Theravāda Collection on Monastic Law The Small Division The chapter on legal procedures in relation to suspension 1. Emission of semen

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time Venerable Udāyī had committed one unconcealed offense of intentional emission of semen. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. And it should be given like this. Trial periods for those with unconcealed offenses “The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’ve committed one unconcealed offense of intentional emission of semen. I ask the Sangha for the trial period of six days for that offense. I’ve committed one unconcealed offense of intentional emission of semen. For the second time, I ask the Sangha for the trial period of six days for that offense. I’ve committed one unconcealed offense of intentional emission of semen. For the third time, I ask the Sangha for the trial period of six days for that offense.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He is asking the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen. If the Sangha is ready, it should give the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He is asking the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen. The Sangha gives the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. Any monk who approves of giving the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He is asking the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen. The Sangha gives the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. Any monk who approves of giving the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one unconcealed offense of intentional emission of semen. He is asking the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen. The Sangha gives the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. Any monk who approves of giving the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. The Sangha approves and is therefore silent. I will remember it thus.’”

Rehabilitation for those with unconcealed offenses When he had completed the trial period, he told the monks, “I had committed one unconcealed offense of intentional emission of semen. I asked the Sangha to give me the trial period of six days for that offense, which it did. I’ve now completed it. What should I do next?” They told the Buddha. “Well then, the Sangha should rehabilitate the monk Udāyī. And it should be done like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one unconcealed offense of intentional emission of semen. I asked the Sangha to give me the trial period of six days for that offense, which it did. I’ve now completed the trial period and ask the Sangha for rehabilitation. I had committed one unconcealed offense of intentional emission of semen. I asked the Sangha to give me the trial period of six days for that offense, which it did. I’ve now completed the trial period, and for the second time, I ask the Sangha for rehabilitation. I had committed one unconcealed offense of intentional emission of semen. I asked the Sangha to give me the trial period of six days for that offense, which it did. I’ve now completed the trial period and, for the third time, I ask the Sangha for rehabilitation.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen. The Sangha gave the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. He has now completed the trial period and is asking the Sangha for rehabilitation. If the Sangha is ready, it should rehabilitate the monk Udāyī. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen. The Sangha gave the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. He has now completed the trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates the monk Udāyī. Any monk who approves of rehabilitating the monk Udāyī should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen. The Sangha gave the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. He has now completed the trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates the monk Udāyī. Any monk who approves of rehabilitating the monk Udāyī should remain silent. Any monk who doesn’t approve should speak up. For the third time, I speak on this matter. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one unconcealed offense of intentional emission of semen. He asked the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen. The Sangha gave the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen. He has now completed the trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates the monk Udāyī. Any monk who approves of rehabilitating the monk Udāyī should remain silent. Any monk who doesn’t approve should speak up. The Sangha has rehabilitated the monk Udāyī. The Sangha approves and is therefore silent. I will remember it thus.’”

Probation for those with offenses concealed for one day On one occasion Venerable Udāyī had committed one offense of intentional emission of semen, concealed for one day. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. And it should be given like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’ve committed one offense of intentional emission of semen, concealed for one day. I ask the Sangha for probation for one day for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for one day. He is asking the Sangha for probation for one day for one offense of intentional emission of semen, concealed for one day. If the Sangha is ready, it should give the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for one day. He is asking the Sangha for probation for one day for one offense of intentional emission of semen, concealed for one day. The Sangha gives the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. Any monk who approves of giving the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. The Sangha approves and is therefore silent. I will remember it thus.’”

Trial periods for those with offenses concealed for one day When he had completed the probation, he told the monks, “I had committed one offense of intentional emission of semen, concealed for one day. I asked the Sangha to give me probation for one day for that offense, which it did. I’ve now completed it. What should I do next?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for one day. And it should be given like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for one day. I asked the Sangha to give me probation for one day for that offense, which it did. I’ve now completed the probation and ask the Sangha for the trial period of six days.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Sangha for probation for one day for one offense of intentional emission of semen, concealed for one day. The Sangha gave the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. He has now completed the probation and is asking the Sangha for the trial period of six days for one offense of intentional emission of semen, concealed for one day. If the Sangha is ready, it should give the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for one day. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Sangha for probation for one day for one offense of intentional emission of semen, concealed for one day. The Sangha gave the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. He has now completed the probation and is asking the Sangha for the trial period of six days for one offense of intentional emission of semen, concealed for one day. The Sangha gives the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for one day. Any monk who approves of giving give the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for one day, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for one day. The Sangha approves and is therefore silent. I will remember it thus.’”

Rehabilitation for those with offenses concealed for one day When he had completed the trial period, he told the monks, “I had committed one offense of intentional emission of semen, concealed for one day. I asked the Sangha to give me probation for one day for that offense, which it did. When I had completed the probation, I asked the Sangha to give me the trial period of six days, which it did. I’ve now completed it. What should I do next?” They told the Buddha. “Well then, the Sangha should rehabilitate the monk Udāyī. And it should be done like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for one day. I asked the Sangha to give me probation for one day for that offense, which it did. When I had completed the probation, I asked the Sangha to give me the trial period of six days, which it did. I’ve now completed the trial period and ask the Sangha for rehabilitation.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Sangha for probation for one day for one offense of intentional emission of semen, concealed for one day. The Sangha gave the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. When he had completed the probation, he asked the Sangha for the trial period of six days for one offense of intentional emission of semen, concealed for one day. The Sangha gave the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for one day. He has now completed the trial period and is asking the Sangha for rehabilitation. If the Sangha is ready, it should rehabilitate the monk Udāyī. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for one day. He asked the Sangha for probation for one day for one offense of intentional emission of semen, concealed for one day. The Sangha gave the monk Udāyī probation for one day for one offense of intentional emission of semen, concealed for one day. When he had completed the probation, he asked the Sangha for the trial period of six days for one offense of intentional emission of semen, concealed for one day. The Sangha gave the monk Udāyī the trial period of six days for one offense of intentional emission of semen, concealed for one day. He has now completed the trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates the monk Udāyī. Any monk who approves of rehabilitating the monk Udāyī should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has rehabilitated the monk Udāyī. The Sangha approves and is therefore silent. I will remember it thus.’”

Probation for those with offenses concealed for five days On one occasion Venerable Udāyī had committed one offense of intentional emission of semen, concealed for two days. … concealed for three days. … concealed for four days. … concealed for five days. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days. And it should be given like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’ve committed one offense of intentional emission of semen, concealed for five days. I ask the Sangha for probation for five days for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for five days. He is asking the Sangha for probation for five days for one offense of intentional emission of semen, concealed for five days. If the Sangha is ready, it should give the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for five days. He is asking the Sangha for probation for five days for one offense of intentional emission of semen, concealed for five days. The Sangha gives the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days. Any monk who approves of giving the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days. The Sangha approves and is therefore silent. I will remember it thus.’”

Sending back to the beginning of those on probation While on probation, he committed one unconcealed offense of intentional emission of semen. He told the monks, “I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense, which it did. While on probation, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. And it should be done like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense, which it did. While on probation, I committed one unconcealed offense of intentional emission of semen. I ask the Sangha to send me back to the beginning for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha for probation for five days for one offense of intentional emission of semen, concealed for five days. The Sangha gave the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days. While on probation, he committed one unconcealed offense of intentional emission of semen. He is now asking the Sangha to send him back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. If the Sangha is ready, it should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha for probation for five days for one offense of intentional emission of semen, concealed for five days. The Sangha gave the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days. While on probation, he committed one unconcealed offense of intentional emission of semen. He is now asking the Sangha to send him back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. The Sangha sends the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. Any monk who approves of sending the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. The Sangha approves and is therefore silent. I will remember it thus.’”

Sending back to the beginning of those deserving the trial period When he had completed the probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He told the monks, “I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense, which it did. While on probation, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, which it did. When I had completed the probation, while deserving the trial period, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. And it should be done like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … When I had completed the probation, while deserving the trial period, I committed one unconcealed offense of intentional emission of semen. I ask the Sangha to send me back to the beginning for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … When he had completed the probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He is now asking the Sangha to send him back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. If the Sangha is ready, it should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … When he had completed the probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He is now asking the Sangha to send him back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. The Sangha sends the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. Any monk who approves of sending send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. The Sangha approves and is therefore silent. I will remember it thus.’”

Trial period for the three offenses When he had completed the probation, he told the monks, “I had committed one offense of intentional emission of semen, concealed for five days … I’ve now completed the probation. What should I do next?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī the trial period of six days for the three offenses. And it should be given like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense, which it did. … I’ve now completed the probation and ask the Sangha for the trial period of six days for the three offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … He has now completed the probation and is asking the Sangha for the trial period of six days for the three offenses. If the Sangha is ready, it should give the monk Udāyī the trial period of six days for the three offenses. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … He has now completed the probation and is asking the Sangha for the trial period of six days for the three offenses. The Sangha gives the monk Udāyī the trial period of six days for the three offenses. Any monk who approves of giving the monk Udāyī the trial period of six days for the three offenses should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given the monk Udāyī the trial period of six days for the three offenses. The Sangha approves and is therefore silent. I will remember it thus.’”

Sending back to the beginning of those undertaking the trial period While undertaking the trial period, he committed one unconcealed offense of intentional emission of semen. He told the monks, “I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. It should then give him the trial period of six days. And he should be sent back to the beginning like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. I ask the Sangha to send me back to the beginning for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī … is asking the Sangha to send him back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. If the Sangha is ready, it should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. This is the motion. … The Sangha has sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Sangha approves and is therefore silent. I will remember it thus.’ And he should be given the trial period of six days like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. … While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, which it did. I now ask the Sangha for the trial period of six days for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī … is asking the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. If the Sangha is ready, it should give the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. This is the motion. … The Sangha has given the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Sangha approves and is therefore silent. I will remember it thus.’”

Sending back to the beginning of those deserving rehabilitation When he had completed the trial period, while deserving rehabilitation, he committed one unconcealed offense of intentional emission of semen. He told the monks, “I had committed one offense of intentional emission of semen, concealed for five days. … When I had completed the trial period, while deserving rehabilitation, I committed one unconcealed offense of intentional emission of semen. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation. It should then give him the trial period of six days. And he should be sent back to the beginning like this. … And he should be given the trial period of six days like this. … The Sangha has given the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation. The Sangha approves and is therefore silent. I will remember it thus.’”

Rehabilitation of those sent back to the beginning When he had completed the trial period, he told the monks, “I had committed one offense of intentional emission of semen, concealed for five days. … I’ve now completed the trial period. What should I do next?” They told the Buddha. “Well then, the Sangha should rehabilitate the monk Udāyī. And it should be done like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to give me probation for five days for that offense, which it did. While on probation, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, which it did. When I had completed the probation, while deserving the trial period, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, which it did. When I had completed the probation, I asked the Sangha to give me the trial period of six days for the three offenses, which it did. While undertaking the trial period, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, which it did. I then asked the Sangha to give me the trial period of six days for that offense, which it did. When I had completed the trial period, while deserving rehabilitation, I committed one unconcealed offense of intentional emission of semen. I asked the Sangha to send me back to the beginning for that offense, which it did. I then asked the Sangha to give me the trial period of six days for that offense, which it did. I’ve now completed the trial period and ask the Sangha for rehabilitation.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha for probation for five days for one offense of intentional emission of semen, concealed for five days. The Sangha gave the monk Udāyī probation for five days for one offense of intentional emission of semen, concealed for five days. While on probation, he committed one unconcealed offense of intentional emission of semen. He asked the Sangha to send him back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. The Sangha sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while on probation. When he had completed the probation, while deserving the trial period, he committed one unconcealed offense of intentional emission of semen. He asked the Sangha to send him back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. The Sangha sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving the trial period. When he had completed the probation, he asked the Sangha for the trial period of six days for the three offenses. The Sangha gave the monk Udāyī the trial period of six days for the three offenses. While undertaking the trial period, he committed one unconcealed offense of intentional emission of semen. He asked the Sangha to send him back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Sangha sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. He then asked the Sangha for the trial period for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. The Sangha gave the monk Udāyī the trial period for one unconcealed offense of intentional emission of semen, committed while undertaking the trial period. When he had completed the trial period, while deserving rehabilitation, he committed one unconcealed offense of intentional emission of semen. He asked the Sangha to send him back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation. The Sangha sent the monk Udāyī back to the beginning for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation. He then asked the Sangha for the trial period of six days for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation. The Sangha gave the monk Udāyī the trial period of six days for one unconcealed offense of intentional emission of semen, committed while deserving rehabilitation. He has now completed the trial period and is asking the Sangha for rehabilitation. If the Sangha is ready, it should rehabilitate the monk Udāyī. This is the motion. ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for five days. … He has now completed the trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates him. Any monk who approves of rehabilitating the monk Udāyī should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has rehabilitated the monk Udāyī. The Sangha approves and is therefore silent. I will remember it thus.’”

Probation for those with offenses concealed for a half-month On one occasion Venerable Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. And it should be given like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’ve committed one offense of intentional emission of semen, concealed for a half-month. I ask the Sangha for probation for a half-month for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for a half-month. He is asking the Sangha for probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. If the Sangha is ready, it should give the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī has committed one offense of intentional emission of semen, concealed for a half-month. He is asking the Sangha for probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. The Sangha gives the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. Any monk who approves of giving the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. The Sangha approves and is therefore silent. I will remember it thus.’”

Sending back to the beginning of those on probation for a half-month While on probation, he committed one offense of intentional emission of semen, concealed for five days. He told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Sangha to give me probation for a half-month for that offense, which it did. While on probation, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation—and it should then give him probation simultaneous with the probation for the previous offense. And he should be sent back to the beginning like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Sangha to give me probation for a half-month for that offense, which it did. While on probation, I committed one offense of intentional emission of semen, concealed for five days. I ask the Sangha to send me back to the beginning for that offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Sangha for probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. The Sangha gave the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He is now asking the Sangha to send him back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. If the Sangha is ready, it should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Sangha for probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. The Sangha gave the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He is now asking the Sangha to send him back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. The Sangha sends the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. Any monk who approves of sending the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation—should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has sent the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. The Sangha approves and is therefore silent. I will remember it thus.’” Simultaneous probations “And he should be given probation simultaneous with the probation for the previous offense like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerable, I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Sangha to give me probation for a half-month for that offense, which it did. While on probation, I committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to send me back to the beginning for that offense, which it did. I now ask the Sangha for probation for that offense, simultaneous with the probation for the previous offense.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Sangha for probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. The Sangha gave the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to send him back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. The Sangha sent the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. He is now asking the Sangha for probation for one offense of intentional emission of semen—concealed for five days and committed while on probation—simultaneous with the probation for the previous offense. If the Sangha is ready, it should give the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while on probation—simultaneous with the probation for the previous offense. This is the motion. ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Sangha for probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. The Sangha gave the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to send him back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. The Sangha sent the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. He is now asking the Sangha for probation for one offense of intentional emission of semen—concealed for five days and committed while on probation—simultaneous with the probation for the previous offense. The Sangha gives the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while on probation—simultaneous with the probation for the previous offense. Any monk who approves of giving the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while on probation—simultaneous with the probation for the previous offense, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while on probation—simultaneous with the probation for the previous offense. The Sangha approves and is therefore silent. I will remember it thus.’”

Sending back to the beginning of those deserving the trial period, etc. When he had completed the probation, while deserving the trial period, he committed one offense of intentional emission of semen, concealed for five days. He told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month. … When I had completed the probation, while deserving the trial period, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period—and it should then give him probation simultaneous with the probation for the previous offense. And he should be sent back to the beginning like this. … And he should be given probation simultaneous with the probation for the previous offense like this. … The Sangha has given the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period—simultaneous with the probation for the previous offense. The Sangha approves and is therefore silent. I will remember it thus.’”

Trial period for the three offenses When he had completed the probation, he told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month … I’ve now completed the probation. What should I do next?” They told the Buddha. “Well then, the Sangha should give the monk Udāyī the trial period of six days for the three offenses. And it should be given like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for a half-month. … I’ve now completed the probation and ask the Sangha for the trial period of six days for the three offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. … He has now completed the probation and is asking the Sangha for the trial period of six days for the three offenses. If the Sangha is ready, it should give the monk Udāyī the trial period of six days for the three offenses. This is the motion. Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. … He has now completed the probation and is asking the Sangha for the trial period of six days for the three offenses. The Sangha gives the monk Udāyī the trial period of six days for the three offenses. Any monk who approves of giving the monk Udāyī the trial period of six days for the three offenses should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given the monk Udāyī the trial period of six days for the three offenses. The Sangha approves and is therefore silent. I will remember it thus.’”

Sending back to the beginning of those undertaking the trial period, etc. While undertaking the trial period, he committed one offense of intentional emission of semen, concealed for five days. He told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month. … While undertaking the trial period, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period—and it should then give him probation for that offense simultaneous with the probation for the previous offense, and it should then give him the trial period of six days. And he should be sent back to the beginning like this. … And he should be given probation simultaneous with the probation for the previous offense like this. … And he should be given the trial period of six days like this. … The Sangha has given the monk Udāyī the trial period of six days for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period. The Sangha approves and is therefore silent. I will remember it thus.’”

Sending back to the beginning of those deserving rehabilitation, etc. When he had completed the trial period, while deserving rehabilitation, he committed one offense of intentional emission of semen, concealed for five days. He told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month. … When I had completed the trial period, while deserving rehabilitation, I committed one offense of intentional emission of semen, concealed for five days. What should I do now?” They told the Buddha. “Well then, the Sangha should send the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation—and it should then give him probation for that offense simultaneous with the probation for the previous offense, and it should then give him the trial period of six days. And he should be sent back to the beginning like this. … And he should be given probation simultaneous with the probation for the previous offense like this. … And he should be given the trial period of six days like this. … The Sangha has given the monk Udāyī the trial period of six days for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation. The Sangha approves and is therefore silent. I will remember it thus.’”

Rehabilitation of those with offenses concealed for a half-month When he had completed the trial period, he told the monks, “I had committed one offense of intentional emission of semen, concealed for a half-month. … I’ve now completed the trial period. What should I do next?” They told the Buddha. “Well then, the Sangha should rehabilitate the monk Udāyī. And it should be done like this. The monk Udāyī should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed one offense of intentional emission of semen, concealed for a half-month. I asked the Sangha to give me probation for a half-month for that offense, which it did. While on probation, I committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to send me back to the beginning for that offense, which it did. I then asked the Sangha to give me probation for that offense, simultaneous with the probation for the previous offense, which it did. When I had completed the probation, while deserving the trial period, I committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to send me back to the beginning for that offense, which it did. I then asked the Sangha to give me probation for that offense, simultaneous with the probation for the previous offense, which it did. When I had completed the probation, I asked the Sangha to give me the trial period of six days for the three offenses, which it did. While undertaking the trial period, I committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to send me back to the beginning for that offense, which it did. I then asked the Sangha to give me probation for that offense, simultaneous with the probation for the previous offense, which it did. When I had completed the probation, I asked the Sangha to give me the trial period of six days, which it did. When I had completed the trial period, while deserving rehabilitation, I committed one offense of intentional emission of semen, concealed for five days. I asked the Sangha to send me back to the beginning for that offense, which it did. I then asked the Sangha to give me probation for that offense, simultaneous with the probation for the previous offense, which it did. When I had completed the probation, I asked the Sangha to give me the trial period of six days, which it did. I’ve now completed the trial period and ask the Sangha for rehabilitation.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. He asked the Sangha for probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. The Sangha gave the monk Udāyī probation for a half-month for one offense of intentional emission of semen, concealed for a half-month. While on probation, he committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to send him back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. The Sangha sent the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while on probation. He then asked the Sangha for probation for one offense of intentional emission of semen—concealed for five days and committed while on probation—simultaneous with the probation for the previous offense. The Sangha gave the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while on probation—simultaneous with the probation for the previous offense. When he had completed the probation, while deserving the trial period, he committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to send him back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period. The Sangha sent the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period. He then asked the Sangha for probation for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period—simultaneous with the probation for the previous offense. The Sangha gave the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while deserving the trial period—simultaneous with the probation for the previous offense. When he had completed the probation, he asked the Sangha for the trial period of six days for the three offenses. The Sangha gave the monk Udāyī the trial period of six days for the three offenses. While undertaking the trial period, he committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to send him back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period. The Sangha sent the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period. He then asked the Sangha for probation for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period—simultaneous with the probation for the previous offense. The Sangha gave the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period—simultaneous with the probation for the previous offense. When he had completed the probation, he asked the Sangha for the trial period of six days for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period. The Sangha gave the monk Udāyī the trial period of six days for one offense of intentional emission of semen—concealed for five days and committed while undertaking the trial period. When he had completed the trial period, while deserving rehabilitation, he committed one offense of intentional emission of semen, concealed for five days. He asked the Sangha to send him back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation. The Sangha sent the monk Udāyī back to the beginning for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation. He then asked the Sangha for probation for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation—simultaneous with the probation for the previous offense. The Sangha gave the monk Udāyī probation for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation—simultaneous with the probation for the previous offense. When he had completed the probation, he asked the Sangha for the trial period of six days for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation. The Sangha gave the monk Udāyī the trial period of six days for one offense of intentional emission of semen—concealed for five days and committed while deserving rehabilitation. He has now completed the trial period and is asking the Sangha for rehabilitation. If the Sangha is ready, it should rehabilitate the monk Udāyī. This is the motion. ‘Please, venerables, I ask the Sangha to listen. The monk Udāyī had committed one offense of intentional emission of semen, concealed for a half-month. … He has now completed the trial period and is asking the Sangha for rehabilitation. The Sangha rehabilitates the monk Udāyī. Any monk who approves of rehabilitating the monk Udāyī should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has rehabilitated the monk Udāyī. The Sangha approves and is therefore silent. I will remember it thus.’” The section on emission of semen is finished.

2. Probation Simultaneous probations in accordance with the longest concealment At one time a monk had committed a number of offenses entailing suspension: one concealed for one day, one for two days, one for three days, one for four days, one for five days, one for six days, one for seven days, one for eight days, one for nine days, and one for ten days. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk simultaneous probation for those offenses, in accordance with the offense that was concealed for ten days. And it should be given like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’ve committed a number of offenses entailing suspension: one concealed for one day … one concealed for ten days. I ask the Sangha for simultaneous probation for those offenses, in accordance with the offense that was concealed for ten days.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day … one concealed for ten days. He is asking the Sangha for simultaneous probation for those offenses, in accordance with the offense that was concealed for ten days. If the Sangha is ready, it should give monk so-and-so simultaneous probation for those offenses, in accordance with the offense that was concealed for ten days. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day … one concealed for ten days. He is asking the Sangha for simultaneous probation for those offenses, in accordance with the offense that was concealed for ten days. The Sangha gives monk so-and-so simultaneous probation for those offenses, in accordance with the offense that was concealed for ten days. Any monk who approves of giving monk so-and-so simultaneous probation for those offenses, in accordance with the offense that was concealed for ten days, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given monk so-and-so simultaneous probation for those offenses, in accordance with the offense that was concealed for ten days. The Sangha approves and is therefore silent. I will remember it thus.’”

Simultaneous probations in accordance with all the offenses that were concealed the longest At one time a monk had committed a number of offenses entailing suspension: one concealed for one day, two for two days, three for three days, four for four days, five for five days, six for six days, seven for seven days, eight for eight days, nine for nine days, ten for ten days. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk simultaneous probation for those offenses, in accordance with all the offenses that were concealed the longest. And it should be given like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’ve committed a number of offenses entailing suspension: one concealed for one day … ten concealed for ten days. I ask the Sangha for simultaneous probation for those offenses, in accordance with all the offenses that were concealed the longest.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day … ten concealed for ten days. He is asking the Sangha for simultaneous probation for those offenses, in accordance with all the offenses that were concealed the longest. If the Sangha is ready, it should give monk so-and-so simultaneous probation for those offenses, in accordance with all the offenses that were concealed the longest. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension: one concealed for one day … ten concealed for ten days. He is asking the Sangha for simultaneous probation for those offenses, in accordance with all the offenses that were concealed the longest. The Sangha gives monk so-and-so simultaneous probation for those offenses, in accordance with all the offenses that were concealed the longest. Any monk who approves of giving monk so-and-so simultaneous probation for those offenses, in accordance with all the offenses that were concealed the longest, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given monk so-and-so simultaneous probation for those offenses, in accordance with all the offenses that were concealed the longest. The Sangha approves and is therefore silent. I will remember it thus.’”

Probation for two months At one time a monk had committed two offenses entailing suspension, both concealed for two months. He thought, “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.” He asked and got it. While on probation, he was overcome with guilt. He considered what he had done and thought, “Let me ask the Sangha for probation for two months also for the other offense.” He told the monks everything that had happened, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk probation for two months also for that offense. And it should be given like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed two offenses entailing suspension, both concealed for two months. I thought, “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.” I asked and got it. While on probation, I was overcome with guilt. I considered what I had done and thought, “Let me ask the Sangha for probation for two months also for the other offense.” I now ask the Sangha for probation for two months also for the other offense, concealed for two months.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. He thought, “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one offense concealed for two months.” He asked the Sangha for probation for two months for one offense concealed for two months. The Sangha gave him probation for two months for one offense concealed for two months. While on probation, he was overcome with guilt, thinking, “I’ve committed two offenses entailing suspension, both concealed for two months. I thought, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one offense concealed for two months.’ I asked the Sangha for probation for two months for one offense concealed for two months. The Sangha gave me probation for two months for one offense concealed for two months. While on probation, I was overcome with guilt, thinking, ‘Let me ask the Sangha for probation for two months also for the other offense concealed for two months.’” He is now asking the Sangha for probation for two months also for the other offense concealed for two months. If the Sangha is ready, it should give monk so-and-so probation for two months also for the other offense concealed for two months. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. He thought, “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one offense concealed for two months.” He asked the Sangha for probation for two months for one offense concealed for two months. The Sangha gave him probation for two months for one offense concealed for two months. While on probation, he was overcome with guilt, thinking, “I’ve committed two offenses entailing suspension, both concealed for two months. I thought, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one offense concealed for two months.’ I asked the Sangha for probation for two months for one offense concealed for two months. The Sangha gave me probation for two months for one offense concealed for two months. While on probation, I was overcome with guilt, thinking, ‘Let me ask the Sangha for probation for two months also for the other offense concealed for two months.’” He is now asking the Sangha for probation for two months also for the other offense concealed for two months. The Sangha gives monk so-and-so probation for two months also for the other offense concealed for two months. Any monk who approves of giving monk so-and-so probation for two months also for the other offense concealed for two months should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given monk so-and-so probation for two months also for the other offense concealed for two months. The Sangha approves and is therefore silent. I will remember it thus.’ Starting right there, that monk must stay on probation for two months.”

Processes for staying on probation for two months “It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He thinks, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for two months for one of those offenses.’ He asks and gets it. While on probation, he’s overcome with guilt. He considers all this and thinks, ‘Let me ask the Sangha for probation for two months for the other offense too.’ He asks and gets it. Starting right there, that monk must stay on probation for two months. It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware of one, but not the other. He asks the Sangha for probation for two months for the offense he’s aware of, which he gets. While on probation, he finds out about the other offense too. He considers all this and thinks, ‘Let me ask the Sangha for probation for two months for the other offense too.’ He asks and gets it. Starting right there, that monk must stay on probation for two months. It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers one, but not the other. He asks the Sangha for probation for two months for the offense he remembers, which he gets. While on probation, he remembers the other offense too. He considers all this and thinks, ‘Let me ask the Sangha for probation for two months for the other offense too.’ He asks and gets it. Starting right there, that monk must stay on probation for two months. It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of one, but unsure of the other. He asks the Sangha for probation for two months for the offense he’s sure of, which he gets. While on probation, he becomes sure of the other offense too. He considers all this and thinks, ‘Let me ask the Sangha for probation for two months for the other offense too.’ He asks and gets it. Starting right there, that monk must stay on probation for two months. “It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware he has concealed one offense, but not the other. He asks the Sangha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the offense he’s aware of having concealed is legitimate, legal, and has effect. The giving of probation for the offense he isn’t aware of having concealed is illegitimate, illegal, and has no effect. For one offense he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers concealing one, but not the other. He asks the Sangha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the offense he remembers concealing is legitimate, legal, and has effect. The giving of probation for the offense he doesn’t remember concealing is illegitimate, illegal, and has no effect. For one offense he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of having concealed one, but unsure of the other. He asks the Sangha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the offense he’s sure of having concealed is legitimate, legal, and has effect. The giving of probation for the offense he’s unsure of having concealed is illegitimate, illegal, and has no effect. For one offense he only deserves the trial period.’”

At one time a monk had committed two offenses entailing suspension, both concealed for two months. He thought, “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for one month for those offenses.” He asked and got it. While on probation, he was overcome with guilt. He considered all this and thought, “Let me ask the Sangha for probation for an additional month for those two offenses.” He told the monks everything that had happened, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk probation for an additional month for those two offenses, concealed for two months. And it should be given like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I had committed two offenses entailing suspension, both concealed for two months. I thought, “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for one month for those offenses.” I asked and got it. While on probation, I was overcome with guilt. I considered all this and thought, “Let me ask the Sangha for probation for an additional month for those two offenses.” I now ask the Sangha for probation for an additional month for those two offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. He thought, “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for one month for the two offenses, concealed for two months.” He asked the Sangha for probation for one month for the two offenses, concealed for two months. The Sangha gave him probation for one month for the two offenses, concealed for two months. While on probation, he was overcome with guilt, thinking, “I’ve committed two offenses entailing suspension, both concealed for two months. I thought, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for one month for the two offenses, concealed for two months.’ I asked the Sangha for probation for one month for the two offenses, concealed for two months. The Sangha gave me probation for one month for the two offenses, concealed for two months. While on probation, I was overcome with guilt, thinking, ‘Let me ask the Sangha for probation for an additional month for the two offenses, concealed for two months.’” He is now asking the Sangha for probation for an additional month for the two offenses, concealed for two months. If the Sangha is ready, it should give monk so-and-so probation for an additional month for the two offenses, concealed for two months. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so had committed two offenses entailing suspension, both concealed for two months. He thought, “I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for one month for the two offenses, concealed for two months.” He asked the Sangha for probation for one month for the two offenses, concealed for two months. The Sangha gave him probation for one month for the two offenses, concealed for two months. While on probation, he was overcome with guilt, thinking, “I’ve committed two offenses entailing suspension, both concealed for two months. I thought, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for one month for the two offenses, concealed for two months.’ I asked the Sangha for probation for one month for the two offenses, concealed for two months. The Sangha gave me probation for one month for the two offenses, concealed for two months. While on probation, I was overcome with guilt, thinking, ‘Let me ask the Sangha for probation for an additional month for the two offenses, concealed for two months.’” He is now asking the Sangha for probation for an additional month for those two offenses, concealed for two months. The Sangha gives monk so-and-so probation for an additional month for those two offenses, concealed for two months. Any monk who approves of giving monk so-and-so probation for an additional month for those two offenses, concealed for two months, should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given monk so-and-so probation for an additional month for those two offenses, concealed for two months. The Sangha approves and is therefore silent. I will remember it thus.’ Counting the previous month, that monk must stay on probation for two months.

“It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He thinks, ‘I’ve committed two offenses entailing suspension, both concealed for two months. Let me ask the Sangha for probation for one month for those offenses.’ He asks and gets it. While on probation, he’s overcome with guilt. He considers all this and thinks, ‘Let me ask the Sangha for probation for an additional month for those two offenses.’ He asks and gets it. Counting the previous month, that monk must stay on probation for two months. It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware of one month, but not the other. He asks the Sangha for one month probation for the month he’s aware of, which he gets. While on probation, he finds out about the other month. He considers all this and thinks, ‘Let me ask the Sangha for probation for an additional month for those two offenses.’ He asks and gets it. Counting the previous month, that monk must stay on probation for two months. It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers one month, but not the other. He asks the Sangha for one month probation for the month he remembers, which he gets. While on probation, he remembers the other month. He considers all this and thinks, ‘Let me ask the Sangha for probation for an additional month for those two offenses.’ He asks and gets it. Counting the previous month, that monk must stay on probation for two months. It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of one month, but unsure of the other. He asks the Sangha for one month probation for the month he’s sure of, which he gets. While on probation, he becomes sure of the other month. He considers all this and thinks, ‘Let me ask the Sangha for probation for an additional month for those two offenses.’ He asks and gets it. Counting the previous month, that monk must stay on probation for two months. “It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s aware of having concealed for one month, but not the other. He asks the Sangha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the month he’s aware of having concealed is legitimate, legal, and has effect. The giving of probation for the month he isn’t aware of having concealed is illegitimate, illegal, and has no effect. For one month he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He remembers concealing for one month, but not the other. He asks the Sangha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the month he remembers concealing is legitimate, legal, and has effect. The giving of probation for the month he doesn’t remember concealing is illegitimate, illegal, and has no effect. For one month he only deserves the trial period.’ It may be that a monk has committed two offenses entailing suspension, both concealed for two months. He’s sure of having concealed for one month, but unsure of the other. He asks the Sangha for probation for two months for both offenses, which he gets. While he’s on probation, another monk arrives. He’s learned, a master of the tradition; he’s an expert on the Teaching, the Monastic Law, and the Key Terms; he’s knowledgeable and competent, has a sense of conscience, and is afraid of wrongdoing and fond of the training. He says, ‘What has this monk committed? Why is he on probation?’ They tell him everything, and he says, ‘The giving of probation for the month he’s sure of having concealed is legitimate, legal, and has effect. The giving of probation for the month he’s unsure of having concealed is illegitimate, illegal, and has no effect. For one month he only deserves the trial period.’”

The purifying probation At one time a monk had committed a number of offenses entailing suspension. He did not know the number of offenses or the number of days; he did not remember the number of offenses or the number of days; he was unsure of the number of offenses and the number of days. He told the monks about this, adding, “What should I do now?” They told the Buddha. “Well then, the Sangha should give that monk the purifying probation for those offenses. And it should be given like this. That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’ve committed a number of offenses entailing suspension. I don’t know the number of offenses or the number of days; I don’t remember the number of offenses or the number of days; I’m unsure of the number of offenses and the number of days. I ask the Sangha for the purifying probation for those offenses.’ And he should ask a second and a third time. A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension. He doesn’t know the number of offenses or the number of days; he doesn’t remember the number of offenses or the number of days; he is unsure of the number of offenses and the number of days. He is asking the Sangha for the purifying probation for those offenses. If the Sangha is ready, it should give monk so-and-so the purifying probation for those offenses. This is the motion. Please, venerables, I ask the Sangha to listen. The monk so-and-so has committed a number of offenses entailing suspension. He doesn’t know the number of offenses or the number of days; he doesn’t remember the number of offenses or the number of days; he is unsure of the number of offenses and the number of days. He is asking the Sangha for the purifying probation for those offenses. The Sangha gives monk so-and-so the purifying probation for those offenses. Any monk who approves of giving monk so-and-so the purifying probation for those offenses should remain silent. Any monk who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has given monk so-and-so the purifying probation for those offenses. The Sangha approves and is therefore silent. I will remember it thus.’ When to give purifying probation“When should the purifying probation be given? It should be given: when one doesn’t know the number of offenses, nor the number of days; when one doesn’t remember the number of offenses, nor the number of days; when one is unsure of the number of offenses and the number of days. It should be given: when one knows the number of offenses, but not the number of days; when one remembers the number of offenses, but not the number of days; when one is sure of the number of offenses, but not the number of days. It should be given: when one knows some of the offenses but not others, and not the number of days; when one remembers some of the offenses but not others, and not the number of days; when one is sure of some of the offenses but not others, and not the number of days. It should be given: when one doesn’t know the number of offenses, but one knows some of the days but not others; when one doesn’t remember the number of offenses, but one remembers some of the days but not others; when one is unsure of the number of offenses, but one is sure of some of the days but not others. It should be given: when one knows the number of offenses, and one knows some of the days but not others; when one remembers the number of offenses, and one remembers some of the days but not others; when one is sure of the number of offenses, and one is sure of some of the days but not others. It should be given: when one knows some of the offenses but not others, and one knows some of the days but not others; when one remembers some of the offenses but not others, and one remembers some of the days but not others; when one is sure of some of the offenses but not others, and one is sure of some of the days but not others.” When to give regular probation“When should probation be given? It should be given: when one knows the number of offenses and the number of days; when one remembers the number of offenses and the number of days; when one is sure of the number of offenses and the number of days. It should be given: when one doesn’t know the number of offenses, but one knows the number of days; when one doesn’t remember the number of offenses, but one remembers the number of days; when one is unsure of the number of offenses, but one is sure of the number of days. It should be given: when one knows some of the offenses but not others, and one knows the number of days; when one remembers some of the offenses but not others, and one remembers the number of days; when one is sure of some of the offenses but not others, and one is sure of the number of days.” The section on probation is finished.

3. The group of forty At one time a monk on probation disrobed. He then came back and asked the monks for the full ordination. They told the Buddha. “It may be, monks, that a monk on probation disrobes. For one who’s disrobed, the probation is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation becomes a novice monk. For a novice monk, the probation is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation goes insane. For one who’s insane, the probation is suspended. If he regains his sanity, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation becomes deranged. For one who’s deranged, the probation is suspended. If he regains his sanity, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation is overwhelmed by pain. For one who’s overwhelmed by pain, the probation is suspended. If he recovers, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation is ejected for not recognizing an offense. For one who’s ejected, the probation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation is ejected for not making amends for an offense. For one who’s ejected, the probation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk on probation is ejected for not giving up a bad view. For one who’s ejected, the probation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And the remainder is to be undertaken. “It may be that a monk deserving to be sent back to the beginning disrobes. For one who’s disrobed, the sending back to the beginning is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And he’s to be sent back to the beginning. It may be that a monk deserving to be sent back to the beginning becomes a novice monk, goes insane, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the sending back to the beginning is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s already undertaken is valid. And he’s to be sent back to the beginning. “It may be that a monk deserving the trial period disrobes. For one who’s disrobed, the giving of the trial period is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. And he’s to be given the trial period. It may be that a monk deserving the trial period becomes a novice monk, goes insane, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the giving of the trial period is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. And he’s to be given the trial period. “It may be that a monk undertaking the trial period disrobes. For one who’s disrobed, the trial period is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s already undertaken is valid. And the remainder is to be undertaken. It may be that a monk undertaking the trial period becomes a novice monk, goes insane, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the trial period is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s already undertaken is valid. And the remainder is to be undertaken. “It may be that a monk deserving rehabilitation disrobes. For one who’s disrobed, the rehabilitation is suspended. If he’s given the full ordination again, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s undertaken is valid. And he’s to be rehabilitated. It may be that a monk deserving rehabilitation becomes a novice monk, goes insane, becomes deranged, is overwhelmed by pain, is ejected for not recognizing an offense, is ejected for not making amends for an offense, or is ejected for not giving up a bad view. For one who’s ejected, the rehabilitation is suspended. If he’s readmitted, he continues the previous probationary process right away. The probation that was given is valid. The probation he’s undertaken is valid. The trial period that was given is valid. The trial period he’s undertaken is valid. And he’s to be rehabilitated.” The group of forty is finished.

4. The group of thirty-six “It may be that a monk on probation commits a number of offenses entailing suspension, unconcealed and specified. He’s to be sent back to the beginning. It may be that a monk on probation commits a number of offenses entailing suspension, concealed and specified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense. It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense. It may be that a monk on probation commits a number of offenses entailing suspension, unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified … concealed and both specified and unspecified … both concealed and unconcealed and both specified and unspecified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense. It may be that a monk who deserves the trial period … who’s undertaking the trial period … (to be expanded as for probation) … who deserves rehabilitation commits a number of offenses entailing suspension, unconcealed and specified … concealed and specified … both concealed and unconcealed and specified … unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified … concealed and both specified and unspecified … both concealed and unconcealed and both specified and unspecified. He’s to be sent back to the beginning. He should then be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offense.” The group of thirty-six is finished.

5. The group of one hundred on the trial period “It may be that a monk commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal them. He should be given the trial period. It may be that a monk commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he conceals them. He should be given probation according to the length of the subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he conceals them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. “It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he doesn’t conceal any of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he doesn’t conceal those offenses he previously concealed, but conceals those he previously didn’t conceal. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals those offenses he previously concealed, but not those he previously didn’t conceal. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. “It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals none of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he doesn’t conceal those offenses he was previously aware of, but conceals those he wasn’t aware of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals those offenses he was previously aware of, but not those he wasn’t aware of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. “It may be that a monk commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals none of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he doesn’t conceal those offenses he previously remembered, but conceals those he didn’t remember. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals those offenses he previously remembered, but not those he didn’t remember. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. “It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals none of them. He should be given probation according to the length of the earlier concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period. It may be that a monk commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.

“It may be that a monk commits a number of unconcealed offenses entailing suspension and then becomes a novice monk … goes insane … becomes deranged … (to be expanded as above) … is overwhelmed by pain … both concealed and unconcealed … he’s aware of some of them, but not others … he remembers some of them, but not others … he’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then becomes overwhelmed by pain. Having recovered and having become sure of all of them, he conceals none of them. … having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. … having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. … having become sure of all of them, he conceals all of them. He should be given probation according to the length of the earlier and subsequent concealment of those offenses, and he should then be given the trial period.” The group of one hundred on the trial period is finished.

6. The group of four hundred on simultaneous probation with sending back to the beginning “It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal those offenses. He’s to be sent back to the beginning. It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then disrobes. Being reordained, he conceals those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he doesn’t conceal those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of concealed offenses entailing suspension and then disrobes. Being reordained, he conceals those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. “It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals none of those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he doesn’t conceal those offenses he previously concealed, but conceals those he previously didn’t conceal. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals those offenses he previously concealed, but not those he previously didn’t conceal. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension, both concealed and unconcealed, and then disrobes. Being reordained, he conceals all of those offenses. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. “It may be that a monk on probation commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals none of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he doesn’t conceal those offenses he was previously aware of, but conceals those he wasn’t aware of. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals those offenses he was previously aware of, but not those he wasn’t aware of. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He’s aware of some of them, but not others. He conceals the offenses he’s aware of, but not those he isn’t aware of. He then disrobes. Being reordained and having found out about all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. “It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals none of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he doesn’t conceal those offenses he previously remembered, but conceals those he didn’t remember. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals those offenses he previously remembered, but not those he didn’t remember. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He remembers some of them, but not others. He conceals the offenses he remembers, but not those he doesn’t remember. He then disrobes. Being reordained and having remembered all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. “It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals none of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. It may be that a monk on probation commits a number of offenses entailing suspension. He’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then disrobes. Being reordained and having become sure of all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses. “It may be that a monk on probation commits a number of unconcealed offenses entailing suspension and then becomes a novice monk … goes insane … becomes deranged … is overwhelmed by pain … both concealed and unconcealed … (to be expanded as above) … he’s aware of some of them, but not others … he remembers some of them, but not others … he’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then becomes overwhelmed by pain. Having recovered and having become sure of all of them, he conceals none of them. … having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. … having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. … having become sure of all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.

“It may be that a monk who deserves the trial period … who’s undertaking the trial period … who deserves rehabilitation commits a number of unconcealed offenses entailing suspension and then disrobes. … (‘who deserves the trial period’, ‘who’s undertaking the trial period’, and ‘who deserves rehabilitation’ are to be expanded as for ‘on probation’) … It may be that a monk who deserves rehabilitation commits a number of unconcealed offenses entailing suspension and then becomes a novice monk … goes insane … becomes deranged … is overwhelmed by pain … both concealed and unconcealed … he’s aware of some of them, but not others … he remembers some of them, but not others … he’s sure of some of them, but unsure of others. He conceals the offenses he’s sure of, but not those he’s unsure of. He then becomes overwhelmed by pain. Having recovered and having become sure of all of them, he conceals none of them. … having become sure of all of them, he doesn’t conceal those offenses he was previously sure of, but conceals those he was unsure of. … having become sure of all of them, he conceals those offenses he was previously sure of, but not those he was unsure of. … having become sure of all of them, he conceals all of them. He’s to be sent back to the beginning. He’s then to be given probation according to the length of the concealment of those offenses and simultaneously with the probation for the previous offenses.” The group of four hundred on simultaneous probation with sending back to the beginning is finished.

7. The group of eight sections on “specified”, etc. “It may be that a monk commits a number of offenses entailing suspension, unconcealed and specified … unconcealed and unspecified … unconcealed and having the same name … unconcealed and having different names … unconcealed and of the same kind … unconcealed and of different kinds … unconcealed and of the same sort … unconcealed and of different sorts and then disrobes. … (to be expanded as above) …” The group of eight sections on “specified”, etc., is finished.

8. The group of eleven sections on two monks Two monks have each committed an offense entailing suspension, and they regard it as such. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed an offense entailing suspension, but they are unsure of it. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed an offense entailing suspension, but they regard it as mixed with other offenses. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed an offense entailing suspension mixed with other offenses, but they regard them as an offense entailing suspension. One conceals his offenses, but not the other. The one who conceals them is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed an offense entailing suspension mixed with other offenses, and they regard them as such. One conceals his offenses, but not the other. The one who conceals them is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed a light offense, but they regard it as an offense entailing suspension. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. Both are then to be dealt with according to the rule. Two monks have each committed a light offense, and they regard it as such. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. Both are then to be dealt with according to the rule. Two monks have each committed an offense entailing suspension, and they regard it as such. One thinks, “I’ll inform,” while the other thinks, “I won’t inform.” He then conceals it during the first part of the night, during the second part of the night, and during the third part of the night. If he’s still concealing it at dawn, he has committed an offense and is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed an offense entailing suspension, and they regard it as such. They go, thinking, “We’ll inform.” On their way, one of them decides to conceal it, thinking, “I won’t inform.” He then conceals it during the first part of the night, during the second part of the night, and during the third part of the night. If he’s still concealing it at dawn, he has committed an offense and is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed an offense entailing suspension, and they regard it as such. They then go insane. When they regain their sanity, one conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. Two monks have each committed an offense entailing suspension. During the recitation of the Monastic Code, they say, “Just now did we find out that this rule too has come down in the Monastic Code, is included in the Monastic Code, and comes up for recitation every half-month.” They regard it as an offense entailing suspension. One conceals his offense, but not the other. The one who conceals it is to confess an offense of wrong conduct. He should be given probation according to the length of that concealment, and both should then be given the trial period. The group of eleven sections on two monks is finished.

9. The group of nine on unpurified with sending back to the beginning “It may be, monks, that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses. “It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation legitimately, but then gives him the trial period and the rehabilitation illegitimately. He’s not purified of those offenses.” The group of nine on unpurified with sending back to the beginning is finished.

10. The second group of nine “It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses. “It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately, but then gives him the trial period and the rehabilitation legitimately. He’s not purified of those offenses.” The second group of nine is finished. 11. The third group of nine “It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, unconcealed and specified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Sangha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, concealed and specified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Sangha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and specified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Sangha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses. “It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, unconcealed and unspecified … concealed and unspecified … both concealed and unconcealed and unspecified … unconcealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately. Thinking that he’s on probation … which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, concealed and both specified and unspecified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Sangha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses. It may be that a monk has committed a number of offenses entailing suspension, both specified and unspecified, both having the same name and having different names, both of the same kind and of different kinds, both of the same sort and of different sorts. He asks the Sangha for simultaneous probation for those offenses, which he gets. While on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified. He asks the Sangha to send him back to the beginning for those offenses, which it does. But the legal procedure is illegitimate, reversible, and unfit to stand. The Sangha gives him the simultaneous probation illegitimately. Thinking that he’s on probation, he commits a number of offenses entailing suspension, both concealed and unconcealed and both specified and unspecified. At this point he remembers offenses committed while on probation for the former offenses, and he remembers offenses committed while on probation for the further offenses. He considers all this and thinks, ‘Let me ask the Sangha to send me back to the beginning for all those offenses. The procedure must be legitimate, irreversible, and fit to stand. The simultaneous probation, the trial period, and the rehabilitation must all be legitimate.’ He asks the Sangha to be sent back to the beginning in this way, which it does. The legal procedure is legitimate, irreversible, and fit to stand. The Sangha gives him the simultaneous probation, the trial period, and the rehabilitation legitimately. He’s purified of those offenses.” The third group of nine is finished. The third chapter on legal procedures in relation to suspension is finished. This is the summary: “Unconcealed, one day, Two days, three days, and four days; Five days, a half-month, for ten, Offense, said the Great Sage. And purifying, disrobing, Starting with specified, two monks; There both perceive accordingly, And just the same for unsure. And both see it as mixed, They see it as not light; And both see it as light. And just so one conceals, And then with the thought of concealing; And one who is insane, confession, To the beginning, eighteen as to purity. The teachers of analytical statements, Who are the inspiration of Sri Lanka, The residents of the Mahāvihāra Monastery—These were their words for the longevity of the true Teachings.” The chapter on legal procedures in relation to suspension is finished.

Theravāda Vinayapiṭaka Cūḷavagga 13. Samuccayakkhandhaka 1. Sukkavissaṭṭhi

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, dātabbaṁ—1.1. Appaṭicchannamānatta Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ, bhante, saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācāmi. Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Dutiyampi, sohaṁ, bhante, saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācāmi. Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Tatiyampi sohaṁ, bhante, saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācāmī’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācati. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācati. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācati. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinnaṁ saṅghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.2. Appaṭicchannaabbhāna So ciṇṇamānatto bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ abbhetu. Evañca pana, bhikkhave, abbhetabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ, sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ, bhante, ciṇṇamānatto saṅghaṁ abbhānaṁ yācāmi. Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto dutiyampi, bhante, saṅghaṁ abbhānaṁ yācāmi. Ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto tatiyampi, bhante, saṅghaṁ abbhānaṁ yācāmī’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Abbhito saṅghena udāyī bhikkhu. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.3. Ekāhappaṭicchannaparivāsa Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ, bhante, saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yācati. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.4. Ekāhappaṭicchannamānatta So parivutthaparivāso bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, dātabbaṁ—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. Sohaṁ, bhante, parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. So parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. So parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yācati. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinnaṁ saṅghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.5. Ekāhappaṭicchannaabbhāna So ciṇṇamānatto bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ abbhetu. Evañca pana, bhikkhave, abbhetabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ, bhante, ciṇṇamānatto saṅghaṁ abbhānaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. So parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ ekāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya ekāhaparivāsaṁ adāsi. So parivutthaparivāso saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Abbhito saṅghena udāyī bhikkhu. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.6. Pañcāhappaṭicchannaparivāsa Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ dvīhappaṭicchannaṁ …pe… tīhappaṭicchannaṁ …pe… catūhappaṭicchannaṁ …pe… pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ, bhante, saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yācati. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.7. Pārivāsikamūlāyapaṭikassanā So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassatu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ, bhante, saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikasseyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassati. Yassāyasmato khamati udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Paṭikassito saṅghena udāyī bhikkhu antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.8. Mānattārahamūlāyapaṭikassanā So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassatu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… so parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikasseyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… so parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassati. Yassāyasmato khamati udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Paṭikassito saṅghena udāyī bhikkhu antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.9. Tikāpattimānatta So parivutthaparivāso bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… sohaṁ parivutthaparivāso. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, dātabbaṁ—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi …pe… sohaṁ, bhante, parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… so parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… so parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācati. Saṅgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinnaṁ saṅghena udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.10. Mānattacārikamūlāyapaṭikassanā So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassitvā chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo—tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ, bhante, saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu …pe… mūlāyapaṭikassanaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikasseyya. Esā ñatti …pe… paṭikassito saṅghena udāyī bhikkhu antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmīti. Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ—tena, bhikkhave, udāyinā bhikkhunā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ, bhante, saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu …pe… chārattaṁ mānattaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ dadeyya. Esā ñatti …pe… Dinnaṁ saṅghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.11. Abbhānārahamūlāyapaṭikassanā So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassitvā chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo …pe…. Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ …pe…. Dinnaṁ saṅghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.12. Mūlāyapaṭikassitaabbhāna So ciṇṇamānatto bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… sohaṁ ciṇṇamānatto. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ abbhetu. Evañca pana, bhikkhave, abbhetabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ adāsi. Sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ, bhante, ciṇṇamānatto saṅghaṁ abbhānaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya pañcāhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. So parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ adāsi. So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ appaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya mūlāya paṭikassi. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ …pe… so ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Abbhito saṅghena udāyī bhikkhu. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.13. Pakkhappaṭicchannaparivāsa Tena kho pana samayena āyasmā udāyī ekaṁ āpattiṁ āpanno hoti sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ, bhante, saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yācati. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.14. Pakkhapārivāsikamūlāyapaṭikassana So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti. Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ, bhante, saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yācāmī’ti. Dutiyampi yācitabbā. Tatiyampi yācitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikasseyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassati. Yassāyasmato khamati udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Paṭikassito saṅghena udāyī bhikkhu antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. 1.15. Samodhānaparivāsa “Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo—tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ, bhante, saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yācati. Saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.16. Mānattārahamūlāyapaṭikassanādi So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo …pe…. Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo …pe… deti …pe…. Dinno saṅghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.17. Tikāpattimānatta So parivutthaparivāso bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ parivutthaparivāso. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, dātabbaṁ—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ, bhante, parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… so parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… so parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yācati. Saṅgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ deti. Yassāyasmato khamati udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinnaṁ saṅghena udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.18. Mānattacārikamūlāyapaṭikassanādi So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ datvā chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo …pe…. Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo …pe…. Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ …pe… deti …pe…. Dinnaṁ saṅghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.19. Abbhānārahamūlāyapaṭikassanādi So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṁ datvā chārattaṁ mānattaṁ detu. Evañca pana, bhikkhave, mūlāya paṭikassitabbo …pe…. Evañca pana, bhikkhave, purimāya āpattiyā samodhānaparivāso dātabbo …pe…. Evañca pana, bhikkhave, chārattaṁ mānattaṁ dātabbaṁ …pe… deti …pe…. Dinnaṁ saṅghena udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

1.20. Pakkhappaṭicchannaabbhāna So ciṇṇamānatto bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… sohaṁ ciṇṇamānatto. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho udāyiṁ bhikkhuṁ abbhetu. Evañca pana, bhikkhave, abbhetabbo—Tena, bhikkhave, udāyinā bhikkhunā saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo—‘ahaṁ, bhante, ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. Sohaṁ saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. Sohaṁ parivasanto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāciṁ. Tassa me saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāciṁ. Tassa me saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ adāsi. Sohaṁ mānattaṁ caranto antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāciṁ. Tassa me saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajjiṁ sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. Sohaṁ saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāciṁ. Tassa me saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. Sohaṁ parivutthaparivāso saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ yāciṁ. Tassa me saṅgho antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. Sohaṁ, bhante, ciṇṇamānatto saṅghaṁ abbhānaṁ yācāmī’ti. Dutiyampi yācitabbaṁ. Tatiyampi yācitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ. So saṅghaṁ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pakkhappaṭicchannāya pakkhaparivāsaṁ adāsi. So parivasanto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. So parivutthaparivāso mānattāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. So parivutthaparivāso saṅghaṁ tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno tissannaṁ āpattīnaṁ chārattaṁ mānattaṁ adāsi. So mānattaṁ caranto antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. So parivutthaparivāso saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto abbhānāraho antarā ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pañcāhappaṭicchannaṁ. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāyapaṭikassanaṁ yāci. Saṅgho udāyiṁ bhikkhuṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya mūlāya paṭikassi. So saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ yāci. Saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya purimāya āpattiyā samodhānaparivāsaṁ adāsi. So parivutthaparivāso saṅghaṁ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ yāci. Saṅgho udāyissa bhikkhuno antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhappaṭicchannāya chārattaṁ mānattaṁ adāsi. So ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho udāyiṁ bhikkhuṁ abbheyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ udāyī bhikkhu ekaṁ āpattiṁ āpajji sañcetanikaṁ sukkavissaṭṭhiṁ pakkhappaṭicchannaṁ …pe… so ciṇṇamānatto saṅghaṁ abbhānaṁ yācati. Saṅgho udāyiṁ bhikkhuṁ abbheti. Yassāyasmato khamati udāyissa bhikkhuno abbhānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Abbhito saṅghena udāyī bhikkhu. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Sukkavissaṭṭhi samattā.

2. Parivāsa 2.1. Agghasamodhānaparivāsa Tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti—ekā āpatti ekāhappaṭicchannā, ekā āpatti dvīhappaṭicchannā, ekā āpatti tīhappaṭicchannā, ekā āpatti catūhappaṭicchannā, ekā āpatti pañcāhappaṭicchannā, ekā āpatti chāhappaṭicchannā, ekā āpatti sattāhappaṭicchannā, ekā āpatti aṭṭhāhappaṭicchannā, ekā āpatti navāhappaṭicchannā, ekā āpatti dasāhappaṭicchannā. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, sambahulā saṅghādisesā āpattiyo āpajjiṁ—ekā āpatti ekāhappaṭicchannā …pe… ekā āpatti dasāhappaṭicchannā. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho tassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṁ—ekā āpatti ekāhappaṭicchannā …pe… ekā āpatti dasāhappaṭicchannā. Sohaṁ, bhante, saṅghaṁ tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji—ekā āpatti ekāhappaṭicchannā …pe… ekā āpatti dasāhappaṭicchannā. So saṅghaṁ tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji—ekā āpatti ekāhappaṭicchannā …pe… ekā āpatti dasāhappaṭicchannā. So saṅghaṁ tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ yācati. Saṅgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā; tassā agghena samodhānaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpatti dasāhappaṭicchannā tassā agghena samodhānaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

2.2. Sabbacirappaṭicchannaagghasamodhāna Tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti—ekā āpatti ekāhappaṭicchannā, dve āpattiyo dvīhappaṭicchannāyo, tisso āpattiyo tīhappaṭicchannāyo, catasso āpattiyo catūhappaṭicchannāyo, pañca āpattiyo pañcāhappaṭicchannāyo, cha āpattiyo chāhappaṭicchannāyo, satta āpattiyo sattāhappaṭicchannāyo, aṭṭha āpattiyo aṭṭhāhappaṭicchannāyo, nava āpattiyo navāhappaṭicchannāyo, dasa āpattiyo dasāhappaṭicchannāyo. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, sambahulā saṅghādisesā āpattiyo āpajjiṁ, ekā āpatti ekāhappaṭicchannā …pe… dasa āpattiyo dasāhappaṭicchannāyo. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho tassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṁ, ekā āpatti ekāhappaṭicchannā …pe… dasa āpattiyo dasāhappaṭicchannāyo. Sohaṁ, bhante, saṅghaṁ tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji, ekā āpatti ekāhappaṭicchannā …pe… dasa āpattiyo dasāhappaṭicchannāyo. So saṅghaṁ tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ saṅgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji—ekā āpatti ekāhappaṭicchannā …pe… dasa āpattiyo dasāhappaṭicchannāyo. So saṅghaṁ tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ yācati. Saṅgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ yā āpattiyo sabbacirappaṭicchannāyo tāsaṁ agghena samodhānaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

2.3. Dvemāsaparivāsa Tena kho pana samayena aññataro bhikkhu dve saṅghādisesā āpattiyo āpanno hoti dvemāsappaṭicchannāyo. Tassa etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāci. Tassa saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—‘yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’”ti. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”’ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—‘yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho tassa bhikkhuno itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo—‘ahaṁ, bhante, dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ, bhante, saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. Tassa etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāci. Tassa saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. Tassa etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāci. Tassa saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Saṅgho itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena itthannāmassa bhikkhuno itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā.

2.4. Dvemāsāparivasitabbavidhi Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo. Tassa evaṁ hoti—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. So saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Tassa parivasantassa lajjīdhammo okkami—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho ekissā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan”’ti. So saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṅgho itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ āpattiṁ jānāti, ekaṁ āpattiṁ na jānāti. So saṅghaṁ yaṁ āpattiṁ jānāti, tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṅgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. So parivasanto itarampi āpattiṁ jānāti. Tassa evaṁ hoti—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ āpattiṁ jāniṁ, ekaṁ āpattiṁ na jāniṁ. Sohaṁ saṅghaṁ yaṁ āpattiṁ jāniṁ tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Sohaṁ parivasanto itarampi āpattiṁ jānāmi. Yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. So saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṅgho itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ āpattiṁ sarati, ekaṁ āpattiṁ nassarati. So saṅghaṁ yaṁ āpattiṁ sarati, tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṅgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. So parivasanto itarampi āpattiṁ sarati. Tassa evaṁ hoti—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ āpattiṁ sariṁ, ekaṁ āpattiṁ nassariṁ. Sohaṁ saṅghaṁ yaṁ āpattiṁ sariṁ, tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Sohaṁ parivasanto itarampi āpattiṁ sarāmi. Yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. So saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṅgho itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekāya āpattiyā nibbematiko, ekāya āpattiyā vematiko. So saṅghaṁ yāya āpattiyā nibbematiko, tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṅgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. So parivasanto itarissāpi āpattiyā nibbematiko hoti. Tassa evaṁ hoti—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekāya āpattiyā nibbematiko, ekāya āpattiyā vematiko. Sohaṁ saṅghaṁ yāya āpattiyā nibbematiko tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāciṁ. Tassa me saṅgho tassā āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ adāsi. Sohaṁ parivasanto itarissāpi āpattiyā nibbematiko. Yannūnāhaṁ saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yāceyyan’ti. So saṅghaṁ itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ yācati. Tassa saṅgho itarissāpi āpattiyā dvemāsappaṭicchannāya dvemāsaparivāsaṁ deti. Tena, bhikkhave, bhikkhunā tadupādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekā āpatti jānappaṭicchannā, ekā āpatti ajānappaṭicchannā. So saṅghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti—‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti—‘ayaṁ, āvuso, bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; ekā āpatti jānappaṭicchannā, ekā āpatti ajānappaṭicchannā. So saṅghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno, tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti—‘yāyaṁ, āvuso, āpatti jānappaṭicchannā, dhammikaṁ tassā āpattiyā parivāsadānaṁ; dhammattā ruhati. Yā ca khvāyaṁ, āvuso, āpatti ajānappaṭicchannā, adhammikaṁ tassā āpattiyā parivāsadānaṁ; adhammattā na ruhati. Ekissā, āvuso, āpattiyā bhikkhu mānattāraho’ti. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekā āpatti saramānappaṭicchannā, ekā āpatti assaramānappaṭicchannā. So saṅghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti—‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti—‘ayaṁ, āvuso, bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; ekā āpatti saramānappaṭicchannā, ekā āpatti assaramānappaṭicchannā. So saṅghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṅgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno; tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti—‘yāyaṁ, āvuso, āpatti saramānappaṭicchannā dhammikaṁ tassā āpattiyā parivāsadānaṁ; dhammattā ruhati. Yā ca khvāyaṁ, āvuso, āpatti assaramānappaṭicchannā, adhammikaṁ tassā āpattiyā parivāsadānaṁ; adhammattā na ruhati. Ekissā, āvuso, āpattiyā bhikkhu mānattāraho’ti. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekā āpatti nibbematikappaṭicchannā, ekā āpatti vematikappaṭicchannā. So saṅghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti—‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti—‘ayaṁ, āvuso, bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; ekā āpatti nibbematikappaṭicchannā, ekā āpatti vematikappaṭicchannā. So saṅghaṁ tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṅgho tāsaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno; tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti—‘yāyaṁ, āvuso, āpatti nibbematikappaṭicchannā, dhammikaṁ tassā āpattiyā parivāsadānaṁ; dhammattā ruhati. Yā ca khvāyaṁ, āvuso, āpatti vematikappaṭicchannā adhammikaṁ tassā āpattiyā parivāsadānaṁ; adhammattā na ruhati. Ekissā, āvuso, āpattiyā bhikkhu mānattāraho’”ti.

Tena kho pana samayena aññataro bhikkhu dve saṅghādisesā āpattiyo āpanno hoti dvemāsappaṭicchannāyo. Tassa etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāci. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan’ti. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan”ti. So bhikkhūnaṁ ārocesi—“ahaṁ kho, āvuso, dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan’ti. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”’ti. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—‘yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan’ti. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho tassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan”ti. Sohaṁ, bhante, saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. Tassa etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāci. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo—“yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami. “Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan”ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. Tassa etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāci. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa parivasantassa lajjīdhammo okkami—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan”ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Saṅgho itthannāmassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena itthannāmassa bhikkhuno dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā.

Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo. Tassa evaṁ hoti—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan’ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ deti. Tassa parivasantassa lajjīdhammo okkami—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Tassa me etadahosi—“ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāceyyan”ti. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ ekamāsaparivāsaṁ adāsi. Tassa me parivasantassa lajjīdhammo okkami—“Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan”ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ māsaṁ jānāti, ekaṁ māsaṁ na jānāti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ jānāti taṁ māsaṁ parivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ jānāti taṁ māsaṁ parivāsaṁ deti. So parivasanto itarampi māsaṁ jānāti. Tassa evaṁ hoti—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ māsaṁ jāniṁ, ekaṁ māsaṁ na jāniṁ. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ jāniṁ taṁ māsaṁ parivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ jāniṁ taṁ māsaṁ parivāsaṁ adāsi. Sohaṁ parivasanto itarampi māsaṁ jānāmi. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan’ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ māsaṁ sarati, ekaṁ māsaṁ nassarati. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ sarati taṁ māsaṁ parivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ sarati taṁ māsaṁ parivāsaṁ deti. So parivasanto itarampi māsaṁ sarati. Tassa evaṁ hoti—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ māsaṁ sariṁ, ekaṁ māsaṁ nassariṁ. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ sariṁ taṁ māsaṁ parivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ sariṁ taṁ māsaṁ parivāsaṁ adāsi. Sohaṁ parivasanto itarampi māsaṁ sarāmi. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan’ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; ekaṁ māsaṁ nibbematiko, ekaṁ māsaṁ vematiko. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ nibbematiko taṁ māsaṁ parivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ nibbematiko taṁ māsaṁ parivāsaṁ deti. So parivasanto itarampi māsaṁ nibbematiko hoti. Tassa evaṁ hoti—‘ahaṁ kho dve saṅghādisesā āpattiyo āpajjiṁ dvemāsappaṭicchannāyo; ekaṁ māsaṁ nibbematiko, ekaṁ māsaṁ vematiko. Sohaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ yaṁ māsaṁ nibbematiko taṁ māsaṁ parivāsaṁ yāciṁ. Tassa me saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchānnānaṁ yaṁ māsaṁ nibbematiko taṁ māsaṁ parivāsaṁ adāsi. Sohaṁ parivasanto itarampi māsaṁ nibbematiko. Yannūnāhaṁ saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yāceyyan’ti. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ itarampi māsaṁ parivāsaṁ deti. Tena, bhikkhave, bhikkhunā purimaṁ upādāya dve māsā parivasitabbā. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; eko māso jānappaṭicchanno, eko māso ajānappaṭicchanno. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti—‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti—‘ayaṁ, āvuso, bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo. Eko māso jānappaṭicchanno, eko māso ajānappaṭicchanno. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti—‘yvāyaṁ, āvuso, māso jānappaṭicchanno dhammikaṁ tassa māsassa parivāsadānaṁ; dhammattā ruhati. Yo ca khvāyaṁ, āvuso, māso ajānappaṭicchanno adhammikaṁ tassa māsassa parivāsadānaṁ; adhammattā na ruhati. Ekassa, āvuso, māsassa bhikkhu mānattāraho’ti. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; eko māso saramānappaṭicchanno, eko māso assaramānappaṭicchanno. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti—‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti—‘ayaṁ, āvuso, bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; eko māso saramānappaṭicchanno, eko māso assaramānappaṭicchanno. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti—‘yvāyaṁ, āvuso, māso saramānappaṭicchanno dhammikaṁ tassa māsassa parivāsadānaṁ; dhammattā ruhati. Yo ca khvāyaṁ, āvuso, māso assaramānappaṭicchanno adhammikaṁ tassa māsassa parivāsadānaṁ; adhammattā na ruhati. Ekassa, āvuso, māsassa bhikkhu mānattāraho’ti. Idha pana, bhikkhave, bhikkhu dve saṅghādisesā āpattiyo āpajjati dvemāsappaṭicchannāyo; eko māso nibbematikappaṭicchanno, eko māso vematikappaṭicchanno. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yācati. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ deti. Tassa parivasantassa añño bhikkhu āgacchati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo. So evaṁ vadeti—‘kiṁ ayaṁ, āvuso, bhikkhu āpanno? Kissāyaṁ bhikkhu parivasatī’ti? Te evaṁ vadenti—‘ayaṁ, āvuso, bhikkhu dve saṅghādisesā āpattiyo āpajji dvemāsappaṭicchannāyo; eko māso nibbematikappaṭicchanno, eko māso vematikappaṭicchanno. So saṅghaṁ dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ yāci. Tassa saṅgho dvinnaṁ āpattīnaṁ dvemāsappaṭicchannānaṁ dvemāsaparivāsaṁ adāsi. Tāyo ayaṁ, āvuso, bhikkhu āpanno tāsāyaṁ bhikkhu parivasatī’ti. So evaṁ vadeti—‘yvāyaṁ, āvuso, māso nibbematikappaṭicchanno dhammikaṁ tassa māsassa parivāsadānaṁ; dhammattā ruhati. Yo ca khvāyaṁ, āvuso, māso vematikappaṭicchanno adhammikaṁ tassa māsassa parivāsadānaṁ; adhammattā na ruhati. Ekassa, āvuso, māsassa bhikkhu mānattāraho’”ti.

2.5. Suddhantaparivāsa Tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti. So āpattipariyantaṁ na jānāti; rattipariyantaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante vematiko, rattipariyante vematiko. So bhikkhūnaṁ ārocesi—“ahaṁ, āvuso, sambahulā saṅghādisesā āpattiyo āpajjiṁ; āpattipariyantaṁ na jānāmi, rattipariyantaṁ na jānāmi; āpattipariyantaṁ nassarāmi, rattipariyantaṁ nassarāmi; āpattipariyante vematiko, rattipariyante vematiko. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, saṅgho tassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāsaṁ detu. Evañca pana, bhikkhave, dātabbo—Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā …pe… evamassa vacanīyo—‘ahaṁ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṁ. Āpattipariyantaṁ na jānāmi, rattipariyantaṁ na jānāmi; āpattipariyantaṁ nassarāmi, rattipariyantaṁ nassarāmi; āpattipariyante vematiko, rattipariyante vematiko. Sohaṁ, bhante, saṅghaṁ tāsaṁ āpattīnaṁ suddhantaparivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji. Āpattipariyantaṁ na jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante vematiko, rattipariyante vematiko. So saṅghaṁ tāsaṁ āpattīnaṁ suddhantaparivāsaṁ yācati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāsaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmo bhikkhu sambahulā saṅghādisesā āpattiyo āpajji. Āpattipariyantaṁ na jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante vematiko, rattipariyante vematiko. So saṅghaṁ tāsaṁ āpattīnaṁ suddhantaparivāsaṁ yācati. Saṅgho itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāsaṁ deti. Yassāyasmato khamati itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Dinno saṅghena itthannāmassa bhikkhuno tāsaṁ āpattīnaṁ suddhantaparivāso. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Evaṁ kho, bhikkhave, suddhantaparivāso dātabbo; evaṁ parivāso dātabbo. Kathañca, bhikkhave, suddhantaparivāso dātabbo? Āpattipariyantaṁ na jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante vematiko, rattipariyante vematiko—suddhantaparivāso dātabbo. Āpattipariyantaṁ jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ sarati, rattipariyantaṁ nassarati; āpattipariyante nibbematiko, rattipariyante vematiko—suddhantaparivāso dātabbo. Āpattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti, rattipariyantaṁ na jānāti; āpattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati, rattipariyantaṁ nassarati; āpattipariyante ekacce vematiko, ekacce nibbematiko, rattipariyante vematiko—suddhantaparivāso dātabbo. Āpattipariyantaṁ na jānāti, rattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati; āpattipariyante vematiko, rattipariyante ekacce vematiko, ekacce nibbematiko—suddhantaparivāso dātabbo. Āpattipariyantaṁ jānāti, rattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti; āpattipariyantaṁ sarati, rattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati; āpattipariyante nibbematiko, rattipariyante ekacce vematiko, ekacce nibbematiko—suddhantaparivāso dātabbo. Āpattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti; rattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti; āpattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati; rattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati; āpattipariyante ekacce vematiko, ekacce nibbematiko; rattipariyante ekacce vematiko, ekacce nibbematiko—suddhantaparivāso dātabbo. Evaṁ kho, bhikkhave, suddhantaparivāso dātabbo. Kathañca, bhikkhave, parivāso dātabbo? Āpattipariyantaṁ jānāti, rattipariyantaṁ jānāti; āpattipariyantaṁ sarati, rattipariyantaṁ sarati; āpattipariyante nibbematiko, rattipariyante nibbematiko—parivāso dātabbo. Āpattipariyantaṁ na jānāti, rattipariyantaṁ jānāti; āpattipariyantaṁ nassarati, rattipariyantaṁ sarati, āpattipariyante vematiko, rattipariyante nibbematiko—parivāso dātabbo. Āpattipariyantaṁ ekaccaṁ jānāti, ekaccaṁ na jānāti, rattipariyantaṁ jānāti; āpattipariyantaṁ ekaccaṁ sarati, ekaccaṁ nassarati, rattipariyantaṁ sarati; āpattipariyante ekacce vematiko, ekacce nibbematiko, rattipariyante nibbematiko—parivāso dātabbo. Evaṁ kho, bhikkhave, parivāso dātabbo”. Parivāso niṭṭhito.

3. Cattālīsaka Tena kho pana samayena aññataro bhikkhu parivasanto vibbhami. So puna paccāgantvā bhikkhū upasampadaṁ yāci. Bhagavato etamatthaṁ ārocesuṁ. “Idha pana, bhikkhave, bhikkhu parivasanto vibbhamati. Vibbhantakassa, bhikkhave, parivāso na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. Idha pana, bhikkhave, bhikkhu parivasanto sāmaṇero hoti. Sāmaṇerassa, bhikkhave, parivāso na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. Idha pana, bhikkhave, bhikkhu parivasanto ummattako hoti. Ummattakassa, bhikkhave, parivāso na ruhati. So ce puna anummattako hoti, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. Idha pana, bhikkhave, bhikkhu parivasanto khittacitto hoti. Khittacittassa, bhikkhave, parivāso na ruhati. So ce puna akhittacitto hoti, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. Idha pana, bhikkhave, bhikkhu parivasanto vedanāṭṭo hoti. Vedanāṭṭassa, bhikkhave, parivāso na ruhati. So ce puna avedanāṭṭo hoti, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. Idha pana, bhikkhave, bhikkhu parivasanto, āpattiyā adassane, ukkhipiyyati. Ukkhittakassa, bhikkhave, parivāso na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. Idha pana, bhikkhave, bhikkhu parivasanto, āpattiyā appaṭikamme, ukkhipiyyati. Ukkhittakassa, bhikkhave, parivāso na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. Idha pana, bhikkhave, bhikkhu parivasanto, pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, parivāso na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho, avaseso parivasitabbo. Idha pana, bhikkhave, bhikkhu mūlāyapaṭikassanāraho vibbhamati. Vibbhantakassa, bhikkhave, mūlāyapaṭikassanā na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho. So bhikkhu mūlāya paṭikassitabbo. Idha pana, bhikkhave, bhikkhu mūlāyapaṭikassanāraho sāmaṇero hoti …pe… ummattako hoti …pe… khittacitto hoti …pe… vedanāṭṭo hoti …pe… āpattiyā adassane ukkhipiyyati …pe… āpattiyā appaṭikamme ukkhipiyyati …pe… pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, mūlāyapaṭikassanā na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho. So bhikkhu mūlāya paṭikassitabbo. Idha pana, bhikkhave, bhikkhu mānattāraho vibbhamati. Vibbhantakassa, bhikkhave, mānattadānaṁ na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho. Tassa bhikkhuno mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu mānattāraho sāmaṇero hoti …pe… ummattako hoti …pe… khittacitto hoti …pe… vedanāṭṭo hoti …pe… āpattiyā adassane, ukkhipiyyati …pe… āpattiyā appaṭikamme, ukkhipiyyati …pe… pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, mānattadānaṁ na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho. Tassa bhikkhuno mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu mānattaṁ caranto vibbhamati. Vibbhantakassa, bhikkhave, mānattacariyā na ruhati. So ce puna upasampajjati tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho; yaṁ mānattaṁ dinnaṁ sudinnaṁ, yaṁ mānattaṁ ciṇṇaṁ suciṇṇaṁ, avasesaṁ caritabbaṁ. Idha pana, bhikkhave, bhikkhu mānattaṁ caranto sāmaṇero hoti …pe… ummattako hoti …pe… khittacitto hoti …pe… vedanāṭṭo hoti …pe… āpattiyā adassane, ukkhipiyyati …pe… āpattiyā appaṭikamme, ukkhipiyyati …pe… pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, mānattacariyā na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo purivuttho suparivuttho; yaṁ mānattaṁ dinnaṁ sudinnaṁ, yaṁ mānattaṁ ciṇṇaṁ suciṇṇaṁ, avasesaṁ caritabbaṁ. Idha pana, bhikkhave, bhikkhu abbhānāraho vibbhamati. Vibbhantakassa, bhikkhave, abbhānaṁ na ruhati. So ce puna upasampajjati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho; yaṁ mānattaṁ dinnaṁ sudinnaṁ, yaṁ mānattaṁ ciṇṇaṁ suciṇṇaṁ. So bhikkhu abbhetabbo. Idha pana, bhikkhave, bhikkhu abbhānāraho sāmaṇero hoti …pe… ummattako hoti …pe… khittacitto hoti …pe… vedanāṭṭo hoti …pe… āpattiyā adassane, ukkhipiyyati …pe… āpattiyā appaṭikamme, ukkhipiyyati …pe… pāpikāya diṭṭhiyā, appaṭinissagge, ukkhipiyyati. Ukkhittakassa, bhikkhave, abbhānaṁ na ruhati. So ce puna osāriyyati, tassa tadeva purimaṁ parivāsadānaṁ. Yo parivāso dinno sudinno, yo parivuttho suparivuttho; yaṁ mānattaṁ dinnaṁ sudinnaṁ, yaṁ mānattaṁ ciṇṇaṁ suciṇṇaṁ. So bhikkhu abbhetabbo. Cattālīsakaṁ samattaṁ.

4. Chattiṁsaka Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā appaṭicchannāyo. So bhikkhu mūlāya paṭikassitabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati aparimāṇā appaṭicchannāyo …pe… aparimāṇā paṭicchannāyo …pe… aparimāṇā paṭicchannāyopi appaṭicchannāyopi …pe… parimāṇāyopi aparimāṇāyopi appaṭicchannāyo …pe… parimāṇāyopi aparimāṇāyopi paṭicchannāyo …pe… parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu mānattāraho …pe… mānattaṁ caranto …pe… (yathāparivāsaṁ tathā vitthāretabbaṁ) abbhānāraho antarā sambahulā saṅghādisesā, āpattiyo āpajjati parimāṇā appaṭicchannāyo …pe… parimāṇā paṭicchannāyo …pe… parimāṇā paṭicchannāyopi appaṭicchannāyopi …pe… aparimāṇā appaṭicchannāyo …pe… aparimāṇā paṭicchannāyo …pe… aparimāṇā paṭicchannāyopi appaṭicchannāyopi …pe… parimāṇāyopi aparimāṇāyopi appaṭicchannāyo …pe… parimāṇāyopi aparimāṇāyopi paṭicchannāyo …pe… parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Chattiṁsakaṁ samattaṁ.

5. Mānattasata Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo nacchādeti. Tassa, bhikkhave, bhikkhuno mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo chādeti. Tassa, bhikkhave, bhikkhuno pacchimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjitvā paṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjitvā paṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā nacchādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā nacchādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti. Yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti. Yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti. Yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā chādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti; yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā chādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā nacchādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā nacchādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā chādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā chādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiṁ āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ.

Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā sāmaṇero hoti …pe… ummattako hoti …pe… khittacitto hoti …pe… (yathā heṭṭhā tathā vitthāretabbaṁ) vedanāṭṭo hoti …pe… tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi …pe… ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti …pe… ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati …pe… ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vedanāṭṭo hoti. So puna avedanāṭṭo hutvā yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. Tassa, bhikkhave, bhikkhuno purimasmiñca pacchimasmiñca āpattikkhandhe yathāpaṭicchanne parivāsaṁ datvā mānattaṁ dātabbaṁ. Mānattasataṁ niṭṭhitaṁ.

6. Samūlāyasamodhānaparivāsacatussata Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjitvā paṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjitvā paṭicchādetvā vibbhamati. So puna upasampanno tā āpattiyo chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā nacchādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā nacchādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi. So vibbhamitvā puna upasampanno yā āpattiyo pubbe chādesi tā āpattiyo pacchā chādeti; yā āpattiyo pubbe nacchādesi tā āpattiyo pacchā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti; yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti; yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā nacchādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti; yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā chādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti. Yā āpattiyo jānāti tā āpattiyo chādeti, yā āpattiyo na jānāti tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe jānitvā chādesi tā āpattiyo pacchā jānitvā chādeti; yā āpattiyo pubbe ajānitvā nacchādesi tā āpattiyo pacchā jānitvā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā nacchādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā nacchādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā chādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati. Yā āpattiyo sarati tā āpattiyo chādeti; yā āpattiyo nassarati tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe saritvā chādesi tā āpattiyo pacchā saritvā chādeti; yā āpattiyo pubbe assaritvā nacchādesi tā āpattiyo pacchā saritvā chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati. Ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vibbhamitvā puna upasampanno yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Idha pana, bhikkhave, bhikkhu parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā sāmaṇero hoti …pe… ummattako hoti …pe… khittacitto hoti …pe… vedanāṭṭo hoti …pe… tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi …pe… (yathā heṭṭhā vitthāritaṁ tathā vitthāretabbaṁ) ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti …pe… ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati …pe… ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vedanāṭṭo hoti. So puna avedanāṭṭo hutvā yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo.

Idha pana, bhikkhave, bhikkhu mānattāraho …pe… mānattaṁ caranto …pe… abbhānāraho antarā sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā vibbhamati …pe… (mānattāraho ca mānattacārī ca abbhānāraho ca yathā parivāso vitthārito tathā vitthāretabbo). Idha pana, bhikkhave, bhikkhu abbhānāraho antarā sambahulā saṅghādisesā āpattiyo āpajjitvā appaṭicchādetvā sāmaṇero hoti …pe… ummattako hoti …pe… khittacitto hoti …pe… vedanāṭṭo hoti …pe… tassa honti āpattiyo paṭicchannāyopi appaṭicchannāyopi …pe… ekaccā āpattiyo jānāti, ekaccā āpattiyo na jānāti …pe… ekaccā āpattiyo sarati, ekaccā āpattiyo nassarati …pe… ekaccāsu āpattīsu nibbematiko, ekaccāsu āpattīsu vematiko. Yāsu āpattīsu nibbematiko tā āpattiyo chādeti; yāsu āpattīsu vematiko tā āpattiyo nacchādeti. So vedanāṭṭo hoti. So puna avedanāṭṭo hutvā yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko nacchādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko nacchādeti …pe… yā āpattiyo pubbe nibbematiko chādesi tā āpattiyo pacchā nibbematiko chādeti; yā āpattiyo pubbe vematiko nacchādesi tā āpattiyo pacchā nibbematiko chādeti. So bhikkhu mūlāya paṭikassitabbo. Yathāpaṭicchannānañcassa āpattīnaṁ purimāya āpattiyā samodhānaparivāso dātabbo. Samūlāyasamodhānaparivāsacatussataṁ niṭṭhitaṁ.

7. Parimāṇādivāraaṭṭhaka Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjitvā parimāṇā appaṭicchādetvā …pe… aparimāṇā appaṭicchādetvā …pe… ekanāmā appaṭicchādetvā …pe… nānānāmā appaṭicchādetvā …pe… sabhāgā appaṭicchādetvā …pe… visabhāgā appaṭicchādetvā …pe… vavatthitā appaṭicchādetvā …pe… sambhinnā appaṭicchādetvā vibbhamati …pe… (yathā heṭṭhā tathā vitthāretabbaṁ). Parimāṇādivāraaṭṭhakaṁ niṭṭhitaṁ.

8. Dvebhikkhuvāraekādasaka Dve bhikkhū saṅghādisesaṁ āpannā honti. Te saṅghādisese saṅghādisesadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. Dve bhikkhū saṅghādisesaṁ āpannā honti. Te saṅghādisese vematikā honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. Dve bhikkhū saṅghādisesaṁ āpannā honti. Te saṅghādisese missakadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. Dve bhikkhū missakaṁ āpannā honti. Te missake saṅghādisesadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. Dve bhikkhū missakaṁ āpannā honti. Te missake missakadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. Dve bhikkhū suddhakaṁ āpannā honti. Te suddhake saṅghādisesadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Ubhopi yathādhammaṁ kārāpetabbā. Dve bhikkhū suddhakaṁ āpannā honti. Te suddhake suddhakadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Ubhopi yathādhammaṁ kārāpetabbā. Dve bhikkhū saṅghādisesaṁ āpannā honti. Te saṅghādisese saṅghādisesadiṭṭhino honti. Ekassa hoti ārocessāmīti, ekassa hoti na ārocessāmīti. So paṭhamampi yāmaṁ chādeti, dutiyampi yāmaṁ chādeti, tatiyampi yāmaṁ chādeti—uṭṭhite aruṇe channā hoti āpatti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. Dve bhikkhū saṅghādisesaṁ āpannā honti. Te saṅghādisese saṅghādisesadiṭṭhino honti. Te gacchanti ārocessāmāti. Ekassa antarāmagge makkhadhammo uppajjati na ārocessāmīti. So paṭhamampi yāmaṁ chādeti, dutiyampi yāmaṁ chādeti, tatiyampi yāmaṁ chādeti—uṭṭhite aruṇe channā hoti āpatti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. Dve bhikkhū saṅghādisesaṁ āpannā honti. Te saṅghādisese saṅghādisesadiṭṭhino honti. Te ummattakā honti. Te pacchā anummattakā hutvā eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. Dve bhikkhū saṅghādisesaṁ āpannā honti. Te pātimokkhe uddissamāne evaṁ vadanti—‘idāneva kho mayaṁ jānāma—ayampi kira dhammo suttāgato suttapariyāpanno anvaddhamāsaṁ uddesaṁ āgacchatī’ti. Te saṅghādisese saṅghādisesadiṭṭhino honti. Eko chādeti, eko nacchādeti. Yo chādeti so dukkaṭaṁ desāpetabbo. Yathāpaṭicchanne cassa parivāsaṁ datvā ubhinnampi mānattaṁ dātabbaṁ. Dvebhikkhuvāraekādasakaṁ niṭṭhitaṁ.

9. Mūlāyaavisuddhinavaka Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyo appaṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyo paṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyo paṭicchannāyopi appaṭicchannāyopi. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati aparimāṇāyo appaṭicchannāyo …pe… aparimāṇāyo paṭicchannāyo …pe… aparimāṇāyo paṭicchannāyopi appaṭicchannāyopi …pe… parimāṇāyopi aparimāṇāyopi appaṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti, adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena; dhammena samodhānaparivāsaṁ deti; adhammena mānattaṁ deti; adhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Mūlāyaavisuddhinavakaṁ niṭṭhitaṁ.

10. Dutiyanavaka Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti, so parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā appaṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi, ekanāmampi nānānāmampi, sabhāgampi visabhāgampi, vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati aparimāṇā appaṭicchannāyo …pe… aparimāṇā paṭicchannāyo …pe… aparimāṇā paṭicchannāyopi appaṭicchannāyopi …pe… parimāṇāyopi aparimāṇāyopi appaṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu avisuddho tāhi āpattīhi. Dutiyanavakaṁ niṭṭhitaṁ. 11. Tatiyanavaka Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyo appaṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyo appaṭicchannāyo. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti—‘ahaṁ kho sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. Sohaṁ saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇāyo appaṭicchannāyo. Sohaṁ saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇāyo appaṭicchannāyo. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca aparāāpattīnaṁ antarāāpattīnañca mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ; dhammena mānattaṁ, dhammena abbhānan’ti. So saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ; dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṅgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti; dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati, adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyo. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti—‘ahaṁ kho sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. Sohaṁ saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇā paṭicchannāyo. Sohaṁ saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassi, adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇā paṭicchannāyo. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṅgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇā paṭicchannāyopi appaṭicchannāyopi. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti—‘ahaṁ kho sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. Sohaṁ saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇā paṭicchannāyopi appaṭicchannāyopi. Sohaṁ saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇā paṭicchannāyopi appaṭicchannāyopi. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṅgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati aparimāṇāyo appaṭicchannāyo …pe… aparimāṇāyo paṭicchannāyo …pe… aparimāṇāyo paṭicchannāyopi appaṭicchannāyopi …pe… parimāṇāyopi aparimāṇāyopi appaṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno …pe… taṁ saṅgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyo. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyo. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti—‘ahaṁ kho sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. Sohaṁ saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇāyopi aparimāṇāyopi paṭicchannāyo. Sohaṁ saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇāyopi aparimāṇāyopi paṭicchannāyo. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṅgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi. Idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā āpattiyo āpajjati parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. So saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yācati. Tassa saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ deti. So parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yācati. Taṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassati adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ deti. So parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjati parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. So tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarati, aparāāpattīnaṁ antarāāpattiyo sarati. Tassa evaṁ hoti—‘ahaṁ kho sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇampi aparimāṇampi …pe… vavatthitampi sambhinnampi. Sohaṁ saṅghaṁ tāsaṁ āpattīnaṁ samodhānaparivāsaṁ yāciṁ. Tassa me saṅgho tāsaṁ āpattīnaṁ samodhānaparivāsaṁ adāsi. Sohaṁ parivasanto antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. Sohaṁ saṅghaṁ antarāāpattīnaṁ mūlāyapaṭikassanaṁ yāciṁ. Taṁ maṁ saṅgho antarāāpattīnaṁ mūlāya paṭikassi adhammikena kammena kuppena aṭṭhānārahena, adhammena samodhānaparivāsaṁ adāsi. Sohaṁ parivasāmīti maññamāno antarā sambahulā saṅghādisesā āpattiyo āpajjiṁ parimāṇāyopi aparimāṇāyopi paṭicchannāyopi appaṭicchannāyopi. Sohaṁ tasmiṁ bhūmiyaṁ ṭhito purimāāpattīnaṁ antarāāpattiyo sarāmi, aparāāpattīnaṁ antarāāpattiyo sarāmi. Yannūnāhaṁ saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāyapaṭikassanaṁ yāceyyaṁ dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānan’ti. So saṅghaṁ purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassanaṁ yācati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ, dhammena mānattaṁ, dhammena abbhānaṁ. Taṁ saṅgho purimāāpattīnaṁ antarāāpattīnañca, aparāāpattīnaṁ antarāāpattīnañca, mūlāya paṭikassati dhammikena kammena akuppena ṭhānārahena, dhammena samodhānaparivāsaṁ deti, dhammena mānattaṁ deti, dhammena abbheti. So, bhikkhave, bhikkhu visuddho tāhi āpattīhi”. Tatiyanavakaṁ niṭṭhitaṁ. Samuccayakkhandhako tatiyo. Tassuddānaṁ Appaṭicchannā ekāha, dvīha tīha catūha ca; Pañcāhapakkhadasannaṁ, āpattimāha mahāmuni. Suddhanto ca vibbhamanto, parimāṇamukhaṁ dve bhikkhū; Tattha saññino dve yathā, vematikā tatheva ca. Missakadiṭṭhino dve ca, asuddhakekadiṭṭhino; Dve ceva suddhadiṭṭhino. Tatheva ca eko chādeti, Atha makkhamatena ca; Ummattakadesanañca, Mūlā aṭṭhārasa visuddhato. Ācariyānaṁ vibhajjapadānaṁ, Tambapaṇṇidīpapasādakānaṁ; Mahāvihāravāsīnaṁ, Vācanā saddhammaṭṭhitiyāti. Samuccayakkhandhako niṭṭhito.