Theravāda Collection on Monastic Law The Small Division The chapter on penalty procedures

1. The legal procedure of condemnation Homage to the Buddha, the Perfected One, the fully Awakened One At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks Paṇḍuka and Lohitaka were quarrelsome, argumentative, and creators of legal issues in the Sangha. They went to other monks who were also quarrelsome, argumentative, and creators of legal issues in the Sangha, and said to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of that, new quarrels started and existing quarrels became worse. The monks of few desires complained and criticized them, “How can the monks Paṇḍuka and Lohitaka act like this?” They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks Paṇḍuka and Lohitaka are acting like this?” “It’s true, sir.” The Buddha rebuked them, “It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can they act like this, causing new quarrels to start and existing quarrels to become worse? This will affect people’s confidence, and cause some to lose it.” The Buddha then spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks: “Well then, monks, the Sangha should do a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. And this is how it should be done. First you should accuse the monks Paṇḍuka and Lohitaka. They should then be reminded of what they’ve done, before they’re charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of this, new quarrels start and existing quarrels become worse. If the Sangha is ready, it should do a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. This is the motion. Please, venerables, I ask the Sangha to listen. These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of this, new quarrels start and existing quarrels become worse. The Sangha does a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of doing a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of this, new quarrels start and existing quarrels become worse. The Sangha does a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of doing a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. These monks Paṇḍuka and Lohitaka are quarrelsome, argumentative, and creators of legal issues in the Sangha. They go to other monks who are also quarrelsome, argumentative, and creators of legal issues in the Sangha, and they say to them, “Don’t let him beat you. Argue back forcefully. You’re wiser, more competent, more learned, and more capable than he. Don’t be afraid of him. We’ll take your side.” Because of this, new quarrels start and existing quarrels become worse. The Sangha does a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of doing a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. The Sangha approves and is therefore silent. I will remember it thus.’”

The group of twelve on illegitimate legal procedures “When a legal procedure of condemnation has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of condemnation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” The group of twelve on illegitimate legal procedures is finished.

The group of twelve on legitimate legal procedures “When a legal procedure of condemnation has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done after reminding the person of their offense, it’s done after charging the person with their offense. “When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of condemnation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures is finished.

The group of six on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of condemnation against him: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of condemnation against him: he has failed in the higher morality; he has failed in the higher conduct; he has failed in the higher view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of condemnation against him: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. The Sangha may, if it wishes, do a procedure of condemnation against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha; those who are ignorant and incompetent, often committing offenses, and lacking in boundaries; those who are constantly and improperly socializing with householders. The Sangha may, if it wishes, do a procedure of condemnation against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in the higher view. The Sangha may, if it wishes, do a procedure of condemnation against three other kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The group of six on wishing is finished.

The eighteen kinds of conduct “A monk who’s had a legal procedure of condemnation done against him should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of condemnation against him. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of condemnation against him. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of condemnation against him. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t ask a regular monk for permission to correct him. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks.” The eighteen kinds of conduct in regard to the legal procedure of condemnation are finished.

The group of eighteen on not to be lifted When the Sangha had done a legal procedure of condemnation against the monks Paṇḍuka and Lohitaka, they conducted themselves properly and suitably, and deserved to be released. They then went to the monks and told them about this, adding, “What should we do now?” The monks told the Buddha … “Well then, lift that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. When a monk has five qualities, a legal procedure of condemnation against him shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of condemnation against him shouldn’t be lifted: he commits the same offense as the offense for which the Sangha did the procedure of condemnation against him; he commits an offense similar to the one for which the Sangha did the procedure of condemnation against him; he commits an offense worse than the one for which the Sangha did the procedure of condemnation against him; he criticizes the procedure; he criticizes those who did the procedure. When a monk has eight qualities, a procedure of condemnation against him shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he asks a regular monk for permission to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of eighteen on not to be lifted is finished.

The group of eighteen on to be lifted “When a monk has five qualities, a legal procedure of condemnation against him should be lifted: he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of condemnation against him should be lifted: he doesn’t commit the same offense as the offense for which the Sangha did the procedure of condemnation against him; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of condemnation against him; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of condemnation against him; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. When a monk has eight qualities, a procedure of condemnation against him should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t ask a regular monk for permission to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of eighteen on to be lifted is finished.

“And this is how it should be lifted. After approaching the Sangha, the monks Paṇḍuka and Lohitaka should arrange their upper robes over one shoulder, pay respect at the feet of the senior monks, squat on their heels, raise their joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of condemnation against us. We’re now conducting ourselves properly and suitably, and deserve to be released. We ask for that legal procedure of condemnation to be lifted.’ And they should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure of condemnation to be lifted. If the Sangha is ready, it should lift that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure of condemnation to be lifted. The Sangha lifts that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of lifting that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure of condemnation to be lifted. The Sangha lifts that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of lifting that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of condemnation against these monks Paṇḍuka and Lohitaka. They’re now conducting themselves properly and suitably, and deserve to be released. They’re asking for that legal procedure of condemnation to be lifted. The Sangha lifts that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. Any monk who approves of lifting that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of condemnation against the monks Paṇḍuka and Lohitaka. The Sangha approves and is therefore silent. I will remember it thus.’” The first section on the legal procedure of condemnation is finished.

2. The legal procedure of demotion At that time Venerable Seyyasaka was ignorant and incompetent, often committing offenses, and lacking in boundaries. And he was constantly and improperly socializing with householders. In addition, the monks regularly gave him probation, sent him back to the beginning, gave him trial periods, and rehabilitated him. The monks of few desires complained and criticized him, “How can Venerable Seyyasaka go on like this?” They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monk Seyyasaka goes on like this?” “It’s true, sir.” The Buddha rebuked him, “It’s not suitable for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can he be ignorant and incompetent, often committing offenses, and lacking in boundaries? How can he constantly and improperly socialize with householders? And how can it be that the monks regularly give him probation, send him back to the beginning, give him trial periods, and rehabilitate him? This will affect people’s confidence …” After rebuking him … the Buddha gave a teaching and addressed the monks: “Well then, the Sangha should do a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. And this is how it should be done. First you should accuse the monk Seyyasaka. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This monk Seyyasaka is ignorant and incompetent, often committing offenses, and lacking in boundaries. He’s constantly and improperly socializing with householders. In addition, the monks regularly give him probation, send him back to the beginning, give him the trial period, and rehabilitate him. If the Sangha is ready, it should do a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. This is the motion. Please, venerables, I ask the Sangha to listen. This monk Seyyasaka is ignorant and incompetent, often committing offenses, and lacking in boundaries. He’s constantly and improperly socializing with householders. In addition, the monks regularly give him probation, send him back to the beginning, give him the trial period, and rehabilitate him. The Sangha does a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. Any monk who approves of doing a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. This monk Seyyasaka is ignorant and incompetent, often committing offenses, and lacking in boundaries. He’s constantly and improperly socializing with householders. In addition, the monks regularly give him probation, send him back to the beginning, give him the trial period, and rehabilitate him. The Sangha does a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. Any monk who approves of doing a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. The Sangha approves and is therefore silent. I will remember it thus.’”

The group of twelve on illegitimate legal procedures “When a legal procedure of demotion has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of demotion has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” The group of twelve on illegitimate legal procedures is finished. The group of twelve on legitimate legal procedures “When a legal procedure of demotion has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done after reminding the person of their offense, it’s done after charging the person with their offense. “When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of demotion has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures is finished. The group of six on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of demotion against him: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of demotion against him: he has failed in the higher morality; he has failed in the higher conduct; he has failed in the higher view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of demotion against him: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. The Sangha may, if it wishes, do a procedure of demotion against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha; those who are ignorant and incompetent, often committing offenses, and lacking in boundaries; those who are constantly and improperly socializing with householders. The Sangha may, if it wishes, do a procedure of demotion against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in the higher view. The Sangha may, if it wishes, do a procedure of demotion against three other kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The group of six on wishing is finished. The eighteen kinds of conduct “A monk who’s had a legal procedure of demotion done against him should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of demotion against him. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of demotion against him. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of demotion against him. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t ask permission from a regular monk to correct him. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks.” The eighteen kinds of conduct in regard to the legal procedure of demotion are finished.

Soon the Sangha did a legal procedure of demotion against the monk Seyyasaka, instructing him to live with formal support. Then, by associating with good friends, by having them recite, and by questioning them, he became learned and a master of the tradition; he became an expert on the Teaching, the Monastic Law, and the Key Terms; he became knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training. And he conducted himself properly and suitably, and deserved to be released. He then went to the monks and told them about this, adding, “What should I do now?” The monks told the Buddha. He had the monks gathered and said, “Well then, lift that legal procedure of demotion against the monk Seyyasaka.” The group of eighteen on not to be lifted “When a monk has five qualities, a legal procedure of demotion against him shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of demotion against him shouldn’t be lifted: he commits the same offense as the offense for which the Sangha did the procedure of demotion against him; he commits an offense similar to the one for which the Sangha did the procedure of demotion against him; he commits an offense worse than the one for which the Sangha did the procedure of demotion against him; he criticizes the procedure; he criticizes those who did the procedure. When a monk has eight qualities, a procedure of demotion against him shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he asks a regular monk for permission to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of eighteen on not to be lifted is finished. The group of eighteen on to be lifted “When a monk has five qualities, a legal procedure of demotion against him should be lifted: he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of demotion against him should be lifted: he doesn’t commit the same offense as the offense for which the Sangha did the procedure of demotion against him; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of demotion against him; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of demotion against him; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. When a monk has eight qualities, a procedure of demotion against him should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t ask a regular monk for permission to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of eighteen on to be lifted is finished.

“And this is how it should be lifted. After approaching the Sangha, the monk Seyyasaka should arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of demotion against me. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure of demotion to be lifted.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of demotion against the monk Seyyasaka. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of demotion to be lifted. If the Sangha is ready, it should lift that legal procedure of demotion against the monk Seyyasaka. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of demotion against the monk Seyyasaka. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of demotion to be lifted. The Sangha lifts that legal procedure of demotion against the monk Seyyasaka. Any monk who approves of lifting that legal procedure of demotion against the monk Seyyasaka should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of demotion against the monk Seyyasaka. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of demotion to be lifted. The Sangha lifts that legal procedure of demotion against the monk Seyyasaka. Any monk who approves of lifting that legal procedure of demotion against the monk Seyyasaka should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of demotion against the monk Seyyasaka. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of demotion to be lifted. The Sangha lifts that legal procedure of demotion against the monk Seyyasaka. Any monk who approves of lifting that legal procedure of demotion against the monk Seyyasaka should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of demotion against the monk Seyyasaka. The Sangha approves and is therefore silent. I will remember it thus.’” The second section on the legal procedure of demotion is finished.

3. The legal procedure of banishment At one time the bad and shameless monks Assaji and Punabbasuka were staying at Kīṭāgiri. They were misbehaving in many ways. They planted flowering trees, watered and plucked them, and then tied the flowers together. They made the flowers into garlands, garlands with stalks on one side and garlands with stalks on both sides. They made flower arrangements, wreaths, ornaments for the head, ornaments for the ears, and ornaments for the chest. And they had others do the same. They then took these things, or sent them, to the women, the daughters, the girls, the daughters-in-law, and the female slaves of respectable families. They ate from the same plates as these women and drank from the same vessels. They sat on the same seats as them, and they lay down on the same beds, on the same sheets, under the same covers, and both on the same sheets and under the same covers. They ate at the wrong time, drank alcohol, and wore garlands, perfumes, and cosmetics. They danced, sang, played instruments, and performed. While the women were dancing, singing, playing instruments, and performing, so would they. They played various games: eight-row checkers, ten-row checkers, imaginary checkers, hopscotch, pick-up-sticks, board games, tip-cat, painting with the hand, dice, leaf flutes, toy plows, somersaults, pinwheels, toy measures, toy carriages, toy bows, guessing from syllables, thought guessing, mimicking deformities. They trained in elephant riding, in horsemanship, in carriage riding, in archery, in swordsmanship. And they ran in front of elephants, horses, and carriages, and they ran backward and forward. They whistled, clapped their hands, wrestled, and boxed. They spread their outer robe on a stage and said to the dancing girls, “Dance here, sister,” and they made gestures of approval. And they misbehaved in a variety of ways. Just then a monk who had completed the rains residence in Kāsi was on his way to visit the Buddha at Sāvatthī when he arrived at Kīṭāgiri. In the morning he robed up, took his bowl and robe, and entered Kīṭāgiri to collect almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. When people saw him, they said, “Who’s this, acting like a moron and always frowning? Who’s gonna give almsfood to him? Almsfood should be given to our Venerables Assaji and Punabbasuka, for they’re gentle, congenial, pleasant to speak with, greeting one with a smile, welcoming, friendly, open, the first to speak.” A certain lay follower saw that monk walking for alms in Kīṭāgiri. He approached him, bowed, and said, “Venerable, have you received any almsfood?” “No, I haven’t.” “Come, let’s go to my house.” He took that monk to his house and gave him a meal. He then said, “Where are you going, venerable?” “I’m going to Sāvatthī to see the Buddha.” “Well then, would you please pay respect at the feet of the Buddha in my name and say, ‘Sir, the monastery at Kīṭāgiri has been corrupted. The bad and shameless monks Assaji and Punabbasuka are staying there. And they’re misbehaving in many ways. They plant flowering trees, water them … And they misbehave in a variety of ways. Those who previously had faith and confidence have now lost it, and there’s no longer any support for the Sangha. The good monks have left and the bad monks are staying on. Sir, please send monks to stay at the monastery in Kīṭāgiri.’” The monk agreed, got up, and set out for Sāvatthī. When he eventually arrived, he went to the Buddha in Anāthapiṇḍika’s Monastery. He bowed to the Buddha and sat down. Since it is the custom for Buddhas to greet newly-arrived monks, the Buddha said to him, “I hope you are keeping well, monk, I hope you’re getting by? I hope you’re not tired from traveling? And where have you come from?” “I’m keeping well, sir, I’m getting by. I’m not tired from traveling.” He then told the Buddha all that had happened at Kīṭāgiri, adding, “That’s where I’ve come from, sir.” Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the bad and shameless monks Assaji and Punabbasuka are staying at Kīṭāgiri and misbehaving in this way? And is it true that those people who previously had faith and confidence have now lost it, that there’s no longer any support for the Sangha, and that the good monks have left and the bad monks are staying on?” “It’s true, sir.” The Buddha rebuked them, “It’s not suitable … How can those foolish men misbehave in this way? This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed Sāriputta and Moggallāna: “Go to Kīṭāgiri and do a legal procedure of banishment from Kīṭāgiri against the monks Assaji and Punabbasuka. They’re your students.” “Sir, how can we do a procedure of banishment against these monks? They’re temperamental and harsh.” “Well then, take many monks.” “Alright.” “And this is how it should be done. First you should accuse the monks Assaji and Punabbasuka. They should then be reminded of what they’ve done, before they’re charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. These monks, Assaji and Punabbasuka, are corrupters of families and badly behaved. Their bad behavior is seen and heard about, and the families corrupted by them are seen and heard about. If the Sangha is ready, it should do a legal procedure of banishment from Kīṭāgiri against the monks Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri. This is the motion. Please, venerables, I ask the Sangha to listen. These monks, Assaji and Punabbasuka, are corrupters of families and badly behaved. Their bad behavior is seen and heard about, and the families corrupted by them are seen and heard about. The Sangha does a legal procedure of banishment from Kīṭāgiri against the monks Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri. Any monk who approves of doing a legal procedure of banishment from Kīṭāgiri against the monks Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. These monks, Assaji and Punabbasuka, are corrupters of families and badly behaved. Their bad behavior is seen and heard about, and the families corrupted by them are seen and heard about. The Sangha does a legal procedure of banishment from Kīṭāgiri against the monks Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri. Any monk who approves of doing a legal procedure of banishment from Kīṭāgiri against the monks Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of banishment from Kīṭāgiri against the monks Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri. The Sangha approves and is therefore silent. I will remember it thus.’”

The group of twelve on illegitimate legal procedures “When a legal procedure of banishment has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of banishment has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” The group of twelve on illegitimate legal procedures is finished. The group of twelve on legitimate legal procedures “When a legal procedure of banishment has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done after reminding the person of their offense, it’s done after charging the person with their offense. “When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of banishment has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures is finished. The group of fourteen on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of banishment against him: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishment against him: he has failed in the higher morality; he has failed in the higher conduct; he has failed in the higher view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishment against him: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishment against him: his bodily conduct is frivolous; his verbal conduct is frivolous; his bodily and verbal conduct are frivolous. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishment against him: he’s improperly behaved by body; he’s improperly behaved by speech; he’s improperly behaved by body and speech. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishment against him: his bodily conduct is harmful; his verbal conduct is harmful; his bodily and verbal conduct are harmful. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of banishment against him: he has wrong livelihood by body; he has wrong livelihood by speech; he has wrong livelihood by body and speech. “The Sangha may, if it wishes, do a procedure of banishment against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha; those who are ignorant and incompetent, often committing offenses, and lacking in boundaries; those who are constantly and improperly socializing with householders. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in the higher view. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who are frivolous in bodily conduct; those who are frivolous in verbal conduct; those who are frivolous in bodily and verbal conduct. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who are improperly behaved by body; those who are improperly behaved by speech; those who are improperly behaved by body and speech. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those whose bodily conduct is harmful; those whose verbal conduct is harmful; those whose bodily and verbal conduct are harmful. The Sangha may, if it wishes, do a procedure of banishment against three other kinds of monks: those who have wrong livelihood by body; those who have wrong livelihood by speech; those who have wrong livelihood by body and speech.” The group of fourteen on wishing is finished.

The eighteen kinds of conduct “A monk who’s had a legal procedure of banishment done against him should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of banishment against him. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of banishment against him. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of banishment against him. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t ask a regular monk for permission to correct him. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks.” The eighteen kinds of conduct in regard to the legal procedure of banishment are finished.

Soon afterwards a sangha of monks, headed by Sāriputta and Moggallāna, went to Kīṭāgiri and did the legal procedure of banishment from Kīṭāgiri against the monks Assaji and Punabbasuka, prohibiting them from staying at Kīṭāgiri. Even so, they did not conduct themselves properly or suitably so as to deserve to be released, nor did they ask the monks for forgiveness. Instead they abused and reviled them, and they slandered them as acting from favoritism, ill will, confusion, and fear. And they left and they disrobed. The monks of few desires complained and criticized them, “How can these monks act like this when the Sangha has done a legal procedure of banishment against them?” They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monks Assaji and Punabbasuka are acting like this?” “It’s true, sir.” The Buddha rebuked them … “It’s not suitable … How can those foolish men act like this? This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks: “Well then, don’t lift that legal procedure of banishment.” The group of eighteen on not to be lifted “When a monk has five qualities, a legal procedure of banishment against him shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of banishment against him shouldn’t be lifted: he commits the same offense as the offense for which the Sangha did the procedure of banishment against him; he commits an offense similar to the one for which the Sangha did the procedure of banishment against him; he commits an offense worse than the one for which the Sangha did the procedure of banishment against him; he criticizes the procedure; he criticizes those who did the procedure. When a monk has eight qualities, a procedure of banishment against him shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he asks a regular monk for permission to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of eighteen on not to be lifted is finished. The group of eighteen on to be lifted “When a monk has five qualities, a legal procedure of banishment against him should be lifted: he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of banishment against him should be lifted: he doesn’t commit the same offense as the offense for which the Sangha did the procedure of banishment against him; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of banishment against him; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of banishment against him; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. When a monk has eight qualities, a procedure of banishment against him should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t ask a regular monk for permission to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of eighteen on to be lifted is finished.

“And this is how it should be lifted. After approaching the Sangha, the monk who’s had a legal procedure of banishment done against him should arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of banishment against me. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure of banishment to be lifted.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of banishment against monk so-and-so. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of banishment to be lifted. If the Sangha is ready, it should lift that legal procedure of banishment against monk so-and-so. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of banishment against monk so-and-so. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of banishment to be lifted. The Sangha lifts that legal procedure of banishment against monk so-and-so. Any monk who approves of lifting that legal procedure of banishment against monk so-and-so should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of banishment against monk so-and-so. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of banishment to be lifted. The Sangha lifts that legal procedure of banishment against monk so-and-so. Any monk who approves of lifting that legal procedure of banishment against monk so-and-so should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of banishment against monk so-and-so. The Sangha approves and is therefore silent. I will remember it thus.’” The second section on the legal procedure of banishment is finished.

4. The legal procedure of reconciliation At one time Venerable Sudhamma was the staying at the householder Citta’s monastery at Macchikāsaṇḍa. He was in charge of the building work and received a regular supply of food. Whenever Citta wanted to invite the Sangha, a group of monks, or an individual monk, he would not do so without getting permission from Sudhamma. On one occasion a number of senior monks—Venerable Sāriputta, Venerable Mahāmoggallāna, Venerable Mahākaccāna, Venerable Mahākoṭṭhika, Venerable Mahākappina, Venerable Mahācunda, Venerable Anuruddha, Venerable Revata, Venerable Upāli, Venerable Ānanda, Venerable Rāhula—were wandering in Kāsi, when they arrived at Macchikāsaṇḍa. When Citta heard that they had arrived, he went to them, bowed, and sat down. After Sāriputta had instructed, inspired, and gladdened Citta with a teaching, Citta said, “Venerables, please accept a meal for newly-arrived monks from me tomorrow.” They accepted by remaining silent. When he knew that they had accepted, Citta got up from his seat, bowed down, circumambulated them with his right side toward them, and went to Sudhamma. He bowed to him and said, “Venerable, please accept tomorrow’s meal from me together with the senior monks.” Sudhamma thought, “Previously when Citta wanted to invite the Sangha, a group of monks, or an individual monk, he wouldn’t do so without getting my permission. But now he has. He’s been corrupted, this Citta. He’s uninterested and has no affection for me.” He said to Citta, “There’s no need. I won’t accept.” Citta asked him a second and a third time, but got the same reply. He thought, “What difference does it make to me whether Sudhamma accepts or not?” He then bowed, circumambulated Sudhamma with his right side toward him, and left. The following morning Citta prepared various kinds of fine foods for the senior monks. Sudhamma thought, “Why don’t I go and see what Citta has prepared for the senior monks?” He then robed up, took his bowl and robe, and went to Citta’s house where he sat down on the prepared seat. Citta approached Sudhamma, bowed, and sat down. And Sudhamma said to him, “You have prepared many kinds of food. But there’s one that’s missing: sesame cookies.” “When there are so many jewels in the word of the Buddha, sir, you speak of sesame cookies. In the past there were some traders from the south who went to an eastern country to trade. From there they brought back a hen. That hen mated with a crow and because of that she had a chick. When that chick wanted to caw like a crow, it cried, ‘caw-ca-doodle-doo.’ And when that chick wanted to crow like a rooster, it cried, ‘cock-a-doodle-caw.’ In the same way, when there are so many jewels in the word of the Buddha, you speak of sesame cookies.” “Householder, you’re abusing and insulting me. I will leave your monastery.” “I’m not abusing and insulting you. Please stay at Macchikāsaṇḍa. The mango grove is delightful. I’ll do my best to provide you with robe-cloth, almsfood, a dwelling, and medicinal supplies.” Sudhamma repeated what he had said a second time and Citta responded as before. When Sudhamma repeated it a third time, Citta said, “Where will you go?” “I’ll go to Sāvatthī to visit the Buddha.” “Well then, please tell the Buddha of our entire conversation. And I would not be surprised if you returned to Macchikāsaṇḍa.” Sudhamma put his dwelling in order, took his bowl and robe, and left for Sāvatthī. When he eventually arrived, he went to the Buddha in Anāthapiṇḍika’s Monastery. He bowed to the Buddha, sat down, and told him about the conversation he had had with Citta. The Buddha rebuked him, “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you demean and insult Citta, who has faith and confidence, who’s a donor, benefactor, and supporter of the Sangha? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, do a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness. And it should be done like this. First you should accuse the monk Sudhamma. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This monk Sudhamma has demeaned and insulted the householder Citta, who has faith and confidence, who’s a donor, benefactor, and supporter of the Sangha. If the Sangha is ready, the Sangha should do a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness. This is the motion. Please, venerables, I ask the Sangha to listen. This monk Sudhamma has demeaned and insulted the householder Citta, who has faith and confidence, who’s a donor, benefactor, and supporter of the Sangha. The Sangha does a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness. Any monk who approves of doing a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. This monk Sudhamma has demeaned and insulted the householder Citta, who has faith and confidence, who’s a donor, benefactor, and supporter of the Sangha. The Sangha does a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness. Any monk who approves of doing a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness. The Sangha approves and is therefore silent. I will remember it thus.’”

The group of twelve on illegitimate legal procedures “When a legal procedure of reconciliation has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of reconciliation has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” The group of twelve on illegitimate legal procedures of reconciliation is finished. The group of twelve on legitimate legal procedures “When a legal procedure of reconciliation has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done after reminding the person of their offense, it’s done after charging the person with their offense. “When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of reconciliation has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures of reconciliation is finished.

The group of four on wishing “When a monk has five qualities, the Sangha may, if it wishes, do a legal procedure of reconciliation against him: he’s trying to stop householders from getting things; he’s trying to harm householders; he’s trying to get householders to lose their place of residence; he abuses and reviles householders; he causes division between householders. When a monk has another five qualities, the Sangha may, if it wishes, do a procedure of reconciliation against him: he disparages the Buddha to householders; he disparages the Teaching to householders; he disparages the Sangha to householders; he demeans and insults householders; he doesn’t fulfill legitimate promises to householders. The Sangha may, if it wishes, do a procedure of reconciliation against five kinds of monks: those who are trying to stop householders from getting things; those who are trying to harm householders; those who are trying to get householders to lose their place of residence; those who abuse and revile householders; those who cause division between householders. The Sangha may, if it wishes, do a procedure of reconciliation against another five kinds of monks: those who disparage the Buddha to householders; those who disparage the Teaching to householders; those who disparage the Sangha to householders; those who demean and insult householders; those who don’t fulfill legitimate promises to householders.” The group of four on wishing is finished.

The eighteen kinds of conduct “A monk who’s had a legal procedure of reconciliation done against him should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of reconciliation against him. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of reconciliation against him. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of reconciliation against him. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t ask a regular monk for permission to correct him. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks.” The eighteen kinds of conduct in regard to the legal procedure of reconciliation are finished.

Soon afterwards the Sangha did a legal procedure of reconciliation against the monk Sudhamma, instructing him to ask Citta for forgiveness. He went to Macchikāsaṇḍa, but feeling humiliated, he was unable to ask Citta for forgiveness. He returned to Sāvatthī. The monks asked him if he had asked Citta for forgiveness, and he told them what had happened. The monks told the Buddha. He had the monks gathered and said: “Well then, the Sangha should give a companion messenger to the monk Sudhamma to ask Citta for forgiveness. And this is how the messenger should be given. First you should ask a monk, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should give monk so-and-so as a companion messenger to the monk Sudhamma to ask Citta for forgiveness. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha gives monk so-and-so as a companion messenger to the monk Sudhamma to ask Citta for forgiveness. Any monk who approves of giving monk so-and-so as a companion messenger to the monk Sudhamma to ask Citta for forgiveness should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given monk so-and-so as a companion messenger to the monk Sudhamma to ask Citta for forgiveness. The Sangha approves and is therefore silent. I will remember it thus.’ Sudhamma should now go to Macchikāsaṇḍa with that monk as a companion messenger to ask Citta for forgiveness, saying, ‘Please forgive me, householder; I wish to reconcile with you.’ If he forgives, all is well. If not, the companion messenger should say, ‘Please forgive this monk, householder; he wishes to reconcile with you.’ If he forgives, all is well. If not, the companion messenger should say, ‘Please forgive this monk, householder; I wish to reconcile with you.’ If he forgives, all is well. If not, the companion messenger should say, ‘Please forgive this monk, householder; I ask in the name of the Sangha.’ If he forgives, all is well. If not, then within sight and hearing of Citta, the monk Sudhamma should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and confess that offense.”

Soon afterwards Sudhamma went to Macchikāsaṇḍa with a monk as a companion messenger, and he asked Citta for forgiveness. And he conducted himself properly and suitably, and deserved to be released. He then went to the monks and told them about this, adding, “What should I do now?” The monks told the Buddha. He had the monks gathered and said, “Well then, lift that legal procedure of reconciliation against the monk Sudhamma.” The group of eighteen on not to be lifted “When a monk has five qualities, a legal procedure of reconciliation against him shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of reconciliation against him shouldn’t be lifted: he commits the same offense as the offense for which the Sangha did the procedure of reconciliation against him; he commits an offense similar to the one for which the Sangha did the procedure of reconciliation against him; he commits an offense worse than the one for which the Sangha did the procedure of reconciliation against him; he criticizes the procedure; he criticizes those who did the procedure. When a monk has eight qualities, a procedure of reconciliation against him shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he asks a regular monk for permission to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of eighteen on not to be lifted is finished. The group of eighteen on to be lifted “When a monk has five qualities, a legal procedure of reconciliation against him should be lifted: he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of reconciliation against him should be lifted: he doesn’t commit the same offense as the offense for which the Sangha did the procedure of reconciliation against him; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of reconciliation against him; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of reconciliation against him; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. When a monk has eight qualities, a procedure of reconciliation against him should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t ask a regular monk for permission to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of eighteen on to be lifted is finished.

“And this is how it should be lifted. The monk Sudhamma should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of reconciliation against me. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure of reconciliation to be lifted.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of reconciliation against the monk Sudhamma. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of reconciliation to be lifted. If the Sangha is ready, it should lift that legal procedure of reconciliation against the monk Sudhamma. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of reconciliation against the monk Sudhamma. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of reconciliation to be lifted. The Sangha lifts that legal procedure of reconciliation against the monk Sudhamma. Any monk who approves of lifting that legal procedure of reconciliation against the monk Sudhamma should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of reconciliation against the monk Sudhamma. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of reconciliation to be lifted. The Sangha lifts that legal procedure of reconciliation against the monk Sudhamma. Any monk who approves of lifting that legal procedure of reconciliation against the monk Sudhamma should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of reconciliation against the monk Sudhamma. The Sangha approves and is therefore silent. I will remember it thus.’” The fourth section on the legal procedure of reconciliation is finished.

5. The legal procedure of ejection for not recognizing an offense At one time the Buddha was staying at Kosambī in Ghosita’s Monastery. At that time Venerable Channa had committed an offense, but refused to recognize it. The monks of few desires complained and criticized him, “How can Venerable Channa commit an offense, but then refuse to recognize it?” They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that Channa is acting like this?” “It’s true, sir.” The Buddha rebuked him, “It’s not suitable … How can Channa commit an offense, but then refuse to recognize it? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, the Sangha should do a legal procedure of ejection against the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha. And this is how it should be done. First you should accuse the monk Channa. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This monk Channa has committed an offense, but refuses to recognize it. If the Sangha is ready, it should do a legal procedure of ejection against the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha. This is the motion. Please, venerables, I ask the Sangha to listen. This monk Channa has committed an offense, but refuses to recognize it. The Sangha does a legal procedure of ejection against the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha. Any monk who approves of doing a legal procedure of ejection against the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. This monk Channa has committed an offense, but refuses to recognize it. The Sangha does a legal procedure of ejection against the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha. Any monk who approves of doing a legal procedure of ejection against the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of ejection against the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha. The Sangha approves and is therefore silent. I will remember it thus.’ Monks, you should proclaim from monastery to monastery that the Sangha has done a legal procedure of ejection against the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha.”

The group of twelve on illegitimate legal procedures “When a legal procedure of ejection for not recognizing an offense has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” The group of twelve on illegitimate legal procedures of ejection for not recognizing an offense is finished. The group of twelve on legitimate legal procedures “When a legal procedure of ejection for not recognizing an offense has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done after reminding the person of their offense, it’s done after charging the person with their offense. “When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not recognizing an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures of ejection for not recognizing an offense is finished. The group of six on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of ejection against him for not recognizing an offense: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of ejection against him for not recognizing an offense: he has failed in the higher morality; he has failed in the higher conduct; he has failed in the higher view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of ejection against him for not recognizing an offense: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. The Sangha may, if it wishes, do a procedure of ejection for not recognizing an offense against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha; those who are ignorant and incompetent, often committing offenses, and lacking in boundaries; those who are constantly and improperly socializing with householders. The Sangha may, if it wishes, do a procedure of ejection for not recognizing an offense against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in the higher view. The Sangha may, if it wishes, do a procedure of ejection for not recognizing an offense against three other kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The group of six on wishing in regard to a procedure of ejection for not recognizing an offense is finished.

The forty-three kinds of conduct “A monk who’s had a legal procedure of ejection for not recognizing an offense done against him should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of ejection against him for not recognizing an offense. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of ejection against him for not recognizing an offense. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of ejection against him for not recognizing an offense. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t consent to a regular monk bowing down to him. He shouldn’t consent to a regular monk standing up for him. He shouldn’t consent to a regular monk raising his joined palms to him. He shouldn’t consent to a regular monk doing acts of respect toward him. He shouldn’t consent to a regular monk offering him a seat. He shouldn’t consent to a regular monk offering him a bed. He shouldn’t consent to a regular monk offering him water for washing his feet and a foot stool. He shouldn’t consent to a regular monk offering him a foot scraper. He shouldn’t consent to a regular monk receiving his bowl and robe. He shouldn’t consent to a regular monk massaging his back when bathing. He shouldn’t charge a regular monk with failure in morality. He shouldn’t charge a regular monk with failure in conduct. He shouldn’t charge a regular monk with failure in view. He shouldn’t charge a regular monk with failure in livelihood. He shouldn’t cause division between monks. He shouldn’t wear lay clothes. He shouldn’t wear the robes of the monastics of other religions. He shouldn’t associate with the monastics of other religions. He should associate with monks. He should train in the monks’ training. He shouldn’t, in a monastery, stay in the same room as a regular monk. He shouldn’t, in a non-monastery, stay in the same room as a regular monk. He shouldn’t, in a monastery or a non-monastery, stay in the same room as a regular monk. He should get up from his seat when he sees a regular monk. He shouldn’t dismiss a regular monk, whether indoors or outdoors. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t ask a regular monk for permission to correct him. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks.” The forty-three kinds of conduct in regard to the legal procedure of ejection for not recognizing an offense are finished.

Soon afterwards the Sangha did a legal procedure of ejection against the monk Channa for not recognizing an offense, prohibiting him from living with the Sangha. He then left that monastery and went to another one. The monks there did not bow down to him, stand up for him, raise their joined palms to him, or do acts of respect toward him. They did not honor, respect, or esteem him. Because of this, he left that monastery too and went to yet another one. There too the monks did not bow down to him, stand up for him, raise their joined palms to him, or do acts of respect toward him. They did not honor, respect, or esteem him. Because of this, he left that monastery too and went to yet another one. There too the monks did not bow down to him, stand up for him, raise their joined palms to him, or do acts of respect toward him. They did not honor, respect, or esteem him. Because of this, he left that monastery too and returned to Kosambī. He then conducted himself properly and suitably, and deserved to be released. He went to the monks and told them about this, adding, “What should I do now?” The monks told the Buddha. He had the monks gathered and said, “Well then, lift that legal procedure of ejection against the monk Channa for not recognizing an offense.” The group of forty-three on not to be lifted “When a monk has five qualities, a legal procedure of ejection against him for not recognizing an offense shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense shouldn’t be lifted: he commits the same offense as the offense for which the Sangha did the procedure of ejection against him for not recognizing an offense; he commits an offense similar to the one for which the Sangha did the procedure of ejection against him for not recognizing an offense; he commits an offense worse than the one for which the Sangha did the procedure of ejection against him for not recognizing an offense; he criticizes the procedure; he criticizes those who did the procedure. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense shouldn’t be lifted: he consents to a regular monk bowing down to him; he consents to a regular monk standing up for him; he consents to a regular monk raising his joined palms to him; he consents to a regular monk doing acts of respect toward him; he consents to a regular monk offering him a seat. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense shouldn’t be lifted: he consents to a regular monk offering him a bed; he consents to a regular monk offering him water for washing his feet and a foot stool; he consents to a regular monk offering him a foot scraper; he consents to a regular monk receiving his bowl and robe; he consents to a regular monk massaging his back when bathing. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense shouldn’t be lifted: he charges a regular monk with failure in morality; he charges a regular monk with failure in conduct; he charges a regular monk with failure in view; he charges a regular monk with failure in livelihood; he causes division between monks. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense shouldn’t be lifted: he wears lay clothes; he wears the robes of the monastics of other religions; he associates with the monastics of other religions; he doesn’t associate with monks; he doesn’t train in the monks’ training. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense shouldn’t be lifted: he stays in a monastery in the same room as a regular monk; he stays in a non-monastery in the same room as a regular monk; he stays in a monastery or a non-monastery in the same room as a regular monk; he doesn’t get up from his seat when he sees a regular monk; he dismisses a regular monk, whether indoors or outdoors. When a monk has eight qualities, a procedure of ejection against him for not recognizing an offense shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he asks a regular monk for permission to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of forty-three on not to be lifted in regard to the legal procedure of ejection for not recognizing an offense is finished.

The group of forty-three on to be lifted “When a monk has five qualities, a legal procedure of ejection against him for not recognizing an offense should be lifted: he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense should be lifted: he doesn’t commit the same offense as the offense for which the Sangha did the procedure of ejection against him for not recognizing an offense; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of ejection against him for not recognizing an offense; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of ejection against him for not recognizing an offense; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense should be lifted: he doesn’t consent to a regular monk bowing down to him; he doesn’t consent to a regular monk standing up for him; he doesn’t consent to a regular monk raising his joined palms to him; he doesn’t consent to a regular monk doing acts of respect toward him; he doesn’t consent to a regular monk offering him a seat. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense should be lifted: he doesn’t consent to a regular monk offering him a bed; he doesn’t consent to a regular monk offering him water for washing his feet and a foot stool; he doesn’t consent to a regular monk offering him a foot scraper; he doesn’t consent to a regular monk receiving his bowl and robe; he doesn’t consent to a regular monk massaging his back when bathing. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense should be lifted: he doesn’t charge a regular monk with failure in morality; he doesn’t charge a regular monk with failure in conduct; he doesn’t charge a regular monk with failure in view; he doesn’t charge a regular monk with failure in livelihood; he doesn’t cause division between monks. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense should be lifted: he doesn’t wear lay clothes; he doesn’t wear the robes of the monastics of other religions; he doesn’t associate with the monastics of other religions; he associates with monks; he trains in the monks’ training. When a monk has another five qualities, a procedure of ejection against him for not recognizing an offense should be lifted: he doesn’t, in a monastery, stay in the same room as a regular monk; he doesn’t, in a non-monastery, stay in the same room as a regular monk; he doesn’t, in a monastery or a non-monastery, stay in the same room as a regular monk; he gets up from his seat when he sees a regular monk; he doesn’t dismiss a regular monk, whether indoors or outdoors. When a monk has eight qualities, a procedure of ejection against him for not recognizing an offense should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t ask a regular monk for permission to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of forty-three on to be lifted in regard to the legal procedure of ejection for not recognizing an offense is finished.

“And this is how it should be lifted. The monk Channa should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of ejection against me for not recognizing an offense. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure of ejection for not recognizing an offense to be lifted.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejection against the monk Channa for not recognizing an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of ejection for not recognizing an offense to be lifted. If the Sangha is ready, it should lift that legal procedure of ejection against the monk Channa for not recognizing an offense. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejection against the monk Channa for not recognizing an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of ejection for not recognizing an offense to be lifted. The Sangha lifts that legal procedure of ejection against the monk Channa for not recognizing an offense. Any monk who approves of lifting that legal procedure of ejection for not recognizing an offense should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejection against the monk Channa for not recognizing an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of ejection for not recognizing an offense to be lifted. The Sangha lifts that legal procedure of ejection against the monk Channa for not recognizing an offense. Any monk who approves of lifting that legal procedure of ejection for not recognizing an offense should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of ejection against the monk Channa for not recognizing an offense. The Sangha approves and is therefore silent. I will remember it thus.’” The fifth section on the legal procedure of ejection for not recognizing an offense is finished.

6. The legal procedure of ejection for not making amends for an offense At one time the Buddha was staying at Kosambī in Ghosita’s Monastery. At this time Venerable Channa had committed an offense, but refused to make amends for it. The monks of few desires complained and criticized him, “How can Venerable Channa commit an offense, but refuse to make amends for it?” They told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that Channa is acting like this?” “It’s true, sir.” The Buddha rebuked him, “It’s not suitable … How can Channa commit an offense, but refuse to make amends for it? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, the Sangha should do a legal procedure of ejection against the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha. And this is how it should be done. First you should accuse the monk Channa. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This monk Channa has committed an offense, but refuses to make amends for it. If the Sangha is ready, it should do a legal procedure of ejection against the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha. This is the motion. Please, venerables, I ask the Sangha to listen. This monk Channa has committed an offense, but refuses to make amends for it. The Sangha does a legal procedure of ejection against the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha. Any monk who approves of doing a legal procedure of ejection against the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. This monk Channa has committed an offense, but refuses to make amends for it. The Sangha does a legal procedure of ejection against the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha. Any monk who approves of doing a legal procedure of ejection against the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of ejection against the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha. The Sangha approves and is therefore silent. I will remember it thus.’ Monks, you should proclaim from monastery to monastery that the Sangha has done a legal procedure of ejection against the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha.” The group of twelve on illegitimate legal procedures “When a legal procedure of ejection for not making amends for an offense has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” The group of twelve on illegitimate legal procedures of ejection for not making amends for an offense is finished. The group of twelve on legitimate legal procedures “When a legal procedure of ejection for not making amends for an offense has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done after reminding the person of their offense, it’s done after charging the person with their offense. “When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not making amends for an offense has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures of ejection for not making amends for an offense is finished. The group of six on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of ejection against him for not making amends for an offense: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of ejection against him for not making amends for an offense: he has failed in the higher morality; he has failed in the higher conduct; he has failed in the higher view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of ejection against him for not making amends for an offense: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. The Sangha may, if it wishes, do a procedure of ejection for not making amends for an offense against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha; those who are ignorant and incompetent, often committing offenses, and lacking in boundaries; those who are constantly and improperly socializing with householders. The Sangha may, if it wishes, do a procedure of ejection for not making amends for an offense against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in the higher view. The Sangha may, if it wishes, do a procedure of ejection for not making amends for an offense against three other kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The group of six on wishing in regard to the legal procedure of ejection for not making amends for an offense is finished. The forty-three kinds of conduct “A monk who’s had a legal procedure of ejection for not making amends for an offense done against him should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of ejection against him for not making amends for an offense. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of ejection against him for not making amends for an offense. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of ejection against him for not making amends for an offense. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t consent to a regular monk bowing down to him. He shouldn’t consent to a regular monk standing up for him. He shouldn’t consent to a regular monk raising his joined palms to him. He shouldn’t consent to a regular monk doing acts of respect toward him. He shouldn’t consent to a regular monk offering him a seat. He shouldn’t consent to a regular monk offering him a bed. He shouldn’t consent to a regular monk offering him water for washing his feet and a foot stool. He shouldn’t consent to a regular monk offering him a foot scraper. He shouldn’t consent to a regular monk receiving his bowl and robe. He shouldn’t consent to a regular monk massaging his back when bathing. He shouldn’t charge a regular monk with failure in morality. He shouldn’t charge a regular monk with failure in conduct. He shouldn’t charge a regular monk with failure in view. He shouldn’t charge a regular monk with failure in livelihood. He shouldn’t cause division between monks. He shouldn’t wear lay clothes. He shouldn’t wear the robes of the monastics of other religions. He shouldn’t associate with the monastics of other religions. He should associate with monks. He should train in the monks’ training. He shouldn’t, in a monastery, stay in the same room as a regular monk. He shouldn’t, in a non-monastery, stay in the same room as a regular monk. He shouldn’t, in a monastery or a non-monastery, stay in the same room as a regular monk. He should get up from his seat when he sees a regular monk. He shouldn’t dismiss a regular monk, whether indoors or outdoors. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t ask a regular monk for permission to correct him. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks.” The forty-three kinds of conduct in regard to the legal procedure of ejection for not making amends for an offense are finished. Soon afterwards the Sangha did a legal procedure of ejection against the monk Channa for not making amends for an offense, prohibiting him from living with the Sangha. He then left that monastery and went to another one. The monks there did not bow down to him, stand up for him, raise their joined palms to him, or do acts of respect toward him. They did not honor, respect, or esteem him. Because of this, he left that monastery too and went to yet another one. There too the monks did not bow down to him, stand up for him, raise their joined palms to him, or do acts of respect toward him. They did not honor, respect, or esteem him. Because of this, he left that monastery too and went to yet another one. There too the monks did not bow down to him, stand up for him, raise their joined palms to him, or do acts of respect toward him. They did not honor, respect, or esteem him. Because of this, he left that monastery too and returned to Kosambī. He then conducted himself properly and suitably, and deserved to be released. He went to the monks and told them about this, adding, “What should I do now?” The monks told the Buddha. … “Well then, lift that legal procedure of ejection against the monk Channa for not making amends for an offense.” The group of forty-three on not to be lifted “When a monk has five qualities, a legal procedure of ejection against him for not making amends for an offense shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of ejection against him for not making amends for an offense shouldn’t be lifted: he commits the same offense as the offense for which the Sangha did the procedure of ejection against him for not making amends for an offense; he commits an offense similar to the one for which the Sangha did the procedure of ejection against him for not making amends for an offense; he commits an offense worse than the one for which the Sangha did the procedure of ejection against him for not making amends for an offense; he criticizes the procedure; he criticizes those who did the procedure. … he consents to a regular monk bowing down to him; he consents to a regular monk standing up for him; he consents to a regular monk raising his joined palms to him; he consents to a regular monk doing acts of respect toward him; he consents to a regular monk offering him a seat. … he consents to a regular monk offering him a bed; he consents to a regular monk offering him water for washing his feet and a foot stool; he consents to a regular monk offering him a foot scraper; he consents to a regular monk receiving his bowl and robe; he consents to a regular monk massaging his back when bathing. … he charges a regular monk with failure in morality; he charges a regular monk with failure in conduct; he charges a regular monk with failure in view; he charges a regular monk with failure in livelihood; he causes division between monks. … he wears lay clothes; he wears the robes of the monastics of other religions; he associates with the monastics of other religions; he doesn’t associate with monks; he doesn’t train in the monks’ training. … he stays in a monastery in the same room as a regular monk; he stays in a non-monastery in the same room as a regular monk; he stays in a monastery or a non-monastery in the same room as a regular monk; he doesn’t get up from his seat when he sees a regular monk; he dismisses a regular monk, whether indoors or outdoors. When a monk has eight qualities, a procedure of ejection against him for not making amends for an offense shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he asks a regular monk for permission to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of forty-three on not to be lifted in regard to the legal procedure of ejection for not making amends for an offense is finished. The group of forty-three on to be lifted “When a monk has five qualities, a legal procedure of ejection against him for not making amends for an offense should be lifted: he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of ejection against him for not making amends for an offense should be lifted: he doesn’t commit the same offense as the offense for which the Sangha did the procedure of ejection against him for not making amends for an offense; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of ejection against him for not making amends for an offense; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of ejection against him for not making amends for an offense; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. … he doesn’t consent to a regular monk bowing down to him; he doesn’t consent to a regular monk standing up for him; he doesn’t consent to a regular monk raising his joined palms to him; he doesn’t consent to a regular monk doing acts of respect toward him; he doesn’t consent to a regular monk offering him a seat. … he doesn’t consent to a regular monk offering him a bed; he doesn’t consent to a regular monk offering him water for washing his feet and a foot stool; he doesn’t consent to a regular monk offering him a foot scraper; he doesn’t consent to a regular monk receiving his bowl and robe; he doesn’t consent to a regular monk massaging his back when bathing. … he doesn’t charge a regular monk with failure in morality; he doesn’t charge a regular monk with failure in conduct; he doesn’t charge a regular monk with failure in view; he doesn’t charge a regular monk with failure in livelihood; he doesn’t cause division between monks. … he doesn’t wear lay clothes; he doesn’t wear the robes of the monastics of other religions; he doesn’t associate with the monastics of other religions; he associates with monks; he trains in the monks’ training. … he doesn’t, in a monastery, stay in the same room as a regular monk; he doesn’t, in a non-monastery, stay in the same room as a regular monk; he doesn’t, in a monastery or a non-monastery, stay in the same room as a regular monk; he gets up from his seat when he sees a regular monk; he doesn’t dismiss a regular monk, whether indoors or outdoors. When a monk has eight qualities, a procedure of ejection against him for not making amends for an offense should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t ask a regular monk for permission to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of forty-three on to be lifted in regard to the legal procedure of ejection for not making amends for an offense is finished. “And this is how it should be lifted. The monk Channa should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of ejection against me for not making amends for an offense. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure of ejection for not making amends for an offense to be lifted.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of of ejection against the monk Channa for not making amends for an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of ejection for not making amends for an offense to be lifted. If the Sangha is ready, it should lift that legal procedure of of ejection against the monk Channa for not making amends for an offense. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejection against the monk Channa for not making amends for an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of ejection for not making amends for an offense to be lifted. The Sangha lifts that legal procedure of ejection against the monk Channa for not making amends for an offense. Any monk who approves of lifting that legal procedure of ejection against the monk Channa for not making amends for an offense should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejection against the monk Channa for not making amends for an offense. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of ejection for not making amends for an offense to be lifted. The Sangha lifts that legal procedure of ejection against the monk Channa for not making amends for an offense. Any monk who approves of lifting that legal procedure of ejection against the monk Channa for not making amends for an offense should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of ejection against the monk Channa for not making amends for an offense. The Sangha approves and is therefore silent. I will remember it thus.’” The sixth section on the legal procedure of ejection for not making amends for an offense is finished.

7. The legal procedure of ejection for not giving up a bad view At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monk Ariṭṭha, the ex-vulture-hunter, had the following bad and erroneous view: “As I understand the Teaching of the Buddha, the things he calls obstacles are not able to obstruct one who indulges in them.” A number of monks heard that Ariṭṭha had that view. They went to him and asked, “Is it true, Ariṭṭha, that you have such a view?” “Yes, indeed. As I understand the Buddha’s Teaching, the things he calls obstacles are not able to obstruct one who indulges in them.” “No, Ariṭṭha, don’t misrepresent the Buddha, for it’s not good to misrepresent him. The Buddha would never say such a thing. The Buddha has given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them. The Buddha has said that the enjoyment provided by worldly pleasures is small, whereas the suffering and trouble with them are huge, and so their drawbacks are greater. The Buddha has said that worldly pleasures are similar to a skeleton, similar to a piece of meat, similar to a grass torch, similar to a pit of coals, similar to a dream, similar to borrowed goods, similar to fruits on a tree, similar to a knife and chopping block, similar to swords and stakes, and similar to a snake’s head. The suffering and trouble with them are huge, and so their drawbacks are greater.” But even though the monks corrected Ariṭṭha in this way, he stubbornly held on to that bad and erroneous view, and continued to insist on it. And since they were unable to make him give up that view, they went to the Buddha and told him what had happened. Soon afterwards the Buddha had the Sangha gathered and questioned Ariṭṭha: “Is it true, Ariṭṭha, that you have a bad and erroneous view such as this: ‘As I understand the Buddha’s Teaching, the things he calls obstacles are not able to obstruct one who indulges in them’?” “Yes indeed, sir.” “Foolish man, who do you think I’ve taught like this? Haven’t I given many discourses about the obstacles being obstructive and how they obstruct one who indulges in them? I’ve said that the enjoyment provided by worldly pleasures is small, whereas the suffering and trouble with them are huge, and so their drawbacks are greater. I’ve said that worldly pleasures are similar to a skeleton, similar to a piece of meat, similar to a grass torch, similar to a pit of coals, similar to a dream, similar to borrowed goods, similar to fruits on a tree, similar to a knife and chopping block, similar to swords and stakes, and similar to a snake’s head. The suffering and trouble with them are huge, and so their drawbacks are greater. And yet by misunderstanding, you have misrepresented me, hurt yourself, and made much demerit. This will be for your long-lasting harm and suffering. And this will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, the Sangha should do a legal procedure of ejection against Ariṭṭha for not giving up that bad view, prohibiting him from living with the Sangha. And this is how it should be done. First you should accuse the monk Ariṭṭha. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Ariṭṭha, the ex-vulture-hunter, has the following bad and erroneous view: “As I understand the Teaching of the Buddha, the things he calls obstacles are not able to obstruct one who indulges in them.” He’s not giving up that view. If the Sangha is ready, it should do a legal procedure of ejection against the monk Ariṭṭha for not giving up that bad view, prohibiting him from living with the Sangha. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Ariṭṭha, the ex-vulture-hunter, has the following bad and erroneous view: “As I understand the Teaching of the Buddha, the things he calls obstacles are not able to obstruct one who indulges in them.” He’s not giving up that view. The Sangha does a legal procedure of ejection against the monk Ariṭṭha for not giving up that bad view, prohibiting him from living with the Sangha. Any monk who approves of doing a legal procedure of ejection against the monk Ariṭṭha for not giving up that bad view, prohibiting him from living with the Sangha, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk Ariṭṭha, the ex-vulture-hunter, has the following bad and erroneous view: “As I understand the Teaching of the Buddha, the things he calls obstacles are not able to obstruct one who indulges in them.” He’s not giving up that view. The Sangha does a legal procedure of ejection against the monk Ariṭṭha for not giving up that bad view, prohibiting him from living with the Sangha. Any monk who approves of doing a legal procedure of ejection against the monk Ariṭṭha for not giving up that bad view, prohibiting him from living with the Sangha, should remain silent. Any monk who doesn’t approve should speak up. The Sangha has done the legal procedure of ejection against the monk Ariṭṭha for not giving up that bad view, prohibiting him from living with the Sangha. The Sangha approves and is therefore silent. I will remember it thus.’ Monks, you should proclaim from monastery to monastery that the Sangha has done a legal procedure of ejection against the monk Ariṭṭha for not giving up that bad view, prohibiting him from living with the Sangha.”

The group of twelve on illegitimate legal procedures “When a legal procedure of ejection for not giving up a bad view has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense. “When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly. “When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.” The group of twelve on illegitimate legal procedures of ejection for not giving up a bad view is finished. The group of twelve on legitimate legal procedures “When a legal procedure of ejection for not giving up a bad view has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done after reminding the person of their offense, it’s done after charging the person with their offense. “When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly. “When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after accusing the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after reminding the person of their offense, it’s done legitimately, it’s done by a unanimous assembly. When a procedure of ejection for not giving up a bad view has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.” The group of twelve on legitimate legal procedures of ejection for not giving up a bad view is finished. The group of six on wishing “When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of ejection against him for not giving up a bad view: he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha; he’s ignorant and incompetent, often committing offenses, and lacking in boundaries; he’s constantly and improperly socializing with householders. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of ejection against him for not giving up a bad view: he has failed in the higher morality; he has failed in the higher conduct; he has failed in the higher view. When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of ejection against him for not giving up a bad view: he disparages the Buddha; he disparages the Teaching; he disparages the Sangha. The Sangha may, if it wishes, do a procedure of ejection for not giving up a bad view against three kinds of monks: those who are quarrelsome, argumentative, and creators of legal issues in the Sangha; those who are ignorant and incompetent, often committing offenses, and lacking in boundaries; those who are constantly and improperly socializing with householders. The Sangha may, if it wishes, do a procedure of ejection for not giving up a bad view against three other kinds of monks: those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in the higher view. The Sangha may, if it wishes, do a procedure of ejection for not giving up a bad view against three other kinds of monks: those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.” The group of six on wishing in regard to the legal procedure of ejection for not giving up a bad view is finished. The forty-three kinds of conduct “A monk who’s had a legal procedure of ejection for not giving up a bad view done against him should conduct himself properly. This is the proper conduct: He shouldn’t give the full ordination. He shouldn’t give formal support. He shouldn’t have a novice monk attend on him. He shouldn’t accept being appointed as an instructor of the nuns. Even if appointed, he shouldn’t instruct the nuns. He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of ejection against him for not giving up a bad view. He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of ejection against him for not giving up a bad view. He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of ejection against him for not giving up a bad view. He shouldn’t criticize the procedure. He shouldn’t criticize those who did the procedure. He shouldn’t consent to a regular monk bowing down to him. He shouldn’t consent to a regular monk standing up for him. He shouldn’t consent to a regular monk raising his joined palms to him. He shouldn’t consent to a regular monk doing appropriate duties for him. He shouldn’t consent to a regular monk offering him a seat. He shouldn’t consent to a regular monk offering him a bed. He shouldn’t consent to a regular monk offering him water for washing his feet and a foot-stool. He shouldn’t consent to a regular monk offering him a foot-scraper. He shouldn’t consent to a regular monk receiving his bowl and robe. He shouldn’t consent to a regular monk massaging his back when bathing. He shouldn’t charge a regular monk with failure in morality. He shouldn’t charge a regular monk with failure in conduct. He shouldn’t charge a regular monk with failure in view. He shouldn’t charge a regular monk with failure in livelihood. He shouldn’t cause division between monks. He shouldn’t wear lay clothes. He shouldn’t wear the robes of the monastics of other religions. He shouldn’t associate with the monastics of other religions. He should associate with monks. He should train in the monks’ training. He shouldn’t stay in the same room in a monastery as a regular monk. He shouldn’t stay in the same room in a non-monastery as a regular monk. He shouldn’t stay in the same room in a monastery or a non-monastery as a regular monk. He should get up from his seat when he sees a regular monk. He shouldn’t dismiss a regular monk, whether indoors or outdoors. He shouldn’t cancel the observance-day ceremony of a regular monk. He shouldn’t cancel the invitation ceremony of a regular monk. He shouldn’t direct a regular monk. He shouldn’t give instructions to a regular monk. He shouldn’t ask a regular monk for permission to correct him. He shouldn’t accuse a regular monk of an offense. He shouldn’t remind a regular monk of an offense. He shouldn’t associate inappropriately with other monks.” The forty-three kinds of conduct in regard to the legal procedure of ejection for not giving up a bad view are finished.

Soon afterwards the Sangha did a legal procedure of ejection against the monk Ariṭṭha for not giving up that bad view, prohibiting him from living with the Sangha. He then disrobed. The monks of few desires complained and criticized him, “How could the monk Ariṭṭha disrobe after the Sangha had done a legal procedure of ejection against him for not giving up that bad view?” The monks told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the monk Ariṭṭha disrobed after the Sangha had done a procedure of ejection against him for not giving up that bad view?” “It’s true, sir.” The Buddha rebuked him … “It’s not suitable … How could that foolish man disrobe after the Sangha had done a procedure of ejection against him for not giving up that bad view? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “Well then, the Sangha should lift that legal procedure of ejection for not giving up a bad view.” The group of forty-three on not to be lifted “When a monk has five qualities, a legal procedure of ejection against him for not giving up a bad view shouldn’t be lifted: he gives the full ordination; he gives formal support; he has a novice monk attend on him; he accepts being appointed as an instructor of the nuns; he instructs the nuns, whether appointed or not. When a monk has another five qualities, a procedure of ejection against him for not giving up a bad view shouldn’t be lifted: he commits the same offense as the offense for which the Sangha did the procedure of ejection against him for not giving up a bad view; he commits an offense similar to the one for which the Sangha did the procedure of ejection against him for not giving up a bad view; he commits an offense worse than the one for which the Sangha did the procedure of ejection against him for not giving up a bad view; he criticizes the procedure; he criticizes those who did the procedure. … he consents to a regular monk bowing down to him; he consents to a regular monk standing up for him; he consents to a regular monk raising his joined palms to him; he consents to a regular monk doing appropriate duties for him; he consents to a regular monk offering him a seat. … he consents to a regular monk offering him a bed; he consents to a regular monk offering him water for washing his feet and a foot stool; he consents to a regular monk offering him a foot scraper; he consents to a regular monk receiving his bowl and robe; he consents to a regular monk massaging his back when bathing. … he charges a regular monk with failure in morality; he charges a regular monk with failure in conduct; he charges a regular monk with failure in view; he charges a regular monk with failure in livelihood; he causes division between monks. … he wears lay clothes; he wears the robes of the monastics of other religions; he associates with the monastics of other religions; he doesn’t associate with monks; he doesn’t train in the monks’ training. … he stays in the same room in a monastery as a regular monk; he stays in the same room in a non-monastery as a regular monk; he stays in the same room in a monastery or a non-monastery as a regular monk; he doesn’t get up from his seat when he sees a regular monk; he dismisses a regular monk, whether indoors or outdoors. When a monk has eight qualities, a procedure of ejection against him for not giving up a bad view shouldn’t be lifted: he cancels the observance-day ceremony of a regular monk; he cancels the invitation ceremony of a regular monk; he directs a regular monk; he gives instructions to a regular monk; he asks a regular monk for permission to correct him; he accuses a regular monk of an offense; he reminds a regular monk of an offense; he associates inappropriately with other monks.” The group of forty-three on not to be lifted in regard to the legal procedure of ejection for not giving up a bad view is finished. The group of forty-three on to be lifted “When a monk has five qualities, a legal procedure of ejection against him for not giving up a bad view should be lifted: he doesn’t give the full ordination; he doesn’t give formal support; he doesn’t have a novice monk attend on him; he doesn’t accept being appointed as an instructor of the nuns; he doesn’t instruct the nuns, whether appointed or not. When a monk has another five qualities, a procedure of ejection against him for not giving up a bad view should be lifted: he doesn’t commit the same offense as the offense for which the Sangha did the procedure of ejection against him for not giving up a bad view; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of ejection against him for not giving up a bad view; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of ejection against him for not giving up a bad view; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. … he doesn’t consent to a regular monk bowing down to him; he doesn’t consent to a regular monk standing up for him; he doesn’t consent to a regular monk raising his joined palms to him; he doesn’t consent to a regular monk doing appropriate duties for him; he doesn’t consent to a regular monk offering him a seat. … he doesn’t consent to a regular monk offering him a bed; he doesn’t consent to a regular monk offering him water for washing his feet and a foot stool; he doesn’t consent to a regular monk offering him a foot scraper; he doesn’t consent to a regular monk receiving his bowl and robe; he doesn’t consent to a regular monk massaging his back when bathing. … he doesn’t charge a regular monk with failure in morality; he doesn’t charge a regular monk with failure in conduct; he doesn’t charge a regular monk with failure in view; he doesn’t charge a regular monk with failure in livelihood; he doesn’t cause division between monks. … he doesn’t wear lay clothes; he doesn’t wear the robes of the monastics of other religions; he doesn’t associate with the monastics of other religions; he associates with monks; he trains in the monks’ training. … he doesn’t stay in the same room in a monastery as a regular monk; he doesn’t stay in the same room in a non-monastery as a regular monk; he doesn’t stay in the same room in a monastery or a non-monastery as a regular monk; he gets up from his seat when he sees a regular monk; he doesn’t dismiss a regular monk, whether indoors or outdoors. When a monk has eight qualities, a procedure of ejection against him for not giving up a bad view should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t ask a regular monk for permission to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of forty-three on to be lifted in regard to the legal procedure of ejection for not giving up a bad view is finished.

“And this is how it should be lifted. The monk who’s been ejected by the Sangha for not giving up a bad view should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say, ‘Venerables, the Sangha has done a legal procedure of ejection against me for not giving up a bad view. I’m now conducting myself properly and suitably, and deserve to be released. I ask for that legal procedure of ejection for not giving up a bad view to be lifted.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejection against monk so-and-so for not giving up a bad view. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of ejection for not giving up a bad view to be lifted. If the Sangha is ready, it should lift that legal procedure of ejection against monk so-and-so for not giving up a bad view. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejection against monk so-and-so for not giving up a bad view. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of ejection for not giving up a bad view to be lifted. The Sangha lifts that legal procedure of ejection against monk so-and-so for not giving up a bad view. Any monk who approves of lifting that legal procedure of ejection against monk so-and-so for not giving up a bad view should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The Sangha has done a legal procedure of ejection against monk so-and-so for not giving up a bad view. He’s now conducting himself properly and suitably, and deserves to be released. He’s asking for that legal procedure of ejection for not giving up a bad view to be lifted. The Sangha lifts that legal procedure of ejection against monk so-and-so for not giving up a bad view. Any monk who approves of lifting that legal procedure of ejection against monk so-and-so for not giving up a bad view should remain silent. Any monk who doesn’t approve should speak up. The Sangha has lifted that legal procedure of ejection against monk so-and-so for not giving up a bad view. The Sangha approves and is therefore silent. I will remember it thus.’” The seventh section on the legal procedure of ejection for not giving up a bad view is finished. The first chapter on penalty procedures is finished. In this chapter there are seven topics. This is the summary: “The monks Paṇḍu and Lohitaka, Themselves quarrelsome; They went to those of the same kind, And encouraged quarrels. They gave rise to new ones, And worsened the existing ones; The good monks of few desires, Criticized. The One who Shows, The Buddha, standing in the True Dhamma, Independent, the Supreme Person; The Victor: at Sāvatthī he ordered The procedure of condemnation. In the absence, without questioning, Without admission, and done against One without offense, not clearable by confession, Done against one who has confessed. Not having accused, not having reminded, And done without having charged; In the absence, with illegitimate, And also done with an incomplete assembly. Without questioning, with illegitimate, Again done with an incomplete assembly. Without admission, with illegitimate, And also done with an incomplete assembly. One without offense, with illegitimate, And also done with an incomplete assembly. Not clearable by confession, And illegitimately, with an incomplete assembly. Against one who has confessed, with illegitimate, And so also with incomplete assembly; Not having accused, with illegitimate, And so also with incomplete assembly; Not having reminded, with illegitimate, And so also with incomplete assembly; Not having charged, with illegitimate, And so also with incomplete assembly. Just as the method of the dark section, One should understand the bright section; And the Sangha wishing, Might do condemnation against one: Quarrelsome, ignorant, socializing, In the higher morality, in the higher conduct; For those failed in the higher view, The Sangha might do condemnation. And the Buddha, the Teaching, the Sangha, Whoever dispraises them; And against three kinds of monks, The Sangha might carry out condemnation: The quarrelsome, The ignorant, the one attached to socializing; In the higher morality, in the higher conduct; Just so about the higher view. And the Buddha, the Teaching, the Sangha, Whoever dispraises them; Who has had a legal procedure of condemnation done against him, Should conduct himself properly thus: Full ordination, formal support, A novice monk attending on; Instruction, even if appointed, He should not do. Against the one condemnation was done, He should not commit that offense, Or one similar, or one beyond; And the procedure, and also the doers, He should not criticize those. The observance, the invitation, He should not cancel for a regular monk; Directing, instructing, Permission, and with accusing. Reminding, and associating, He should not do such things; Full ordination, formal support, A novice monk attending on. Instruction, even if appointed, With five factors, it should not lift; And should not commit that offense, Or one similar, or one beyond. And the procedure, and also the doers, Criticizing, it should not lift; The observance, the invitation, And directing, instructing. Permission, and accusing, Reminding, associating; Whoever is engaged in these eight factors, The condemnation should not be lifted. Just as with the method of the dark section, One should understand the bright section; Ignorant, with many offenses, And socializing, Seyyaso. The procedure of demotion was ordered, By the Fully Awakened One, the Great Sage; Two monks at Kīṭāgiri, Assaji and Punabbasuka. And many kinds of misconduct, They did without restraint; To be banished, the Fully Awakened One, Procedure, at Sāvatthī, the Victor; Sudhamma at Macchikāsaṇḍa, Was staying with Citta. He abused as low status, Sudhamma, the lay follower Citta; The procedure of reconciliation, The Buddha ordered. The monk Channa at Kosambī, Did not wish to see his offense; To eject for not recognizing, The Supreme Victor ordered. Channa that same offense, Did not wish to make amends; Ejection for not making amends, The Leader ordered. The bad view of Ariṭṭha, Was attached to because of ignorance; For not giving up a bad view, Ejection was spoken of by the Victor. The procedure of demotion, banishment, Just so reconciliation; Not recognizing, not making amends, And not giving up a view. Frivolous, misconduct, he hurts, And just wrong livelihood; For the procedure of banishment, There are these extra lines. Stopping gain, disparaging, two, five, They are called two sets of five; For the procedure of reconciliation, There are these extra lines. Condemnation, and demotion, Are two procedures of the same kind; Banishment, and reconciled, There are extra lines. Three procedures of ejection, Are analyzed in the same way; As with the method of condemnation, One should understand the rest of the procedures.” The chapter on penalty procedures is finished.

Theravāda Vinayapiṭaka Cūḷavagga 11. Kammakkhandhaka

1. Tajjanīyakamma Namo tassa Bhagavato Arahato Sammāsambuddhassa. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti—“mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā”ti. Tena anuppannāni ceva bhaṇḍanāni uppajjanti uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vakkhanti—‘mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā’ti. Tena anuppannāni ceva bhaṇḍanāni uppajjanti uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“saccaṁ kira, bhikkhave, paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti—‘mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā’ti. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattantī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma te, bhikkhave, moghapurisā attanā bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vakkhanti—‘mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā’ti? Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya. Atha khvetaṁ, bhikkhave, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti. Atha kho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ karotu. Evañca pana, bhikkhave, kātabbaṁ. Paṭhamaṁ paṇḍukalohitakā bhikkhū codetabbā, codetvā sāretabbā, sāretvā āpattiṁ āropetabbā, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti—“mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā”ti. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. Yadi saṅghassa pattakallaṁ, saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ kareyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti—“mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā”ti. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. Saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ karoti. Yassāyasmato khamati paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyassa kammassa karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti—“mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā”ti. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. Saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ karoti. Yassāyasmato khamati paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyassa kammassa karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū attanā bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā, yepi caññe bhikkhū bhaṇḍanakārakā …pe… saṅghe adhikaraṇakārakā te upasaṅkamitvā evaṁ vadanti—“mā kho tumhe, āyasmanto, eso ajesi. Balavābalavaṁ paṭimantetha. Tumhe tena paṇḍitatarā ca byattatarā ca bahussutatarā ca alamattatarā ca. Mā cassa bhāyittha. Mayampi tumhākaṁ pakkhā bhavissāmā”ti. Tena anuppannāni ceva bhaṇḍanāni uppajjanti, uppannāni ca bhaṇḍanāni bhiyyobhāvāya vepullāya saṁvattanti. Saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ karoti. Yassāyasmato khamati paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyassa kammassa karaṇaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Kataṁ saṅghena paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.1. Adhammakammadvādasaka “Tīhi, bhikkhave, aṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṁ hoti, appaṭipucchā kataṁ hoti, appaṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Anāpattiyā kataṁ hoti, adesanāgāminiyā āpattiyā kataṁ hoti, desitāya āpattiyā kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Acodetvā kataṁ hoti, asāretvā kataṁ hoti, āpattiṁ anāropetvā kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Appaṭipucchā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Appaṭiññāya kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Anāpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Adesanāgāminiyā āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Desitāya āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Acodetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asāretvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Āpattiṁ anāropetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Adhammakammadvādasakaṁ niṭṭhitaṁ.

1.2. Dhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṁ hoti, paṭipucchā kataṁ hoti, paṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiyā kataṁ hoti, desanāgāminiyā āpattiyā kataṁ hoti, adesitāya āpattiyā kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Codetvā kataṁ hoti, sāretvā kataṁ hoti, āpattiṁ āropetvā kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Paṭipucchā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Paṭiññāya kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Desanāgāminiyā āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Adesitāya āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Codetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sāretvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiṁ āropetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tajjanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Dhammakammadvādasakaṁ niṭṭhitaṁ.

1.3. Ākaṅkhamānachakka Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; eko bālo hoti abyatto āpattibahulo anapadāno; eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, tajjanīyakammaṁ kareyya. Ākaṅkhamānachakkaṁ niṭṭhitaṁ.

1.4. Aṭṭhārasavatta Tajjanīyakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā. Yāya āpattiyā saṅghena tajjanīyakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā; kammaṁ na garahitabbaṁ, kammikā na garahitabbā. Na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṁ kātabbaṁ, na anuvādo paṭṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabban”ti. Tajjanīyakamme aṭṭhārasavattaṁ niṭṭhitaṁ.

1.5. Nappaṭippassambhetabbaaṭṭhārasaka Atha kho saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ akāsi. Te saṅghena tajjanīyakammakatā sammā vattanti, lomaṁ pātenti, netthāraṁ vattanti, bhikkhū upasaṅkamitvā evaṁ vadanti—“mayaṁ, āvuso, saṅghena tajjanīyakammakatā sammā vattāma, lomaṁ pātema, netthāraṁ vattāma, kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe…. “Tena hi, bhikkhave, saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ paṭippassambhetu. Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ nappaṭippassambhetabbaṁ. Upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ nappaṭippassambhetabbaṁ. Yāya āpattiyā saṅghena tajjanīyakammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ garahati, kammike garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ nappaṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattassa bhikkhuno uposathaṁ ṭhapeti, pavāraṇaṁ ṭhapeti, savacanīyaṁ karoti, anuvādaṁ paṭṭhapeti, okāsaṁ kāreti, codeti, sāreti, bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ nappaṭippassambhetabbaṁ. Nappaṭippassambhetabbaaṭṭhārasakaṁ niṭṭhitaṁ.

1.6. Paṭippassambhetabbaaṭṭhārasaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ paṭippassambhetabbaṁ. Na upasampādeti, na nissayaṁ deti, na sāmaṇeraṁ upaṭṭhāpeti, na bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo na ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ paṭippassambhetabbaṁ. Yāya āpattiyā saṅghena tajjanīyakammaṁ kataṁ hoti taṁ āpattiṁ na āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ na garahati, kammike na garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ paṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno tajjanīyakammaṁ paṭippassambhetabbaṁ. Na pakatattassa bhikkhuno uposathaṁ ṭhapeti, na pavāraṇaṁ ṭhapeti, na savacanīyaṁ karoti, na anuvādaṁ paṭṭhapeti, na okāsaṁ kāreti, na codeti, na sāreti, na bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno, tajjanīyakammaṁ paṭippassambhetabbaṁ. Paṭippassambhetabbaaṭṭhārasakaṁ niṭṭhitaṁ.

Evañca pana, bhikkhave, paṭippassambhetabbaṁ. Tehi, bhikkhave, paṇḍukalohitakehi bhikkhūhi saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘mayaṁ, bhante, saṅghena tajjanīyakammakatā sammā vattāma, lomaṁ pātema, netthāraṁ vattāma, tajjanīyassa kammassa paṭippassaddhiṁ yācāmā’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū saṅghena tajjanīyakammakatā sammā vattanti, lomaṁ pātenti, netthāraṁ vattanti, tajjanīyassa kammassa paṭippassaddhiṁ yācanti. Yadi saṅghassa pattakallaṁ, saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ paṭippassambheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū saṅghena tajjanīyakammakatā sammā vattanti, lomaṁ pātenti, netthāraṁ vattanti, tajjanīyassa kammassa paṭippassaddhiṁ yācanti. Saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ paṭippassambheti. Yassāyasmato khamati paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū saṅghena tajjanīyakammakatā sammā vattanti, lomaṁ pātenti, netthāraṁ vattanti, tajjanīyassa kammassa paṭippassaddhiṁ yācanti. Saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ paṭippassambheti. Yassāyasmato khamati paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ime paṇḍukalohitakā bhikkhū saṅghena tajjanīyakammakatā sammā vattanti, lomaṁ pātenti, netthāraṁ vattanti, tajjanīyassa kammassa paṭippassaddhiṁ yācanti. Saṅgho paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ paṭippassambheti. Yassāyasmato khamati paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Paṭippassaddhaṁ saṅghena paṇḍukalohitakānaṁ bhikkhūnaṁ tajjanīyakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Tajjanīyakammaṁ niṭṭhitaṁ paṭhamaṁ.

2. Niyassakamma Tena kho pana samayena āyasmā seyyasako bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi; apissu bhikkhū pakatā parivāsaṁ dentā mūlāya paṭikassantā mānattaṁ dentā abbhentā. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā seyyasako bālo bhavissati abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharissati ananulomikehi gihisaṁsaggehi; apissu bhikkhū pakatā parivāsaṁ dentā mūlāya paṭikassantā mānattaṁ dentā abbhentā”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“saccaṁ kira, bhikkhave, seyyasako bhikkhu bālo abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi; apissu bhikkhū pakatā parivāsaṁ dentā mūlāya paṭikassantā mānattaṁ dentā abbhentā”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ, bhikkhave, tassa moghapurisassa ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma so, bhikkhave, moghapuriso bālo bhavissati abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharissati ananulomikehi gihisaṁsaggehi; apissu bhikkhū pakatā parivāsaṁ dentā mūlāya paṭikassantā mānattaṁ dentā abbhentā. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho seyyasakassa bhikkhuno niyassakammaṁ karotu—nissāya te vatthabbanti. Evañca pana, bhikkhave, kātabbaṁ. Paṭhamaṁ seyyasako bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ seyyasako bhikkhu bālo abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi; apissu bhikkhū pakatā parivāsaṁ dentā mūlāya paṭikassantā mānattaṁ dentā abbhentā. Yadi saṅghassa pattakallaṁ, saṅgho seyyasakassa bhikkhuno niyassakammaṁ kareyya—nissāya te vatthabbanti. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ seyyasako bhikkhu bālo abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi; apissu bhikkhū pakatā parivāsaṁ dentā mūlāya paṭikassantā mānattaṁ dentā abbhentā. Saṅgho seyyasakassa bhikkhuno niyassakammaṁ karoti—nissāya te vatthabbanti. Yassāyasmato khamati seyyasakassa bhikkhuno niyassassa kammassa karaṇaṁ—nissāya te vatthabbanti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ seyyasako bhikkhu bālo abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi; apissu bhikkhū pakatā parivāsaṁ dentā mūlāya paṭikassantā mānattaṁ dentā abbhentā. Saṅgho seyyasakassa bhikkhuno niyassakammaṁ karoti—nissāya te vatthabbanti. Yassāyasmato khamati seyyasakassa bhikkhuno niyassassa kammassa karaṇaṁ—nissāya te vatthabbanti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Kataṁ saṅghena seyyasakassa bhikkhuno niyassakammaṁ—nissāya te vatthabbanti. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

2.1. Adhammakammadvādasaka “Tīhi, bhikkhave, aṅgehi samannāgataṁ niyassakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṁ hoti, appaṭipucchā kataṁ hoti, appaṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Anāpattiyā kataṁ hoti, adesanāgāminiyā āpattiyā kataṁ hoti, desitāya āpattiyā kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Acodetvā kataṁ hoti, asāretvā kataṁ hoti, āpattiṁ anāropetvā kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave …pe… asammukhā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… appaṭipucchā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… appaṭiññāya kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… anāpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… adesanāgāminiyā āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… desitāya āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… acodetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… asāretvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Āpattiṁ anāropetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Adhammakammadvādasakaṁ niṭṭhitaṁ. 2.2. Dhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ niyassakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṁ hoti, paṭipucchā kataṁ hoti, paṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiyā kataṁ hoti, desanāgāminiyā āpattiyā kataṁ hoti, adesitāya āpattiyā kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Codetvā kataṁ hoti, sāretvā kataṁ hoti, āpattiṁ āropetvā kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave …pe… sammukhā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… paṭipucchā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… paṭiññāya kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… desanāgāminiyā āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… adesitāya āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… codetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave …pe… sāretvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave …pe…. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiṁ āropetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ niyassakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Dhammakammadvādasakaṁ niṭṭhitaṁ. 2.3. Ākaṅkhamānachakka Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; eko bālo hoti, abyatto āpattibahulo anapadāno; eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, niyassakammaṁ kareyya. Ākaṅkhamānachakkaṁ niṭṭhitaṁ. 2.4. Aṭṭhārasavatta Niyassakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā. Yāya āpattiyā saṅghena niyassakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā; kammaṁ na garahitabbaṁ, kammikā na garahitabbā. Na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṁ kātabbaṁ, na anuvādo paṭṭhapetabbo, na okāso kārāpetabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabban”ti. Niyassakamme aṭṭhārasavattaṁ niṭṭhitaṁ.

Atha kho saṅgho seyyasakassa bhikkhuno niyassakammaṁ akāsi—nissāya te vatthabbanti. So saṅghena niyassakammakato kalyāṇamitte sevamāno bhajamāno payirupāsamāno uddisāpento paripucchanto bahussuto hoti, āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. Sammā vattati, lomaṁ pāteti, netthāraṁ vattati, bhikkhū upasaṅkamitvā evaṁ vadeti—“ahaṁ, āvuso, saṅghena niyassakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe…. “Tena hi, bhikkhave, saṅgho seyyasakassa bhikkhuno niyassakammaṁ paṭippassambhetu. 2.5. Nappaṭippassambhetabbaaṭṭhārasaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno niyassakammaṁ nappaṭippassambhetabbaṁ. Upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno niyassakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno niyassakammaṁ nappaṭippassambhetabbaṁ. Yāya āpattiyā saṅghena niyassakammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ garahati, kammike garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno niyassakammaṁ nappaṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno niyassakammaṁ nappaṭippassambhetabbaṁ. Pakatattassa bhikkhuno uposathaṁ ṭhapeti, pavāraṇaṁ ṭhapeti, savacanīyaṁ karoti, anuvādaṁ paṭṭhapeti, okāsaṁ kāreti, codeti, sāreti, bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno niyassakammaṁ nappaṭippassambhetabbaṁ. Nappaṭippassambhetabbaaṭṭhārasakaṁ niṭṭhitaṁ. 2.6. Paṭippassambhetabbaaṭṭhārasaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno niyassakammaṁ paṭippassambhetabbaṁ. Na upasampādeti, na nissayaṁ deti, na sāmaṇeraṁ upaṭṭhāpeti, na bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo na ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno niyassakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno niyassakammaṁ paṭippassambhetabbaṁ. Yāya āpattiyā saṅghena niyassakammaṁ kataṁ hoti taṁ āpattiṁ na āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ na garahati, kammike na garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno niyassakammaṁ paṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno niyassakammaṁ paṭippassambhetabbaṁ. Na pakatattassa bhikkhuno uposathaṁ ṭhapeti, na pavāraṇaṁ ṭhapeti, na savacanīyaṁ karoti, na anuvādaṁ paṭṭhapeti, na okāsaṁ kāreti, na codeti, na sāreti, na bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno niyassakammaṁ paṭippassambhetabbaṁ. Paṭippassambhetabbaaṭṭhārasakaṁ niṭṭhitaṁ.

Evañca pana, bhikkhave, paṭippassambhetabbaṁ. Tena, bhikkhave, seyyasakena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, saṅghena niyassakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, niyassassa kammassa paṭippassaddhiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ seyyasako bhikkhu saṅghena niyassakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, niyassassa kammassa paṭippassaddhiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho seyyasakassa bhikkhuno niyassakammaṁ paṭippassambheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ seyyasako bhikkhu saṅghena niyassakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, niyassassa kammassa paṭippassaddhiṁ yācati. Saṅgho seyyasakassa bhikkhuno niyassakammaṁ paṭippassambheti. Yassāyasmato khamati seyyasakassa bhikkhuno niyassassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ seyyasako bhikkhu saṅghena niyassakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, niyassassa kammassa paṭippassaddhiṁ yācati. Saṅgho seyyasakassa bhikkhuno niyassakammaṁ paṭippassambheti. Yassāyasmato khamati seyyasakassa bhikkhuno niyassassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ seyyasako bhikkhu saṅghena niyassakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, niyassassa kammassa paṭippassaddhiṁ yācati. Saṅgho seyyasakassa bhikkhuno niyassakammaṁ paṭippassambheti. Yassāyasmato khamati seyyasakassa bhikkhuno niyassassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Paṭippassaddhaṁ saṅghena seyyasakassa bhikkhuno niyassakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Niyassakammaṁ niṭṭhitaṁ dutiyaṁ.

3. Pabbājanīyakamma Tena kho pana samayena assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā honti alajjino pāpabhikkhū. Te evarūpaṁ anācāraṁ ācaranti—mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi, mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi. Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi, gāyantipi, vādentipi, lāsentipi; naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti; gāyantiyāpi naccanti, gāyantiyāpi gāyanti, gāyantiyāpi vādenti, gāyantiyāpi lāsenti; vādentiyāpi naccanti, vādentiyāpi gāyanti, vādentiyāpi vādenti, vādentiyāpi lāsenti; lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti; aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti; hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti, tharusmimpi sikkhanti; hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi; usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti; raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti—“idha, bhagini, naccassū”ti; nalāṭikampi denti; vividhampi anācāraṁ ācaranti. Tena kho pana samayena aññataro bhikkhu kāsīsu vassaṁvuṭṭho sāvatthiṁ gacchanto bhagavantaṁ dassanāya yena kīṭāgiri tadavasari. Atha kho so bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kīṭāgiriṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. Manussā taṁ bhikkhuṁ passitvā evamāhaṁsu—“kvāyaṁ abalabalo viya mandamando viya bhākuṭikabhākuṭiko viya? Ko imassa upagatassa piṇḍakampi dassati? Amhākaṁ pana ayyā assajipunabbasukā saṇhā sakhilā sukhasambhāsā mihitapubbaṅgamā ehisvāgatavādino abbhākuṭikā uttānamukhā pubbabhāsino. Tesaṁ kho nāma piṇḍo dātabbo”ti. Addasā kho aññataro upāsako taṁ bhikkhuṁ kīṭāgirismiṁ piṇḍāya carantaṁ; disvāna yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā etadavoca—“api, bhante, piṇḍo labbhatī”ti? “Na kho, āvuso, piṇḍo labbhatī”ti. “Ehi, bhante, gharaṁ gamissāmā”ti. Atha kho so upāsako taṁ bhikkhuṁ gharaṁ netvā bhojetvā etadavoca—“kahaṁ, bhante, ayyo gamissatī”ti? “Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā”ti. “Tena hi, bhante, mama vacanena bhagavato pāde sirasā vanda, evañca vadehi—‘duṭṭho, bhante, kīṭāgirismiṁ āvāso. Assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā alajjino pāpabhikkhū. Te evarūpaṁ anācāraṁ ācaranti—mālāvacchaṁ ropentipi ropāpentipi, siñcantipi siñcāpentipi, ocinantipi ocināpentipi, ganthentipi ganthāpentipi, ekatovaṇṭikamālaṁ karontipi kārāpentipi, ubhatovaṇṭikamālaṁ karontipi kārāpentipi, mañjarikaṁ karontipi kārāpentipi, vidhūtikaṁ karontipi kārāpentipi, vaṭaṁsakaṁ karontipi kārāpentipi, āveḷaṁ karontipi kārāpentipi, uracchadaṁ karontipi kārāpentipi. Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harantipi harāpentipi, ubhatovaṇṭikamālaṁ harantipi harāpentipi, mañjarikaṁ harantipi harāpentipi, vidhūtikaṁ harantipi harāpentipi, vaṭaṁsakaṁ harantipi harāpentipi, āveḷaṁ harantipi harāpentipi, uracchadaṁ harantipi harāpentipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjanti, ekathālakepi pivanti, ekāsanepi nisīdanti, ekamañcepi tuvaṭṭenti, ekattharaṇāpi tuvaṭṭenti, ekapāvuraṇāpi tuvaṭṭenti, ekattharaṇapāvuraṇāpi tuvaṭṭenti, vikālepi bhuñjanti, majjampi pivanti, mālāgandhavilepanampi dhārenti, naccantipi, gāyantipi, vādentipi, lāsentipi; naccantiyāpi naccanti, naccantiyāpi gāyanti, naccantiyāpi vādenti, naccantiyāpi lāsenti …pe… (cakkaṁ kātabbaṁ). Lāsentiyāpi naccanti, lāsentiyāpi gāyanti, lāsentiyāpi vādenti, lāsentiyāpi lāsenti; aṭṭhapadepi kīḷanti, dasapadepi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti; hatthismimpi sikkhanti, assasmimpi sikkhanti, rathasmimpi sikkhanti, dhanusmimpi sikkhanti, tharusmimpi sikkhanti; hatthissapi purato dhāvanti, assassapi purato dhāvanti, rathassapi purato dhāvantipi ādhāvantipi; usseḷentipi, apphoṭentipi, nibbujjhantipi, muṭṭhīhipi yujjhanti; raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vadanti—“idha, bhagini, naccassū”ti; nalāṭikampi denti; vividhampi anācāraṁ ācaranti. Yepi te, bhante, manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā. Yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni. Riñcanti pesalā bhikkhū, nivasanti pāpabhikkhū. Sādhu, bhante, bhagavā kīṭāgiriṁ bhikkhū pahiṇeyya, yathāyaṁ kīṭāgirismiṁ āvāso saṇṭhaheyyā’”ti. “Evamāvuso”ti kho so bhikkhu tassa upāsakassa paṭissuṇitvā uṭṭhāyāsanā yena sāvatthi tena pakkāmi. Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Atha kho bhagavā taṁ bhikkhuṁ etadavoca—“kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kaccisi appakilamathena addhānaṁ āgato, kuto ca tvaṁ bhikkhu āgacchasī”ti? “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; appakilamathena ca ahaṁ, bhante, addhānaṁ āgato. Idhāhaṁ, bhante, kāsīsu vassaṁvuṭṭho sāvatthiṁ āgacchanto bhagavantaṁ dassanāya yena kīṭāgiri tadavasariṁ. Atha khvāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kīṭāgiriṁ piṇḍāya pāvisiṁ. Addasā kho maṁ, bhante, aññataro upāsako kīṭāgirismiṁ piṇḍāya carantaṁ; disvāna yenāhaṁ tenupasaṅkami, upasaṅkamitvā maṁ abhivādetvā etadavoca—‘api, bhante, piṇḍo labbhatī’ti. ‘Na kho, āvuso, piṇḍo labbhatī’ti. ‘Ehi, bhante, gharaṁ gamissāmā’ti. Atha kho, bhante, so upāsako maṁ gharaṁ netvā bhojetvā etadavoca—‘kahaṁ, bhante, ayyo gamissatī’ti? ‘Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā’ti. ‘Tena hi, bhante, mama vacanena bhagavato pāde sirasā vanda, evañca vadehi—“duṭṭho, bhante, kīṭāgirismiṁ āvāso. Assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā alajjino pāpabhikkhū. Te evarūpaṁ anācāraṁ ācaranti—mālāvacchaṁ ropentipi ropāpentipi …pe… vividhampi anācāraṁ ācaranti. Yepi te, bhante, manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā. Yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni. Riñcanti pesalā bhikkhū, nivasanti pāpabhikkhū. Sādhu, bhante, bhagavā kīṭāgiriṁ bhikkhū pahiṇeyya, yathāyaṁ kīṭāgirismiṁ āvāso saṇṭhaheyyā”’ti. Tato ahaṁ, bhagavā, āgacchāmī”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“saccaṁ kira, bhikkhave, assajipunabbasukā nāma kīṭāgirismiṁ āvāsikā alajjino pāpabhikkhū? Te evarūpaṁ anācāraṁ ācaranti—mālāvacchaṁ ropentipi …pe… vividhampi anācāraṁ ācaranti? Yepi te manussā pubbe saddhā ahesuṁ pasannā tepi etarahi assaddhā appasannā? Yānipi tāni saṅghassa pubbe dānapathāni tānipi etarahi upacchinnāni? Riñcanti pesalā bhikkhū, nivasanti pāpabhikkhū”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ …pe… kathañhi nāma te, bhikkhave, moghapurisā evarūpaṁ anācāraṁ ācarissanti—mālāvacchaṁ ropessantipi ropāpessantipi, siñcissantipi siñcāpessantipi, ocinissantipi ocināpessantipi, ganthessantipi ganthāpessantipi, ekatovaṇṭikamālaṁ karissantipi kārāpessantipi, ubhatovaṇṭikamālaṁ karissantipi kārāpessantipi, mañjarikaṁ karissantipi kārāpessantipi, vidhūtikaṁ karissantipi kārāpessantipi, vaṭaṁsakaṁ karissantipi kārāpessantipi, āveḷaṁ karissantipi kārāpessantipi, uracchadaṁ karissantipi kārāpessantipi. Te kulitthīnaṁ kuladhītānaṁ kulakumārīnaṁ kulasuṇhānaṁ kuladāsīnaṁ ekatovaṇṭikamālaṁ harissantipi harāpessantipi, ubhatovaṇṭikamālaṁ harissantipi harāpessantipi, mañjarikaṁ harissantipi harāpessantipi, vidhūtikaṁ harissantipi harāpessantipi, vaṭaṁsakaṁ harissantipi harāpessantipi, āveḷaṁ harissantipi harāpessantipi, uracchadaṁ harissantipi harāpessantipi. Te kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladāsīhi saddhiṁ ekabhājanepi bhuñjissanti, ekathālakepi pivissanti, ekāsanepi nisīdissanti, ekamañcepi tuvaṭṭissanti, ekattharaṇāpi tuvaṭṭissanti, ekapāvuraṇāpi tuvaṭṭissanti, ekattharaṇapāvuraṇāpi tuvaṭṭissanti, vikālepi bhuñjissanti, majjampi pivissanti, mālāgandhavilepanampi dhāressanti, naccissantipi, gāyissantipi, vādessantipi, lāsessantipi; naccantiyāpi naccissanti, naccantiyāpi gāyissanti, naccantiyāpi vādessanti, naccantiyāpi lāsessanti; gāyantiyāpi naccissanti, gāyantiyāpi gāyissanti, gāyantiyāpi vādessanti, gāyantiyāpi lāsessanti; vādentiyāpi naccissanti, vādentiyāpi gāyissanti, vādentiyāpi vādessanti, vādentiyāpi lāsessanti; lāsentiyāpi naccissanti, lāsentiyāpi gāyissanti, lāsentiyāpi vādessanti, lāsentiyāpi lāsessanti; aṭṭhapadepi kīḷissanti, dasapadepi kīḷissanti, ākāsepi kīḷissanti, parihārapathepi kīḷissanti, santikāyapi kīḷissanti, khalikāyapi kīḷissanti, ghaṭikāyapi kīḷissanti, salākahatthenapi kīḷissanti, akkhenapi kīḷissanti, paṅgacīrenapi kīḷissanti, vaṅkakenapi kīḷissanti mokkhacikāyapi kīḷissanti, ciṅgulakenapi kīḷissanti, pattāḷhakenapi kīḷissanti, rathakenapi kīḷissanti, dhanukenapi kīḷissanti, akkharikāyapi kīḷissanti, manesikāyapi kīḷissanti, yathāvajjenapi kīḷissanti; hatthismimpi sikkhissanti, assasmimpi sikkhissanti, rathasmimpi sikkhissanti, dhanusmimpi sikkhissanti, tharusmimpi sikkhissanti; hatthissapi purato dhāvissanti, assassapi purato dhāvissanti, rathassapi purato dhāvissantipi ādhāvissantipi; usseḷessantipi, apphoṭessantipi, nibbujjhissantipi, muṭṭhīhipi yujjhissanti; raṅgamajjhepi saṅghāṭiṁ pattharitvā naccakiṁ evaṁ vakkhanti—‘idha, bhagini, naccassū’ti; nalāṭikampi dassanti; vividhampi anācāraṁ ācarissanti. (…) Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā sāriputtamoggallāne āmantesi—“gacchatha tumhe, sāriputtā, kīṭāgiriṁ gantvā assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karotha, tumhākaṁ ete saddhivihārino”ti. “Kathaṁ mayaṁ, bhante, assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karoma, caṇḍā te bhikkhū pharusā”ti? “Tena hi tumhe, sāriputtā, bahukehi bhikkhūhi saddhiṁ gacchathā”ti. “Evaṁ, bhante”ti kho sāriputtamoggallānā bhagavato paccassosuṁ. “Evañca pana, bhikkhave, kātabbaṁ—paṭhamaṁ assajipunabbasukā bhikkhū codetabbā, codetvā sāretabbā, sāretvā āpattiṁ āropetabbā, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṁ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca. Yadi saṅghassa pattakallaṁ, saṅgho assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ kareyya—na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabbanti. Esā ñatti. Suṇātu me, bhante, saṅgho. Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṁ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca. Saṅgho assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karoti—na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabbanti. Yassāyasmato khamati assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyassa kammassa karaṇaṁ—na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabbanti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi. Suṇātu me, bhante, saṅgho. Ime assajipunabbasukā bhikkhū kuladūsakā pāpasamācārā. Imesaṁ pāpakā samācārā dissanti ceva suyyanti ca. Kulāni ca imehi duṭṭhāni dissanti ceva suyyanti ca. Saṅgho assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ karoti—na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabbanti. Yassāyasmato khamati assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyassa kammassa karaṇaṁ—na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabbanti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Kataṁ saṅghena assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ—na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabbanti. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

3.1. Adhammakammadvādasaka “Tīhi, bhikkhave, aṅgehi samannāgataṁ pabbājanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṁ hoti, appaṭipucchā kataṁ hoti, appaṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ pabbājanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ pabbājanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Anāpattiyā kataṁ hoti, adesanāgāminiyā āpattiyā kataṁ hoti, desitāya āpattiyā kataṁ hoti …pe… acodetvā kataṁ hoti, asāretvā kataṁ hoti, āpattiṁ anāropetvā kataṁ hoti …pe… asammukhā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭipucchā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭiññāya kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… anāpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… adesanāgāminiyā āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… desitāya āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… acodetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… asāretvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… āpattiṁ anāropetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ pabbājanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Adhammakammadvādasakaṁ niṭṭhitaṁ. 3.2. Dhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ pabbājanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṁ hoti, paṭipucchā kataṁ hoti, paṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ pabbājanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ pabbājanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiyā kataṁ hoti desanāgāminiyā āpattiyā kataṁ hoti adesitāya āpattiyā kataṁ hoti …pe… codetvā kataṁ hoti, sāretvā kataṁ hoti, āpattiṁ āropetvā kataṁ hoti …pe… sammukhā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭipucchā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭiññāya kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… desanāgāminiyā āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… adesitāya āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… codetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… sāretvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiṁ āropetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ pabbājanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Dhammakammadvādasakaṁ niṭṭhitaṁ. 3.3. Ākaṅkhamānacuddasaka Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Kāyikena davena samannāgato hoti, vācasikena davena samannāgato hoti, kāyikavācasikena davena samannāgato hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Kāyikena anācārena samannāgato hoti, vācasikena anācārena samannāgato hoti, kāyikavācasikena anācārena samannāgato hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Kāyikena upaghātikena samannāgato hoti, vācasikena upaghātikena samannāgato hoti, kāyikavācasikena upaghātikena samannāgato hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Kāyikena micchājīvena samannāgato hoti, vācasikena micchājīvena samannāgato hoti, kāyikavācasikena micchājīvena samannāgato hoti—imehi, kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; eko bālo hoti abyatto āpattibahulo anapadāno; eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena davena samannāgato hoti, eko vācasikena davena samannāgato hoti, eko kāyikavācasikena davena samannāgato hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena anācārena samannāgato hoti, eko vācasikena anācārena samannāgato hoti, eko kāyikavācasikena anācārena samannāgato hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena upaghātikena samannāgato hoti, eko vācasikena upaghātikena samannāgato hoti, eko kāyikavācasikena upaghātikena samannāgato hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Eko kāyikena micchājīvena samannāgato hoti, eko vācasikena micchājīvena samannāgato hoti, eko kāyikavācasikena micchājīvena samannāgato hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pabbājanīyakammaṁ kareyya. Ākaṅkhamānacuddasakaṁ niṭṭhitaṁ.

3.4. Aṭṭhārasavatta Pabbājanīyakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā. Yāya āpattiyā saṅghena pabbājanīyakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā; kammaṁ na garahitabbaṁ, kammikā na garahitabbā. Na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṁ kātabbaṁ, na anuvādo paṭṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabban”ti. Pabbājanīyakamme aṭṭhārasavattaṁ niṭṭhitaṁ.

Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho kīṭāgiriṁ gantvā assajipunabbasukānaṁ bhikkhūnaṁ kīṭāgirismā pabbājanīyakammaṁ akāsi—na assajipunabbasukehi bhikkhūhi kīṭāgirismiṁ vatthabbanti. Te saṅghena pabbājanīyakammakatā na sammā vattanti, na lomaṁ pātenti, na netthāraṁ vattanti; na bhikkhū khamāpenti, akkosanti, paribhāsanti; chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpenti; pakkamantipi, vibbhamantipi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattissanti, na lomaṁ pātessanti, na netthāraṁ vattissanti; na bhikkhū khamāpessanti, akkosissanti, paribhāsissanti; chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpessanti; pakkamissantipi, vibbhamissantipī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“saccaṁ kira, bhikkhave, assajipunabbasukā bhikkhū saṅghena pabbājanīyakammakatā na sammā vattanti, na lomaṁ pātenti, na netthāraṁ vattanti; na bhikkhū khamāpenti, akkosanti, paribhāsanti; chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpenti; pakkamantipi, vibbhamantipī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ …pe… kathañhi nāma te, bhikkhave, moghapurisā saṅghena pabbājanīyakammakatā na sammā vattissanti, na lomaṁ pātessanti, na netthāraṁ vattissanti; na bhikkhū khamāpessanti, akkosissanti, paribhāsissanti; chandagāmitā dosagāmitā mohagāmitā bhayagāmitā pāpessanti; pakkamissantipi, vibbhamissantipi. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho pabbājanīyakammaṁ paṭippassambhetu. 3.5. Nappaṭippassambhetabbaaṭṭhārasaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ nappaṭippassambhetabbaṁ. Upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ nappaṭippassambhetabbaṁ. Yāya āpattiyā saṅghena pabbājanīyakammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ garahati, kammike garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ nappaṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattassa bhikkhuno uposathaṁ ṭhapeti, pavāraṇaṁ ṭhapeti, savacanīyaṁ karoti, anuvādaṁ paṭṭhapeti, okāsaṁ kāreti, codeti, sāreti, bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ nappaṭippassambhetabbaṁ. Pabbājanīyakamme nappaṭippassambhetabbaaṭṭhārasakaṁ niṭṭhitaṁ. 3.6. Paṭippassambhetabbaaṭṭhārasaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ paṭippassambhetabbaṁ. Na upasampādeti, na nissayaṁ deti, na sāmaṇeraṁ upaṭṭhāpeti, na bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo na ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ paṭippassambhetabbaṁ. Yāya āpattiyā saṅghena pabbājanīyakammaṁ kataṁ hoti taṁ āpattiṁ na āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ na garahati, kammike na garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ paṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ paṭippassambhetabbaṁ. Na pakatattassa bhikkhuno uposathaṁ ṭhapeti, na pavāraṇaṁ ṭhapeti, na savacanīyaṁ karoti, na anuvādaṁ paṭṭhapeti, na okāsaṁ kāreti, na codeti, na sāreti, na bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno pabbājanīyakammaṁ paṭippassambhetabbaṁ. Pabbājanīyakamme paṭippassambhetabbaaṭṭhārasakaṁ niṭṭhitaṁ.

Evañca pana, bhikkhave, paṭippassambhetabbaṁ. Tena, bhikkhave, pabbājanīyakammakatena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, saṅghena pabbājanīyakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, pabbājanīyassa kammassa paṭippassaddhiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu saṅghena pabbājanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, pabbājanīyassa kammassa paṭippassaddhiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno pabbājanīyakammaṁ paṭippassambheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu saṅghena pabbājanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, pabbājanīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho itthannāmassa bhikkhuno pabbājanīyakammaṁ paṭippassambheti. Yassāyasmato khamati itthannāmassa bhikkhuno pabbājanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu saṅghena pabbājanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, pabbājanīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho itthannāmassa bhikkhuno pabbājanīyakammaṁ paṭippassambheti. Yassāyasmato khamati itthannāmassa bhikkhuno pabbājanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Paṭippassaddhaṁ saṅghena itthannāmassa bhikkhuno pabbājanīyakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Pabbājanīyakammaṁ niṭṭhitaṁ tatiyaṁ.

4. Paṭisāraṇīyakamma Tena kho pana samayena āyasmā sudhammo macchikāsaṇḍe cittassa gahapatino āvāsiko hoti, navakammiko dhuvabhattiko. Yadā citto gahapati saṅghaṁ vā gaṇaṁ vā puggalaṁ vā nimantetukāmo hoti tadā na āyasmantaṁ sudhammaṁ anapaloketvā saṅghaṁ vā gaṇaṁ vā puggalaṁ vā nimanteti. Tena kho pana samayena sambahulā therā bhikkhū, āyasmā ca sāriputto, āyasmā ca mahāmoggallāno, āyasmā ca mahākaccāno, āyasmā ca mahākoṭṭhiko, āyasmā ca mahākappino, āyasmā ca mahācundo, āyasmā ca anuruddho, āyasmā ca revato, āyasmā ca upāli, āyasmā ca ānando, āyasmā ca rāhulo, kāsīsu cārikaṁ caramānā yena macchikāsaṇḍo tadavasaruṁ. Assosi kho citto gahapati therā kira bhikkhū macchikāsaṇḍaṁ anuppattāti. Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami, upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā sāriputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho citto gahapati āyasmatā sāriputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito there bhikkhū etadavoca—“adhivāsentu me, bhante, therā svātanāya āgantukabhattan”ti. Adhivāsesuṁ kho therā bhikkhū tuṇhībhāvena. Atha kho citto gahapati therānaṁ bhikkhūnaṁ adhivāsanaṁ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṁ katvā yenāyasmā sudhammo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sudhammaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho citto gahapati āyasmantaṁ sudhammaṁ etadavoca—“adhivāsetu me, bhante, ayyo sudhammo svātanāya bhattaṁ saddhiṁ therehī”ti. Atha kho āyasmā sudhammo—“pubbe khvāyaṁ citto gahapati yadā saṅghaṁ vā gaṇaṁ vā puggalaṁ vā nimantetukāmo na maṁ anapaloketvā saṅghaṁ vā gaṇaṁ vā puggalaṁ vā nimanteti; sodāni maṁ anapaloketvā there bhikkhū nimantesi; duṭṭhodānāyaṁ citto gahapati anapekkho virattarūpo mayī”ti cittaṁ gahapatiṁ etadavoca—“alaṁ, gahapati, nādhivāsemī”ti. Dutiyampi kho …pe… tatiyampi kho citto gahapati āyasmantaṁ sudhammaṁ etadavoca—“adhivāsetu me, bhante, ayyo sudhammo svātanāya bhattaṁ saddhiṁ therehī”ti. “Alaṁ, gahapati, nādhivāsemī”ti. Atha kho citto gahapati—“kiṁ me karissati ayyo sudhammo adhivāsento vā anadhivāsento vā”ti āyasmantaṁ sudhammaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho citto gahapati tassā rattiyā accayena therānaṁ bhikkhūnaṁ paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpesi. Atha kho āyasmā sudhammo—“yannūnāhaṁ cittassa gahapatino therānaṁ bhikkhūnaṁ paṭiyattaṁ passeyyan”ti pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena cittassa gahapatino nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho citto gahapati yenāyasmā sudhammo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sudhammaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā sudhammo etadavoca—“pahūtaṁ kho te idaṁ, gahapati, khādanīyaṁ bhojanīyaṁ paṭiyattaṁ; ekā ca kho idha natthi yadidaṁ tilasaṅguḷikā”ti. “Bahumhi vata, bhante, ratane buddhavacane vijjamāne ayyena sudhammena yadeva kiñci bhāsitaṁ yadidaṁ tilasaṅguḷikāti. Bhūtapubbaṁ, bhante, dakkhiṇāpathakā vāṇijā puratthimaṁ janapadaṁ agamaṁsu vāṇijjāya. Te tato kukkuṭiṁ ānesuṁ. Atha kho sā, bhante, kukkuṭī kākena saddhiṁ saṁvāsaṁ kappesi. Sā potakaṁ janesi. Yadā kho so, bhante, kukkuṭapotako kākavassaṁ vassitukāmo hoti, kākakukkuṭīti vassati; yadā kukkuṭivassaṁ vassitukāmo hoti, kukkuṭikākāti vassati. Evameva kho, bhante, bahumhi ratane buddhavacane vijjamāne ayyena sudhammena yadeva kiñci bhāsitaṁ yadidaṁ tilasaṅguḷikā”ti. “Akkosasi maṁ tvaṁ, gahapati, paribhāsasi maṁ tvaṁ, gahapati. Eso te, gahapati, āvāso, pakkamissāmī”ti. “Nāhaṁ, bhante, ayyaṁ sudhammaṁ akkosāmi, paribhāsāmi. Vasatu, bhante, ayyo sudhammo macchikāsaṇḍe. Ramaṇīyaṁ ambāṭakavanaṁ. Ahaṁ ayyassa sudhammassa ussukkaṁ karissāmi, cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti. Dutiyampi kho …pe… tatiyampi kho āyasmā sudhammo cittaṁ gahapatiṁ etadavoca—“akkosasi maṁ tvaṁ, gahapati, paribhāsasi maṁ tvaṁ, gahapati. Eso te, gahapati, āvāso, pakkamissāmī”ti. “Kahaṁ, bhante, ayyo sudhammo gamissatī”ti? “Sāvatthiṁ kho ahaṁ, gahapati, gamissāmi bhagavantaṁ dassanāyā”ti. “Tena hi, bhante, yañca attanā bhaṇitaṁ, yañca mayā bhaṇitaṁ taṁ sabbaṁ bhagavato ārocehi. Anacchariyaṁ kho panetaṁ, bhante, yaṁ ayyo sudhammo punadeva macchikāsaṇḍaṁ paccāgaccheyyā”ti. Atha kho āyasmā sudhammo senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi. Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sudhammo yañca attanā bhaṇitaṁ yañca cittena gahapatinā bhaṇitaṁ taṁ sabbaṁ bhagavato ārocesi. Vigarahi buddho bhagavā—“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, cittaṁ gahapatiṁ saddhaṁ pasannaṁ dāyakaṁ kārakaṁ saṅghupaṭṭhākaṁ hīnena khuṁsessasi, hīnena vambhessasi? Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho sudhammassa bhikkhuno paṭisāraṇīyakammaṁ karotu—citto te gahapati khamāpetabboti. Evañca pana, bhikkhave, kātabbaṁ—paṭhamaṁ sudhammo bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ sudhammo bhikkhu cittaṁ gahapatiṁ saddhaṁ pasannaṁ dāyakaṁ kārakaṁ saṅghupaṭṭhākaṁ hīnena khuṁseti, hīnena vambheti. Yadi saṅghassa pattakallaṁ, saṅgho sudhammassa bhikkhuno paṭisāraṇīyakammaṁ kareyya—citto te gahapati khamāpetabboti. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ sudhammo bhikkhu cittaṁ gahapatiṁ saddhaṁ pasannaṁ dāyakaṁ kārakaṁ saṅghupaṭṭhākaṁ hīnena khuṁseti, hīnena vambheti. Saṅgho sudhammassa bhikkhuno paṭisāraṇīyakammaṁ karoti—citto te gahapati khamāpetabboti. Yassāyasmato khamati sudhammassa bhikkhuno paṭisāraṇīyassa kammassa karaṇaṁ—citto te gahapati khamāpetabboti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ sudhammo bhikkhu cittaṁ gahapatiṁ saddhaṁ pasannaṁ dāyakaṁ kārakaṁ saṅghupaṭṭhākaṁ hīnena khuṁseti, hīnena vambheti. Saṅgho sudhammassa bhikkhuno paṭisāraṇīyakammaṁ karoti—citto te gahapati khamāpetabboti. Yassāyasmato khamati sudhammassa bhikkhuno paṭisāraṇīyassa kammassa karaṇaṁ—citto te gahapati khamāpetabboti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Kataṁ saṅghena sudhammassa bhikkhuno paṭisāraṇīyakammaṁ—citto te gahapati khamāpetabboti. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

4.1. Adhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ paṭisāraṇīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṁ hoti, appaṭipucchā kataṁ hoti, appaṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ paṭisāraṇīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ paṭisāraṇīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Anāpattiyā kataṁ hoti, adesanāgāminiyā āpattiyā kataṁ hoti, desitāya āpattiyā kataṁ hoti …pe… acodetvā kataṁ hoti, asāretvā kataṁ hoti, āpattiṁ anāropetvā kataṁ hoti …pe… asammukhā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭipucchā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭiññāya kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… anāpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… adesanāgāminiyā āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… desitāya āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… acodetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… asāretvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… āpattiṁ anāropetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ paṭisāraṇīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Paṭisāraṇīyakamme adhammakammadvādasakaṁ niṭṭhitaṁ. 4.2. Dhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ paṭisāraṇīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṁ hoti, paṭipucchā kataṁ hoti, paṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ paṭisāraṇīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ paṭisāraṇīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiyā kataṁ hoti, desanāgāminiyā āpattiyā kataṁ hoti, adesitāya āpattiyā kataṁ hoti …pe… codetvā kataṁ hoti, sāretvā kataṁ hoti, āpattiṁ āropetvā kataṁ hoti …pe… sammukhā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭipucchā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭiññāya kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… desanāgāminiyā āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… adesitāya āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… codetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… sāretvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiṁ āropetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ paṭisāraṇīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Paṭisāraṇīyakamme dhammakammadvādasakaṁ niṭṭhitaṁ.

4.3. Ākaṅkhamānacatukka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, paṭisāraṇīyakammaṁ kareyya. Gihīnaṁ alābhāya parisakkati, gihīnaṁ anatthāya parisakkati, gihīnaṁ anāvāsāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, paṭisāraṇīyakammaṁ kareyya. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, paṭisāraṇīyakammaṁ kareyya. Gihīnaṁ buddhassa avaṇṇaṁ bhāsati, gihīnaṁ dhammassa avaṇṇaṁ bhāsati, gihīnaṁ saṅghassa avaṇṇaṁ bhāsati, gihī hīnena khuṁseti hīnena vambheti, gihīnaṁ dhammikaṁ paṭissavaṁ na saccāpeti—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, paṭisāraṇīyakammaṁ kareyya. Pañcannaṁ, bhikkhave, bhikkhūnaṁ, ākaṅkhamāno saṅgho, paṭisāraṇīyakammaṁ kareyya. Eko gihīnaṁ alābhāya parisakkati, eko gihīnaṁ anatthāya parisakkati, eko gihīnaṁ anāvāsāya parisakkati, eko gihī akkosati paribhāsati, eko gihī gihīhi bhedeti—imesaṁ kho, bhikkhave, pañcannaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, paṭisāraṇīyakammaṁ kareyya. Aparesampi, bhikkhave, pañcannaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, paṭisāraṇīyakammaṁ kareyya. Eko gihīnaṁ buddhassa avaṇṇaṁ bhāsati, eko gihīnaṁ dhammassa avaṇṇaṁ bhāsati, eko gihīnaṁ saṅghassa avaṇṇaṁ bhāsati, eko gihī hīnena khuṁseti hīnena vambheti, eko gihīnaṁ dhammikaṁ paṭissavaṁ na saccāpeti—imesaṁ kho, bhikkhave, pañcannaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, paṭisāraṇīyakammaṁ kareyya. Ākaṅkhamānacatukkaṁ niṭṭhitaṁ.

4.4. Aṭṭhārasavatta Paṭisāraṇīyakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā. Yāya āpattiyā saṅghena paṭisāraṇīyakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā; kammaṁ na garahitabbaṁ, kammikā na garahitabbā. Na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṁ kātabbaṁ, na anuvādo paṭṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabban”ti. Paṭisāraṇīyakamme aṭṭhārasavattaṁ niṭṭhitaṁ.

Atha kho saṅgho sudhammassa bhikkhuno paṭisāraṇīyakammaṁ akāsi—“citto te gahapati khamāpetabbo”ti. So saṅghena paṭisāraṇīyakammakato macchikāsaṇḍaṁ gantvā maṅkubhūto nāsakkhi cittaṁ gahapatiṁ khamāpetuṁ. Punadeva sāvatthiṁ paccāgañchi. Bhikkhū evamāhaṁsu—“khamāpito tayā, āvuso sudhamma, citto gahapatī”ti? “Idhāhaṁ, āvuso, macchikāsaṇḍaṁ gantvā maṅkubhūto nāsakkhiṁ cittaṁ gahapatiṁ khamāpetun”ti. Bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…. “Tena hi, bhikkhave, saṅgho sudhammassa bhikkhuno anudūtaṁ detu—cittaṁ gahapatiṁ khamāpetuṁ. Evañca pana, bhikkhave, dātabbo—paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ sudhammassa bhikkhuno anudūtaṁ dadeyya cittaṁ gahapatiṁ khamāpetuṁ. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ sudhammassa bhikkhuno anudūtaṁ deti cittaṁ gahapatiṁ khamāpetuṁ. Yassāyasmato khamati itthannāmassa bhikkhuno sudhammassa bhikkhuno anudūtassa dānaṁ cittaṁ gahapatiṁ khamāpetuṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinno saṅghena itthannāmo bhikkhu sudhammassa bhikkhuno anudūto cittaṁ gahapatiṁ khamāpetuṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tena, bhikkhave, sudhammena bhikkhunā anudūtena bhikkhunā saddhiṁ macchikāsaṇḍaṁ gantvā citto gahapati khamāpetabbo—‘khama, gahapati, pasādemi tan’ti. Evañce vuccamāno khamati, iccetaṁ kusalaṁ. No ce khamati, anudūtena bhikkhunā vattabbo—‘khama, gahapati, imassa bhikkhuno, pasādeti tan’ti. Evañce vuccamāno khamati, iccetaṁ kusalaṁ. No ce khamati, anudūtena bhikkhunā vattabbo—‘khama, gahapati, imassa bhikkhuno, ahaṁ taṁ pasādemī’ti. Evañce vuccamāno khamati, iccetaṁ kusalaṁ. No ce khamati, anudūtena bhikkhunā vattabbo—‘khama, gahapati, imassa bhikkhuno, saṅghassa vacanenā’ti. Evañce vuccamāno khamati, iccetaṁ kusalaṁ. No ce khamati, anudūtena bhikkhunā sudhammo bhikkhu cittassa gahapatino dassanūpacāraṁ avijahāpetvā savanūpacāraṁ avijahāpetvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā taṁ āpattiṁ desāpetabbo”ti.

Atha kho āyasmā sudhammo anudūtena bhikkhunā saddhiṁ macchikāsaṇḍaṁ gantvā cittaṁ gahapatiṁ khamāpesi. So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, bhikkhū upasaṅkamitvā evaṁ vadeti—“ahaṁ, āvuso, saṅghena paṭisāraṇīyakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “tena hi, bhikkhave, saṅgho sudhammassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambhetu. 4.5. Nappaṭippassambhetabbaaṭṭhārasaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ nappaṭippassambhetabbaṁ. Upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ nappaṭippassambhetabbaṁ. Yāya āpattiyā saṅghena paṭisāraṇīyakammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ garahati, kammike garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ nappaṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattassa bhikkhuno uposathaṁ ṭhapeti, pavāraṇaṁ ṭhapeti, savacanīyaṁ karoti, anuvādaṁ paṭṭhapeti, okāsaṁ kāreti, codeti, sāreti, bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ nappaṭippassambhetabbaṁ. Paṭisāraṇīyakamme nappaṭippassambhetabbaaṭṭhārasakaṁ niṭṭhitaṁ. 4.6. Paṭippassambhetabbaaṭṭhārasaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambhetabbaṁ. Na upasampādeti, na nissayaṁ deti, na sāmaṇeraṁ upaṭṭhāpeti, na bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo na ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambhetabbaṁ. Yāya āpattiyā saṅghena paṭisāraṇīyakammaṁ kataṁ hoti taṁ āpattiṁ na āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ na garahati, kammike na garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambhetabbaṁ. Na pakatattassa bhikkhuno uposathaṁ ṭhapeti, na pavāraṇaṁ ṭhapeti, na savacanīyaṁ karoti, na anuvādaṁ paṭṭhapeti, na okāsaṁ kāreti, na codeti, na sāreti, na bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambhetabbaṁ. Paṭisāraṇīyakamme paṭippassambhetabbaaṭṭhārasakaṁ niṭṭhitaṁ.

Evañca pana, bhikkhave, paṭippassambhetabbaṁ. Tena, bhikkhave, sudhammena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, saṅghena paṭisāraṇīyakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, paṭisāraṇīyassa kammassa paṭippassaddhiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ sudhammo bhikkhu saṅghena paṭisāraṇīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, paṭisāraṇīyassa kammassa paṭippassaddhiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho sudhammassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ sudhammo bhikkhu saṅghena paṭisāraṇīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, paṭisāraṇīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho sudhammassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambheti. Yassāyasmato khamati sudhammassa bhikkhuno paṭisāraṇīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ sudhammo bhikkhu saṅghena paṭisāraṇīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, paṭisāraṇīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho sudhammassa bhikkhuno paṭisāraṇīyakammaṁ paṭippassambheti. Yassāyasmato khamati sudhammassa bhikkhuno paṭisāraṇīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Paṭippassaddhaṁ saṅghena sudhammassa bhikkhuno paṭisāraṇīyakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Paṭisāraṇīyakammaṁ niṭṭhitaṁ catutthaṁ.

5. Āpattiyāadassaneukkhepanīyakamma Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena āyasmā channo āpattiṁ āpajjitvā na icchati āpattiṁ passituṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā channo āpattiṁ āpajjitvā na icchissati āpattiṁ passitun”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“saccaṁ kira, bhikkhave, channo bhikkhu āpattiṁ āpajjitvā na icchati āpattiṁ passitun”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ …pe… kathañhi nāma so, bhikkhave, moghapuriso āpattiṁ āpajjitvā na icchissati āpattiṁ passituṁ? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ karotu—asambhogaṁ saṅghena. Evañca pana, bhikkhave, kātabbaṁ—paṭhamaṁ channo bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu āpattiṁ āpajjitvā na icchati āpattiṁ passituṁ. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ kareyya—asambhogaṁ saṅghena. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu āpattiṁ āpajjitvā na icchati āpattiṁ passituṁ. Saṅgho channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ karoti—asambhogaṁ saṅghena. Yassāyasmato khamati channassa bhikkhuno, āpattiyā adassane, ukkhepanīyassa kammassa karaṇaṁ—asambhogaṁ saṅghena, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu āpattiṁ āpajjitvā na icchati āpattiṁ passituṁ. Saṅgho channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ karoti—asambhogaṁ saṅghena. Yassāyasmato khamati channassa bhikkhuno, āpattiyā adassane, ukkhepanīyassa kammassa karaṇaṁ—asambhogaṁ saṅghena, so tuṇhassa; yassa nakkhamati, so bhāseyya. Kataṁ saṅghena channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ—asambhogaṁ saṅghena. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Āvāsaparamparañca, bhikkhave, saṁsatha—‘channo bhikkhu saṅghena āpattiyā adassane, ukkhepanīyakammakato—asambhogaṁ saṅghenā’ti.

5.1. Adhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ, āpattiyā adassane, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṁ hoti, appaṭipucchā kataṁ hoti, appaṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā adassane, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā adassane, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Anāpattiyā kataṁ hoti, adesanāgāminiyā āpattiyā kataṁ hoti, desitāya āpattiyā kataṁ hoti …pe… acodetvā kataṁ hoti, asāretvā kataṁ hoti, āpattiṁ anāropetvā kataṁ hoti …pe… asammukhā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭipucchā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭiññāya kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… anāpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… adesanāgāminiyā āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… desitāya āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… acodetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… asāretvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… āpattiṁ anāropetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā adassane, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Āpattiyā adassane ukkhepanīyakamme adhammakammadvādasakaṁ niṭṭhitaṁ. 5.2. Dhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ, āpattiyā adassane, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṁ hoti, paṭipucchā kataṁ hoti, paṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā adassane, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ …pe…. Āpattiyā kataṁ hoti, desanāgāminiyā āpattiyā kataṁ hoti, adesitāya āpattiyā kataṁ hoti …pe… codetvā kataṁ hoti, sāretvā kataṁ hoti, āpattiṁ āropetvā kataṁ hoti …pe… sammukhā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭipucchā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭiññāya kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… desanāgāminiyā āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… adesitāya āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… codetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… sāretvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiṁ āropetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā adassane, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiyā adassane ukkhepanīyakamme dhammakammadvādasakaṁ niṭṭhitaṁ. 5.3. Ākaṅkhamānachakka Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; eko bālo hoti abyatto āpattibahulo anapadāno; eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā adassane, ukkhepanīyakammaṁ kareyya. Āpattiyā adassane ukkhepanīyakamme ākaṅkhamānachakkaṁ niṭṭhitaṁ.

5.4. Tecattālīsavatta Āpattiyā adassane ukkhepanīyakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā. Yāya āpattiyā saṅghena āpattiyā adassane ukkhepanīyakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā; kammaṁ na garahitabbaṁ, kammikā na garahitabbā. Na pakatattassa bhikkhuno abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāro, seyyābhihāro, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sāditabbaṁ. Na pakatatto bhikkhu sīlavipattiyā anuddhaṁsetabbo, na ācāravipattiyā anuddhaṁsetabbo, na diṭṭhivipattiyā anuddhaṁsetabbo, na ājīvavipattiyā anuddhaṁsetabbo, na bhikkhu bhikkhūhi bhedetabbo, na gihiddhajo dhāretabbo, na titthiyaddhajo dhāretabbo, na titthiyā sevitabbā; bhikkhū sevitabbā, bhikkhusikkhāya sikkhitabbaṁ. Na pakatattena bhikkhunā saddhiṁ ekacchanne āvāse vatthabbaṁ, na ekacchanne anāvāse vatthabbaṁ, na ekacchanne āvāse vā anāvāse vā vatthabbaṁ, pakatattaṁ bhikkhuṁ disvā āsanā vuṭṭhātabbaṁ, na pakatatto bhikkhu āsādetabbo anto vā bahi vā. Na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṁ kātabbaṁ, na anuvādo paṭṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabban”ti. Āpattiyā adassane ukkhepanīyakamme tecattālīsavattaṁ niṭṭhitaṁ.

Atha kho saṅgho channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ akāsi—asambhogaṁ saṅghena. So saṅghena, āpattiyā adassane, ukkhepanīyakammakato tamhā āvāsā aññaṁ āvāsaṁ agamāsi. Tattha bhikkhū neva abhivādesuṁ, na paccuṭṭhesuṁ, na añjalikammaṁ na sāmīcikammaṁ akaṁsu, na sakkariṁsu, na garuṁ kariṁsu, na mānesuṁ, na pūjesuṁ. So bhikkhūhi asakkariyamāno agarukariyamāno amāniyamāno apūjiyamāno asakkārapakato tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi. Tatthapi bhikkhū neva abhivādesuṁ, na paccuṭṭhesuṁ, na añjalikammaṁ na sāmīcikammaṁ akaṁsu, na sakkariṁsu, na garuṁ kariṁsu, na mānesuṁ, na pūjesuṁ. So bhikkhūhi asakkariyamāno agarukariyamāno amāniyamāno apūjiyamāno asakkārapakato tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi. Tatthapi bhikkhū neva abhivādesuṁ, na paccuṭṭhesuṁ, na añjalikammaṁ na sāmīcikammaṁ akaṁsu, na sakkariṁsu, na garuṁ kariṁsu, na mānesuṁ, na pūjesuṁ. So bhikkhūhi asakkariyamāno agarukariyamāno amāniyamāno apūjiyamāno asakkārapakato punadeva kosambiṁ paccāgañchi. So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, bhikkhū upasaṅkamitvā evaṁ vadeti—“ahaṁ, āvuso, saṅghena, āpattiyā adassane, ukkhepanīyakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…. “Tena hi, bhikkhave, saṅgho channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetu. 5.5. Nappaṭippassambhetabbatecattālīsaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Yāya āpattiyā saṅghena, āpattiyā adassane, ukkhepanīyakammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ garahati, kammike garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattassa bhikkhuno abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ sādiyati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattassa bhikkhuno seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sādiyati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattaṁ bhikkhuṁ sīlavipattiyā anuddhaṁseti, ācāravipattiyā anuddhaṁseti, diṭṭhivipattiyā anuddhaṁseti, ājīvavipattiyā anuddhaṁseti, bhikkhuṁ bhikkhūhi bhedeti—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Gihiddhajaṁ dhāreti, titthiyaddhajaṁ dhāreti, titthiye sevati; bhikkhū na sevati, bhikkhusikkhāya na sikkhati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattena bhikkhunā saddhiṁ ekacchanne āvāse vasati, ekacchanne anāvāse vasati, ekacchanne āvāse vā anāvāse vā vasati; pakatattaṁ bhikkhuṁ disvā āsanā na vuṭṭhāti; pakatattaṁ bhikkhuṁ āsādeti anto vā bahi vā—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattassa bhikkhuno uposathaṁ ṭhapeti, pavāraṇaṁ ṭhapeti, savacanīyaṁ karoti, anuvādaṁ paṭṭhapeti, okāsaṁ kāreti, codeti, sāreti, bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Āpattiyā adassane ukkhepanīyakamme nappaṭippassambhetabbatecattālīsakaṁ niṭṭhitaṁ.

5.6. Paṭippassambhetabbatecattālīsaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na upasampādeti, na nissayaṁ deti, na sāmaṇeraṁ upaṭṭhāpeti, na bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo na ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Yāya āpattiyā saṅghena āpattiyā adassane ukkhepanīyakammaṁ kataṁ hoti taṁ āpattiṁ na āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ na garahati, kammike na garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na pakatattassa bhikkhuno abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ sādiyati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na pakatattassa bhikkhuno seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sādiyati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na pakatattaṁ bhikkhuṁ sīlavipattiyā anuddhaṁseti, na ācāravipattiyā anuddhaṁseti, na diṭṭhivipattiyā anuddhaṁseti, na ājīvavipattiyā anuddhaṁseti, na bhikkhuṁ bhikkhūhi bhedeti—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na gihiddhajaṁ dhāreti, na titthiyaddhajaṁ dhāreti, na titthiye sevati, bhikkhū sevati, bhikkhusikkhāya sikkhati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na pakatattena bhikkhunā saddhiṁ ekacchanne āvāse vasati, na ekacchanne anāvāse vasati, na ekacchanne āvāse vā anāvāse vā vasati, pakatattaṁ bhikkhuṁ disvā āsanā vuṭṭhāti, na pakatattaṁ bhikkhuṁ āsādeti anto vā bahi vā—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na pakatattassa bhikkhuno uposathaṁ ṭhapeti, na pavāraṇaṁ ṭhapeti, na savacanīyaṁ karoti, na anuvādaṁ paṭṭhapeti, na okāsaṁ kāreti, na codeti, na sāreti, na bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Āpattiyā adassane ukkhepanīyakamme paṭippassambhetabbatecattālīsakaṁ niṭṭhitaṁ.

Evañca pana, bhikkhave, paṭippassambhetabbaṁ. Tena, bhikkhave, channena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, saṅghena, āpattiyā adassane, ukkhepanīyakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, āpattiyā adassane ukkhepanīyassa kammassa paṭippassaddhiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghena, āpattiyā adassane, ukkhepanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, āpattiyā adassane ukkhepanīyassa kammassa paṭippassaddhiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghena, āpattiyā adassane, ukkhepanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, āpattiyā adassane, ukkhepanīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambheti. Yassāyasmato khamati channassa bhikkhuno, āpattiyā adassane, ukkhepanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghena, āpattiyā adassane, ukkhepanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, āpattiyā adassane, ukkhepanīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ paṭippassambheti. Yassāyasmato khamati channassa bhikkhuno, āpattiyā adassane, ukkhepanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Paṭippassaddhaṁ saṅghena channassa bhikkhuno, āpattiyā adassane, ukkhepanīyakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Āpattiyā adassane ukkhepanīyakammaṁ niṭṭhitaṁ pañcamaṁ.

6. Āpattiyāappaṭikammeukkhepanīyakamma Tena samayena buddho bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena āyasmā channo āpattiṁ āpajjitvā na icchati āpattiṁ paṭikātuṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma āyasmā channo āpattiṁ āpajjitvā na icchissati āpattiṁ paṭikātun”ti? Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“saccaṁ kira, bhikkhave, channo bhikkhu āpattiṁ āpajjitvā na icchati āpattiṁ paṭikātun”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ …pe… kathañhi nāma so, bhikkhave, moghapuriso āpattiṁ āpajjitvā na icchissati āpattiṁ paṭikātuṁ. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ karotu—asambhogaṁ saṅghena. Evañca pana, bhikkhave, kātabbaṁ—paṭhamaṁ channo bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu āpattiṁ āpajjitvā na icchati āpattiṁ paṭikātuṁ. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya—asambhogaṁ saṅghena. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu āpattiṁ āpajjitvā na icchati āpattiṁ paṭikātuṁ. Saṅgho channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ karoti—asambhogaṁ saṅghena. Yassāyasmato khamati channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyassa kammassa karaṇaṁ—asambhogaṁ saṅghena, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu āpattiṁ āpajjitvā na icchati āpattiṁ paṭikātuṁ. Saṅgho channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ karoti—asambhogaṁ saṅghena. Yassāyasmato khamati channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyassa kammassa karaṇaṁ—asambhogaṁ saṅghena, so tuṇhassa; yassa nakkhamati, so bhāseyya. Kataṁ saṅghena channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ—asambhogaṁ saṅghena. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Āvāsaparamparañca, bhikkhave, saṁsatha—‘channo bhikkhu saṅghena āpattiyā appaṭikamme, ukkhepanīyakammakato—asambhogaṁ saṅghenā’ti. 6.1. Adhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ, āpattiyā appaṭikamme, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṁ hoti, appaṭipucchā kataṁ hoti, appaṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā appaṭikamme, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā appaṭikamme, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Anāpattiyā kataṁ hoti, adesanāgāminiyā āpattiyā kataṁ hoti, desitāya āpattiyā kataṁ hoti …pe… acodetvā kataṁ hoti, asāretvā kataṁ hoti, āpattiṁ anāropetvā kataṁ hoti …pe… asammukhā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭipucchā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭiññāya kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… anāpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… adesanāgāminiyā āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… desitāya āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… acodetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… asāretvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… āpattiṁ anāropetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā appaṭikamme, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Āpattiyā appaṭikamme ukkhepanīyakamme adhammakammadvādasakaṁ niṭṭhitaṁ. 6.2. Dhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ, āpattiyā appaṭikamme, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṁ hoti, paṭipucchā kataṁ hoti, paṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā appaṭikamme, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā appaṭikamme, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiyā kataṁ hoti, desanāgāminiyā āpattiyā kataṁ hoti, adesitāya āpattiyā kataṁ hoti …pe… codetvā kataṁ hoti, sāretvā kataṁ hoti, āpattiṁ āropetvā kataṁ hoti …pe… sammukhā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭipucchā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭiññāya kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… desanāgāminiyā āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… adesitāya āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… codetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… sāretvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiṁ āropetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, āpattiyā appaṭikamme, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiyā appaṭikamme ukkhepanīyakamme dhammakammadvādasakaṁ niṭṭhitaṁ. 6.3. Ākaṅkhamānachakka Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; eko bālo hoti abyatto āpattibahulo anapadāno; eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kareyya. Āpattiyā appaṭikamme ukkhepanīyakamme ākaṅkhamānachakkaṁ niṭṭhitaṁ. 6.4. Tecattālīsavatta Āpattiyā appaṭikamme ukkhepanīyakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā. Yāya āpattiyā saṅghena, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā; kammaṁ na garahitabbaṁ, kammikā na garahitabbā. Na pakatattassa bhikkhuno abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāro, seyyābhihāro, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sāditabbaṁ. Na pakatatto bhikkhu sīlavipattiyā anuddhaṁsetabbo, na ācāravipattiyā anuddhaṁsetabbo, na diṭṭhivipattiyā anuddhaṁsetabbo, na ājīvavipattiyā anuddhaṁsetabbo, na bhikkhu bhikkhūhi bhedetabbo. Na gihiddhajo dhāretabbo, na titthiyaddhajo dhāretabbo, na titthiyā sevitabbā; bhikkhū sevitabbā, bhikkhusikkhāya sikkhitabbaṁ. Na pakatattena bhikkhunā saddhiṁ ekacchanne āvāse vatthabbaṁ, na ekacchanne anāvāse vatthabbaṁ, na ekacchanne āvāse vā anāvāse vā vatthabbaṁ, pakatattaṁ bhikkhuṁ disvā āsanā vuṭṭhātabbaṁ, na pakatatto bhikkhu āsādetabbo anto vā bahi vā. Na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṁ kātabbaṁ, na anuvādo paṭṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabban”ti. Āpattiyā appaṭikamme ukkhepanīyakamme tecattālīsavattaṁ niṭṭhitaṁ. Atha kho saṅgho channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ akāsi—asambhogaṁ saṅghena. So saṅghena, āpattiyā appaṭikamme, ukkhepanīyakammakato tamhā āvāsā aññaṁ āvāsaṁ agamāsi. Tattha bhikkhū neva abhivādesuṁ, na paccuṭṭhesuṁ, na añjalikammaṁ na sāmīcikammaṁ akaṁsu, na sakkariṁsu, na garuṁ kariṁsu, na mānesuṁ, na pūjesuṁ. So bhikkhūhi asakkariyamāno agarukariyamāno amāniyamāno apūjiyamāno asakkārapakato tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi. Tatthapi bhikkhū neva abhivādesuṁ, na paccuṭṭhesuṁ, na añjalikammaṁ na sāmīcikammaṁ akaṁsu, na sakkariṁsu, na garuṁ kariṁsu, na mānesuṁ, na pūjesuṁ. So bhikkhūhi asakkariyamāno agarukariyamāno amāniyamāno apūjiyamāno asakkārapakato tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi. Tatthapi bhikkhū neva abhivādesuṁ, na paccuṭṭhesuṁ, na añjalikammaṁ na sāmīcikammaṁ akaṁsu, na sakkariṁsu, na garuṁ kariṁsu, na mānesuṁ, na pūjesuṁ. So bhikkhūhi asakkariyamāno agarukariyamāno amāniyamāno apūjiyamāno asakkārapakato punadeva kosambiṁ paccāgañchi. So sammā vattati, lomaṁ pāteti, netthāraṁ vattati, bhikkhū upasaṅkamitvā evaṁ vadeti—“ahaṁ, āvuso, saṅghena, āpattiyā appaṭikamme, ukkhepanīyakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…. “Tena hi, bhikkhave, saṅgho channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambhetu. 6.5. Nappaṭippassambhetabbatecattālīsaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Yāya āpattiyā saṅghena, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ garahati, kammike garahati …pe… pakatattassa bhikkhuno abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ sādiyati …pe… pakatattassa bhikkhuno seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sādiyati …pe… pakatattaṁ bhikkhuṁ sīlavipattiyā anuddhaṁseti, ācāravipattiyā anuddhaṁseti, diṭṭhivipattiyā anuddhaṁseti, ājīvavipattiyā anuddhaṁseti, bhikkhuṁ bhikkhūhi bhedeti …pe… gihiddhajaṁ dhāreti, titthiyaddhajaṁ dhāreti, titthiye sevati, bhikkhū na sevati, bhikkhusikkhāya na sikkhati …pe… pakatattena bhikkhunā saddhiṁ ekacchanne āvāse vasati, ekacchanne anāvāse vasati, ekacchanne āvāse vā anāvāse vā vasati, pakatattaṁ bhikkhuṁ disvā āsanā na vuṭṭhāti, pakatattaṁ bhikkhuṁ āsādeti anto vā bahi vā—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattassa bhikkhuno uposathaṁ ṭhapeti, pavāraṇaṁ ṭhapeti, savacanīyaṁ karoti, anuvādaṁ paṭṭhapeti, okāsaṁ kāreti, codeti, sāreti, bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Āpattiyā appaṭikamme ukkhepanīyakamme nappaṭippassambhetabbatecattālīsakaṁ niṭṭhitaṁ. 6.6. Paṭippassambhetabbatecattālīsaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na upasampādeti, na nissayaṁ deti, na sāmaṇeraṁ upaṭṭhāpeti, na bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo na ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Yāya āpattiyā saṅghena, āpattiyā appaṭikamme, ukkhepanīyakammaṁ kataṁ hoti taṁ āpattiṁ na āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ na garahati, kammike na garahati …pe… na pakatattassa bhikkhuno abhivādanaṁ, paccuṭṭhānaṁ, añjalikammaṁ, sāmīcikammaṁ, āsanābhihāraṁ sādiyati …pe… na pakatattassa bhikkhuno seyyābhihāraṁ, pādodakaṁ pādapīṭhaṁ, pādakathalikaṁ, pattacīvarappaṭiggahaṇaṁ, nahāne piṭṭhiparikammaṁ sādiyati …pe… na pakatattaṁ bhikkhuṁ sīlavipattiyā anuddhaṁseti, na ācāravipattiyā anuddhaṁseti, na diṭṭhivipattiyā anuddhaṁseti, na ājīvavipattiyā anuddhaṁseti, na bhikkhuṁ bhikkhūhi bhedeti …pe… na gihiddhajaṁ dhāreti, na titthiyaddhajaṁ dhāreti, na titthiye sevati, bhikkhū sevati, bhikkhusikkhāya sikkhati …pe… na pakatattena bhikkhunā saddhiṁ ekacchanne āvāse vasati, na ekacchanne anāvāse vasati, na ekacchanne āvāse vā anāvāse vā vasati, pakatattaṁ bhikkhuṁ disvā āsanā vuṭṭhāti, na pakatattaṁ bhikkhuṁ āsādeti anto vā bahi vā—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na pakatattassa bhikkhuno uposathaṁ ṭhapeti, na pavāraṇaṁ ṭhapeti, na savacanīyaṁ karoti, na anuvādaṁ paṭṭhapeti, na okāsaṁ kāreti, na codeti, na sāreti, na bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Āpattiyā appaṭikamme ukkhepanīyakamme paṭippassambhetabbatecattālīsakaṁ niṭṭhitaṁ. Evañca pana, bhikkhave, paṭippassambhetabbaṁ. Tena bhikkhave, channena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, saṅghena āpattiyā appaṭikamme ukkhepanīyakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, āpattiyā appaṭikamme ukkhepanīyassa kammassa paṭippassaddhiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghena, āpattiyā appaṭikamme, ukkhepanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, āpattiyā appaṭikamme ukkhepanīyassa kammassa paṭippassaddhiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghena, āpattiyā appaṭikamme, ukkhepanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, āpattiyā appaṭikamme ukkhepanīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambheti. Yassāyasmato khamati channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ channo bhikkhu saṅghena, āpattiyā appaṭikamme, ukkhepanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, āpattiyā appaṭikamme, ukkhepanīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ paṭippassambheti. Yassāyasmato khamati channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Paṭippassaddhaṁ saṅghena channassa bhikkhuno, āpattiyā appaṭikamme, ukkhepanīyakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Āpattiyā appaṭikamme ukkhepanīyakammaṁ niṭṭhitaṁ chaṭṭhaṁ.

7. Pāpikāyadiṭṭhiyāappaṭinissagge ukkhepanīyakamma Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti—“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. Assosuṁ kho sambahulā bhikkhū ariṭṭhassa nāma kira bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—“Tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu. Upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ—“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti? “Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “Māvuso ariṭṭha, evaṁ avaca. Mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā. Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā …pe… aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi vuccamāno tatheva taṁ pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati—“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. Yato ca kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ paṭipucchi—“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti? “Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “Kassa nu kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṁsapesūpamā kāmā vuttā mayā …pe… tiṇukkūpamā kāmā vuttā mayā … aṅgārakāsūpamā kāmā vuttā mayā … supinakūpamā kāmā vuttā mayā … yācitakūpamā kāmā vuttā mayā … rukkhaphalūpamā kāmā vuttā mayā … asisūnūpamā kāmā vuttā mayā … sattisūlūpamā kāmā vuttā mayā … sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṁ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāya. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ karotu—asambhogaṁ saṅghena. Evañca pana, bhikkhave, kātabbaṁ—paṭhamaṁ ariṭṭho bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ariṭṭhassa bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyāti. So taṁ diṭṭhiṁ na paṭinissajjati. Yadi saṅghassa pattakallaṁ, saṅgho ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya—asambhogaṁ saṅghena. Esā ñatti. Suṇātu me, bhante, saṅgho. Ariṭṭhassa bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyāti. So taṁ diṭṭhiṁ na paṭinissajjati. Saṅgho ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ karoti—asambhogaṁ saṅghena. Yassāyasmato khamati ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyassa kammassa karaṇaṁ—asambhogaṁ saṅghena, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ariṭṭhassa bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyāti. So taṁ diṭṭhiṁ na paṭinissajjati. Saṅgho ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ karoti—asambhogaṁ saṅghena. Yassāyasmato khamati ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyassa kammassa karaṇaṁ—asambhogaṁ saṅghena, so tuṇhassa; yassa nakkhamati, so bhāseyya. Kataṁ saṅghena ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ—asambhogaṁ saṅghena. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Āvāsaparamparañca, bhikkhave, saṁsatha—‘ariṭṭho bhikkhu gaddhabādhipubbo, saṅghena pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakato—asambhogaṁ saṅghenā’”ti.

7.1. Adhammakammadvādasaka “Tīhi, bhikkhave, aṅgehi samannāgataṁ, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Asammukhā kataṁ hoti, appaṭipucchā kataṁ hoti, appaṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Anāpattiyā kataṁ hoti, adesanāgāminiyā āpattiyā kataṁ hoti, desitāya āpattiyā kataṁ hoti …pe… acodetvā kataṁ hoti, asāretvā kataṁ hoti, āpattiṁ anāropetvā kataṁ hoti …pe… asammukhā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭipucchā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… appaṭiññāya kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… anāpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… adesanāgāminiyā āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… desitāya āpattiyā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… acodetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… asāretvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti …pe… āpattiṁ anāropetvā kataṁ hoti, adhammena kataṁ hoti, vaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca. Pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakamme adhammakammadvādasakaṁ niṭṭhitaṁ. 7.2. Dhammakammadvādasaka Tīhi, bhikkhave, aṅgehi samannāgataṁ, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Sammukhā kataṁ hoti, paṭipucchā kataṁ hoti, paṭiññāya kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Aparehipi, bhikkhave, tīhaṅgehi samannāgataṁ, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Āpattiyā kataṁ hoti, desanāgāminiyā āpattiyā kataṁ hoti, adesitāya āpattiyā kataṁ hoti …pe… codetvā kataṁ hoti, sāretvā kataṁ hoti, āpattiṁ āropetvā kataṁ hoti …pe… sammukhā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭipucchā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… paṭiññāya kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… desanāgāminiyā āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… adesitāya āpattiyā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… codetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… sāretvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti …pe… āpattiṁ āropetvā kataṁ hoti, dhammena kataṁ hoti, samaggena kataṁ hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca. Pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakamme dhammakammadvādasakaṁ niṭṭhitaṁ. 7.3. Ākaṅkhamānachakka Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; bālo hoti abyatto āpattibahulo anapadāno; gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati—imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Eko bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako; eko bālo hoti abyatto āpattibahulo anapadāno; eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kareyya. Eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati—imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ, ākaṅkhamāno saṅgho, pāpikāya diṭṭhiyā appaṭinissage, ukkhepanīyakammaṁ kareyya. Pāpikāya diṭṭhiyā appaṭinissage ukkhepanīyakamme ākaṅkhamānachakkaṁ niṭṭhitaṁ. 7.4. Tecattālīsavatta Pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā. Yāya āpattiyā saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kataṁ hoti sā āpatti na āpajjitabbā, aññā vā tādisikā, tato vā pāpiṭṭhatarā; kammaṁ na garahitabbaṁ, kammikā na garahitabbā …pe…, na pakatattassa bhikkhuno uposatho ṭhapetabbo, na pavāraṇā ṭhapetabbā, na savacanīyaṁ kātabbaṁ, na anuvādo paṭṭhapetabbo, na okāso kāretabbo, na codetabbo, na sāretabbo, na bhikkhūhi sampayojetabban”ti. Pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakamme tecattālīsavattaṁ niṭṭhitaṁ.

Atha kho saṅgho ariṭṭhassa bhikkhuno gaddhabādhipubbassa, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ akāsi—asambhogaṁ saṅghena. So saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakato vibbhami. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma ariṭṭho bhikkhu gaddhabādhipubbo saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakato vibbhamissatī”ti? Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“saccaṁ kira, bhikkhave, ariṭṭho bhikkhu gaddhabādhipubbo saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakato vibbhamatī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā—“ananucchavikaṁ …pe… kathañhi nāma so, bhikkhave, moghapuriso saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakato vibbhamissati? Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“tena hi, bhikkhave, saṅgho, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambhetu. 7.5. Nappaṭippassambhetabbatecattālīsaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Upasampādeti, nissayaṁ deti, sāmaṇeraṁ upaṭṭhāpeti, bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissage, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Yāya āpattiyā saṅghena pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṁ kataṁ hoti taṁ āpattiṁ āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ garahati, kammike garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ … pe…. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Pakatattassa bhikkhuno uposathaṁ ṭhapeti, pavāraṇaṁ ṭhapeti, savacanīyaṁ karoti, anuvādaṁ paṭṭhapeti, okāsaṁ kāreti, codeti, sāreti, bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ nappaṭippassambhetabbaṁ. Pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakamme nappaṭippassambhetabbatecattālīsakaṁ niṭṭhitaṁ. 7.6. Paṭippassambhetabbatecattālīsaka Pañcahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na upasampādeti, na nissayaṁ deti, na sāmaṇeraṁ upaṭṭhāpeti, na bhikkhunovādakasammutiṁ sādiyati, sammatopi bhikkhuniyo na ovadati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Aparehipi, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Yāya āpattiyā saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ kataṁ hoti taṁ āpattiṁ na āpajjati, aññaṁ vā tādisikaṁ, tato vā pāpiṭṭhataraṁ; kammaṁ na garahati, kammike na garahati—imehi kho, bhikkhave, pañcahaṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambhetabbaṁ … pe…. Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Na pakatattassa bhikkhuno uposathaṁ ṭhapeti, na pavāraṇaṁ ṭhapeti, na savacanīyaṁ karoti, na anuvādaṁ paṭṭhapeti, na okāsaṁ kāreti, na codeti, na sāreti, na bhikkhūhi sampayojeti—imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambhetabbaṁ. Pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakamme paṭippassambhetabbatecattālīsakaṁ niṭṭhitaṁ.

Evañca pana, bhikkhave, paṭippassambhetabbaṁ. Tena, bhikkhave, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakatena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakato sammā vattāmi, lomaṁ pātemi, netthāraṁ vattāmi, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyassa kammassa paṭippassaddhiṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyassa kammassa paṭippassaddhiṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho itthannāmassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambheti. Yassāyasmato khamati itthannāmassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu saṅghena, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammakato sammā vattati, lomaṁ pāteti, netthāraṁ vattati, pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyassa kammassa paṭippassaddhiṁ yācati. Saṅgho itthannāmassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ paṭippassambheti. Yassāyasmato khamati itthannāmassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyassa kammassa paṭippassaddhi, so tuṇhassa; yassa nakkhamati, so bhāseyya. Paṭippassaddhaṁ saṅghena itthannāmassa bhikkhuno, pāpikāya diṭṭhiyā appaṭinissagge, ukkhepanīyakammaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Pāpikāya diṭṭhiyā appaṭinissagge ukkhepanīyakammaṁ niṭṭhitaṁ sattamaṁ. Kammakkhandhako paṭhamo. Imamhi khandhake vatthū satta. Tassuddānaṁ Paṇḍulohitakā bhikkhū, sayaṁ bhaṇḍanakārakā; Tādise upasaṅkamma, ussahiṁsu ca bhaṇḍane. Anuppannāpi jāyanti, uppannānipi vaḍḍhare; Appicchā pesalā bhikkhū, ujjhāyanti padassato. Saddhammaṭṭhitiko buddho, sayambhū aggapuggalo; Āṇāpesi tajjanīya, kammaṁ sāvatthiyaṁ jino. Asammukhāppaṭipucchāp- paṭiññāya katañca yaṁ; Anāpatti adesane, desitāya katañca yaṁ. Acodetvā asāretvā, anāropetvā ca yaṁ kataṁ; Asammukhā adhammena, vaggena cāpi yaṁ kataṁ. Appaṭipucchā adhammena, puna vaggena yaṁ kataṁ; Appaṭiññāya adhammena, vaggena cāpi yaṁ kataṁ. Anāpatti adhammena, vaggena cāpi yaṁ kataṁ; Adesanāgāminiyā, adhammavaggameva ca. Desitāya adhammena, vaggenāpi tatheva ca; Acodetvā adhammena, vaggenāpi tatheva ca. Asāretvā adhammena, vaggenāpi tatheva ca; Anāropetvā adhammena, vaggenāpi tatheva ca. Kaṇhavāranayeneva, sukkavāraṁ vijāniyā; Saṅgho ākaṅkhamāno ca, yassa tajjanīyaṁ kare. Bhaṇḍanaṁ bālo saṁsaṭṭho, adhisīle ajjhācāre; Atidiṭṭhivipannassa, saṅgho tajjanīyaṁ kare. Buddhadhammassa saṅghassa, avaṇṇaṁ yo ca bhāsati; Tiṇṇannampi ca bhikkhūnaṁ, saṅgho tajjaniyaṁ kare. Bhaṇḍanaṁ kārako eko, bālo saṁsagganissito; Adhisīle ajjhācāre, tatheva atidiṭṭhiyā. Buddhadhammassa saṅghassa, avaṇṇaṁ yo ca bhāsati; Tajjanīyakammakato, evaṁ sammānuvattanā. Upasampadanissayā, sāmaṇeraṁ upaṭṭhanā; Ovādasammatenāpi, na kare tajjanīkato. Nāpajje tañca āpattiṁ, tādisañca tato paraṁ; Kammañca kammike cāpi, na garahe tathāvidho. Uposathaṁ pavāraṇaṁ, pakatattassa naṭṭhape; Savacaniṁ anuvādo, okāso codanena ca. Sāraṇaṁ sampayogañca, na kareyya tathāvidho; Upasampadanissayā, sāmaṇeraṁ upaṭṭhanā. Ovādasammatenāpi, pañcahaṅgehi na sammati; Tañcāpajjati āpattiṁ, tādisañca tato paraṁ. Kammañca kammike cāpi, garahanto na sammati; Uposathaṁ pavāraṇaṁ, savacanīyā ca novādo. Okāso codanañceva, sāraṇā sampayojanā; Imehaṭṭhaṅgehi yo yutto, tajjanānupasammati. Kaṇhavāranayeneva, sukkavāraṁ vijāniyā; Bālo āpattibahulo, saṁsaṭṭhopi ca seyyaso. Niyassakammaṁ sambuddho, āṇāpesi mahāmuni; Kīṭāgirismiṁ dve bhikkhū, assajipunabbasukā. Anācārañca vividhaṁ, ācariṁsu asaññatā; Pabbājanīyaṁ sambuddho, kammaṁ sāvatthiyaṁ jino; Macchikāsaṇḍe sudhammo, cittassāvāsiko ahu. Jātivādena khuṁseti, sudhammo cittupāsakaṁ; Paṭisāraṇīyakammaṁ, āṇāpesi tathāgato. Kosambiyaṁ channaṁ bhikkhuṁ, Nicchantāpattiṁ passituṁ; Adassane ukkhipituṁ, Āṇāpesi jinuttamo. Channo taṁyeva āpattiṁ, paṭikātuṁ na icchati; Ukkhepanāppaṭikamme, āṇāpesi vināyako. Pāpadiṭṭhi ariṭṭhassa, āsi aññāṇanissitā; Diṭṭhiyāppaṭinissagge, ukkhepaṁ jinabhāsitaṁ. Niyassakammaṁ pabbajjaṁ, tatheva paṭisāraṇī; Adassanāppaṭikamme, anissagge ca diṭṭhiyā. Davānācārūpaghāti, micchāājīvameva ca; Pabbājanīyakammamhi, atirekapadā ime. Alābhāvaṇṇā dve pañca, dve pañcakāti nāmakā; Paṭisāraṇīyakammamhi, atirekapadā ime. Tajjanīyaṁ niyassañca, duve kammāpi sādisā; Pabbajjā paṭisārī ca, atthi padātirittatā. Tayo ukkhepanā kammā, sadisā te vibhattito; Tajjanīyanayenāpi, sesakammaṁ vijāniyāti. Kammakkhandhako niṭṭhito.