Theravāda Collection on Monastic Law The Great Division The chapter on the invitation ceremony 1. Being uncomfortable

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time in a certain monastery in the Kosalan country a number of monks who were friends had entered rainy-season residence together. They thought, “How can we have a comfortable rains, live in peace and harmony, and get almsfood without trouble?” Then it occurred to them, “Let’s not talk to one another. Whoever returns first from almsround in the village should prepare the seats, and set out a foot stool, a foot scraper, and water for washing the feet. He should wash the bowl for leftovers and put it back out, and set out water for drinking and water for washing. Whoever returns last from almsround may eat whatever is left over, or he should discard it where there are no cultivated plants or in water without life. He should put away the seats and also the foot stool, the foot scraper, and the water for washing the feet. He should wash the bowl for leftovers and put it away, put away the water for drinking and the water for washing, and sweep the dining hall. Whoever sees that the pot for drinking water, the pot for washing water, or the waterpot in the restroom is empty should fill it. If he can’t do it by himself, he should call someone over by hand signal, and they should fill it together. He shouldn’t speak because of that. In this way we’ll have a comfortable rains, live in peace and harmony, and get almsfood without trouble.” And they did just that. Now it was the custom for monks who had completed the rainy-season residence to go and see the Buddha. And so, when the three months were over and they had completed the rains residence, they put their dwellings in order, took their bowls and robes, and set out for Sāvatthī. When they eventually arrived, they went to the Jeta Grove, Anāthapiṇḍika’s Monastery. There they approached the Buddha, bowed, and sat down. Since it is the custom for Buddhas to greet newly-arrived monks, the Buddha said to them, “I hope you’re keeping well, monks, I hope you’re getting by? I hope you had a comfortable and harmonious rains, and got almsfood without trouble?” “We’re keeping well, sir, we’re getting by. We had a comfortable and harmonious rains, and got almsfood without trouble.” When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule. So the Buddha said to those monks, “In what way, monks, did you have a harmonious and comfortable rains? And how did you get almsfood without trouble?” When they had told him, the Buddha addressed the monks: “While being uncomfortable, these foolish men claim they were living in comfort. While living together like animals, they claim they were living in comfort. While living together like sheep, they claim they were living in comfort. While living together like enemies, they claim they were living in comfort. How could these foolish men take a vow of silence, like the monastics of other religions? This will affect people’s confidence …” After rebuking them and giving a teaching, he addressed the monks: “You shouldn’t take a vow of silence, like the monastics of other religions. If you do, you commit an offense of wrong conduct. When you have completed the rainy-season residence, you should invite the monks to correct you in regard to three things: what has been seen, heard, or suspected. This will help you live with one another in the proper way, help you clear yourself of offenses, and help you prioritize the training. And you should do the invitation ceremony like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Today is the invitation ceremony. If the Sangha is ready, it should do the invitation ceremony.’ The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’ Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the third time, I invite the Sangha to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’”

Soon afterwards the monks from the group of six remained seated while the senior monks were inviting correction, squatting on their heels. The monks of few desires complained and criticized them, “How can the monks from the group of six act like this?” They told the Buddha. … “Is it true, monks, that the monks from the group of six are acting like this?” “It’s true, sir.” The Buddha rebuked them … “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: “You shouldn’t remain seated while the senior monks are inviting correction, squatting on their heels. If you do, you commit an offense of wrong conduct. Everyone should squat on their heels during the invitation ceremony.” On one occasion, while squatting on his heels and waiting for everyone to finish, a senior monk who was weak from old age fainted and fell over. They told the Buddha. “You should squat on your heels until you have invited correction. Once you have invited, you may sit down.”

2. Breach of the invitation ceremony The monks thought, “How many invitation days are there?” “There are two invitation days: the fourteenth and the fifteenth day of the lunar half-month.” The monks thought, “How many kinds of invitation procedures are there?” “There are four kinds: The invitation procedure that is illegitimate and has an incomplete assembly. The invitation procedure that is illegitimate but has a complete assembly. The invitation procedure that is legitimate but has an incomplete assembly. The invitation procedure that is legitimate and has a complete assembly. The first, second, and third of these shouldn’t be done; I haven’t allowed such procedures. The fourth should be done; I have allowed such procedures. Therefore, monks, you should train like this: ‘We will do invitation procedures that are legitimate and have a complete assembly.’” 3. The allowance to pass on the invitation The Buddha addressed the monks: “Gather, monks, for the Sangha to do the invitation ceremony.” A monk said to the Buddha, “Sir, there’s a sick monk. He hasn’t come.” “A sick monk should pass on his invitation. And he should do it like this. The sick monk should approach a monk, arrange his upper robe over one shoulder, and squat on his heels. He should then raise his joined palms and say, ‘I pass on my invitation; please convey my invitation; please announce my invitation; please invite correction on my behalf.’ If he makes this understood by body, by speech, or by body and speech, then the invitation has been passed on. If he doesn’t make this understood by body, by speech, or by body and speech, then the invitation hasn’t been passed on. If he’s able to do this, it’s good. If he’s not, then the sick monk should be brought into the midst of the Sangha together with his bed or bench. They can then do the invitation ceremony. But if the one who is nursing him says, ‘If we move him, his illness will get worse, or he’ll die,’ then the sick monk shouldn’t be moved. The Sangha should go to where the sick monk is and do the invitation ceremony there. You shouldn’t do the invitation ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct. If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away right then and there, then the invitation should be passed on to someone else. If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes right then and there, dies right then and there, admits right then and there that he’s a novice monk, admits right then and there that he’s renounced the training, admits right then and there that he’s committed the worst kind of offense, admits right then and there that he’s insane, admits right then and there that he’s deranged, admits right then and there that he’s overwhelmed by pain, admits right then and there that he’s been ejected for not recognizing an offense, admits right then and there that he’s been ejected for not making amends for an offense, admits right then and there that he’s been ejected for not giving up a bad view, admits right then and there that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, admits right then and there that he’s a fake monk, admits right then and there that he’s previously left to join the monastics of another religion, admits right then and there that he’s an animal, admits right then and there that he’s a matricide, admits right then and there that he’s a patricide, admits right then and there that he’s a murderer of a perfected one, admits right then and there that he’s raped a nun, admits right then and there that he’s caused a schism in the Sangha, admits right then and there that he’s caused the Buddha to bleed, or admits right then and there that he’s a gynandromorph, then the invitation should be passed on to someone else. If, after the invitation has been passed on to him, the monk who is conveying the invitation goes away while on his way to the invitation ceremony, then the invitation hasn’t been brought. If, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes, dies, admits that he’s a novice monk, admits that he’s renounced the training, admits that he’s committed the worst kind of offense, admits that he’s insane, admits that he’s deranged, admits that he’s overwhelmed by pain, admits that he’s been ejected for not recognizing an offense, admits that he’s been ejected for not making amends for an offense, admits that he’s been ejected for not giving up a bad view, admits that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, admits that he’s a fake monk, admits that he’s previously left to join the monastics of another religion, admits that he’s an animal, admits that he’s a matricide, admits that he’s a patricide, admits that he’s a murderer of a perfected one, admits that he’s raped a nun, admits that he’s caused a schism in the Sangha, admits that he’s caused the Buddha to bleed, or admits that he’s a gynandromorph while on his way to the invitation ceremony, then the invitation hasn’t been brought. But if, after the invitation has been passed on to him, the monk who is conveying the invitation goes away after reaching the Sangha, then the invitation has been brought. And if, after the invitation has been passed on to him, the monk who is conveying the invitation disrobes, dies, admits that he’s a novice monk, admits that he’s renounced the training, admits that he’s committed the worst kind of offense, admits that he’s insane, admits that he’s deranged, admits that he’s overwhelmed by pain, admits that he’s been ejected for not recognizing an offense, admits that he’s been ejected for not making amends for an offense, admits that he’s been ejected for not giving up a bad view, admits that he’s a <i lang='pi' translate='no'>paṇḍaka</i>, admits that he’s a fake monk, admits that he’s previously left to join the monastics of another religion, admits that he’s an animal, admits that he’s a matricide, admits that he’s a patricide, admits that he’s a murderer of a perfected one, admits that he’s raped a nun, admits that he’s caused a schism in the Sangha, admits that he’s caused the Buddha to bleed, or admits that he’s a gynandromorph after reaching the Sangha, then the invitation has been brought. And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but doesn’t announce the invitation because he falls asleep, then the invitation has been brought. There’s no offense for the one who is conveying the invitation. And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but doesn’t announce the invitation because he is heedless or because he gains a meditation attainment, then the invitation has been brought. There’s no offense for the one who is conveying the invitation. And if, after the invitation has been passed on to him, the monk who is conveying the invitation reaches the Sangha, but deliberately doesn’t announce the invitation, then the invitation has been brought. But there’s an offense of wrong conduct for the one who is conveying the invitation. On the invitation day, if the Sangha has business to be done, then anyone passing on their invitation should also give their consent.”

4. Discussion on being seized by relatives, etc. At one time on the invitation day, a certain monk was seized by his relatives. They told the Buddha. “If a monk is seized by his relatives on the invitation day, other monks should say to those relatives, ‘Listen, please release this monk for a short time so that he can take part in the invitation ceremony.’ If they’re able to do this, it’s good. If not, they should say to those relatives, ‘Listen, please step aside for a moment while this monk passes on his invitation.’ If they’re able to do this, it’s good. If not, they should say to those relatives, ‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’ If they’re able to do this, it’s good. If not, you shouldn’t do the invitation ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct. If on the invitation day a monk is seized by kings, by bandits, by scoundrels, or by enemies of the monks, other monks should say to those enemies, ‘Listen, please release this monk for a short time, so that he can take part in the invitation ceremony.’ If they’re able to do this, it’s good. If not, they should say to those enemies, ‘Listen, please step aside for a moment while this monk passes on his invitation.’ If they’re able to do this, it’s good. If not, they should say to those enemies, ‘Listen, please take this monk outside the monastery zone for a short time while the Sangha does the invitation ceremony.’ If they’re able to do this, it’s good. If not, you shouldn’t do the invitation ceremony with an incomplete sangha. If you do, you commit an offense of wrong conduct.”

5. Various kinds of invitation ceremonies for the Sangha, etc. At one time on the invitation day, there were five monks staying in a certain monastery. They thought, “The Buddha has laid down a rule that the invitation ceremony should be done with a sangha. Now there’s five of us. So how should we do the invitation ceremony?” They told the Buddha. “When there are five of you, you should do the invitation ceremony in the Sangha.” At one time on the invitation day, there were four monks staying in a certain monastery. They thought, “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks. But there’s only four of us. So how should we do the invitation ceremony?” “When there are four of you, you should do the invitation ceremony with one another. And you should do it like this. A competent and capable monk should inform those monks: ‘Please, venerables, I ask you to listen. Today is the invitation ceremony. If the venerables are ready, we should do the invitation ceremony with one another.’ The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’ Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’” At one time on the invitation day, there were three monks staying in a certain monastery. They thought, “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are four. But there’s only three of us. So how should we do the invitation ceremony?” “When there are three of you, you should do the invitation ceremony with one another. And you should do it like this. A competent and capable monk should inform those monks: ‘Please, venerables, I ask you to listen. Today is the invitation ceremony. If the venerables are ready, we should do the invitation ceremony with one another.’ The most senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’ Each junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the other monks: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerables, out of compassion. If I see a fault, I will make amends.’” At one time on the invitation day, there were two monks staying in a certain monastery. They thought, “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are three or four. But there’s only two of us. So how should we do the invitation ceremony?” “When there are two of you, you should do the invitation ceremony with each other. And you should do it like this. The senior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the junior monk: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion. If I see a fault, I will make amends.’ The junior monk should arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say to the senior monk: ‘I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion. If I see a fault, I will make amends. For the second time … For the third time, I invite you to correct me concerning what you have seen, heard, or suspect. Please correct me, venerable, out of compassion. If I see a fault, I will make amends.’” At one time on the invitation day, a monk was staying in a certain monastery by himself. He thought, “The Buddha has instructed that the invitation ceremony should be done in the Sangha when there are five monks and with one another when there are two, three, or four. But I’m here by myself. So how should I do the invitation ceremony?” “On the invitation day, a monk may be staying by himself in a certain monastery. He should sweep the place where the monks normally go: whether the assembly hall, under a roof cover, or at the foot of a tree. He should set out water for drinking and water for washing. He should prepare a seat, light a lamp, and sit down. If other monks arrive, he should do the invitation ceremony with them. If not, he should determine: ‘Today is my invitation ceremony.’ If he doesn’t make a determination, he commits an offense of wrong conduct. Wherever five monks are staying together, four shouldn’t do the invitation ceremony in the Sangha, while the invitation of the fifth is brought. If you do the invitation in the Sangha, you commit an offense of wrong conduct. Wherever four monks are staying together, three shouldn’t do the invitation ceremony with one another, while the invitation of the fourth is brought. If you do the invitation in this way, you commit an offense of wrong conduct. Wherever three monks are staying together, two shouldn’t do the invitation ceremony with each other, while the invitation of the third is brought. If you do the invitation in this way, you commit an offense of wrong conduct. Wherever two monks are staying together, one shouldn’t make a determination, while the invitation of the other is brought. If you do make a determination, you commit an offense of wrong conduct.”

6. The process for making amends for an offense At one time on the invitation day, a certain monk had committed an offense. He thought, “The Buddha has laid down a rule that one shouldn’t invite correction if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha. “On the invitation day, a monk may have committed an offense. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I’ve committed such-and-such an offense. I confess it.’ The other should say, ‘Do you recognize it?’ —‘Yes, I recognize it.’ —‘You should restrain yourself in the future.’ On the invitation day, a monk may be unsure if he’s committed an offense. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I’m unsure if I’ve committed such-and-such an offense. I’ll make amends for it when I’m sure.’ They can then do the invitation ceremony. This is not an obstacle to doing the invitation ceremony.” 7. The process for revealing an offense At one time a certain monk remembered an offense during the invitation ceremony. He thought, “The Buddha has laid down a rule that one shouldn’t invite correction if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha. “A monk may remember an offense during the invitation ceremony. He should say to a monk sitting next to him, ‘I’ve committed such-and-such an offense. Once this ceremony is finished, I’ll make amends for it.’ They can then continue the invitation ceremony. This is not an obstacle to doing the invitation ceremony. A monk may become unsure if he has committed an offense during the invitation ceremony. He should say to a monk sitting next to him, ‘I’m unsure if I’ve committed such-and-such an offense. I’ll make amends for it when I’m sure.’ They can then continue the invitation ceremony. This is not an obstacle to doing the invitation ceremony.” 8. The process for making amends for a shared offense At one time on the invitation day, the whole Sangha in a certain monastery had committed the same offense. The monks thought, “The Buddha has laid down a rule that one shouldn’t confess or receive the confession of shared offenses. Yet here the whole Sangha has committed the same offense. So what should we do?” “On the invitation day, the whole Sangha in a certain monastery may have committed the same offense. Those monks should straightaway send a monk to a neighboring monastery: ‘Go and make amends for this offense. When you return, we’ll make amends for it with you.’ If he’s able to do this, it’s good. If he’s not, then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This whole Sangha has committed the same offense. When the Sangha sees another monk who is pure and free of offenses, it should make amends for this offense with him.’ Once this has been said, they can do the invitation ceremony. This is not an obstacle to doing the invitation ceremony. On the invitation day, the whole Sangha in a certain monastery may be unsure if it has committed the same offense. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This whole Sangha is unsure if it has committed the same offense. When the Sangha is sure, it should make amends for this offense.’ Once this has been said, they can do the invitation ceremony. This is not an obstacle to doing the invitation ceremony.” The first section for recitation is finished.

9. The group of fifteen on non-offenses At one time on the invitation day, five or more resident monks had gathered together in a certain monastery. They did not know that there were other resident monks who had not arrived. Perceiving that they were acting according to the Teaching and the Monastic Law, perceiving that the assembly was complete although it was not, they did the invitation ceremony. While they were doing it, a greater number of resident monks arrived. They told the Buddha. “On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. While they’re doing it, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. While they’re doing it, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, perceiving that the assembly is complete although it’s not, they do the invitation ceremony. When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s no offense for those who already have invited.” The group of fifteen on non-offenses is finished.

10. The group of fifteen on perceiving an incomplete assembly as incomplete “On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. While they’re doing it, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. While they’re doing it, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. Perceiving that they’re acting according to the Teaching and the Monastic Law, yet correctly perceiving the assembly as incomplete, they do the invitation ceremony. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s an offense of wrong conduct for those who already have invited.” The group of fifteen on perceiving an incomplete assembly as incomplete is finished.

11. The group of fifteen on being unsure “On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony. While they’re doing it, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony. While they’re doing it, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘Is it allowable for us to do the invitation ceremony or not?’ Being unsure, they do the invitation ceremony. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s an offense of wrong conduct for those who already have invited.” The group of fifteen on being unsure is finished.

12. The group of fifteen on being anxious “On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. While they’re doing it, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. There’s an offense of wrong conduct for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘It’s allowable for us to do the invitation ceremony; it’s not unallowable.’ Being anxious, they do the invitation ceremony. When they’ve just finished … When they’ve just finished, and none of the gathering has left … When they’ve just finished, and only some members of the gathering have left … When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive … an equal number of resident monks arrive … a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. There’s an offense of wrong conduct for those who already have invited.” The group of fifteen on being anxious is finished.

13. The group of fifteen on aiming at schism “On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. While they’re doing it, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. While they’re doing it, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. While they’re doing it, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, but the others should invite. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and none of the gathering has left, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and none of the gathering has left, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and none of the gathering has left, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and only some members of the gathering have left, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and only some members of the gathering have left, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and only some members of the gathering have left, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and the entire gathering has left, a greater number of resident monks arrive. In such a case, those monks should do the invitation ceremony once more. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and the entire gathering has left, an equal number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. And there’s a serious offense for those who already have invited. On the invitation day, five or more resident monks may have gathered together in a certain monastery. They know there are other resident monks who haven’t arrived. They think, ‘May they get lost! May they disappear! We are better off without them.’ They then do the invitation ceremony, aiming at schism. When they’ve just finished, and the entire gathering has left, a smaller number of resident monks arrive. In such a case, the invitations of those who already have invited are valid, and the late arrivals should invite in the presence of the others. And there’s a serious offense for those who already have invited.” The group of fifteen on aiming at schism is finished. The group of seventy-five is finished.

14. The successive series on entering a monastery zone “On the invitation day, five or more resident monks may have gathered together in a certain monastery. They don’t know that other resident monks are entering the monastery zone. … They don’t know that other resident monks have entered the monastery zone. … They don’t see that other resident monks are entering the monastery zone. … They don’t see that other resident monks have entered the monastery zone. … They don’t hear that other resident monks are entering the monastery zone. … They don’t hear that other resident monks have entered the monastery zone. …” As there are one hundred and seventy-five sets of three for resident monks with resident monks, so there is for newly-arrived monks with resident monks, resident monks with newly-arrived monks, newly-arrived monks with newly-arrived monks. Thus by way of succession, there are seven hundred sets of three.

15. Different days “It may be, monks, that for the resident monks it’s the fourteenth day of the lunar half-month, but for the newly-arrived monks it’s the fifteenth. Then—If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks. If the number is the same, the newly-arrived monks should fall in line with the resident monks. If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks. It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the fourteenth. Then—If the number of resident monks is greater, the newly-arrived monks should fall in line with the resident monks. If the number is the same, the newly-arrived monks should fall in line with the resident monks. If the number of newly-arrived monks is greater, the resident monks should fall in line with the newly-arrived monks. It may be that for the resident monks it’s the day after the invitation day, but for the newly-arrived monks it’s the fifteenth day of the lunar half-month. Then—If the number of resident monks is greater, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks. Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there. If the number is the same, the resident monks may, if they’re willing, do the invitation ceremony with the newly-arrived monks. Otherwise the newly-arrived monks should go outside the monastery zone and do the invitation ceremony there. If the number of newly-arrived monks is greater, the resident monks should do the invitation ceremony with the newly-arrived monks, or they should go outside the monastery zone while the newly-arrived monks do the invitation ceremony. It may be that for the resident monks it’s the fifteenth day of the lunar half-month, but for the newly-arrived monks it’s the day after the invitation day. Then—If the number of resident monks is greater, the newly-arrived monks should do the invitation ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the invitation ceremony. If the number is the same, the newly-arrived monks should do the invitation ceremony with the resident monks, or they should go outside the monastery zone while the resident monks do the invitation ceremony. If the number of newly-arrived monks is greater, they may, if they’re willing, do the invitation ceremony with the resident monks. Otherwise the resident monks should go outside the monastery zone and do the invitation ceremony there.” 16. The seeing of characteristics, etc. “It may happen that newly-arrived monks see signs and indications of resident monks: beds and benches that are made up, water for drinking and water for washing that are ready for use, yards that are well swept. As a consequence, they’re unsure whether or not there are resident monks there. Then—If they do the invitation ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense. If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense. If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense. It may happen that newly-arrived monks hear signs and indications of resident monks: the sound of the feet of someone doing walking meditation, the sound of recitation, the sound of coughing, the sound of sneezing. As a consequence, they’re unsure whether or not there are resident monks there. Then—If they do the invitation ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense. If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense. If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense. It may happen that resident monks see signs and indications of newly-arrived monks: an unknown almsbowl, an unknown robe, an unknown sitting mat, water poured on the ground from the washing of feet. As a consequence, they’re unsure whether or not monks have arrived. Then—If they do the invitation ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense. If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense. If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense. It may happen that resident monks hear signs and indications of newly-arrived monks: the sound of the feet of someone arriving, the sound of sandals being knocked together, the sound of coughing, the sound of sneezing. As a consequence, they’re unsure whether or not monks have arrived. Then—If they do the invitation ceremony without investigating, there’s an offense of wrong conduct. If they investigate, but don’t see anyone, and then do the invitation ceremony, there’s no offense. If they investigate, and they see someone, and then do the invitation ceremony together, there’s no offense. If they investigate, and they see someone, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they investigate, and they see someone, but think, ‘May they get lost! May they disappear! We are better off without them,’ and then do the invitation ceremony aiming at schism, there’s a serious offense.” 17. The doing of the invitation ceremony with those belonging to a different Buddhist sect, etc. “It may happen that newly-arrived monks see resident monks who belong to a different Buddhist sect, but they have the view that they belong to the same one. Then—If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s no offense. If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct. If they do ask the resident monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense. It may happen that newly-arrived monks see resident monks who belong to the same Buddhist sect, but they have the view that they belong to a different one. Then—If they don’t ask the resident monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct. If they do ask the resident monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they do ask the resident monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense. It may happen that resident monks see newly-arrived monks who belong to a different Buddhist sect, but they have the view that they belong to the same one. Then—If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s no offense. If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony together, there’s an offense of wrong conduct. If they do ask the newly-arrived monks about it, but don’t reach a clear conclusion, and then do the invitation ceremony separately, there’s no offense. It may happen that resident monks see newly-arrived monks who belong to the same Buddhist sect, but they have the view that they belong to a different one. Then—If they don’t ask the newly-arrived monks about it, and then do the invitation ceremony together, there’s an offense of wrong conduct. If they do ask the newly-arrived monks about it, and they change their view, but then do the invitation ceremony separately, there’s an offense of wrong conduct. If they do ask the newly-arrived monks about it, and they change their view, and then do the invitation ceremony together, there’s no offense.” 18. The section on “you shouldn’t go” “On the invitation day you shouldn’t go from a monastery with monks to one without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery without monks, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to one with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers. On the invitation day you shouldn’t go from a monastery or a non-monastery with monks to a monastery or a non-monastery with monks who belong to a different Buddhist sect, except if you go with a sangha or there are dangers.” 19. The section on “you may go” “On the invitation day you may go from a monastery with monks to one with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. On the invitation day you may go from a monastery with monks to a non-monastery with monks … to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. On the invitation day you may go from a non-monastery with monks to a monastery with monks … to a non-monastery with monks … to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day. On the invitation day you may go from a monastery or a non-monastery with monks to a monastery with monks … to a non-monastery with monks … to a monastery or a non-monastery with monks who belong to the same Buddhist sect if you know you’ll get there on the same day.”

20. The identification of persons to be avoided “You shouldn’t do the invitation ceremony with a nun seated in the gathering. If you do, you commit an offense of wrong conduct. You shouldn’t do the invitation ceremony with a trainee nun, a novice monk, a novice nun, one who has renounced the training, or one who has committed the worst kind of offense seated in the gathering. If you do, you commit an offense of wrong conduct. You shouldn’t do the invitation ceremony with one who has been ejected for not recognizing an offense seated in the gathering. If you do, you should be dealt with according to the rule. You shouldn’t do the invitation ceremony with one who has been ejected for not making amends for an offense seated in the gathering or with one who has been ejected for not giving up a bad view seated in the gathering. If you do, you should be dealt with according to the rule. You shouldn’t do the invitation ceremony with a <i lang='pi' translate='no'>paṇḍaka</i> seated in the gathering. If you do, you commit an offense of wrong conduct. You shouldn’t do the invitation ceremony with a fake monk, with one who has previously left to join the monastics of another religion, with an animal, with a matricide, with a patricide, with a murderer of a perfected one, with one who has raped a nun, with one has caused a schism in the Sangha, with one who has caused the Buddha to bleed, or with a gynandromorph seated in the gathering. If you do, you commit an offense of wrong conduct. You shouldn’t do the invitation ceremony with a passed-on invitation that has expired, except if the gathering is still seated together. You shouldn’t do the invitation ceremony on a non-invitation day, except to unify the Sangha.” The second section for recitation is finished.

21. Invitation ceremonies by means of two statements At one time on the invitation day in a certain monastery in the Kosalan country, there was a threat from primitive tribes. The monks were unable to do the invitation ceremony by means of three statements. “I allow you to do the invitation ceremony by means of two statements.” The threat from primitive tribes increased. The monks were unable to do the invitation ceremony by means of two statements. “I allow you to do the invitation ceremony by means of one statement.” The threat from primitive tribes increased further. The monks were unable to do the invitation ceremony by means of one statement. “I allow you to do the invitation ceremony in groups according to the year of seniority.” On one occasion on the invitation day in a certain monastery, most of the night had been spent with people making offerings. The monks considered this and thought, “If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn. What should we do?” “In such a case, a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Most of the night has been spent with people making offerings. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’ It may happen on the invitation day that most of the night in a monastery is spent with monks giving teachings, with experts on the discourses reciting discourses, with experts on the Monastic Law discussing the Monastic Law, with expounders of the Teaching discussing the Teaching, or with the monks arguing. If the monks consider this and think, ‘If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn,’ then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Most of the night has been spent with the monks arguing. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before dawn. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’” At one time on the invitation day in a certain monastery in the Kosalan country, a large sangha of monks had gathered. Just then a storm was approaching, but they only had a small sheltered area. The monks considered this and thought, “If the Sangha does the invitation ceremony by means of three statements, we won’t finish before it starts raining. What should we do?” They told the Buddha. “In such a case, a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This large Sangha of monks has gathered. A storm is approaching, but we only have a small sheltered area. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before it starts raining. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’ It may happen on the invitation day in a certain monastery that there is a threat from kings, bandits, fire, floods, people, spirits, predatory animals, or creeping animals, or a threat to life, or a threat to the monastic life. If the monks consider this and think, ‘This is a threat to the monastic life. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests,’ then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. This is a threat to the monastic life. If the Sangha does the invitation ceremony by means of three statements, we won’t finish before the threat manifests. If the Sangha is ready, it should do the invitation ceremony by means of two statements.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony by means of one statement.’ Or, ‘If the Sangha is ready, it should do the invitation ceremony in groups according to the year of seniority.’”

22. The cancellation of the invitation At that time the monks from the group of six invited correction while having unconfessed offenses. “You shouldn’t invite correction if you have unconfessed offenses. If you do, you commit an offense of wrong conduct. If anyone invites correction with an unconfessed offense, you should get their permission and then accuse them of an offense.” Soon afterwards, when asked for permission, the monks from the group of six refused to give it. “If anyone doesn’t give their permission, you should cancel their invitation. And it should be done like this. On the invitation day, whether the fourteenth or the fifteenth, in the midst of the Sangha and in the presence of that person, you should announce: ‘Please, venerables, I ask the Sangha to listen. Such-and-such a person has an unconfessed offense. I cancel their invitation. The invitation ceremony shouldn’t be done in their presence.’ Their invitation has then been canceled.” Improper cancellation of the invitationOn one occasion the monks from the group of six—thinking to act before the good monks canceled their invitation, but having no reason for doing so—canceled the invitation of pure monks who had not committed any offenses. They also canceled the invitation of those who already had invited. “When there is no reason for doing so, you shouldn’t cancel the invitation of pure monks who haven’t committed any offenses. If you do, you commit an offense of wrong conduct. And you shouldn’t cancel the invitation of those who already have invited. If you do, you commit an offense of wrong conduct. And this is how the invitation is canceled and how it isn’t canceled. If the invitation is canceled after a three-statement invitation has been spoken and concluded, then it isn’t canceled. If the invitation is canceled after a two-statement invitation … after a one-statement invitation … after an invitation done in groups according to the year of seniority has been spoken and concluded, then it isn’t canceled. If the invitation is canceled when a three-statement invitation hasn’t yet been concluded, then it’s canceled. If the invitation is canceled when a two-statement invitation … when a one-statement invitation … when an invitation done in groups according to the year of seniority hasn’t yet been concluded, then it’s canceled. It may happen on the invitation day that a monk cancels another monk’s invitation. If other monks know about the first monk: ‘This venerable is impure in bodily conduct, verbal conduct, and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. It may happen on the invitation day that a monk cancels another monk’s invitation. If other monks know about the first monk: ‘This venerable is pure in bodily conduct, but impure in verbal conduct and livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. It may happen on the invitation day that a monk cancels another monk’s invitation. If other monks know about the first monk: ‘This venerable is pure in bodily conduct and verbal conduct, but impure in livelihood; he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony. It may happen on the invitation day that a monk cancels another monk’s invitation. If other monks know about the first monk: ‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; but he’s ignorant and incompetent, incapable of answering properly when questioned,’ then they should press him by saying, ‘Enough. No more arguing and disputing,’ and the Sangha should then do the invitation ceremony.” Questioning of the accusing monk“It may happen on the invitation day that a monk cancels another monk’s invitation. If other monks know about the first monk: ‘This venerable is pure in bodily conduct, verbal conduct, and livelihood; he’s knowledgeable and competent, capable of answering properly when questioned,’ then they should say to him, ‘Are you canceling this monk’s invitation because he has failed in morality, in conduct, or in view?’ If he says, ‘I’m canceling it because he has failed in morality,’ ‘I’m canceling it because he has failed in conduct,’ or ‘I’m canceling it because he has failed in view,’ he should be asked, ‘Do you know what failure in morality is?’ ‘Do you know what failure in conduct is?’ or ‘Do you know what failure in view is?’ If he says, ‘I do,’ he should be asked what they are. If he says, ‘The four offenses entailing expulsion and the thirteen entailing suspension are failure in morality,’ ‘The serious offenses, the offenses entailing confession, the offenses entailing acknowledgment, the offenses of wrong conduct, and the offenses of wrong speech are failure in conduct,’ ‘Wrong views and extreme views are failure in view,’ he should be asked, ‘Are you canceling this monk’s invitation because of what you’ve seen, what you’ve heard, or what you suspect?’ If he says, ‘I’m canceling it because of what I’ve seen,’ ‘I’m canceling it because of what I’ve heard,’ or ‘I’m canceling it because of what I suspect,’ he should be asked, ‘Since you’re canceling this monk’s invitation because of what you’ve seen, what have you seen? How did you see it? When did you see it? Where did you see it? Did you see him commit an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech? Where were you? Where was this monk? What were you doing? What was this monk doing?’ If he says, ‘I didn’t cancel this monk’s invitation because of what I’ve seen, but because of what I’ve heard,’ he should be asked, ‘Since you’re canceling this monk’s invitation because of what you’ve heard, what have you heard? How did you hear it? When did you hear it? Where did you hear it? Did you hear that he has committed an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech? Did you hear it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or did you hear it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?’ If he says, ‘I didn’t cancel this monk’s invitation because of what I’ve heard, but because of what I suspect,’ he should be asked, ‘Since you’re canceling this monk’s invitation because of suspicion, what do you suspect? How do you suspect it? When did you suspect it? Where did you suspect it? Do you suspect that he has committed an offense entailing expulsion, an offense entailing suspension, a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech? Do you suspect it after hearing about it from a monk, a nun, a trainee nun, a novice monk, a novice nun, a male lay follower, or a female lay follower? Or do you suspect it after hearing about it from kings, a king’s officials, the monastics of another religion, or the lay followers of another religion?’ He might say, ‘I didn’t cancel this monk’s invitation because of what I suspect. I don’t know why I canceled his invitation.’ If the accusing monk, when questioned, isn’t able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is improperly accused.’ But if the accusing monk, when questioned, is able to satisfy his discerning fellow monastics, they should conclude, ‘The accused monk is properly accused.’ If the accusing monk admits to a groundless charge of an offense entailing expulsion, he should be charged with an offense entailing suspension. The Sangha should then do the invitation ceremony. If the accusing monk admits to a groundless charge of an offense entailing suspension, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony. If the accusing monk admits to a groundless charge of a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony. If the accused monk admits to having committed an offense entailing expulsion, he should be expelled. The Sangha should then do the invitation ceremony. If the accused monk admits to having committed an offense entailing suspension, he should be charged with that offense. The Sangha should then do the invitation ceremony. If the accused monk admits to having committed a serious offense, an offense entailing confession, an offense entailing acknowledgment, an offense of wrong conduct, or an offense of wrong speech, he should be dealt with according to the rule. The Sangha should then do the invitation ceremony.” 23. Grounds for a serious offense, etc. “On the invitation day, a monk may have committed a serious offense. Some monks regard it as a serious offense, but others as an offense entailing suspension. The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: ‘This monk has made amends for the offense he has committed. If the Sangha is ready, it should do the invitation ceremony.’ On the invitation day, a monk may have committed a serious offense. Some monks regard it as a serious offense, but others as an offense entailing confession. … Some monks regard it as a serious offense, but others as an offense entailing acknowledgment. … Some monks regard it as a serious offense, but others as an offense of wrong conduct. … Some monks regard it as a serious offense, but others as an offense of wrong speech. The monks who regard it as a serious offense should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: ‘This monk has made amends for the offense he has committed. If the Sangha is ready, it should do the invitation ceremony.’ On the invitation day, a monk may have committed an offense entailing confession. … an offense entailing acknowledgment. … an offense of wrong conduct. … an offense of wrong speech. Some monks regard it as an offense of wrong speech, but others as an offense entailing suspension. The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: ‘This monk has made amends for the offense he has committed. If the Sangha is ready, it should do the invitation ceremony.’ On the invitation day, a monk may have committed an offense of wrong speech. Some monks regard it as an offense of wrong speech, but others as a serious offense. … Some monks regard it as an offense of wrong speech, but others as an offense entailing confession. … Some monks regard it as an offense of wrong speech, but others as an offense entailing acknowledgment. … Some monks regard it as an offense of wrong speech, but others as an offense of wrong conduct. The monks who regard it as an offense of wrong speech should take that monk aside and deal with him according to the rule. They should then approach the Sangha and say: ‘This monk has made amends for the offense he has committed. If the Sangha is ready, it should do the invitation ceremony.’” 24. Setting aside an offense, etc. “It may happen on the invitation day that a monk announces in the midst of the Sangha: ‘Please, venerables, I ask the Sangha to listen. I know about an offense, but not who the offender is. If the Sangha is ready, it should set aside the offense and then do the invitation ceremony.’ They should say to him, ‘The Buddha has laid down a rule that the invitation ceremony is for those who are pure. If you know the offense, but not the offender, then say now who it is that you suspect.’ It may happen on the invitation day that a monk announces in the midst of the Sangha: ‘Please, venerables, I ask the Sangha to listen. I know of an offender, but not what the offense is. If the Sangha is ready, it should do the invitation ceremony without the offender.’ They should say to him, ‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly. If you know the offender, but not the offense, then say now what it is that you suspect.’ It may happen on the invitation day that a monk announces in the midst of the Sangha: ‘Please, venerables, I ask the Sangha to listen. I know of an offender and his offense. If the Sangha is ready, it should set aside the offense and then do the invitation ceremony without the offender.’ They should say to him, ‘The Buddha has laid down a rule that the invitation ceremony should be done in a complete assembly by those who are pure. If you know an offender and their offense, then say now what they are.’ If the offense is known about before the invitation ceremony, but the offender only afterwards, the offender should be corrected. If the offender is known about before the invitation ceremony, but the offense only afterwards, the offender should be corrected. If both the offense and the offender are known about before the invitation ceremony, and someone reopens the case after the invitation ceremony has been done, he commits an offense entailing confession for the reopening.”

25. Creators of quarrels, etc. At one time in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together. Other monks who were quarrelsome, argumentative, and creators of legal issues in the Sangha had entered the rains residence nearby. They said to one another, “At the invitation ceremony, when those monks have completed the rains residence, we’ll cancel their invitation.” The monks who were friends heard about this and wondered what to do. They told the Buddha. “In such a case, I allow those monks to do two or three observance-day ceremonies on the fourteenth day, with the aim of having their invitation ceremony before the other monks. If those quarrelsome and argumentative monks are on their way to the other monastery, the resident monks should gather quickly and do the invitation ceremony. When it has been done, they should say to the other monks, ‘Venerables, we have completed the invitation ceremony. Please do as you see fit.’ If those quarrelsome and argumentative monks arrive without prior notice, the resident monks should prepare seats and set out a foot stool, a foot scraper, and water for washing the feet. They should then go out to meet those monks, receive their bowls and robes, and ask if they want water to drink. Then, having distracted them, they should go outside the monastery zone and do the invitation ceremony there. When it has been done, they should say to the other monks, ‘Venerables, we have completed the invitation ceremony. Please do as you see fit.’ If they’re able to do this, it’s good. If not, then a resident monk who is competent and capable should inform the resident monks: ‘Please, venerables, I ask the resident monks to listen. If the venerables are ready, we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony during the next waning phase of the moon.’ If the quarrelsome and argumentative monks say, ‘Please do the invitation ceremony with us now,’ they should be told, ‘You have no authority over our invitation ceremony. We won’t do the procedure for the time being.’ If the quarrelsome and argumentative monks stay on until the new moon, then a resident monk who is competent and capable should inform the resident monks: ‘Please, venerables, I ask the resident monks to listen. If the venerables are ready, we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony during the next waxing phase of the moon.’ If the quarrelsome and argumentative monks say, ‘Please do the invitation ceremony with us now,’ they should be told, ‘You have no authority over our invitation ceremony. We won’t do the procedure for the time being.’ If the quarrelsome and argumentative monks stay on until the next full moon, then all the monks have no choice but to do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season.” Invitation with the sick“If, while you’re doing the invitation ceremony, a sick monk cancels the invitation of a healthy monk, you should tell him, ‘You’re sick. The Buddha has said that a sick monk can’t endure being questioned. Please wait until you’re healthy. If you then wish, you may accuse him.’ If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect. If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a sick monk, you should tell him, ‘This monk is sick. The Buddha has said that a sick monk can’t endure being questioned. Please wait until he’s healthy. If you then wish, you may accuse him.’ If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect. If, while you’re doing the invitation ceremony, a sick monk cancels the invitation of a sick monk, you should tell him, ‘You’re both sick. The Buddha has said that a sick monk can’t endure being questioned. Please wait until you’re both healthy. If you then wish, you may accuse him.’ If, in spite of this, he still accuses the other, he commits an offense entailing confession for disrespect. If, while you’re doing the invitation ceremony, a healthy monk cancels the invitation of a healthy monk, you should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.”

26. Agreements about the invitation ceremony On one occasion in a certain monastery in the Kosalan country, a number of monks who were friends had entered the rainy-season residence together. While living together in peace and harmony, they were experiencing deep meditation. They considered this and thought, “If we do the invitation ceremony now, monks might set out wandering. We’ll then lose this deep meditation. So what should we do?” They told the Buddha. “In such a case, I allow those monks to make an agreement about the invitation ceremony. And it should be made like this. Everyone should gather in one place. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. While living together in peace and harmony, we’re experiencing deep meditation. If we do the invitation ceremony now, monks might set out wandering. We’ll then lose this deep meditation. If the Sangha is ready, it should make an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. This is the motion. Please, venerables, I ask the Sangha to listen. While living together in peace and harmony, we’re experiencing deep meditation. If we do the invitation ceremony now, monks might set out wandering. We’ll then lose this deep meditation. The Sangha makes an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. Any monk who approves of making this agreement about the invitation ceremony—that we’ll now do the observance-day ceremony and recite the Monastic Code and that we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season—should remain silent. Any monk who doesn’t approve should speak up. The Sangha has made an agreement about the invitation ceremony: we’ll now do the observance-day ceremony and recite the Monastic Code, and we’ll do the invitation ceremony on the day of Komudī, the fourth full moon of the rainy season. The Sangha approves and is therefore silent. I will remember it thus.’ If, when those monks have made an agreement about the invitation ceremony, a monk says, ‘I wish to go wandering in the country; I have business there,’ they should tell him, ‘That’s fine, but you have to do the invitation first.’ If, while that monk is doing the invitation, he cancels the invitation of another monk, the other monk should tell him, ‘You have no authority over my invitation until I invite.’ If, while that monk is doing the invitation, another monk cancels his invitation, the monks should question and examine both and deal with them according to the rule. If that monk finishes his business in the country and returns to that monastery before the full-moon day of Komudī, and if, while the monks are doing the invitation ceremony, a monk cancels the invitation of the monk who has returned, the monk who has returned should tell him, ‘You have no authority over my invitation; I’ve already done it.’ If, while the monks are doing the invitation ceremony, the monk who has returned cancels the invitation of another monk, the monks should question and examine both and deal with them according to the rule. The Sangha should then continue the invitation ceremony.” The fourth chapter on the invitation ceremony is finished. This is the summary: “Completed rains residence in Kosala, They went to see the Teacher; Living uncomfortably like animals, One another in the proper way. Inviting, and in the seat, Legal procedure, sick, relatives; King, and bandits, and scoundrels, So enemies of monks. Five, four, three, two, one, Committed, unsure, he remembered; The whole Sangha, unsure, Greater, and equal, smaller. Residents, fourteenth, Characteristics, belonging to a Buddhist sect, both; May go, not with seated, About giving consent, invitation. With primitive tribes, spent, storm, And threat, invitation; They refused, before their, And isn’t canceled, a monk’s. ‘Or why’, and what, Because of the seen, the heard, the suspected; The accuser, and the accused, Serious offense, offense, quarrel; And agreement about the invitation, One without authority, should invite.” In this chapter there are forty-six topics. The chapter on the invitation ceremony is finished.

Theravāda Vinayapiṭaka Mahāvagga 4. Pavāraṇākkhandhaka 1. Aphāsukavihāra

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchiṁsu. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“sace kho mayaṁ aññamaññaṁ neva ālapeyyāma na sallapeyyāma—yo paṭhamaṁ gāmato piṇḍāya paṭikkameyya so āsanaṁ paññapeyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipeyya, avakkārapātiṁ dhovitvā upaṭṭhāpeyya, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeyya; yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākaṅkheyya bhuñjeyya, no ce ākaṅkheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya; so āsanaṁ uddhareyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeyya, avakkārapātiṁ dhovitvā paṭisāmeyya, pānīyaṁ paribhojanīyaṁ paṭisāmeyya, bhattaggaṁ sammajjeyya; yo passeyya pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeyya; sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeyya; na tveva tappaccayā vācaṁ bhindeyya—evaṁ kho mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā”ti. Atha kho te bhikkhū aññamaññaṁ neva ālapiṁsu, na sallapiṁsu. Yo paṭhamaṁ gāmato piṇḍāya paṭikkamati, so āsanaṁ paññapeti, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati, avakkārapātiṁ dhovitvā upaṭṭhāpeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti; so āsanaṁ uddharati, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeti, na tveva tappaccayā vācaṁ bhindati. Āciṇṇaṁ kho panetaṁ vassaṁvuṭṭhānaṁ bhikkhūnaṁ bhagavantaṁ dassanāya upasaṅkamituṁ. Atha kho te bhikkhū vassaṁvuṭṭhā temāsaccayena senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkamiṁsu. Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Atha kho bhagavā te bhikkhū etadavoca—“kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ, kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti? “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. Samaggā ca mayaṁ, bhante, sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti. Kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti. Atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ. Anatthasaṁhite setughāto tathāgatānaṁ. Dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti. Atha kho bhagavā te bhikkhū etadavoca— “yathākathaṁ pana tumhe, bhikkhave, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti. “Idha mayaṁ, bhante, sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchimhā. Tesaṁ no, bhante, amhākaṁ etadahosi—‘kena nu kho mayaṁ upāyena samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā’ti. Tesaṁ no, bhante, amhākaṁ etadahosi—‘sace kho mayaṁ aññamaññaṁ neva ālapeyyāma na sallapeyyāma—yo paṭhamaṁ gāmato piṇḍāya paṭikkameyya so āsanaṁ paññapeyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipeyya, avakkārapātiṁ dhovitvā upaṭṭhāpeyya, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeyya; yo pacchā gāmato piṇḍāya paṭikkameyya, sacassa bhuttāvaseso, sace ākaṅkheyya bhuñjeyya, no ce ākaṅkheyya appaharite vā chaḍḍeyya, appāṇake vā udake opilāpeyya; so āsanaṁ uddhareyya, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeyya, avakkārapātiṁ dhovitvā paṭisāmeyya, pānīyaṁ paribhojanīyaṁ paṭisāmeyya, bhattaggaṁ sammajjeyya; yo passeyya pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeyya; sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeyya; na tveva tappaccayā vācaṁ bhindeyya—evaṁ kho mayaṁ samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vaseyyāma, na ca piṇḍakena kilameyyāmā’ti. Atha kho mayaṁ, bhante, aññamaññaṁ neva ālapimhā na sallapimhā. Yo paṭhamaṁ gāmato piṇḍāya paṭikkamati so āsanaṁ paññapeti, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipati, avakkārapātiṁ dhovitvā upaṭṭhāpeti, pānīyaṁ paribhojanīyaṁ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso, sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti, so āsanaṁ uddharati, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmeti, avakkārapātiṁ dhovitvā paṭisāmeti, pānīyaṁ paribhojanīyaṁ paṭisāmeti, bhattaggaṁ sammajjati. Yo passati pānīyaghaṭaṁ vā paribhojanīyaghaṭaṁ vā vaccaghaṭaṁ vā rittaṁ tucchaṁ so upaṭṭhāpeti. Sacassa hoti avisayhaṁ, hatthavikārena dutiyaṁ āmantetvā hatthavilaṅghakena upaṭṭhāpeti, na tveva tappaccayā vācaṁ bhindati. Evaṁ kho mayaṁ, bhante, samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasimhā, na ca piṇḍakena kilamimhā”ti. Atha kho bhagavā bhikkhū āmantesi—“aphāsuññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. Pasusaṁvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. Eḷakasaṁvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. Sapattasaṁvāsaññeva kirame, bhikkhave, moghapurisā vuṭṭhā samānā phāsumhā vuṭṭhāti paṭijānanti. Kathañhi nāmime, bhikkhave, moghapurisā mūgabbataṁ titthiyasamādānaṁ samādiyissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—na, bhikkhave, mūgabbataṁ titthiyasamādānaṁ samādiyitabbaṁ. Yo samādiyeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ tīhi ṭhānehi pavāretuṁ—diṭṭhena vā sutena vā parisaṅkāya vā. Sā vo bhavissati aññamaññānulomatā āpattivuṭṭhānatā vinayapurekkhāratā. Evañca pana, bhikkhave, pavāretabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ajja pavāraṇā. Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti. Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘saṅghaṁ, āvuso, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmanto anukampaṁ upādāya. Passanto paṭikarissāmi. Dutiyampi, āvuso, saṅghaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmanto anukampaṁ upādāya. Passanto paṭikarissāmi. Tatiyampi, āvuso, saṅghaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmanto anukampaṁ upādāya. Passanto paṭikarissāmī’ti. Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘saṅghaṁ, bhante, pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmanto anukampaṁ upādāya. Passanto paṭikarissāmi. Dutiyampi, bhante, saṅghaṁ …pe… tatiyampi, bhante, saṅghaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmanto anukampaṁ upādāya. Passanto paṭikarissāmī’”ti.

Tena kho pana samayena chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchanti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchissantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchantī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, theresu bhikkhūsu ukkuṭikaṁ nisinnesu pavārayamānesu āsanesu acchitabbaṁ. Yo accheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sabbeheva ukkuṭikaṁ nisinnehi pavāretun”ti. Tena kho pana samayena aññataro thero jarādubbalo yāva sabbe pavārentīti ukkuṭikaṁ nisinno āgamayamāno mucchito papati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tadamantarā ukkuṭikaṁ nisīdituṁ yāva pavāreti, pavāretvā āsane nisīditun”ti.

2. Pavāraṇābheda Atha kho bhikkhūnaṁ etadahosi—“kati nu kho pavāraṇā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Dvemā, bhikkhave, pavāraṇā—cātuddasikā ca pannarasikā ca. Imā kho, bhikkhave, dve pavāraṇā”ti. Atha kho bhikkhūnaṁ etadahosi—“kati nu kho pavāraṇakammānī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Cattārimāni, bhikkhave, pavāraṇakammāni—adhammena vaggaṁ pavāraṇakammaṁ, adhammena samaggaṁ pavāraṇakammaṁ, dhammena vaggaṁ pavāraṇakammaṁ, dhammena samaggaṁ pavāraṇakammaṁ. Tatra, bhikkhave, yadidaṁ adhammena vaggaṁ pavāraṇakammaṁ, na, bhikkhave, evarūpaṁ pavāraṇakammaṁ kātabbaṁ; na ca mayā evarūpaṁ pavāraṇakammaṁ anuññātaṁ. Tatra, bhikkhave, yadidaṁ adhammena samaggaṁ pavāraṇakammaṁ, na, bhikkhave, evarūpaṁ pavāraṇakammaṁ kātabbaṁ; na ca mayā evarūpaṁ pavāraṇakammaṁ anuññātaṁ. Tatra, bhikkhave, yadidaṁ dhammena vaggaṁ pavāraṇakammaṁ, na, bhikkhave, evarūpaṁ pavāraṇakammaṁ kātabbaṁ; na ca mayā evarūpaṁ pavāraṇakammaṁ anuññātaṁ. Tatra, bhikkhave, yadidaṁ dhammena samaggaṁ pavāraṇakammaṁ, evarūpaṁ, bhikkhave, pavāraṇakammaṁ kātabbaṁ; evarūpañca mayā pavāraṇakammaṁ anuññātaṁ. Tasmātiha, bhikkhave, evarūpaṁ pavāraṇakammaṁ karissāma yadidaṁ dhammena samagganti, evañhi vo, bhikkhave, sikkhitabban”ti. 3. Pavāraṇādānānujānana Atha kho bhagavā bhikkhū āmantesi—“sannipatatha, bhikkhave. Saṅgho pavāressatī”ti. Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca—“atthi, bhante, bhikkhu gilāno, so anāgato”ti. “Anujānāmi, bhikkhave, gilānena bhikkhunā pavāraṇaṁ dātuṁ. Evañca pana, bhikkhave, dātabbā—tena gilānena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘pavāraṇaṁ dammi, pavāraṇaṁ me hara, pavāraṇaṁ me ārocehi, mamatthāya pavārehī’ti kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, dinnā hoti pavāraṇā; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na dinnā hoti pavāraṇā. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, so, bhikkhave, gilāno bhikkhu mañcena vā pīṭhena vā saṅghamajjhe ānetvā pavāretabbaṁ. Sace, bhikkhave, gilānupaṭṭhākānaṁ bhikkhūnaṁ etadahosi—‘sace kho mayaṁ gilānaṁ ṭhānā cāvessāma, ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissatī’ti na, bhikkhave, gilāno bhikkhu ṭhānā cāvetabbo. Saṅghena tattha gantvā pavāretabbaṁ; na tveva vaggena saṅghena pavāretabbaṁ. Pavāreyya ce, āpatti dukkaṭassa. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya tattheva pakkamati, aññassa dātabbā pavāraṇā. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya tattheva vibbhamati …pe… kālaṁ karoti … sāmaṇero paṭijānāti … sikkhaṁ paccakkhātako paṭijānāti … antimavatthuṁ ajjhāpannako paṭijānāti … ummattako paṭijānāti … khittacitto paṭijānāti … vedanāṭṭo paṭijānāti … āpattiyā adassane ukkhittako paṭijānāti … āpattiyā appaṭikamme ukkhittako paṭijānāti … pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … paṇḍako paṭijānāti … theyyasaṁvāsako paṭijānāti … titthiyapakkantako paṭijānāti … tiracchānagato paṭijānāti … mātughātako paṭijānāti … pitughātako paṭijānāti … arahantaghātako paṭijānāti … bhikkhunidūsako paṭijānāti … saṅghabhedako paṭijānāti … lohituppādako paṭijānāti … ubhatobyañjanako paṭijānāti, aññassa dātabbā pavāraṇā. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge pakkamati, anāhaṭā hoti pavāraṇā. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya antarāmagge vibbhamati …pe… kālaṁ karoti … sāmaṇero paṭijānāti … sikkhaṁ paccakkhātako paṭijānāti … antimavatthuṁ ajjhāpannako paṭijānāti … ummattako paṭijānāti … khittacitto paṭijānāti … vedanāṭṭo paṭijānāti … āpattiyā adassane ukkhittako paṭijānāti … āpattiyā appaṭikamme ukkhittako paṭijānāti … pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … paṇḍako paṭijānāti … theyyasaṁvāsako paṭijānāti … titthiyapakkantako paṭijānāti … tiracchānagato paṭijānāti … mātughātako paṭijānāti … pitughātako paṭijānāti … arahantaghātako paṭijānāti … bhikkhunidūsako paṭijānāti … saṅghabhedako paṭijānāti … lohituppādako paṭijānāti … ubhatobyañjanako paṭijānāti, anāhaṭā hoti pavāraṇā. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto pakkamati, āhaṭā hoti pavāraṇā. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto vibbhamati …pe… kālaṁ karoti … sāmaṇero paṭijānāti … sikkhaṁ paccakkhātako paṭijānāti … antimavatthuṁ ajjhāpannako paṭijānāti … ummattako paṭijānāti … khittacitto paṭijānāti … vedanāṭṭo paṭijānāti … āpattiyā adassane ukkhittako paṭijānāti … āpattiyā appaṭikamme ukkhittako paṭijānāti … pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti … paṇḍako paṭijānāti … theyyasaṁvāsako paṭijānāti … titthiyapakkantako paṭijānāti … tiracchānagato paṭijānāti … mātughātako paṭijānāti … pitughātako paṭijānāti … arahantaghātako paṭijānāti … bhikkhunidūsako paṭijānāti … saṅghabhedako paṭijānāti … lohituppādako paṭijānāti … ubhatobyañjanako paṭijānāti, āhaṭā hoti pavāraṇā. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto sutto nāroceti, āhaṭā hoti pavāraṇā. Pavāraṇahārakassa anāpatti. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto pamatto nāroceti …pe… samāpanno nāroceti, āhaṭā hoti pavāraṇā. Pavāraṇahārakassa anāpatti. Pavāraṇahārako ce, bhikkhave, dinnāya pavāraṇāya saṅghappatto sañcicca nāroceti, āhaṭā hoti pavāraṇā. Pavāraṇahārakassa āpatti dukkaṭassa. Anujānāmi, bhikkhave, tadahu pavāraṇāya pavāraṇaṁ dentena chandampi dātuṁ, santi saṅghassa karaṇīyan”ti.

4. Ñātakādiggahaṇakathā Tena kho pana samayena aññataraṁ bhikkhuṁ tadahu pavāraṇāya ñātakā gaṇhiṁsu. Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, bhikkhuṁ tadahu pavāraṇāya ñātakā gaṇhanti. Te ñātakā bhikkhūhi evamassu vacanīyā—‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu pavāretī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pavāraṇaṁ detī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, te ñātakā bhikkhūhi evamassu vacanīyā—‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho pavāretī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, na tveva vaggena saṅghena pavāretabbaṁ. Pavāreyya ce, āpatti dukkaṭassa. Idha pana, bhikkhave, bhikkhuṁ tadahu pavāraṇāya rājāno gaṇhanti …pe… corā gaṇhanti … dhuttā gaṇhanti … bhikkhupaccatthikā gaṇhanti. Te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ muñcatha, yāvāyaṁ bhikkhu pavāretī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—‘iṅgha tumhe āyasmanto muhuttaṁ ekamantaṁ hotha, yāvāyaṁ bhikkhu pavāraṇaṁ detī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, te bhikkhupaccatthikā bhikkhūhi evamassu vacanīyā—‘iṅgha tumhe āyasmanto imaṁ bhikkhuṁ muhuttaṁ nissīmaṁ netha, yāva saṅgho pavāretī’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, na tveva vaggena saṅghena pavāretabbaṁ. Pavāreyya ce, āpatti dukkaṭassā”ti.

5. Saṅghapavāraṇādippabheda Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya pañca bhikkhū viharanti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“bhagavatā paññattaṁ—‘saṅghena pavāretabban’ti. Mayañcamhā pañca janā. Kathaṁ nu kho amhehi pavāretabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcannaṁ saṅghe pavāretun”ti. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya cattāro bhikkhū viharanti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretunti. Mayañcamhā cattāro janā. Kathaṁ nu kho amhehi pavāretabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, catunnaṁ aññamaññaṁ pavāretuṁ. Evañca pana, bhikkhave, pavāretabbaṁ. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—‘Suṇantu me āyasmanto. Ajja pavāraṇā. Yadāyasmantānaṁ pattakallaṁ, mayaṁ aññamaññaṁ pavāreyyāmā’ti. Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—‘ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmanto anukampaṁ upādāya. Passanto paṭikarissāmi. Dutiyampi …pe… tatiyampi ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmanto anukampaṁ upādāya. Passanto paṭikarissāmī’ti. Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—‘ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmanto anukampaṁ upādāya. Passanto paṭikarissāmi. Dutiyampi …pe… tatiyampi ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmanto anukampaṁ upādāya. Passanto paṭikarissāmī’”ti. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya tayo bhikkhū viharanti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretuṁ, catunnaṁ aññamaññaṁ pavāretuṁ. Mayañcamhā tayo janā. Kathaṁ nu kho amhehi pavāretabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tiṇṇaṁ aññamaññaṁ pavāretuṁ. Evañca pana, bhikkhave, pavāretabbaṁ. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—‘Suṇantu me āyasmantā. Ajja pavāraṇā. Yadāyasmantānaṁ pattakallaṁ, mayaṁ aññamaññaṁ pavāreyyāmā’ti. Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—‘ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmantā anukampaṁ upādāya. Passanto paṭikarissāmi. Dutiyampi …pe… tatiyampi ahaṁ, āvuso, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmantā anukampaṁ upādāya. Passanto paṭikarissāmī’ti. Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā te bhikkhū evamassu vacanīyā—‘ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmantā anukampaṁ upādāya. Passanto paṭikarissāmi. Dutiyampi …pe… tatiyampi ahaṁ, bhante, āyasmante pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadantu maṁ āyasmantā anukampaṁ upādāya. Passanto paṭikarissāmī’”ti. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya dve bhikkhū viharanti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretuṁ, catunnaṁ aññamaññaṁ pavāretuṁ, tiṇṇaṁ aññamaññaṁ pavāretuṁ. Mayañcamhā dve janā. Kathaṁ nu kho amhehi pavāretabban”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dvinnaṁ aññamaññaṁ pavāretuṁ. Evañca pana, bhikkhave, pavāretabbaṁ. Therena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā navo bhikkhu evamassa vacanīyo—‘ahaṁ, āvuso, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadatu maṁ āyasmā anukampaṁ upādāya. Passanto paṭikarissāmi. Dutiyampi …pe… tatiyampi ahaṁ, āvuso, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadatu maṁ āyasmā anukampaṁ upādāya. Passanto paṭikarissāmīti. Navakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā thero bhikkhu evamassa vacanīyo—‘ahaṁ, bhante, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadatu maṁ āyasmā anukampaṁ upādāya. Passanto paṭikarissāmi. Dutiyampi …pe… tatiyampi ahaṁ, bhante, āyasmantaṁ pavāremi diṭṭhena vā sutena vā parisaṅkāya vā. Vadatu maṁ āyasmā anukampaṁ upādāya. Passanto paṭikarissāmī’”ti. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya eko bhikkhu viharati. Atha kho tassa bhikkhuno etadahosi—“bhagavatā anuññātaṁ pañcannaṁ saṅghe pavāretuṁ, catunnaṁ aññamaññaṁ pavāretuṁ, tiṇṇaṁ aññamaññaṁ pavāretuṁ, dvinnaṁ aññamaññaṁ pavāretuṁ. Ahañcamhi ekako. Kathaṁ nu kho mayā pavāretabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya eko bhikkhu viharati. Tena, bhikkhave, bhikkhunā yattha bhikkhū paṭikkamanti upaṭṭhānasālāya vā maṇḍape vā rukkhamūle vā, so deso sammajjitvā pānīyaṁ paribhojanīyaṁ upaṭṭhāpetvā āsanaṁ paññapetvā padīpaṁ katvā nisīditabbaṁ. Sace aññe bhikkhū āgacchanti, tehi saddhiṁ pavāretabbaṁ; no ce āgacchanti, ‘ajja me pavāraṇā’ti adhiṭṭhātabbaṁ. No ce adhiṭṭheyya, āpatti dukkaṭassa. Tatra, bhikkhave, yattha pañca bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā catūhi saṅghe pavāretabbaṁ. Pavāreyyuñce, āpatti dukkaṭassa. Tatra, bhikkhave, yattha cattāro bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā tīhi aññamaññaṁ pavāretabbaṁ. Pavāreyyuñce, āpatti dukkaṭassa. Tatra, bhikkhave, yattha tayo bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā dvīhi aññamaññaṁ pavāretabbaṁ. Pavāreyyuñce, āpatti dukkaṭassa. Tatra, bhikkhave, yattha dve bhikkhū viharanti, na ekassa pavāraṇaṁ āharitvā ekena adhiṭṭhātabbaṁ. Adhiṭṭheyya ce, āpatti dukkaṭassā”ti.

6. Āpattipaṭikammavidhi Tena kho pana samayena aññataro bhikkhu tadahu pavāraṇāya āpattiṁ āpanno hoti. Atha kho tassa bhikkhuno etadahosi—“bhagavatā paññattaṁ—‘na sāpattikena pavāretabban’ti. Ahañcamhi āpattiṁ āpanno. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya āpattiṁ āpanno hoti. Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti. Tena vattabbo—‘passasī’ti. ‘Āma passāmī’ti. ‘Āyatiṁ saṁvareyyāsī’ti. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya āpattiyā vematiko hoti. Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti. 7. Āpattiāvikaraṇavidhi Tena kho pana samayena aññataro bhikkhu pavārayamāno āpattiṁ sarati. Atha kho tassa bhikkhuno etadahosi—“bhagavatā paññattaṁ—‘na sāpattikena pavāretabban’ti. Ahañcamhi āpattiṁ āpanno. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, bhikkhu pavārayamāno āpattiṁ sarati. Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno. Ito vuṭṭhahitvā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo. Idha pana, bhikkhave, bhikkhu pavārayamāno āpattiyā vematiko hoti. Tena, bhikkhave, bhikkhunā sāmanto bhikkhu evamassa vacanīyo—‘ahaṁ, āvuso, itthannāmāya āpattiyā vematiko; yadā nibbematiko bhavissāmi tadā taṁ āpattiṁ paṭikarissāmī’ti vatvā pavāretabbaṁ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti. 8. Sabhāgāpattipaṭikammavidhi Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“bhagavatā paññattaṁ—‘na sabhāgā āpatti desetabbā, na sabhāgā āpatti paṭiggahetabbā’ti. Ayañca sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgaṁ āpattiṁ āpanno hoti. Tehi, bhikkhave, bhikkhūhi eko bhikkhu sāmantā āvāsā sajjukaṁ pāhetabbo—gacchāvuso, taṁ āpattiṁ paṭikaritvā āgaccha, mayaṁ te santike taṁ āpattiṁ paṭikarissāmāti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ sabbo saṅgho sabhāgaṁ āpattiṁ āpanno. Yadā aññaṁ bhikkhuṁ suddhaṁ anāpattikaṁ passissati tadā tassa santike taṁ āpattiṁ paṭikarissatī’ti vatvā pavāretabbaṁ; na tveva tappaccayā pavāraṇāya antarāyo kātabbo. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sabbo saṅgho sabhāgāya āpattiyā vematiko hoti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ sabbo saṅgho sabhāgāya āpattiyā vematiko. Yadā nibbematiko bhavissati tadā taṁ āpattiṁ paṭikarissatī’ti vatvā, pavāretabbaṁ, na tveva tappaccayā pavāraṇāya antarāyo kātabbo”ti. Paṭhamabhāṇavāro niṭṭhito.

9. Anāpattipannarasaka Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatiṁsu, pañca vā atirekā vā. Te na jāniṁsu—“atthaññe āvāsikā bhikkhū anāgatā”ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavāresuṁ. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchiṁsu bahutarā. Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ anāpatti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā samaggasaññino pavārenti. Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ anāpatti. Anāpattipannarasakaṁ niṭṭhitaṁ.

10. Vaggāvaggasaññipannarasaka Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te dhammasaññino vinayasaññino vaggā vaggasaññino pavārenti. Tehi pavāritamatte …pe… avuṭṭhitāya parisāya …pe… ekaccāya vuṭṭhitāya parisāya …pe… sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Vaggāvaggasaññipannarasakaṁ niṭṭhitaṁ.

11. Vematikapannarasaka Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappati nu kho amhākaṁ pavāretuṁ, na nu kho kappatī’ti vematikā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappati nu kho amhākaṁ pavāretuṁ, na nu kho kappatī’ti vematikā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappati nu kho amhākaṁ pavāretuṁ, na nu kho kappatī’ti vematikā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappati nu kho amhākaṁ pavāretuṁ, na nu kho kappatī’ti vematikā pavārenti. Tehi pavāritamatte …pe… avuṭṭhitāya parisāya …pe… ekaccāya vuṭṭhitāya parisāya …pe… sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Vematikapannarasakaṁ niṭṭhitaṁ.

12. Kukkuccapakatapannarasaka Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti—kukkuccapakatā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti—kukkuccapakatā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti—kukkuccapakatā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘kappateva amhākaṁ pavāretuṁ, nāmhākaṁ na kappatī’ti—kukkuccapakatā pavārenti. Tehi pavāritamatte …pe… avuṭṭhitāya parisāya …pe… ekaccāya vuṭṭhitāya parisāya …pe… sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā …pe… samasamā …pe… thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti dukkaṭassa. Kukkuccapakatapannarasakaṁ niṭṭhitaṁ.

13. Bhedapurekkhārapannarasaka Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāriyamāne athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, avasesehi pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti bahutarā, tehi bhikkhave bhikkhūhi puna pavāretabbaṁ, pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte, avuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte, ekaccāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti bahutarā. Tehi, bhikkhave, bhikkhūhi puna pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti samasamā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te jānanti—‘atthaññe āvāsikā bhikkhū anāgatā’ti. Te ‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Tehi pavāritamatte, sabbāya vuṭṭhitāya parisāya, athaññe āvāsikā bhikkhū āgacchanti thokatarā. Pavāritā suppavāritā, tesaṁ santike pavāretabbaṁ. Pavāritānaṁ āpatti thullaccayassa. Bhedapurekkhārapannarasakaṁ niṭṭhitaṁ. Pañcavīsattikā niṭṭhitā.

14. Sīmokkantikapeyyāla Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya sambahulā āvāsikā bhikkhū sannipatanti, pañca vā atirekā vā. Te na jānanti—‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe… te na jānanti—‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe… te na passanti—‘aññe āvāsike bhikkhū antosīmaṁ okkamante …pe… te na passanti—‘aññe āvāsike bhikkhū antosīmaṁ okkante …pe… te na suṇanti ‘aññe āvāsikā bhikkhū antosīmaṁ okkamantī’ti …pe… te na suṇanti ‘aññe āvāsikā bhikkhū antosīmaṁ okkantā’ti …pe…. Āvāsikena āvāsikā ekasatapañcasattati tikanayato, āvāsikena āgantukā, āgantukena āvāsikā, āgantukena āgantukā, peyyālamukhena satta tikasatāni honti.

15. Divasanānatta Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ cātuddaso hoti, āgantukānaṁ pannaraso. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ. Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ. Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ cātuddaso. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ. Sace samasamā honti, āgantukehi āvāsikānaṁ anuvattitabbaṁ. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ anuvattitabbaṁ. Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pāṭipado hoti, āgantukānaṁ pannaraso. Sace āvāsikā bahutarā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī; āgantukehi nissīmaṁ gantvā pavāretabbaṁ. Sace samasamā honti, āvāsikehi āgantukānaṁ nākāmā dātabbā sāmaggī; āgantukehi nissīmaṁ gantvā pavāretabbaṁ. Sace āgantukā bahutarā honti, āvāsikehi āgantukānaṁ sāmaggī vā dātabbā, nissīmaṁ vā gantabbaṁ. Idha pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ pannaraso hoti, āgantukānaṁ pāṭipado. Sace āvāsikā bahutarā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā, nissīmaṁ vā gantabbaṁ. Sace samasamā honti, āgantukehi āvāsikānaṁ sāmaggī vā dātabbā, nissīmaṁ vā gantabbaṁ. Sace āgantukā bahutarā honti, āgantukehi āvāsikānaṁ nākāmā dātabbā sāmaggī; āvāsikehi nissīmaṁ gantvā pavāretabbaṁ. 16. Liṅgādidassana Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, suppaññattaṁ mañcapīṭhaṁ bhisibibbohanaṁ, pānīyaṁ paribhojanīyaṁ sūpaṭṭhitaṁ, pariveṇaṁ susammaṭṭhaṁ; passitvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū, natthi nu kho’ti. Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa …pe… te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti. Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti. Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa. Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Āpatti thullaccayassa. Idha pana, bhikkhave, āgantukā bhikkhū suṇanti āvāsikānaṁ bhikkhūnaṁ āvāsikākāraṁ, āvāsikaliṅgaṁ, āvāsikanimittaṁ, āvāsikuddesaṁ, caṅkamantānaṁ padasaddaṁ, sajjhāyasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ; sutvā vematikā honti—‘atthi nu kho āvāsikā bhikkhū, natthi nu kho’ti. Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa. Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti. Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti. Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa. Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti bhedapurekkhārā pavārenti. Āpatti thullaccayassa. Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, aññātakaṁ pattaṁ, aññātakaṁ cīvaraṁ, aññātakaṁ nisīdanaṁ, pādānaṁ dhotaṁ, udakanissekaṁ; passitvā vematikā honti—‘atthi nu kho āgantukā bhikkhū, natthi nu kho’ti. Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa. Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti. Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti. Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa. Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Āpatti thullaccayassa. Idha pana, bhikkhave, āvāsikā bhikkhū suṇanti āgantukānaṁ bhikkhūnaṁ āgantukākāraṁ, āgantukaliṅgaṁ, āgantukanimittaṁ, āgantukuddesaṁ, āgacchantānaṁ padasaddaṁ, upāhanapapphoṭanasaddaṁ, ukkāsitasaddaṁ, khipitasaddaṁ; sutvā vematikā honti—‘atthi nu kho āgantukā bhikkhū, natthi nu kho’ti. Te vematikā na vicinanti, avicinitvā pavārenti. Āpatti dukkaṭassa. Te vematikā vicinanti, vicinitvā na passanti, apassitvā pavārenti. Anāpatti. Te vematikā vicinanti, vicinitvā passanti, passitvā ekato pavārenti. Anāpatti. Te vematikā vicinanti, vicinitvā passanti, passitvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa. Te vematikā vicinanti, vicinitvā passanti, passitvā—‘nassantete, vinassantete, ko tehi attho’ti—bhedapurekkhārā pavārenti. Āpatti thullaccayassa. 17. Nānāsaṁvāsakādīhipavāraṇā Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū nānāsaṁvāsake. Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti, samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti, anāpatti. Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. Āpatti dukkaṭassa. Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṁ pavārenti. Anāpatti. Idha pana, bhikkhave, āgantukā bhikkhū passanti āvāsike bhikkhū samānasaṁvāsake. Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti, nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. Āpatti dukkaṭassa. Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa. Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. Anāpatti. Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū nānāsaṁvāsake. Te samānasaṁvāsakadiṭṭhiṁ paṭilabhanti, samānasaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. Anāpatti. Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā ekato pavārenti. Āpatti dukkaṭassa. Te pucchanti, pucchitvā nābhivitaranti, anabhivitaritvā pāṭekkaṁ pavārenti. Anāpatti. Idha pana, bhikkhave, āvāsikā bhikkhū passanti āgantuke bhikkhū samānasaṁvāsake. Te nānāsaṁvāsakadiṭṭhiṁ paṭilabhanti, nānāsaṁvāsakadiṭṭhiṁ paṭilabhitvā na pucchanti, apucchitvā ekato pavārenti. Āpatti dukkaṭassa. Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā pāṭekkaṁ pavārenti. Āpatti dukkaṭassa. Te pucchanti, pucchitvā abhivitaranti, abhivitaritvā ekato pavārenti. Anāpatti. 18. Nagantabbavāra Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso gantabbo, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko anāvāso gantabbo, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā abhikkhuko āvāso vā anāvāso vā gantabbo, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko anāvāso gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. Na, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso vā anāvāso vā gantabbo, yatthassu bhikkhū nānāsaṁvāsakā, aññatra saṅghena, aññatra antarāyā. 19. Gantabbavāra Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko āvāso, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti. Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā sabhikkhuko anāvāso …pe… sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti. Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā anāvāsā sabhikkhuko āvāso …pe… sabhikkhuko anāvāso …pe… sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti. Gantabbo, bhikkhave, tadahu pavāraṇāya sabhikkhukā āvāsā vā anāvāsā vā sabhikkhuko āvāso …pe… sabhikkhuko anāvāso …pe… sabhikkhuko āvāso vā anāvāso vā, yatthassu bhikkhū samānasaṁvāsakā, yaṁ jaññā ‘sakkomi ajjeva gantun’ti.

20. Vajjanīyapuggalasandassana Na, bhikkhave, bhikkhuniyā nisinnaparisāya pavāretabbaṁ. Yo pavāreyya, āpatti dukkaṭassa. Na, bhikkhave, sikkhamānāya …pe… na sāmaṇerassa …pe… na sāmaṇeriyā …pe… na sikkhaṁ paccakkhātakassa …pe… na antimavatthuṁ ajjhāpannakassa nisinnaparisāya pavāretabbaṁ. Yo pavāreyya, āpatti dukkaṭassa. Na āpattiyā adassane ukkhittakassa nisinnaparisāya pavāretabbaṁ. Yo pavāreyya, yathādhammo kāretabbo. Na āpattiyā appaṭikamme ukkhittakassa …pe… na pāpikāya diṭṭhiyā appaṭinissagge ukkhittakassa nisinnaparisāya pavāretabbaṁ. Yo pavāreyya, yathādhammo kāretabbo. Na paṇḍakassa nisinnaparisāya pavāretabbaṁ. Yo pavāreyya, āpatti dukkaṭassa. Na theyyasaṁvāsakassa …pe… na titthiyapakkantakassa …pe… na tiracchānagatassa …pe… na mātughātakassa …pe… na pitughātakassa …pe… na arahantaghātakassa …pe… na bhikkhunidūsakassa …pe… na saṅghabhedakassa …pe… na lohituppādakassa …pe… na ubhatobyañjanakassa nisinnaparisāya pavāretabbaṁ. Yo pavāreyya, āpatti dukkaṭassa. Na, bhikkhave, pārivāsikapavāraṇādānena pavāretabbaṁ, aññatra avuṭṭhitāya parisāya. Na ca, bhikkhave, appavāraṇāya pavāretabbaṁ, aññatra saṅghasāmaggiyā”ti. Dutiyabhāṇavāro niṭṭhito.

21. Dvevācikādipavāraṇā Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse tadahu pavāraṇāya savarabhayaṁ ahosi. Bhikkhū nāsakkhiṁsu tevācikaṁ pavāretuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dvevācikaṁ pavāretun”ti. Bāḷhataraṁ savarabhayaṁ ahosi. Bhikkhū nāsakkhiṁsu dvevācikaṁ pavāretuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekavācikaṁ pavāretun”ti. Bāḷhataraṁ savarabhayaṁ ahosi. Bhikkhū nāsakkhiṁsu ekavācikaṁ pavāretuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, samānavassikaṁ pavāretun”ti. Tena kho pana samayena aññatarasmiṁ āvāse tadahu pavāraṇāya manussehi dānaṁ dentehi yebhuyyena ratti khepitā hoti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“manussehi dānaṁ dentehi yebhuyyena ratti khepitā. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissati. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya manussehi dānaṁ dentehi yebhuyyena ratti khepitā hoti. Tatra ce, bhikkhave, bhikkhūnaṁ evaṁ hoti—‘manussehi dānaṁ dentehi yebhuyyena ratti khepitā. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissatī’ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Manussehi dānaṁ dentehi yebhuyyena ratti khepitā. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissati. Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’ti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya bhikkhūhi dhammaṁ bhaṇantehi …pe… suttantikehi suttantaṁ saṅgāyantehi … vinayadharehi vinayaṁ vinicchinantehi … dhammakathikehi dhammaṁ sākacchantehi … bhikkhūhi kalahaṁ karontehi yebhuyyena ratti khepitā hoti. Tatra ce bhikkhūnaṁ evaṁ hoti—‘bhikkhūhi kalahaṁ karontehi yebhuyyena ratti khepitā. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissatī’ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Bhikkhūhi kalahaṁ karontehi yebhuyyena ratti khepitā. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ ratti vibhāyissati. Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’”ti. Tena kho pana samayena kosalesu janapade aññatarasmiṁ āvāse tadahu pavāraṇāya mahābhikkhusaṅgho sannipatito hoti, parittañca anovassikaṁ hoti, mahā ca megho uggato hoti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“ayaṁ kho mahābhikkhusaṅgho sannipatito, parittañca anovassikaṁ, mahā ca megho uggato. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ megho pavassissati. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya mahābhikkhusaṅgho sannipatito hoti, parittañca anovassikaṁ hoti, mahā ca megho uggato hoti. Tatra ce bhikkhūnaṁ evaṁ hoti—‘ayaṁ kho mahābhikkhusaṅgho sannipatito, parittañca anovassikaṁ, mahā ca megho uggato. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ megho pavassissatī’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ mahābhikkhusaṅgho sannipatito, parittañca anovassikaṁ, mahā ca megho uggato. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ megho pavassissati. Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’ti. Idha pana, bhikkhave, aññatarasmiṁ āvāse tadahu pavāraṇāya rājantarāyo hoti …pe… corantarāyo hoti … agyantarāyo hoti … udakantarāyo hoti … manussantarāyo hoti … amanussantarāyo hoti … vāḷantarāyo hoti … sarīsapantarāyo hoti … jīvitantarāyo hoti … brahmacariyantarāyo hoti. Tatra ce bhikkhūnaṁ evaṁ hoti—‘ayaṁ kho brahmacariyantarāyo. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ brahmacariyantarāyo bhavissatī’ti, byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ brahmacariyantarāyo. Sace saṅgho tevācikaṁ pavāressati, appavāritova saṅgho bhavissati, athāyaṁ brahmacariyantarāyo bhavissati. Yadi saṅghassa pattakallaṁ, saṅgho dvevācikaṁ, ekavācikaṁ, samānavassikaṁ pavāreyyā’”ti.

22. Pavāraṇāṭhapana Tena kho pana samayena chabbaggiyā bhikkhū sāpattikā pavārenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sāpattikena pavāretabbaṁ. Yo pavāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, yo sāpattiko pavāreti, tassa okāsaṁ kārāpetvā āpattiyā codetun”ti. Tena kho pana samayena chabbaggiyā bhikkhū okāsaṁ kārāpiyamānā na icchanti okāsaṁ kātuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, okāsaṁ akarontassa pavāraṇaṁ ṭhapetuṁ. Evañca pana, bhikkhave, ṭhapetabbā. Tadahu pavāraṇāya cātuddase vā pannarase vā tasmiṁ puggale sammukhībhūte saṅghamajjhe udāharitabbaṁ—‘suṇātu me, bhante, saṅgho. Itthannāmo puggalo sāpattiko. Tassa pavāraṇaṁ ṭhapemi. Na tasmiṁ sammukhībhūte pavāretabban’ti. Ṭhapitā hoti pavāraṇā”ti. Tena kho pana samayena chabbaggiyā bhikkhū—“puramhākaṁ pesalā bhikkhū pavāraṇaṁ ṭhapentī”ti—paṭikacceva suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pavāraṇaṁ ṭhapenti, pavāritānampi pavāraṇaṁ ṭhapenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, suddhānaṁ bhikkhūnaṁ anāpattikānaṁ avatthusmiṁ akāraṇe pavāraṇā ṭhapetabbā. Yo ṭhapeyya, āpatti dukkaṭassa. Na, bhikkhave, pavāritānampi pavāraṇā ṭhapetabbā. Yo ṭhapeyya, āpatti dukkaṭassa. Evaṁ kho, bhikkhave, ṭhapitā hoti pavāraṇā, evaṁ aṭṭhapitā. Kathañca, bhikkhave, aṭṭhapitā hoti pavāraṇā? Tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṁ ṭhapeti, aṭṭhapitā hoti pavāraṇā. Dvevācikāya ce, bhikkhave … ekavācikāya ce, bhikkhave … samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṁ ṭhapeti, aṭṭhapitā hoti pavāraṇā. Evaṁ kho, bhikkhave, aṭṭhapitā hoti pavāraṇā. Kathañca, bhikkhave, ṭhapitā hoti pavāraṇā? Tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṁ ṭhapeti, ṭhapitā hoti pavāraṇā. Dvevācikāya ce, bhikkhave … ekavācikāya ce, bhikkhave … samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṁ ṭhapeti, ṭhapitā hoti pavāraṇā. Evaṁ kho, bhikkhave, ṭhapitā hoti pavāraṇā. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. Tañce bhikkhuṁ aññe bhikkhū jānanti—‘ayaṁ kho āyasmā aparisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. Tañce bhikkhuṁ aññe bhikkhū jānanti—‘ayaṁ kho āyasmā parisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. Tañce bhikkhuṁ aññe bhikkhū jānanti—‘ayaṁ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. Tañce bhikkhuṁ aññe bhikkhū jānanti—‘ayaṁ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, ‘alaṁ, bhikkhu, mā bhaṇḍanaṁ, mā kalahaṁ, mā viggahaṁ, mā vivādan’ti omadditvā saṅghena pavāretabbaṁ. Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṁ ṭhapeti. Tañce bhikkhuṁ aññe bhikkhū jānanti—‘ayaṁ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, paṇḍito, byatto, paṭibalo anuyuñjīyamāno anuyogaṁ dātun’ti, so evamassa vacanīyo, ‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, kimhi naṁ ṭhapesi, sīlavipattiyā vā ṭhapesi, ācāravipattiyā vā ṭhapesi, diṭṭhivipattiyā vā ṭhapesī’ti? So ce evaṁ vadeyya—‘sīlavipattiyā vā ṭhapemi, ācāravipattiyā vā ṭhapemi, diṭṭhivipattiyā vā ṭhapemī’ti, so evamassa vacanīyo—‘jānāsi panāyasmā sīlavipattiṁ, jānāsi ācāravipattiṁ, jānāsi diṭṭhivipattin’ti? So ce evaṁ vadeyya—‘jānāmi kho ahaṁ, āvuso, sīlavipattiṁ, jānāmi ācāravipattiṁ, jānāmi diṭṭhivipattin’ti, so evamassa vacanīyo—‘katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī’ti? So ce evaṁ vadeyya—‘cattāri pārājikāni, terasa saṅghādisesā, ayaṁ sīlavipatti; thullaccayaṁ, pācittiyaṁ, pāṭidesanīyaṁ, dukkaṭaṁ, dubbhāsitaṁ, ayaṁ ācāravipatti; micchādiṭṭhi, antaggāhikādiṭṭhi, ayaṁ diṭṭhivipattī’ti, so evamassa vacanīyo—‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno pavāraṇaṁ ṭhapesi, diṭṭhena vā ṭhapesi, sutena vā ṭhapesi, parisaṅkāya vā ṭhapesī’ti? So ce evaṁ vadeyya—‘diṭṭhena vā ṭhapemi, sutena vā ṭhapemi, parisaṅkāya vā ṭhapemī’ti, so evamassa vacanīyo—‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapesi, kiṁ te diṭṭhaṁ, kinti te diṭṭhaṁ, kadā te diṭṭhaṁ, kattha te diṭṭhaṁ, pārājikaṁ ajjhāpajjanto diṭṭho, saṅghādisesaṁ ajjhāpajjanto diṭṭho, thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpajjanto diṭṭho, kattha ca tvaṁ ahosi, kattha cāyaṁ bhikkhu ahosi, kiñca tvaṁ karosi, kiñcāyaṁ bhikkhu karotī’ti? So ce evaṁ vadeyya—‘na kho ahaṁ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṁ ṭhapemi, api ca sutena pavāraṇaṁ ṭhapemī’ti, so evamassa vacanīyo—‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapesi, kiṁ te sutaṁ, kinti te sutaṁ, kadā te sutaṁ, kattha te sutaṁ, pārājikaṁ ajjhāpannoti sutaṁ, saṅghādisesaṁ ajjhāpannoti sutaṁ, thullaccayaṁ …pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpannoti sutaṁ, bhikkhussa sutaṁ, bhikkhuniyā sutaṁ, sikkhamānāya sutaṁ, sāmaṇerassa sutaṁ, sāmaṇeriyā sutaṁ, upāsakassa sutaṁ, upāsikāya sutaṁ, rājūnaṁ sutaṁ, rājamahāmattānaṁ sutaṁ, titthiyānaṁ sutaṁ, titthiyasāvakānaṁ sutan’ti? So ce evaṁ vadeyya—‘na kho ahaṁ, āvuso, imassa bhikkhuno sutena pavāraṇaṁ ṭhapemi, api ca parisaṅkāya pavāraṇaṁ ṭhapemī’ti, so evamassa vacanīyo—‘yaṁ kho tvaṁ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṁ ṭhapesi, kiṁ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, pārājikaṁ ajjhāpannoti parisaṅkasi, saṅghādisesaṁ ajjhāpannoti parisaṅkasi, thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpannoti parisaṅkasi, bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā parisaṅkasi, sikkhamānāya sutvā parisaṅkasi, sāmaṇerassa sutvā parisaṅkasi, sāmaṇeriyā sutvā parisaṅkasi, upāsakassa sutvā parisaṅkasi, upāsikāya sutvā parisaṅkasi, rājūnaṁ sutvā parisaṅkasi, rājamahāmattānaṁ sutvā parisaṅkasi, titthiyānaṁ sutvā parisaṅkasi, titthiyasāvakānaṁ sutvā parisaṅkasī’ti? So ce evaṁ vadeyya—‘na kho ahaṁ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṁ ṭhapemi, api ca ahampi na jānāmi kena panāhaṁ imassa bhikkhuno pavāraṇaṁ ṭhapemī’ti. So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṁ sabrahmacārīnaṁ cittaṁ na ārādheti, ananuvādo cudito bhikkhūti alaṁvacanāya. So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṁ sabrahmacārīnaṁ cittaṁ ārādheti, sānuvādo cudito bhikkhūti alaṁvacanāya. So ce, bhikkhave, codako bhikkhu amūlakena pārājikena anuddhaṁsitaṁ paṭijānāti, saṅghādisesaṁ āropetvā saṅghena pavāretabbaṁ. So ce, bhikkhave, codako bhikkhu amūlakena saṅghādisesena anuddhaṁsitaṁ paṭijānāti, yathādhammaṁ kārāpetvā saṅghena pavāretabbaṁ. So ce, bhikkhave, codako, bhikkhu amūlakena thullaccayena … pācittiyena … pāṭidesanīyena … dukkaṭena … dubbhāsitena anuddhaṁsitaṁ paṭijānāti, yathādhammaṁ kārāpetvā saṅghena pavāretabbaṁ. So ce, bhikkhave, cudito bhikkhu pārājikaṁ ajjhāpannoti paṭijānāti, nāsetvā saṅghena pavāretabbaṁ. So ce, bhikkhave, cudito bhikkhu saṅghādisesaṁ ajjhāpannoti paṭijānāti, saṅghādisesaṁ āropetvā saṅghena pavāretabbaṁ. So ce, bhikkhave, cudito bhikkhu thullaccayaṁ … pācittiyaṁ … pāṭidesanīyaṁ … dukkaṭaṁ … dubbhāsitaṁ ajjhāpannoti paṭijānāti, yathādhammaṁ kārāpetvā saṅghena pavāretabbaṁ. 23. Thullaccayavatthukādi Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṁ ajjhāpanno hoti. Ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū saṅghādisesadiṭṭhino honti. Ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā. Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya thullaccayaṁ ajjhāpanno hoti. Ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti …pe… ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti … ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti … ekacce bhikkhū thullaccayadiṭṭhino honti, ekacce bhikkhū dubbhāsitadiṭṭhino honti. Ye te, bhikkhave, bhikkhū thullaccayadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā. Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya pācittiyaṁ ajjhāpanno hoti …pe… pāṭidesanīyaṁ ajjhāpanno hoti … dukkaṭaṁ ajjhāpanno hoti … dubbhāsitaṁ ajjhāpanno hoti. Ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū saṅghādisesadiṭṭhino honti. Ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā. Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya dubbhāsitaṁ ajjhāpanno hoti. Ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū thullaccayadiṭṭhino honti …pe… ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pācittiyadiṭṭhino honti … ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū pāṭidesanīyadiṭṭhino honti … ekacce bhikkhū dubbhāsitadiṭṭhino honti, ekacce bhikkhū dukkaṭadiṭṭhino honti. Ye te, bhikkhave, bhikkhū dubbhāsitadiṭṭhino, tehi so, bhikkhave, bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—‘yaṁ kho so, āvuso, bhikkhu āpattiṁ āpanno, sāssa yathādhammaṁ paṭikatā. Yadi saṅghassa pattakallaṁ, saṅgho pavāreyyā’ti. 24. Vatthuṭhapanādi Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya—‘suṇātu me, bhante, saṅgho. Idaṁ vatthu paññāyati, na puggalo. Yadi saṅghassa pattakallaṁ, vatthuṁ ṭhapetvā saṅgho pavāreyyā’ti. So evamassa vacanīyo—‘bhagavatā kho, āvuso, visuddhānaṁ pavāraṇā paññattā. Sace vatthu paññāyati, na puggalo, idāneva naṁ vadehī’ti. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya—‘suṇātu me, bhante, saṅgho. Ayaṁ puggalo paññāyati, na vatthu. Yadi saṅghassa pattakallaṁ, puggalaṁ ṭhapetvā saṅgho pavāreyyā’ti. So evamassa vacanīyo—‘bhagavatā kho, āvuso, samaggānaṁ pavāraṇā paññattā. Sace puggalo paññāyati, na vatthu, idāneva naṁ vadehī’ti. Idha pana, bhikkhave, bhikkhu tadahu pavāraṇāya saṅghamajjhe udāhareyya—‘suṇātu me, bhante, saṅgho. Idaṁ vatthu ca puggalo ca paññāyati. Yadi saṅghassa pattakallaṁ, vatthuñca puggalañca ṭhapetvā saṅgho pavāreyyā’ti. So evamassa vacanīyo—‘bhagavatā kho, āvuso, visuddhānañca samaggānañca pavāraṇā paññattā. Sace vatthu ca puggalo ca paññāyati, idāneva naṁ vadehī’ti. Pubbe ce, bhikkhave, pavāraṇāya vatthu paññāyati, pacchā puggalo, kallaṁ vacanāya. Pubbe ce, bhikkhave, pavāraṇāya puggalo paññāyati, pacchā vatthu, kallaṁ vacanāya. Pubbe ce, bhikkhave, pavāraṇāya vatthu ca puggalo ca paññāyati, tañce katāya pavāraṇāya ukkoṭeti, ukkoṭanakaṁ pācittiyan”ti.

25. Bhaṇḍanakārakavatthu Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchiṁsu. Tesaṁ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṁ upagacchiṁsu—“mayaṁ tesaṁ bhikkhūnaṁ vassaṁvuṭṭhānaṁ pavāraṇāya pavāraṇaṁ ṭhapessāmā”ti. Assosuṁ kho te bhikkhū—“amhākaṁ kira sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṁ upagatā—‘mayaṁ tesaṁ bhikkhūnaṁ vassaṁvuṭṭhānaṁ pavāraṇāya pavāraṇaṁ ṭhapessāmā’ti. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṁ āvāse vassaṁ upagacchanti. Tesaṁ sāmantā aññe bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā vassaṁ upagacchanti—‘mayaṁ tesaṁ bhikkhūnaṁ vassaṁvuṭṭhānaṁ pavāraṇāya pavāraṇaṁ ṭhapessāmā’ti. Anujānāmi, bhikkhave, tehi bhikkhūhi dve tayo uposathe cātuddasike kātuṁ—‘kathaṁ mayaṁ tehi bhikkhūhi paṭhamataraṁ pavāreyyāmā’ti. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṁ āvāsaṁ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi lahuṁ lahuṁ sannipatitvā pavāretabbaṁ, pavāretvā vattabbā—‘pavāritā kho mayaṁ, āvuso; yathāyasmantā maññanti tathā karontū’ti. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā asaṁvihitā taṁ āvāsaṁ āgacchanti, tehi, bhikkhave, āvāsikehi bhikkhūhi āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, pānīyena paripucchitabbā; tesaṁ vikkhitvā nissīmaṁ gantvā pavāretabbaṁ, pavāretvā vattabbā—‘pavāritā kho mayaṁ, āvuso; yathāyasmantā maññanti tathā karontū’ti. Evañcetaṁ labhetha, iccetaṁ kusalaṁ. No ce labhetha, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā—‘Suṇantu me, āyasmanto, āvāsikā. Yadāyasmantānaṁ pattakallaṁ, idāni uposathaṁ kareyyāma, pātimokkhaṁ uddiseyyāma, āgame kāḷe pavāreyyāmā’ti. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te bhikkhū evaṁ vadeyyuṁ—‘sādhāvuso, idāneva no pavārethā’ti, te evamassu vacanīyā—‘anissarā kho tumhe, āvuso, amhākaṁ pavāraṇāya; na tāva mayaṁ pavāreyyāmā’ti. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā taṁ kāḷaṁ anuvaseyyuṁ, āvāsikena, bhikkhave, bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā—‘Suṇantu me, āyasmanto, āvāsikā. Yadāyasmantānaṁ pattakallaṁ, idāni uposathaṁ kareyyāma, pātimokkhaṁ uddiseyyāma, āgame juṇhe pavāreyyāmā’ti. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā te bhikkhū evaṁ vadeyyuṁ—‘sādhāvuso, idāneva no pavāreyyāthā’ti, te evamassu vacanīyā—‘anissarā kho tumhe, āvuso, amhākaṁ pavāraṇāya, na tāva mayaṁ pavāreyyāmā’ti. Te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā vivādakārakā bhassakārakā saṅghe adhikaraṇakārakā tampi juṇhaṁ anuvaseyyuṁ, tehi, bhikkhave, bhikkhūhi sabbeheva āgame juṇhe komudiyā cātumāsiniyā akāmā pavāretabbaṁ. Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno agilānassa pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘āyasmā kho gilāno. Gilāno ca ananuyogakkhamo vutto bhagavatā. Āgamehi, āvuso, yāva arogo hosi. Arogo ākaṅkhamāno codessasī’ti. Evañce vuccamāno codeti, anādariye pācittiyaṁ. Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno gilānassa pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘ayaṁ kho, āvuso, bhikkhu gilāno. Gilāno ca ananuyogakkhamo vutto bhagavatā. Āgamehi, āvuso, yāvāyaṁ bhikkhu arogo hoti. Arogaṁ ākaṅkhamāno codessasī’ti. Evañce vuccamāno codeti, anādariye pācittiyaṁ. Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne gilāno gilānassa pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘āyasmantā kho gilānā. Gilāno ca ananuyogakkhamo vutto bhagavatā. Āgamehi, āvuso, yāva arogā hotha. Arogo arogaṁ ākaṅkhamāno codessasī’ti. Evañce vuccamāno codeti, anādariye pācittiyaṁ. Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne agilāno agilānassa pavāraṇaṁ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṁ kārāpetvā saṅghena pavāretabban”ti.

26. Pavāraṇāsaṅgaha Tena kho pana samayena sambahulā sandiṭṭhā sambhattā bhikkhū kosalesu janapade aññatarasmiṁ āvāse vassaṁ upagacchiṁsu. Tesaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato hoti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“amhākaṁ kho samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato. Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ. Evaṁ mayaṁ imamhā phāsuvihārā paribāhirā bhavissāma. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, sambahulā sandiṭṭhā sambhattā bhikkhū aññatarasmiṁ āvāse vassaṁ upagacchanti. Tesaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato hoti. Tatra ce bhikkhūnaṁ evaṁ hoti—‘amhākaṁ kho samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato. Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ. Evaṁ mayaṁ imamhā phāsuvihārā paribāhirā bhavissāmā’ti. Anujānāmi, bhikkhave, tehi bhikkhūhi pavāraṇāsaṅgahaṁ kātuṁ. Evañca pana, bhikkhave, kātabbo. Sabbeheva ekajjhaṁ sannipatitabbaṁ—sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato. Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ. Evaṁ mayaṁ imamhā phāsuvihārā paribāhirā bhavissāma. Yadi saṅghassa pattakallaṁ, saṅgho pavāraṇāsaṅgahaṁ kareyya, idāni uposathaṁ kareyya, pātimokkhaṁ uddiseyya, āgame juṇhe komudiyā cātumāsiniyā pavāreyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ viharataṁ aññataro phāsuvihāro adhigato. Sace mayaṁ idāni pavāressāma, siyāpi bhikkhū pavāretvā cārikaṁ pakkameyyuṁ. Evaṁ mayaṁ imamhā phāsuvihārā paribāhirā bhavissāma. Saṅgho pavāraṇāsaṅgahaṁ karoti, idāni uposathaṁ karissati, pātimokkhaṁ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati. Yassāyasmato khamati pavāraṇāsaṅgahassa karaṇaṁ, idāni uposathaṁ karissati, pātimokkhaṁ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati, so tuṇhassa; yassa nakkhamati, so bhāseyya. Kato saṅghena pavāraṇāsaṅgaho, idāni uposathaṁ karissati, pātimokkhaṁ uddisissati, āgame juṇhe komudiyā cātumāsiniyā pavāressati. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tehi ce, bhikkhave, bhikkhūhi kate pavāraṇāsaṅgahe aññataro bhikkhu evaṁ vadeyya—‘icchāmahaṁ, āvuso, janapadacārikaṁ pakkamituṁ; atthi me janapade karaṇīyan’ti, so evamassa vacanīyo—‘sādhāvuso, pavāretvā gacchāhī’ti. So ce, bhikkhave, bhikkhu pavārayamāno aññatarassa bhikkhuno pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘anissaro kho me tvaṁ, āvuso, pavāraṇāya, na tāvāhaṁ pavāressāmī’ti. Tassa ce, bhikkhave, bhikkhuno pavārayamānassa aññataro bhikkhu tassa bhikkhuno pavāraṇaṁ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṁ kārāpetabbā. So ce, bhikkhave, bhikkhu janapade taṁ karaṇīyaṁ tīretvā punadeva anto komudiyā cātumāsiniyā taṁ āvāsaṁ āgacchati, tehi ce, bhikkhave, bhikkhūhi pavāriyamāne aññataro bhikkhu tassa bhikkhuno pavāraṇaṁ ṭhapeti, so evamassa vacanīyo—‘anissaro kho me tvaṁ, āvuso, pavāraṇāya; pavārito ahan’ti. Tehi ce, bhikkhave, bhikkhūhi pavāriyamāne so bhikkhu aññatarassa bhikkhuno pavāraṇaṁ ṭhapeti, ubho saṅghena samanuyuñjitvā samanugāhitvā yathādhammaṁ kārāpetvā saṅghena pavāretabban”ti. Pavāraṇākkhandhako catuttho. Tassuddānaṁ Vassaṁvuṭṭhā kosalesu, agamuṁ satthu dassanaṁ; Aphāsuṁ pasusaṁvāsaṁ, aññamaññānulomatā. Pavārentā paṇāmañca, kammaṁ gilānañātakā; Rājā corā ca dhuttā ca, bhikkhupaccatthikā tathā. Pañca catutayo dveko, āpanno vematī sari; Sabbo saṅgho vematiko, bahū samā ca thokikā. Āvāsikā cātuddasa, liṅgasaṁvāsakā ubho; Gantabbaṁ na nisinnāya, chandadāne pavāraṇā. Savarehi khepitā megho, antarā ca pavāraṇā; Na icchanti puramhākaṁ, aṭṭhapitā ca bhikkhuno. Kimhi vāti katamañca, Diṭṭhena sutasaṅkāya; Codako cuditako ca, Thullaccayaṁ vatthu bhaṇḍanaṁ; Pavāraṇāsaṅgaho ca, Anissaro pavārayeti. Imamhi khandhake vatthūni chacattārīsāti. Pavāraṇākkhandhako niṭṭhito.