhāpeti, na tveva tappaccayā vācaṃ bhindati.

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3 āciṇṇaṃ kho panetaṃ vassaṃvuṭṭhānaṃ bhikkhūnaṃ bhagavantaṃ dassanāya upasankamituṃ. atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena pakkamiṃsu. anupubbena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasankamiṃsu, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ. atha kho bhagavā te bhikkhū etadavoca—  "kacci, bhikkhave, khamanīyaṃ, kacci yāpanīyaṃ, kacci samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha, na ca piṇḍakena kilamitthā"ti? "khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā. samaggā ca mayaṃ, bhante, sammodamānā avivadamānā phāsukaṃ vassaṃ vasimhā, na ca piṇḍakena kilamimhā"ti. jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti. kālaṃ viditvā pucchanti, kālaṃ viditvā na pucchanti. atthasaṃhitaṃ tathāgatā pucchanti, no anatthasaṃhitaṃ. anatthasaṃhite setughāto tathāgatānaṃ. dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti—  "dhammaṃ vā desessāma, sāvakānaṃ vā sikkhāpadaṃ paññapessāmā"ti. atha kho bhagavā te bhikkhū etadavoca—  "yathākathaṃ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasittha, na ca piṇḍakena kilamitthā"ti.

4 "idha mayaṃ, bhante, sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṃ āvāse vassaṃ upagacchimhā. tesaṃ no, bhante, amhākaṃ etadahosi— ‘kena nu kho mayaṃ upāyena samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā’ti. tesaṃ no, bhante, amhākaṃ etadahosi— ‘sace kho mayaṃ aññamaññaṃ neva ālapeyyāma na sallapeyyāma—  yo paṭhamaṃ gāmato piṇḍāya paṭikkameyya so āsanaṃ paññapeyya, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipeyya, avakkārapātiṃ dhovitvā upaṭṭhāpeyya, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeyya; yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākankheyya bhuñjeyya, no ce ākankheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya; so āsanaṃ uddhareyya, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeyya, avakkārapātiṃ dhovitvā paṭisāmeyya, pānīyaṃ paribhojanīyaṃ paṭisāmeyya, bhattaggaṃ sammajjeyya; yo passeyya pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeyya; sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilanghakena upaṭṭhāpeyya; na tveva tappaccayā vācaṃ bhindeyya—  evaṃ kho mayaṃ samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vaseyyāma, na ca piṇḍakena kilameyyāmā’ti. atha kho mayaṃ, bhante, aññamaññaṃ neva ālapimhā na sallapimhā. yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanaṃ paññapeti, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipati, avakkārapātiṃ dhovitvā upaṭṭhāpeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti. yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākankhati bhuñjati, no ce ākankhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti, so āsanaṃ uddharati, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, bhattaggaṃ sammajjati. yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilanghakena upaṭṭhāpeti, na tveva tappaccayā vācaṃ bhindati. evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā phāsukaṃ vassaṃ vasimhā, na ca piṇḍakena kilamimhā"ti.

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5 atha kho bhagavā bhikkhū āmantesi—  "aphāsuññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. pasusaṃvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. eḷakasaṃvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. sapattasaṃvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. kathañhi nāmime, bhikkhave, moghapurisā mūgabbataṃ titthiyasamādānaṃ samādiyissanti. netaṃ, bhikkhave, appasannānaṃ vā pasādāya … pe …   vigarahitvā dhammiṃ kathaṃ katvā bhikkhū āmantesi—  na, bhikkhave, mūgabbataṃ titthiyasamādānaṃ samādiyitabbaṃ. yo samādiyeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ tīhi ṭhānehi pavāretuṃ—  diṭṭhena vā sutena vā parisankāya vā. sā vo bhavissati aññamaññānulomatā āpattivuṭṭhānatā vinayapurekkhāratā. evañca pana, bhikkhave, pavāretabbaṃ. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

6 ‘suṇātu me, bhante, saṇgho. ajja pavāraṇā. yadi saṇghassa pattakallaṃ, saṇgho pavāreyyā’ti.

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7 therena bhikkhunā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘saṇghaṃ, āvuso, pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmanto anukampaṃ upādāya. passanto paṭikarissāmi. dutiyampi, āvuso, saṇghaṃ pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmanto anukampaṃ upādāya. passanto paṭikarissāmi. tatiyampi, āvuso, saṇghaṃ pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmanto anukampaṃ upādāya. passanto paṭikarissāmī’ti.

8 navakena bhikkhunā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘saṇghaṃ, bhante, pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmanto anukampaṃ upādāya. passanto paṭikarissāmi. dutiyampi, bhante, saṇghaṃ … pe …   tatiyampi, bhante, saṇghaṃ pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmanto anukampaṃ upādāya. passanto paṭikarissāmī’"ti.

9 tena kho pana samayena chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchanti. ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchissantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ … pe …   "saccaṃ kira, bhikkhave, chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchantī"ti? "saccaṃ, bhagavā"ti. vigarahi buddho bhagavā … pe …   kathañhi nāma te, bhikkhave, moghapurisā theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchissanti. netaṃ, bhikkhave, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya … pe …   vigarahitvā … pe …   dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, theresu bhikkhūsu ukkuṭikaṃ nisinnesu pavārayamānesu āsanesu acchitabbaṃ. yo accheyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, sabbeheva ukkuṭikaṃ nisinnehi pavāretun"ti.

10 tena kho pana samayena aññataro thero jarādubbalo yāva sabbe pavārentīti ukkuṭikaṃ nisinno āgamayamāno mucchito papati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, tadamantarā ukkuṭikaṃ nisīdituṃ yāva pavāreti, pavāretvā āsane nisīditun"ti.

2 pavāraṇābheda

11 atha kho bhikkhūnaṃ etadahosi—  "kati nu kho pavāraṇā"ti? bhagavato etamatthaṃ ārocesuṃ. "dvemā, bhikkhave, pavāraṇā—  cātuddasikā ca pannarasikā ca. imā kho, bhikkhave, dve pavāraṇā"ti.

12 atha kho bhikkhūnaṃ etadahosi—  "kati nu kho pavāraṇakammānī"ti? bhagavato etamatthaṃ ārocesuṃ. "cattārimāni, bhikkhave, pavāraṇakammāni—  adhammena vaggaṃ pavāraṇakammaṃ, adhammena samaggaṃ pavāraṇakammaṃ, dhammena vaggaṃ pavāraṇakammaṃ, dhammena samaggaṃ pavāraṇakammaṃ. tatra, bhikkhave, yadidaṃ adhammena vaggaṃ pavāraṇakammaṃ, na, bhikkhave, evarūpaṃ pavāraṇakammaṃ kātabbaṃ; na ca mayā evarūpaṃ pavāraṇakammaṃ anuññātaṃ. tatra, bhikkhave, yadidaṃ adhammena samaggaṃ pavāraṇakammaṃ, na, bhikkhave, evarūpaṃ pavāraṇakammaṃ kātabbaṃ; na ca mayā evarūpaṃ pavāraṇakammaṃ anuññātaṃ. tatra, bhikkhave, yadidaṃ dhammena vaggaṃ pavāraṇakammaṃ, na, bhikkhave, evarūpaṃ pavāraṇakammaṃ kātabbaṃ; na ca mayā evarūpaṃ pavāraṇakammaṃ anuññātaṃ. tatra, bhikkhave, yadidaṃ dhammena samaggaṃ pavāraṇakammaṃ, evarūpaṃ, bhikkhave, pavāraṇakammaṃ kātabbaṃ; evarūpañca mayā pavāraṇakammaṃ anuññātaṃ. tasmātiha, bhikkhave, evarūpaṃ pavāraṇakammaṃ karissāma yadidaṃ dhammena samagganti, evañhi vo, bhikkhave, sikkhitabban"ti.

3 pavāraṇādānānujānana

13 atha kho bhagavā bhikkhū āmantesi—  "sannipatatha, bhikkhave. saṇgho pavāressatī"ti. evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca—  "atthi, bhante, bhikkhu gilāno, so anāgato"ti. "anujānāmi, bhikkhave, gilānena bhikkhunā pavāraṇaṃ dātuṃ. evañca pana, bhikkhave, dātabbā—  tena gilānena bhikkhunā ekaṃ bhikkhuṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘pavāraṇaṃ dammi, pavāraṇaṃ me hara, pavāraṇaṃ me ārocehi, mamatthāya pavārehī’ti kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pavāraṇā; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pavāraṇā. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṇghamajjhe ānetvā pavāretabbaṃ. sace, bhikkhave, gilānupaṭṭhākānaṃ bhikkhūnaṃ etadahosi—  ‘sace kho mayaṃ gilānaṃ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati, kālaṃkiriyā vā bhavissatī’ti na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. saṇghena tattha gantvā pavāretabbaṃ; na tveva vaggena saṇghena pavāretabbaṃ. pavāreyya ce, āpatti dukkaṭassa.

14 pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya tattheva pakkamati, aññassa dātabbā pavāraṇā. pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya tattheva vibbhamati … pe …   kālaṃ karoti …   sāmaṇero paṭijānāti …   sikkhaṃ paccakkhātako paṭijānāti …   antimavatthuṃ ajjhāpannako paṭijānāti …   ummattako paṭijānāti … khittacitto paṭijānāti …   vedanāṭṭo paṭijānāti …   āpattiyā adassane ukkhittako paṭijānāti …   āpattiyā appaṭikamme ukkhittako paṭijānāti …   pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti …   paṇḍako paṭijānāti …   theyyasaṃvāsako paṭijānāti …   titthiyapakkantako paṭijānāti …   tiracchānagato paṭijānāti … mātughātako paṭijānāti …   pitughātako paṭijānāti …   arahantaghātako paṭijānāti … bhikkhunidūsako paṭijānāti …   saṇghabhedako paṭijānāti …   lohituppādako paṭijānāti …   ubhatobyañjanako paṭijānāti, aññassa dātabbā pavāraṇā.

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15 pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge pakkamati, anāhaṭā hoti pavāraṇā. pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge vibbhamati … pe …   kālaṃ karoti …   sāmaṇero paṭijānāti …   sikkhaṃ paccakkhātako paṭijānāti …   antimavatthuṃ ajjhāpannako paṭijānāti …   ummattako paṭijānāti … khittacitto paṭijānāti …   vedanāṭṭo paṭijānāti …   āpattiyā adassane ukkhittako paṭijānāti …   āpattiyā appaṭikamme ukkhittako paṭijānāti …   pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti …   paṇḍako paṭijānāti …   theyyasaṃvāsako paṭijānāti …   titthiyapakkantako paṭijānāti …   tiracchānagato paṭijānāti … mātughātako paṭijānāti …   pitughātako paṭijānāti …   arahantaghātako paṭijānāti … bhikkhunidūsako paṭijānāti …   saṇghabhedako paṭijānāti …   lohituppādako paṭijānāti …   ubhatobyañjanako paṭijānāti, anāhaṭā hoti pavāraṇā.

16 pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṇghappatto pakkamati, āhaṭā hoti pavāraṇā. pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṇghappatto vibbhamati … pe …   kālaṃ karoti …   sāmaṇero paṭijānāti …   sikkhaṃ paccakkhātako paṭijānāti …   antimavatthuṃ ajjhāpannako paṭijānāti …   ummattako paṭijānāti … khittacitto paṭijānāti …   vedanāṭṭo paṭijānāti …   āpattiyā adassane ukkhittako paṭijānāti …   āpattiyā appaṭikamme ukkhittako paṭijānāti …   pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti …   paṇḍako paṭijānāti …   theyyasaṃvāsako paṭijānāti …   titthiyapakkantako paṭijānāti …   tiracchānagato paṭijānāti … mātughātako paṭijānāti …   pitughātako paṭijānāti …   arahantaghātako paṭijānāti … bhikkhunidūsako paṭijānāti …   saṇghabhedako paṭijānāti …   lohituppādako paṭijānāti …   ubhatobyañjanako paṭijānāti, āhaṭā hoti pavāraṇā.

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17 pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṇghappatto sutto nāroceti, āhaṭā hoti pavāraṇā. pavāraṇahārakassa anāpatti. pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṇghappatto pamatto nāroceti … pe …   samāpanno nāroceti, āhaṭā hoti pavāraṇā. pavāraṇahārakassa anāpatti.

18 pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṇghappatto sañcicca nāroceti, āhaṭā hoti pavāraṇā. pavāraṇahārakassa āpatti dukkaṭassa. anujānāmi, bhikkhave, tadahu pavāraṇāya pavāraṇaṃ dentena chandampi dātuṃ, santi saṇghassa karaṇīyan"ti.

4 ñātakādiggahaṇakathā

19 tena kho pana samayena aññataraṃ bhikkhuṃ tadahu pavāraṇāya ñātakā gaṇhiṃsu. bhagavato etamatthaṃ ārocesuṃ. "idha pana, bhikkhave, bhikkhuṃ tadahu pavāraṇāya ñātakā gaṇhanti. te ñātakā bhikkhūhi evamassu vacanīyā—  ‘ingha tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ muñcatha, yāvāyaṃ bhikkhu pavāretī’ti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—  ‘ingha tumhe āyasmanto muhuttaṃ ekamantaṃ hotha, yāvāyaṃ bhikkhu pavāraṇaṃ detī’ti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—  ‘ingha tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ nissīmaṃ netha, yāva saṇgho pavāretī’ti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, na tveva vaggena saṇghena pavāretabbaṃ. pavāreyya ce, āpatti dukkaṭassa.

20 idha pana, bhikkhave, bhikkhuṃ tadahu pavāraṇāya rājāno gaṇhanti … pe …   corā gaṇhanti …   dhuttā gaṇhanti …   bhikkhupaccatthikā gaṇhanti. te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—  ‘ingha tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ muñcatha, yāvāyaṃ bhikkhu pavāretī’ti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—  ‘ingha tumhe āyasmanto muhuttaṃ ekamantaṃ hotha, yāvāyaṃ bhikkhu pavāraṇaṃ detī’ti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—  ‘ingha tumhe āyasmanto imaṃ bhikkhuṃ muhuttaṃ nissīmaṃ netha, yāva saṇgho pavāretī’ti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, na tveva vaggena saṇghena pavāretabbaṃ. pavāreyya ce, āpatti dukkaṭassā"ti.

5 saṇghapavāraṇādippabheda

21 tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya pañca bhikkhū viharanti. atha kho tesaṃ bhikkhūnaṃ etadahosi—  "bhagavatā paññattaṃ— ‘saṇghena pavāretabban’ti. mayañcamhā pañca janā. kathaṃ nu kho amhehi pavāretabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, pañcannaṃ saṇghe pavāretun"ti.

22 tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya cattāro bhikkhū viharanti. atha kho tesaṃ bhikkhūnaṃ etadahosi—  "bhagavatā anuññātaṃ pañcannaṃ saṇghe pavāretunti. mayañcamhā cattāro janā. kathaṃ nu kho amhehi pavāretabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, catunnaṃ aññamaññaṃ pavāretuṃ. evañca pana, bhikkhave, pavāretabbaṃ. byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—

23 ‘suṇantu me āyasmanto. ajja pavāraṇā. yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pavāreyyāmā’ti.

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24 therena bhikkhunā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā—  ‘ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmanto anukampaṃ upādāya. passanto paṭikarissāmi. dutiyampi … pe …   tatiyampi ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmanto anukampaṃ upādāya. passanto paṭikarissāmī’ti.

25 navakena bhikkhunā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā—  ‘ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmanto anukampaṃ upādāya. passanto paṭikarissāmi. dutiyampi … pe …   tatiyampi ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmanto anukampaṃ upādāya. passanto paṭikarissāmī’"ti.

26 tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya tayo bhikkhū viharanti. atha kho tesaṃ bhikkhūnaṃ etadahosi—  "bhagavatā anuññātaṃ pañcannaṃ saṇghe pavāretuṃ, catunnaṃ aññamaññaṃ pavāretuṃ. mayañcamhā tayo janā. kathaṃ nu kho amhehi pavāretabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, tiṇṇaṃ aññamaññaṃ pavāretuṃ. evañca pana, bhikkhave, pavāretabbaṃ. byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—

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27 ‘suṇantu me āyasmantā. ajja pavāraṇā. yadāyasmantānaṃ pattakallaṃ, mayaṃ aññamaññaṃ pavāreyyāmā’ti.

28 therena bhikkhunā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā—  ‘ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmantā anukampaṃ upādāya. passanto paṭikarissāmi. dutiyampi … pe …   tatiyampi ahaṃ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmantā anukampaṃ upādāya. passanto paṭikarissāmī’ti.

29 navakena bhikkhunā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā te bhikkhū evamassu vacanīyā—  ‘ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmantā anukampaṃ upādāya. passanto paṭikarissāmi. dutiyampi … pe …   tatiyampi ahaṃ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisankāya vā. vadantu maṃ āyasmantā anukampaṃ upādāya. passanto paṭikarissāmī’"ti.

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30 tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya dve bhikkhū viharanti. atha kho tesaṃ bhikkhūnaṃ etadahosi—  "bhagavatā anuññātaṃ pañcannaṃ saṇghe pavāretuṃ, catunnaṃ aññamaññaṃ pavāretuṃ, tiṇṇaṃ aññamaññaṃ pavāretuṃ. mayañcamhā dve janā. kathaṃ nu kho amhehi pavāretabban"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, dvinnaṃ aññamaññaṃ pavāretuṃ. evañca pana, bhikkhave, pavāretabbaṃ. therena bhikkhunā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā navo bhikkhu evamassa vacanīyo—  ‘ahaṃ, āvuso, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisankāya vā. vadatu maṃ āyasmā anukampaṃ upādāya. passanto paṭikarissāmi. dutiyampi … pe …   tatiyampi ahaṃ, āvuso, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisankāya vā. vadatu maṃ āyasmā anukampaṃ upādāya. passanto paṭikarissāmīti.

31 navakena bhikkhunā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā thero bhikkhu evamassa vacanīyo—  ‘ahaṃ, bhante, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisankāya vā. vadatu maṃ āyasmā anukampaṃ upādāya. passanto paṭikarissāmi. dutiyampi … pe …   tatiyampi ahaṃ, bhante, āyasmantaṃ pavāremi diṭṭhena vā sutena vā parisankāya vā. vadatu maṃ āyasmā anukampaṃ upādāya. passanto paṭikarissāmī’"ti.

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32 tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya eko bhikkhu viharati. atha kho tassa bhikkhuno etadahosi—  "bhagavatā anuññātaṃ pañcannaṃ saṇghe pavāretuṃ, catunnaṃ aññamaññaṃ pavāretuṃ, tiṇṇaṃ aññamaññaṃ pavāretuṃ, dvinnaṃ aññamaññaṃ pavāretuṃ. ahañcamhi ekako. kathaṃ nu kho mayā pavāretabban"ti? bhagavato etamatthaṃ ārocesuṃ.

33 "idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya eko bhikkhu viharati. tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā maṇḍape vā rukkhamūle vā, so deso sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā āsanaṃ paññapetvā padīpaṃ katvā nisīditabbaṃ. sace aññe bhikkhū āgacchanti, tehi saddhiṃ pavāretabbaṃ; no ce āgacchanti, ‘ajja me pavāraṇā’ti adhiṭṭhātabbaṃ. no ce adhiṭṭheyya, āpatti dukkaṭassa.

34 tatra, bhikkhave, yattha pañca bhikkhū viharanti, na ekassa pavāraṇaṃ āharitvā catūhi saṇghe pavāretabbaṃ. pavāreyyuñce, āpatti dukkaṭassa. tatra, bhikkhave, yattha cattāro bhikkhū viharanti, na ekassa pavāraṇaṃ āharitvā tīhi aññamaññaṃ pavāretabbaṃ. pavāreyyuñce, āpatti dukkaṭassa. tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pavāraṇaṃ āharitvā dvīhi aññamaññaṃ pavāretabbaṃ. pavāreyyuñce, āpatti dukkaṭassa. tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pavāraṇaṃ āharitvā ekena adhiṭṭhātabbaṃ. adhiṭṭheyya ce, āpatti dukkaṭassā"ti.

6 āpattipaṭikammavidhi

35 tena kho pana samayena aññataro bhikkhu tadahu pavāraṇāya āpattiṃ āpanno hoti. atha kho tassa bhikkhuno etadahosi—  "bhagavatā paññattaṃ—  ‘na sāpattikena pavāretabban’ti. ahañcamhi āpattiṃ āpanno. kathaṃ nu kho mayā paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ.

36 "idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya 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.

37 idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya āpattiyā vematiko hoti. tena, bhikkhave, bhikkhunā ekaṃ bhikkhuṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘ahaṃ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi tadā taṃ āpattiṃ paṭikarissāmī’ti vatvā pavāretabbaṃ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo"ti.

7 āpattiāvikaraṇavidhi

38 tena kho pana samayena aññataro bhikkhu pavārayamāno āpattiṃ sarati. atha kho tassa bhikkhuno etadahosi—  "bhagavatā paññattaṃ—  ‘na sāpattikena pavāretabban’ti. ahañcamhi āpattiṃ āpanno. kathaṃ nu kho mayā paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ.

39 "idha pana, bhikkhave, bhikkhu pavārayamāno āpattiṃ sarati. tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—  ‘ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno. ito vuṭṭhahitvā taṃ āpattiṃ paṭikarissāmī’ti vatvā pavāretabbaṃ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo.

40 idha pana, bhikkhave, bhikkhu pavārayamāno āpattiyā vematiko hoti. tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—  ‘ahaṃ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi tadā taṃ āpattiṃ paṭikarissāmī’ti vatvā pavāretabbaṃ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo"ti.

8 sabhāgāpattipaṭikammavidhi

41 tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya sabbo saṇgho sabhāgaṃ āpattiṃ āpanno hoti. atha kho tesaṃ bhikkhūnaṃ etadahosi—  "bhagavatā paññattaṃ—  ‘na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā’ti. ayañca sabbo saṇgho sabhāgaṃ āpattiṃ āpanno. kathaṃ nu kho amhehi paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ.

42 "idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sabbo saṇgho sabhāgaṃ āpattiṃ āpanno hoti. tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṃ pāhetabbo—  gacchāvuso, taṃ āpattiṃ paṭikaritvā āgaccha, mayaṃ te santike taṃ āpattiṃ paṭikarissāmāti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

43 ‘suṇātu me, bhante, saṇgho. ayaṃ sabbo saṇgho sabhāgaṃ āpattiṃ āpanno. yadā aññaṃ bhikkhuṃ suddhaṃ anāpattikaṃ passissati tadā tassa santike taṃ āpattiṃ paṭikarissatī’ti vatvā pavāretabbaṃ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo.

44 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sabbo saṇgho sabhāgāya āpattiyā vematiko hoti. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

45 ‘suṇātu me, bhante, saṇgho. ayaṃ sabbo saṇgho sabhāgāya āpattiyā vematiko. yadā nibbematiko bhavissati tadā taṃ āpattiṃ paṭikarissatī’ti vatvā, pavāretabbaṃ, na tveva tappaccayā pavāraṇāya antarāyo kātabbo"ti.

46 paṭhamabhāṇavāro niṭṭhito.

9 anāpattipannarasaka

47 tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatiṃsu, pañca vā atirekā vā. te na jāniṃsu—  "atthaññe āvāsikā bhikkhū anāgatā"ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavāresuṃ. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchiṃsu bahutarā. bhagavato etamatthaṃ ārocesuṃ.

48 "idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ anāpatti. (1)

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49 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ anāpatti. (2)

50 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ anāpatti. (3)

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51 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ anāpatti. (4)

52 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ anāpatti. (5)

53 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ anāpatti. (6)

54 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ anāpatti. (7)

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55 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ anāpatti. (8)

56 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ anāpatti. (9)

57 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ anāpatti. (10)

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58 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ anāpatti. (11)

59 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ anāpatti. (12)

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60 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ anāpatti. (13)

61 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ anāpatti. (14)

62 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ anāpatti. (15)

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63 anāpattipannarasakaṃ niṭṭhitaṃ.

10 vaggāvaggasaññipannarasaka

64 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (1)

65 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (2)

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66 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (3)

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67 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. tehi pavāritamatte … pe …   avuṭṭhitāya parisāya … pe …   ekaccāya vuṭṭhitāya parisāya … pe …   sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā … pe …   samasamā … pe …   thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (4 –⁠15)

68 vaggāvaggasaññipannarasakaṃ niṭṭhitaṃ.

11 vematikapannarasaka

69 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘kappati nu kho amhākaṃ pavāretuṃ, na nu kho kappatī’ti vematikā pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (1)

70 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘kappati nu kho amhākaṃ pavāretuṃ, na nu kho kappatī’ti vematikā pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (2)

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71 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘kappati nu kho amhākaṃ pavāretuṃ, na nu kho kappatī’ti vematikā pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (3)

72 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘kappati nu kho amhākaṃ pavāretuṃ, na nu kho kappatī’ti vematikā pavārenti. tehi pavāritamatte … pe …   avuṭṭhitāya parisāya … pe …   ekaccāya vuṭṭhitāya parisāya … pe …   sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā … pe …   samasamā … pe …   thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (4 –⁠15)

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73 vematikapannarasakaṃ niṭṭhitaṃ.

12 kukkuccapakatapannarasaka

74 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘kappateva amhākaṃ pavāretuṃ, nāmhākaṃ na kappatī’ti— kukkuccapakatā pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (1)

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75 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘kappateva amhākaṃ pavāretuṃ, nāmhākaṃ na kappatī’ti— kukkuccapakatā pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (2)

76 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘kappateva amhākaṃ pavāretuṃ, nāmhākaṃ na kappatī’ti— kukkuccapakatā pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (3)

77 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘kappateva amhākaṃ pavāretuṃ, nāmhākaṃ na kappatī’ti— kukkuccapakatā pavārenti. tehi pavāritamatte … pe …   avuṭṭhitāya parisāya … pe … ekaccāya vuṭṭhitāya parisāya … pe …   sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā … pe …   samasamā … pe …   thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti dukkaṭassa. (4 –⁠15)

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78 kukkuccapakatapannarasakaṃ niṭṭhitaṃ.

13 bhedapurekkhārapannarasaka

79 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (1)

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80 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (2)

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81 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, avasesehi pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (3)

82 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti bahutarā, tehi bhikkhave bhikkhūhi puna pavāretabbaṃ, pavāritānaṃ āpatti thullaccayassa. (4)

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83 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (5)

84 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (6)

85 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (7)

86 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (8)

87 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (9)

88 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (10)

89 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (11)

90 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (12)

91 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. tehi, bhikkhave, bhikkhūhi puna pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (13)

92 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (14)

93 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te jānanti—  ‘atthaññe āvāsikā bhikkhū anāgatā’ti. te ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. pavāritā suppavāritā, tesaṃ santike pavāretabbaṃ. pavāritānaṃ āpatti thullaccayassa. (15)

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94 bhedapurekkhārapannarasakaṃ niṭṭhitaṃ.
pañcavīsattikā niṭṭhitā.

14 sīmokkantikapeyyāla

95 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. te na jānanti—  ‘aññe āvāsikā bhikkhū antosīmaṃ okkamantī’ti … pe …   te na jānanti—  ‘aññe āvāsikā bhikkhū antosīmaṃ okkantā’ti … pe …   te na passanti—  ‘aññe āvāsike bhikkhū antosīmaṃ okkamante … pe …   te na passanti—  ‘aññe āvāsike bhikkhū antosīmaṃ okkante … pe …   te na suṇanti ‘aññe āvāsikā bhikkhū antosīmaṃ okkamantī’ti … pe …   te na suṇanti ‘aññe āvāsikā bhikkhū antosīmaṃ okkantā’ti … pe …  .

96 āvāsikena āvāsikā ekasatapañcasattati tikanayato, āvāsikena āgantukā, āgantukena āvāsikā, āgantukena āgantukā, peyyālamukhena satta tikasatāni honti.

15 divasanānatta

97 idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ cātuddaso hoti, āgantukānaṃ pannaraso. sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. sace samasamā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. sace āgantukā bahutarā honti, āvāsikehi āgantukānaṃ anuvattitabbaṃ.

98 idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ pannaraso hoti, āgantukānaṃ cātuddaso. sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. sace samasamā honti, āgantukehi āvāsikānaṃ anuvattitabbaṃ. sace āgantukā bahutarā honti, āvāsikehi āgantukānaṃ anuvattitabbaṃ.

99 idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ pāṭipado hoti, āgantukānaṃ pannaraso. sace āvāsikā bahutarā honti, āvāsikehi āgantukānaṃ nākāmā dātabbā sāmaggī; āgantukehi nissīmaṃ gantvā pavāretabbaṃ. sace samasamā honti, āvāsikehi āgantukānaṃ nākāmā dātabbā sāmaggī; āgantukehi nissīmaṃ gantvā pavāretabbaṃ. sace āgantukā bahutarā honti, āvāsikehi āgantukānaṃ sāmaggī vā dātabbā, nissīmaṃ vā gantabbaṃ.

100 idha pana, bhikkhave, āvāsikānaṃ bhikkhūnaṃ pannaraso hoti, āgantukānaṃ pāṭipado. sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṃ sāmaggī vā dātabbā, nissīmaṃ vā gantabbaṃ. sace samasamā honti, āgantukehi āvāsikānaṃ sāmaggī vā dātabbā, nissīmaṃ vā gantabbaṃ. sace āgantukā bahutarā honti, āgantukehi āvāsikānaṃ nākāmā dātabbā sāmaggī; āvāsikehi nissīmaṃ gantvā pavāretabbaṃ.

16 lingādidassana

101 idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsikānaṃ bhikkhūnaṃ āvāsikākāraṃ, āvāsikalingaṃ, āvāsikanimittaṃ, āvāsikuddesaṃ, suppaññattaṃ mañcapīṭhaṃ bhisibibbohanaṃ, pānīyaṃ paribhojanīyaṃ sūpaṭṭhitaṃ, pariveṇaṃ susammaṭṭhaṃ; passitvā vematikā honti—  ‘atthi nu kho āvāsikā bhikkhū, natthi nu kho’ti. te vematikā na vicinanti, avicinitvā pavārenti. āpatti dukkaṭassa … pe …   te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. anāpatti. te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. anāpatti. te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṃ pavārenti. āpatti dukkaṭassa. te vematikā vicinanti, vicinitvā passanti, passitvā—  ‘nassantete, vinassantete, ko tehi attho’ti— bhedapurekkhārā pavārenti. āpatti thullaccayassa.

102 idha pana, bhikkhave, āgantukā bhikkhū suṇanti āvāsikānaṃ bhikkhūnaṃ āvāsikākāraṃ, āvāsikalingaṃ, āvāsikanimittaṃ, āvāsikuddesaṃ, cankamantānaṃ padasaddaṃ, sajjhāyasaddaṃ, ukkāsitasaddaṃ, khipitasaddaṃ; sutvā vematikā honti—  ‘atthi nu kho āvāsikā bhikkhū, natthi nu kho’ti. te vematikā na vicinanti, avicinitvā pavārenti. āpatti dukkaṭassa. te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. anāpatti. te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. anāpatti. te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṃ pavārenti. āpatti dukkaṭassa. te vematikā vicinanti, vicinitvā passanti, passitvā—  ‘nassantete, vinassantete, ko tehi attho’ti bhedapurekkhārā pavārenti. āpatti thullaccayassa.

103 idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṃ bhikkhūnaṃ āgantukākāraṃ, āgantukalingaṃ, āgantukanimittaṃ, āgantukuddesaṃ, aññātakaṃ pattaṃ, aññātakaṃ cīvaraṃ, aññātakaṃ nisīdanaṃ, pādānaṃ dhotaṃ, udakanissekaṃ; passitvā vematikā honti—  ‘atthi nu kho āgantukā bhikkhū, natthi nu kho’ti. te vematikā na vicinanti, avicinitvā pavārenti. āpatti dukkaṭassa. te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. anāpatti. te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. anāpatti. te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṃ pavārenti. āpatti dukkaṭassa. te vematikā vicinanti, vicinitvā passanti, passitvā—  ‘nassantete, vinassantete, ko tehi attho’ti—  bhedapurekkhārā pavārenti. āpatti thullaccayassa.

104 idha pana, bhikkhave, āvāsikā bhikkhū suṇanti āgantukānaṃ bhikkhūnaṃ āgantukākāraṃ, āgantukalingaṃ, āgantukanimittaṃ, āgantukuddesaṃ, āgacchantānaṃ padasaddaṃ, upāhanapapphoṭanasaddaṃ, ukkāsitasaddaṃ, khipitasaddaṃ; sutvā vematikā honti—  ‘atthi nu kho āgantukā bhikkhū, natthi nu kho’ti. te vematikā na vicinanti, avicinitvā pavārenti. āpatti dukkaṭassa. te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. anāpatti. te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. anāpatti. te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṃ pavārenti. āpatti dukkaṭassa. te vematikā vicinanti, vicinitvā passanti, passitvā—  ‘nassantete, vinassantete, ko tehi attho’ti—  bhedapurekkhārā pavārenti. āpatti thullaccayassa.

17 nānāsaṃvāsakādīhipavāraṇā

105 idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṃvāsake. te samānasaṃvāsakadiṭṭhiṃ paṭilabhanti, samānasaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. anāpatti. te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. āpatti dukkaṭassa. te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṃ pavārenti. anāpatti.

106 idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṃvāsake. te nānāsaṃvāsakadiṭṭhiṃ paṭilabhanti, nānāsaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. āpatti dukkaṭassa. te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṃ pavārenti. āpatti dukkaṭassa. te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. anāpatti.

107 idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū nānāsaṃvāsake. te samānasaṃvāsakadiṭṭhiṃ paṭilabhanti, samānasaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. anāpatti. te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. āpatti dukkaṭassa. te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṃ pavārenti. anāpatti.

108 idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṃvāsake. te nānāsaṃvāsakadiṭṭhiṃ paṭilabhanti, nānāsaṃvāsakadiṭṭhiṃ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. āpatti dukkaṭassa. te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṃ pavārenti. āpatti dukkaṭassa. te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. anāpatti.

18 nagantabbavāra

109 na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso gantabbo, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṇghena, aññatra antarāyā.

110 na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso gantabbo, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko anāvāso gantabbo, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṇghena, aññatra antarāyā.

111 na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso gantabbo, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko anāvāso gantabbo, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṇghena, aññatra antarāyā.

112 na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṇghena, aññatra antarāyā.

113 na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṇghena, aññatra antarāyā.

114 na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṇghena, aññatra antarāyā. na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṃvāsakā, aññatra saṇghena, aññatra antarāyā.

19 gantabbavāra

115 gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā ‘sakkomi ajjeva gantun’ti. gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso … pe …   sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā ‘sakkomi ajjeva gantun’ti.

116 gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso … pe …   sabhikkhuko anāvāso … pe …   sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā ‘sakkomi ajjeva gantun’ti.

117 gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso … pe …   sabhikkhuko anāvāso … pe …   sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṃvāsakā, yaṃ jaññā ‘sakkomi ajjeva gantun’ti.

20 vajjanīyapuggalasandassana

118 na, bhikkhave, bhikkhuniyā nisinnaparisāya pavāretabbaṃ. yo pavāreyya, āpatti dukkaṭassa. na, bhikkhave, sikkhamānāya … pe …   na sāmaṇerassa … pe …   na sāmaṇeriyā … pe …   na sikkhaṃ paccakkhātakassa … pe …   na antimavatthuṃ ajjhāpannakassa nisinnaparisāya pavāretabbaṃ. yo pavāreyya, āpatti dukkaṭassa.

119 na āpattiyā adassane ukkhittakassa nisinnaparisāya pavāretabbaṃ. yo pavāreyya, yathādhammo kāretabbo. na āpattiyā appaṭikamme ukkhittakassa … pe …   na pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa nisinnaparisāya pavāretabbaṃ. yo pavāreyya, yathādhammo kāretabbo.

120 na paṇḍakassa nisinnaparisāya pavāretabbaṃ. yo pavāreyya, āpatti dukkaṭassa. na theyyasaṃvāsakassa … pe …   na titthiyapakkantakassa … pe …   na tiracchānagatassa … pe … na mātughātakassa … pe …   na pitughātakassa … pe …   na arahantaghātakassa … pe …   na bhikkhunidūsakassa … pe …   na saṇghabhedakassa … pe …   na lohituppādakassa … pe …   na ubhatobyañjanakassa nisinnaparisāya pavāretabbaṃ. yo pavāreyya, āpatti dukkaṭassa.

121 na, bhikkhave, pārivāsikapavāraṇādānena pavāretabbaṃ, aññatra avuṭṭhitāya parisāya. na ca, bhikkhave, appavāraṇāya pavāretabbaṃ, aññatra saṇghasāmaggiyā"ti.

122 dutiyabhāṇavāro niṭṭhito.

21 dvevācikādipavāraṇā

123 tena kho pana samayena kosalesu janapade aññatarasmiṃ āvāse tadahu pavāraṇāya savarabhayaṃ ahosi. bhikkhū nāsakkhiṃsu tevācikaṃ pavāretuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, dvevācikaṃ pavāretun"ti.

124 bāḷhataraṃ savarabhayaṃ ahosi. bhikkhū nāsakkhiṃsu dvevācikaṃ pavāretuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ekavācikaṃ pavāretun"ti.

125 bāḷhataraṃ savarabhayaṃ ahosi. bhikkhū nāsakkhiṃsu ekavācikaṃ pavāretuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, samānavassikaṃ pavāretun"ti.

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126 tena kho pana samayena aññatarasmiṃ āvāse tadahu pavāraṇāya manussehi dānaṃ dentehi yebhuyyena ratti khepitā hoti. atha kho tesaṃ bhikkhūnaṃ etadahosi— "manussehi dānaṃ dentehi yebhuyyena ratti khepitā. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ ratti vibhāyissati. kathaṃ nu kho amhehi paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ.

127 "idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya manussehi dānaṃ dentehi yebhuyyena ratti khepitā hoti. tatra ce, bhikkhave, bhikkhūnaṃ evaṃ hoti—  ‘manussehi dānaṃ dentehi yebhuyyena ratti khepitā. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ ratti vibhāyissatī’ti, byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

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128 ‘suṇātu me, bhante, saṇgho. manussehi dānaṃ dentehi yebhuyyena ratti khepitā. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ ratti vibhāyissati. yadi saṇghassa pattakallaṃ, saṇgho dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā’ti.

129 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya bhikkhūhi dhammaṃ bhaṇantehi … pe …   suttantikehi suttantaṃ sangāyantehi …   vinayadharehi vinayaṃ vinicchinantehi …   dhammakathikehi dhammaṃ sākacchantehi …   bhikkhūhi kalahaṃ karontehi yebhuyyena ratti khepitā hoti. tatra ce bhikkhūnaṃ evaṃ hoti— ‘bhikkhūhi kalahaṃ karontehi yebhuyyena ratti khepitā. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ ratti vibhāyissatī’ti, byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

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130 ‘suṇātu me, bhante, saṇgho. bhikkhūhi kalahaṃ karontehi yebhuyyena ratti khepitā. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ ratti vibhāyissati. yadi saṇghassa pattakallaṃ, saṇgho dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā’"ti.

131 tena kho pana samayena kosalesu janapade aññatarasmiṃ āvāse tadahu pavāraṇāya mahābhikkhusaṇgho sannipatito hoti, parittañca anovassikaṃ hoti, mahā ca megho uggato hoti. atha kho tesaṃ bhikkhūnaṃ etadahosi—  "ayaṃ kho mahābhikkhusaṇgho sannipatito, parittañca anovassikaṃ, mahā ca megho uggato. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ megho pavassissati. kathaṃ nu kho amhehi paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ.

132 "idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya mahābhikkhusaṇgho sannipatito hoti, parittañca anovassikaṃ hoti, mahā ca megho uggato hoti. tatra ce bhikkhūnaṃ evaṃ hoti—  ‘ayaṃ kho mahābhikkhusaṇgho sannipatito, parittañca anovassikaṃ, mahā ca megho uggato. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ megho pavassissatī’ti. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

133 ‘suṇātu me, bhante, saṇgho. ayaṃ mahābhikkhusaṇgho sannipatito, parittañca anovassikaṃ, mahā ca megho uggato. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ megho pavassissati. yadi saṇghassa pattakallaṃ, saṇgho dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā’ti.

134 idha pana, bhikkhave, aññatarasmiṃ āvāse tadahu pavāraṇāya rājantarāyo hoti … pe … corantarāyo hoti …   agyantarāyo hoti …   udakantarāyo hoti …   manussantarāyo hoti …   amanussantarāyo hoti …   vāḷantarāyo hoti …   sarīsapantarāyo hoti … jīvitantarāyo hoti …   brahmacariyantarāyo hoti. tatra ce bhikkhūnaṃ evaṃ hoti— ‘ayaṃ kho brahmacariyantarāyo. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ brahmacariyantarāyo bhavissatī’ti, byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

135 ‘suṇātu me, bhante, saṇgho. ayaṃ brahmacariyantarāyo. sace saṇgho tevācikaṃ pavāressati, appavāritova saṇgho bhavissati, athāyaṃ brahmacariyantarāyo bhavissati. yadi saṇghassa pattakallaṃ, saṇgho dvevācikaṃ, ekavācikaṃ, samānavassikaṃ pavāreyyā’"ti.

22 pavāraṇāṭhapana

136 tena kho pana samayena chabbaggiyā bhikkhū sāpattikā pavārenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, sāpattikena pavāretabbaṃ. yo pavāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, yo sāpattiko pavāreti, tassa okāsaṃ kārāpetvā āpattiyā codetun"ti.

137 tena kho pana samayena chabbaggiyā bhikkhū okāsaṃ kārāpiyamānā na icchanti okāsaṃ kātuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, okāsaṃ akarontassa pavāraṇaṃ ṭhapetuṃ. evañca pana, bhikkhave, ṭhapetabbā. tadahu pavāraṇāya cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṇghamajjhe udāharitabbaṃ—  ‘suṇātu me, bhante, saṇgho. itthannāmo puggalo sāpattiko. tassa pavāraṇaṃ ṭhapemi. na tasmiṃ sammukhībhūte pavāretabban’ti. ṭhapitā hoti pavāraṇā"ti.

138 tena kho pana samayena chabbaggiyā bhikkhū—  "puramhākaṃ pesalā bhikkhū pavāraṇaṃ ṭhapentī"ti—  paṭikacceva suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pavāraṇaṃ ṭhapenti, pavāritānampi pavāraṇaṃ ṭhapenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pavāraṇā ṭhapetabbā. yo ṭhapeyya, āpatti dukkaṭassa. na, bhikkhave, pavāritānampi pavāraṇā ṭhapetabbā. yo ṭhapeyya, āpatti dukkaṭassa.

139 evaṃ kho, bhikkhave, ṭhapitā hoti pavāraṇā, evaṃ aṭṭhapitā. kathañca, bhikkhave, aṭṭhapitā hoti pavāraṇā? tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṃ ṭhapeti, aṭṭhapitā hoti pavāraṇā. dvevācikāya ce, bhikkhave …   ekavācikāya ce, bhikkhave …   samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṃ ṭhapeti, aṭṭhapitā hoti pavāraṇā. evaṃ kho, bhikkhave, aṭṭhapitā hoti pavāraṇā.

140 kathañca, bhikkhave, ṭhapitā hoti pavāraṇā? tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṃ ṭhapeti, ṭhapitā hoti pavāraṇā. dvevācikāya ce, bhikkhave …   ekavācikāya ce, bhikkhave … samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṃ ṭhapeti, ṭhapitā hoti pavāraṇā. evaṃ kho, bhikkhave, ṭhapitā hoti pavāraṇā.

141 idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. tañce bhikkhuṃ aññe bhikkhū jānanti—  ‘ayaṃ kho āyasmā aparisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātun’ti, ‘alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan’ti omadditvā saṇghena pavāretabbaṃ.

142 idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. tañce bhikkhuṃ aññe bhikkhū jānanti—  ‘ayaṃ kho āyasmā parisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātun’ti, ‘alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan’ti omadditvā saṇghena pavāretabbaṃ.

143 idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. tañce bhikkhuṃ aññe bhikkhū jānanti—  ‘ayaṃ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātun’ti, ‘alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan’ti omadditvā saṇghena pavāretabbaṃ.

144 idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. tañce bhikkhuṃ aññe bhikkhū jānanti—  ‘ayaṃ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātun’ti, ‘alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan’ti omadditvā saṇghena pavāretabbaṃ.

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145 idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti. tañce bhikkhuṃ aññe bhikkhū jānanti—  ‘ayaṃ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, paṇḍito, byatto, paṭibalo anuyuñjīyamāno anuyogaṃ dātun’ti, so evamassa vacanīyo, ‘yaṃ kho tvaṃ, āvuso, imassa bhikkhuno pavāraṇaṃ ṭhapesi, kimhi naṃ ṭhapesi, sīlavipattiyā vā ṭhapesi, ācāravipattiyā vā ṭhapesi, diṭṭhivipattiyā vā ṭhapesī’ti? so ce evaṃ vadeyya—  ‘sīlavipattiyā vā ṭhapemi, ācāravipattiyā vā ṭhapemi, diṭṭhivipattiyā vā ṭhapemī’ti, so evamassa vacanīyo—  ‘jānāsi panāyasmā sīlavipattiṃ, jānāsi ācāravipattiṃ, jānāsi diṭṭhivipattin’ti? so ce evaṃ vadeyya—  ‘jānāmi kho ahaṃ, āvuso, sīlavipattiṃ, jānāmi ācāravipattiṃ, jānāmi diṭṭhivipattin’ti, so evamassa vacanīyo—  ‘katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī’ti? so ce evaṃ vadeyya—  ‘cattāri pārājikāni, terasa saṇghādisesā, ayaṃ sīlavipatti; thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭaṃ, dubbhāsitaṃ, ayaṃ ācāravipatti; micchādiṭṭhi, antaggāhikādiṭṭhi, ayaṃ diṭṭhivipattī’ti, so evamassa vacanīyo—  ‘yaṃ kho tvaṃ, āvuso, imassa bhikkhuno pavāraṇaṃ ṭhapesi, diṭṭhena vā ṭhapesi, sutena vā ṭhapesi, parisankāya vā ṭhapesī’ti? so ce evaṃ vadeyya—  ‘diṭṭhena vā ṭhapemi, sutena vā ṭhapemi, parisankāya vā ṭhapemī’ti, so evamassa vacanīyo—  ‘yaṃ kho tvaṃ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṃ ṭhapesi, kiṃ te diṭṭhaṃ, kinti te diṭṭhaṃ, kadā te diṭṭhaṃ, kattha te diṭṭhaṃ, pārājikaṃ ajjhāpajjanto diṭṭho, saṇghādisesaṃ ajjhāpajjanto diṭṭho, thullaccayaṃ …   pācittiyaṃ …   pāṭidesanīyaṃ … dukkaṭaṃ …   dubbhāsitaṃ ajjhāpajjanto diṭṭho, kattha ca tvaṃ ahosi, kattha cāyaṃ bhikkhu ahosi, kiñca tvaṃ karosi, kiñcāyaṃ bhikkhu karotī’ti? so ce evaṃ vadeyya—  ‘na kho ahaṃ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṃ ṭhapemi, api ca sutena pavāraṇaṃ ṭhapemī’ti, so evamassa vacanīyo—  ‘yaṃ kho tvaṃ, āvuso, imassa bhikkhuno sutena pavāraṇaṃ ṭhapesi, kiṃ te sutaṃ, kinti te sutaṃ, kadā te sutaṃ, kattha te sutaṃ, pārājikaṃ ajjhāpannoti sutaṃ, saṇghādisesaṃ ajjhāpannoti sutaṃ, thullaccayaṃ …   pācittiyaṃ …   pāṭidesanīyaṃ …   dukkaṭaṃ … dubbhāsitaṃ ajjhāpannoti sutaṃ, bhikkhussa sutaṃ, bhikkhuniyā sutaṃ, sikkhamānāya sutaṃ, sāmaṇerassa sutaṃ, sāmaṇeriyā sutaṃ, upāsakassa sutaṃ, upāsikāya sutaṃ, rājūnaṃ sutaṃ, rājamahāmattānaṃ sutaṃ, titthiyānaṃ sutaṃ, titthiyasāvakānaṃ sutan’ti? so ce evaṃ vadeyya—  ‘na kho ahaṃ, āvuso, imassa bhikkhuno sutena pavāraṇaṃ ṭhapemi, api ca parisankāya pavāraṇaṃ ṭhapemī’ti, so evamassa vacanīyo—  ‘yaṃ kho tvaṃ, āvuso, imassa bhikkhuno parisankāya pavāraṇaṃ ṭhapesi, kiṃ parisankasi, kinti parisankasi, kadā parisankasi, kattha parisankasi, pārājikaṃ ajjhāpannoti parisankasi, saṇghādisesaṃ ajjhāpannoti parisankasi, thullaccayaṃ …   pācittiyaṃ …   pāṭidesanīyaṃ …   dukkaṭaṃ …   dubbhāsitaṃ ajjhāpannoti parisankasi, bhikkhussa sutvā parisankasi, bhikkhuniyā sutvā parisankasi, sikkhamānāya sutvā parisankasi, sāmaṇerassa sutvā parisankasi, sāmaṇeriyā sutvā parisankasi, upāsakassa sutvā parisankasi, upāsikāya sutvā parisankasi, rājūnaṃ sutvā parisankasi, rājamahāmattānaṃ sutvā parisankasi, titthiyānaṃ sutvā parisankasi, titthiyasāvakānaṃ sutvā parisankasī’ti? so ce evaṃ vadeyya—  ‘na kho ahaṃ, āvuso, imassa bhikkhuno parisankāya pavāraṇaṃ ṭhapemi, api ca ahampi na jānāmi kena panāhaṃ imassa bhikkhuno pavāraṇaṃ ṭhapemī’ti. so ce, bhikkhave, codako bhikkhu anuyogena viññūnaṃ sabrahmacārīnaṃ cittaṃ na ārādheti, ananuvādo cudito bhikkhūti alaṃvacanāya. so ce, bhikkhave, codako bhikkhu anuyogena viññūnaṃ sabrahmacārīnaṃ cittaṃ ārādheti, sānuvādo cudito bhikkhūti alaṃvacanāya. so ce, bhikkhave, codako bhikkhu amūlakena pārājikena anuddhaṃsitaṃ paṭijānāti, saṇghādisesaṃ āropetvā saṇghena pavāretabbaṃ. so ce, bhikkhave, codako bhikkhu amūlakena saṇghādisesena anuddhaṃsitaṃ paṭijānāti, yathādhammaṃ kārāpetvā saṇghena pavāretabbaṃ. so ce, bhikkhave, codako, bhikkhu amūlakena thullaccayena …   pācittiyena … pāṭidesanīyena …   dukkaṭena …   dubbhāsitena anuddhaṃsitaṃ paṭijānāti, yathādhammaṃ kārāpetvā saṇghena pavāretabbaṃ. so ce, bhikkhave, cudito bhikkhu pārājikaṃ ajjhāpannoti paṭijānāti, nāsetvā saṇghena pavāretabbaṃ. so ce, bhikkhave, cudito bhikkhu saṇghādisesaṃ ajjhāpannoti paṭijānāti, saṇghādisesaṃ āropetvā saṇghena pavāretabbaṃ. so ce, bhikkhave, cudito bhikkhu thullaccayaṃ … pācittiyaṃ …   pāṭidesanīyaṃ …   dukkaṭaṃ …   dubbhāsitaṃ ajjhāpannoti paṭijānāti, yathādhammaṃ kārāpetvā saṇghena pavāretabbaṃ.

23 thullaccayavatthukādi

146 idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṃ ajjhāpanno hoti. ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū saṇghādisesadiṭṭhino honti. ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṃ apanetvā yathādhammaṃ kārāpetvā saṇghaṃ upasankamitvā evamassa vacanīyo—  ‘yaṃ kho so, āvuso, bhikkhu āpattiṃ āpanno, sāssa yathādhammaṃ paṭikatā. yadi saṇghassa pattakallaṃ, saṇgho pavāreyyā’ti.

147 idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṃ ajjhāpanno hoti. ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti … pe …   ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti …   ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti …   ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dubbhāsitadiṭṭhino honti. ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṃ apanetvā yathādhammaṃ kārāpetvā saṇghaṃ upasankamitvā evamassa vacanīyo—  ‘yaṃ kho so, āvuso, bhikkhu āpattiṃ āpanno, sāssa yathādhammaṃ paṭikatā. yadi saṇghassa pattakallaṃ, saṇgho pavāreyyā’ti.

148 idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya pācittiyaṃ ajjhāpanno hoti … pe … pāṭidesanīyaṃ ajjhāpanno hoti …   dukkaṭaṃ ajjhāpanno hoti …   dubbhāsitaṃ ajjhāpanno hoti. ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū saṇghādisesadiṭṭhino honti. ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṃ apanetvā yathādhammaṃ kārāpetvā saṇghaṃ upasankamitvā evamassa vacanīyo—  ‘yaṃ kho so, āvuso, bhikkhu āpattiṃ āpanno, sāssa yathādhammaṃ paṭikatā. yadi saṇghassa pattakallaṃ, saṇgho pavāreyyā’ti.

149 idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya dubbhāsitaṃ ajjhāpanno hoti. ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū thullaccayadiṭṭhino honti … pe …   ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti …   ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti …   ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti. ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṃ apanetvā yathādhammaṃ kārāpetvā saṇghaṃ upasankamitvā evamassa vacanīyo—  ‘yaṃ kho so, āvuso, bhikkhu āpattiṃ āpanno, sāssa yathādhammaṃ paṭikatā. yadi saṇghassa pattakallaṃ, saṇgho pavāreyyā’ti.

24 vatthuṭhapanādi

150 idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṇghamajjhe udāhareyya— ‘suṇātu me, bhante, saṇgho. idaṃ vatthu paññāyati, na puggalo. yadi saṇghassa pattakallaṃ, vatthuṃ ṭhapetvā saṇgho pavāreyyā’ti. so evamassa vacanīyo— ‘bhagavatā kho, āvuso, visuddhānaṃ pavāraṇā paññattā. sace vatthu paññāyati, na puggalo, idāneva naṃ vadehī’ti.

151 idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṇghamajjhe udāhareyya— ‘suṇātu me, bhante, saṇgho. ayaṃ puggalo paññāyati, na vatthu. yadi saṇghassa pattakallaṃ, puggalaṃ ṭhapetvā saṇgho pavāreyyā’ti. so evamassa vacanīyo— ‘bhagavatā kho, āvuso, samaggānaṃ pavāraṇā paññattā. sace puggalo paññāyati, na vatthu, idāneva naṃ vadehī’ti.

152 idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṇghamajjhe udāhareyya— ‘suṇātu me, bhante, saṇgho. idaṃ vatthu ca puggalo ca paññāyati. yadi saṇghassa pattakallaṃ, vatthuñca puggalañca ṭhapetvā saṇgho pavāreyyā’ti. so evamassa vacanīyo—  ‘bhagavatā kho, āvuso, visuddhānañca samaggānañca pavāraṇā paññattā. sace vatthu ca puggalo ca paññāyati, idāneva naṃ vadehī’ti.

153 pubbe ce, bhikkhave, pavāraṇāya vatthu paññāyati, pacchā puggalo, kallaṃ vacanāya. pubbe ce, bhikkhave, pavāraṇāya puggalo paññāyati, pacchā vatthu, kallaṃ vacanāya. pubbe ce, bhikkhave, pavāraṇāya vatthu ca puggalo ca paññāyati, tañce katāya pavāraṇāya ukkoṭeti, ukkoṭanakaṃ pācittiyan"ti.

25 bhaṇḍanakārakavatthu

154 tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṃ āvāse vassaṃ upagacchiṃsu. tesaṃ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā vassaṃ upagacchiṃsu—  "mayaṃ tesaṃ bhikkhūnaṃ vassaṃvuṭṭhānaṃ pavāraṇāya pavāraṇaṃ ṭhapessāmā"ti. assosuṃ kho te bhikkhū—  "amhākaṃ kira sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā vassaṃ upagatā—  ‘mayaṃ tesaṃ bhikkhūnaṃ vassaṃvuṭṭhānaṃ pavāraṇāya pavāraṇaṃ ṭhapessāmā’ti. kathaṃ nu kho amhehi paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ.

155 "idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṃ āvāse vassaṃ upagacchanti. tesaṃ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā vassaṃ upagacchanti—  ‘mayaṃ tesaṃ bhikkhūnaṃ vassaṃvuṭṭhānaṃ pavāraṇāya pavāraṇaṃ ṭhapessāmā’ti. anujānāmi, bhikkhave, tehi bhikkhūhi dve tayo uposathe cātuddasike kātuṃ—  ‘kathaṃ mayaṃ tehi bhikkhūhi paṭhamataraṃ pavāreyyāmā’ti. te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā taṃ āvāsaṃ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi lahuṃ lahuṃ sannipatitvā pavāretabbaṃ, pavāretvā vattabbā—  ‘pavāritā kho mayaṃ, āvuso; yathāyasmantā maññanti tathā karontū’ti. te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā asaṃvihitā taṃ āvāsaṃ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi āsanaṃ paññapetabbaṃ, pādodakaṃ pādapīṭhaṃ pādakathalikaṃ upanikkhipitabbaṃ, paccuggantvā pattacīvaraṃ paṭiggahetabbaṃ, pānīyena paripucchitabbā; tesaṃ vikkhitvā nissīmaṃ gantvā pavāretabbaṃ, pavāretvā vattabbā—  ‘pavāritā kho mayaṃ, āvuso; yathāyasmantā maññanti tathā karontū’ti. evañcetaṃ labhetha, iccetaṃ kusalaṃ. no ce labhetha, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā—

156 ‘suṇantu me, āyasmanto, āvāsikā. yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāḷe pavāreyyāmā’ti. te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā te bhikkhū evaṃ vadeyyuṃ—  ‘sādhāvuso, idāneva no pavārethā’ti, te evamassu vacanīyā—  ‘anissarā kho tumhe, āvuso, amhākaṃ pavāraṇāya; na tāva mayaṃ pavāreyyāmā’ti. te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā taṃ kāḷaṃ anuvaseyyuṃ, āvāsikena, bhikkhave, bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā—

157 ‘suṇantu me, āyasmanto, āvāsikā. yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame juṇhe pavāreyyāmā’ti. te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā te bhikkhū evaṃ vadeyyuṃ—  ‘sādhāvuso, idāneva no pavāreyyāthā’ti, te evamassu vacanīyā—  ‘anissarā kho tumhe, āvuso, amhākaṃ pavāraṇāya, na tāva mayaṃ pavāreyyāmā’ti. te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṇghe adhikaraṇakārakā tampi juṇhaṃ anuvaseyyuṃ, tehi, bhikkhave, bhikkhūhi sabbeheva āgame juṇhe komudiyā cātumāsiniyā akāmā pavāretabbaṃ.

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158 tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno agilānassa pavāraṇaṃ ṭhapeti, so evamassa vacanīyo—  ‘āyasmā kho gilāno. gilāno ca ananuyogakkhamo vutto bhagavatā. āgamehi, āvuso, yāva arogo hosi. arogo ākankhamāno codessasī’ti. evañce vuccamāno codeti, anādariye pācittiyaṃ. tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno gilānassa pavāraṇaṃ ṭhapeti, so evamassa vacanīyo—  ‘ayaṃ kho, āvuso, bhikkhu gilāno. gilāno ca ananuyogakkhamo vutto bhagavatā. āgamehi, āvuso, yāvāyaṃ bhikkhu arogo hoti. arogaṃ ākankhamāno codessasī’ti. evañce vuccamāno codeti, anādariye pācittiyaṃ. tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno gilānassa pavāraṇaṃ ṭhapeti, so evamassa vacanīyo— ‘āyasmantā kho gilānā. gilāno ca ananuyogakkhamo vutto bhagavatā. āgamehi, āvuso, yāva arogā hotha. arogo arogaṃ ākankhamāno codessasī’ti. evañce vuccamāno codeti, anādariye pācittiyaṃ. tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno agilānassa pavāraṇaṃ ṭhapeti, ubho saṇghena samanuyuñjitvā samanugāhitvā yathādhammaṃ kārāpetvā saṇghena pavāretabban"ti.

26 pavāraṇāsangaha

159 tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṃ āvāse vassaṃ upagacchiṃsu. tesaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato hoti. atha kho tesaṃ bhikkhūnaṃ etadahosi—  "amhākaṃ kho samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato. sace mayaṃ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṃ pakkameyyuṃ. evaṃ mayaṃ imamhā phāsuvihārā paribāhirā bhavissāma. kathaṃ nu kho amhehi paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ.

160 "idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṃ āvāse vassaṃ upagacchanti. tesaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato hoti. tatra ce bhikkhūnaṃ evaṃ hoti—  ‘amhākaṃ kho samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato. sace mayaṃ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṃ pakkameyyuṃ. evaṃ mayaṃ imamhā phāsuvihārā paribāhirā bhavissāmā’ti. anujānāmi, bhikkhave, tehi bhikkhūhi pavāraṇāsangahaṃ kātuṃ. evañca pana, bhikkhave, kātabbo. sabbeheva ekajjhaṃ sannipatitabbaṃ—  sannipatitvā byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

161 ‘suṇātu me, bhante, saṇgho. amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato. sace mayaṃ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṃ pakkameyyuṃ. evaṃ mayaṃ imamhā phāsuvihārā paribāhirā bhavissāma. yadi saṇghassa pattakallaṃ, saṇgho pavāraṇāsangahaṃ kareyya, idāni uposathaṃ kareyya, pātimokkhaṃ uddiseyya, āgame juṇhe komudiyā cātumāsiniyā pavāreyya. esā ñatti.

162 suṇātu me, bhante, saṇgho. amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ viharataṃ aññataro phāsuvihāro adhigato. sace mayaṃ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṃ pakkameyyuṃ. evaṃ mayaṃ imamhā phāsuvihārā paribāhirā bhavissāma. saṇgho pavāraṇāsangahaṃ karoti, idāni uposathaṃ karissati, pātimokkhaṃ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati. yassāyasmato khamati pavāraṇāsangahassa karaṇaṃ, idāni uposathaṃ karissati, pātimokkhaṃ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati, so tuṇhassa; yassa nakkhamati, so bhāseyya.

163 kato saṇghena pavāraṇāsangaho, idāni uposathaṃ karissati, pātimokkhaṃ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.

164 tehi ce, bhikkhave, bhikkhūhi kate pavāraṇāsangahe aññataro bhikkhu evaṃ vadeyya—  ‘icchāmahaṃ, āvuso, janapadacārikaṃ pakkamituṃ; atthi me janapade karaṇīyan’ti, so evamassa vacanīyo—  ‘sādhāvuso, pavāretvā gacchāhī’ti. so ce, bhikkhave, bhikkhu pavārayamāno aññatarassa bhikkhuno pavāraṇaṃ ṭhapeti, so evamassa vacanīyo—  ‘anissaro kho me tvaṃ, āvuso, pavāraṇāya, na tāvāhaṃ pavāressāmī’ti. tassa ce, bhikkhave, bhikkhuno pavārayamānassa aññataro bhikkhu tassa bhikkhuno pavāraṇaṃ ṭhapeti, ubho saṇghena samanuyuñjitvā samanugāhitvā yathādhammaṃ kārāpetabbā. so ce, bhikkhave, bhikkhu janapade taṃ karaṇīyaṃ tīretvā punadeva anto komudiyā cātumāsiniyā taṃ āvāsaṃ āgacchati, tehi ce, bhikkhave, bhikkhūhi pavāriyamāne aññataro bhikkhu tassa bhikkhuno pavāraṇaṃ ṭhapeti, so evamassa vacanīyo—  ‘anissaro kho me tvaṃ, āvuso, pavāraṇāya; pavārito ahan’ti. tehi ce, bhikkhave, bhikkhūhi pavāriyamāne so bhikkhu aññatarassa bhikkhuno pavāraṇaṃ ṭhapeti, ubho saṇghena samanuyuñjitvā samanugāhitvā yathādhammaṃ kārāpetvā saṇghena pavāretabban"ti.

165 pavāraṇākkhandhako catuttho.

166 tassuddānaṃ

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167 vassaṃvuṭṭhā kosalesu,
agamuṃ satthu dassanaṃ;
aphāsuṃ pasusaṃvāsaṃ,
aññamaññānulomatā.

168 pavārentā paṇāmañca,
kammaṃ gilānañātakā;
rājā corā ca dhuttā ca,
bhikkhupaccatthikā tathā.

169 pañca catutayo dveko,
āpanno vematī sari;
sabbo saṇgho vematiko,
bahū samā ca thokikā.

170 āvāsikā cātuddasa,
lingasaṃvāsakā ubho;
gantabbaṃ na nisinnāya,
chandadāne pavāraṇā.

171 savarehi khepitā megho,
antarā ca pavāraṇā;
na icchanti puramhākaṃ,
aṭṭhapitā ca bhikkhuno.

172 kimhi vāti katamañca,
diṭṭhena sutasankāya;
codako cuditako ca,
thullaccayaṃ vatthu bhaṇḍanaṃ;
pavāraṇāsangaho ca,
anissaro pavārayeti.

173 imamhi khandhake vatthūni chacattārīsāti.

174 pavāraṇākkhandhako niṭṭhito.