… (ut)kṣipto vaktavyaḥ sthalasthabhāvas tu na pratijñāyate •
yat kiṃcid adharmmakarma sarvaṃ t(ad v)y(agrakarma) ...
... (saṃmukhībhūtasya karo)ti acodayitvā asmārayitvāpratijñāya vā yāvanto bhikṣavaḥ karmaprāptāḥ te samavahita .. .. ////?/// .i saṃmu(khībh-) …
… (v)y(a)grakarma na ca tad adharmakarma
saṃmukhībhūtasya karoti codayitvā s(m)ā(rayitvā pratijñāya vā yāvanto bhikṣavaḥ karmaprāptāḥ te asamavahita) ... (1) ... ..ṃ vyagrakarmma na tv adharmakarmaḥ ||
yat kiṃcid dharmakarma sarvaṃ tat samagrakarma
no hīdaṃ …
... saṃmukhībhūtā • cchandārhāṇāṃ cchandaś cānunīto bhavati saṃmukhībhūtāś ca bhikṣavaḥ prativahanti pratikro(ś-) ...
… avastukam apratijñāya yāvanto bhiḳsavaḥ karmaprāptā te sarve samavahitā bhavanti saṃmukhībhū .. .. .. t. .. .. cchandā na … (4) tu dharmakarmmaḥ
yaẖ kaścit saṃghamadhye yā‹va›t (tṛt)īya + .. jñapya tat sarvas sa āpattim āpadyeta
na ca s(aṃ)gh(ama)dhye yāvat tṛtīya …
.anyatarānyataram āpa(tt)i + + .y. .r. s(aṃ)gh(a)m(a)dhye yāvat tṛtīyaṃ pratijānāti etāvatā antimāvastu prati ...
問以闥頼吒比丘足數擯比丘。得擯不。
答得擯。但失闥頼吒相。
問所有非法羯磨。是別衆羯磨耶。所有別衆羯磨。是非法羯磨耶。
答或非法羯磨。非別衆。或別衆羯磨。非非法。或非法羯磨。亦是別衆。或非非法羯磨。亦非別衆。
云何非法羯磨非別衆。
答所有中作羯磨比丘。和合一處。應與欲者皆與欲來。現前比丘遮成遮而不遮。若人不現前。不先説其事。與作羯磨。是名非法羯磨非是別衆。
云何別衆羯磨非非法。
答所有中作羯磨比丘。不和合一處。應與欲者不與欲來現前比丘能遮者遮成遮。若人現前。先説其事與作羯磨。是別衆羯磨非非法。
云何非法羯磨亦別衆。答所有中作羯磨比丘。不和合一處。應與欲者不與欲來。現前比丘能遮者遮成遮。若人不現前。不先説其事。與作羯磨。是名非法羯磨亦別衆。
云何非非法亦非別衆。答所有中作羯磨比丘和合一處。應與欲者皆與欲來。現3前比丘遮成遮而不遮。若人現前。先説其事與作羯磨。是名非非法亦非別衆。
問所有是法羯磨。皆是和合耶。所有和合羯磨。皆是有法耶。
答或是有法羯磨。非是和合。或是和合羯磨。非是有法。或有法羯磨。亦是和合。或非有法羯磨。亦非和合。
云何有法羯磨非是和合。
答所有中作羯磨比丘不和合一處。應與欲者不與欲來。現前比丘遮成遮而遮。若人現前先説其事乃作羯磨。是名有法羯磨非是和合。
云何和合非是有法羯磨。
答所有中作羯磨比丘和合一處。應與欲者皆與欲來。現前比丘遮成遮而不遮。若人不現前。不先説其事。與作羯磨。是名和合非有法羯磨
云何有法羯磨亦和合。答所有中作羯磨比丘和合一處。應與欲者皆與欲來。現前比丘遮成遮而不遮。若人現前先説其事。與作羯磨。是名有法羯磨亦和合。
云何非有法羯磨亦非和合。答所有中作羯磨比丘不和合一處。應與欲者不與欲來。現前比丘遮成遮而遮。若人不現前不先説其事。與作羯磨。是名非法羯磨亦非和合。
問如佛所説。所有罪人。衆僧乃至三教勅。頗比丘無罪。衆僧乃至三教勅耶。(different a bit)
答若除諸罪。餘教勅是也。
若非法羯磨。一切不和合羯磨耶。若不和合羯磨。一切非法羯磨耶
(cf. see the previous record)
云何和合非法羯磨。
謂不現前擯比丘不出己罪。不使自言。不在界内而一切集不來者與欲。是和合非法羯磨
云何如法羯磨非和合
人現前。如前説。衆不和合。是如法羯磨非和合。
或僧中三唱。憶有罪不發露。一切犯罪耶。
若三唱憶有罪不發露。一切犯罪。
若有僧中三問。自言非比丘。是自言非比丘波羅夷。亦如是。
別住人擯比丘。成擯不。
成擯。唯除受戒羯磨。餘羯磨盡得作。
[Upāli asked:] “[The number of members for a formal act] is mostly fulfilled by mediators, and then if one is suspended by those monks, is it deemed that he is suspended or not suspended?”
[The Buddha] said: "It is declared that he is suspended, and the capacity as the mediators is not acknowledged anymore."
[Upāli asked:] “Is every illegal karman, whatever it is, a discordant karman? Also, is every discordant karman, whatever it is, an illegal karman?”
[The Buddha said;] “Upāli, it is not. An illegal karman can be also something else, and a discordant karman can be also something else.”
If it is asked, what is the case that it is the illegal karman, and it is not the discordant karman?
He to whom [the karman] is performed, is not present, neither accused nor reminded, without acknowledges [of the offense]. As many as monk who fulfilled the number for the karman, having assembled, are present. The entrustment having been brought from those proper [to send] the entrustment, if the opposition is made by those, the monks who are valid to oppose are present, also make neither a negation nor opposition. This case is that it is an illegal karman, but it is not a discordant karman.
If it is asked, what is the case that it is a discordant karman, but it is not a illegal karman?
He against whom [the karman] is performed, is present, accused, reminded with acknowledge [of the offense]. As many monk who are eligible to fulfill the number for the karman, they all not having assembled, are present. The entrustment not having been brought from one proper [to grant] the entrustment, the monks who are present are qualified to make a negation and opposition. This case is that that it is a discordant karman, but it is a legal karman.
T. 1435 describes the third and fourth possibility, on the contrary, the Tibetan and the Sanskrit omit them.
[Upāli asked:] “Is a legal karman always a united karman?”
[The Buddha said:] “Upāli, it is not. A legal karman can be also something else, and a united karman can be also something else.”
[Upāli asked:] “What is the case that it is a legal karman, but it is not a united karman?
[The Buddha] said: “Monks are present, and accuse [the offender]. As many monks who are eligible to fulfill the number for the karman, they all not having assembled, are not present. The entrustment not having been brought from one proper [to grant] the entrustment, the monks who are qualified to make opposition, are present, and make negation and opposition. This case is that it is the legal karman, but it is not a united karman."
[Upāli asked:] “What is the case that it is a united karman, but it is not a legal karman?”
[The Buddha] said: “Monks are not present, neither accuse nor remind, without basis and acknowledgement [of the offense]. As many monk who are eligible fulfill the number for the karman, they all having assembled, are present. The entrustment having been brought from those proper [to grant] the entrustment, if the monks are present, they who are valid to oppose, do not make a negation and opposition. This case is that it is a united karman, but it is not a legal karman.”
T. 1435 describes the third and fourth possibility, on the contrary, the Tibetan and the Sanskrit omit them.
[Upāli asked:] “Does anyone who has been reprimanded up to three times before the Community, become guilty of an offense?
[The Buddha] said: “They may be or may not be [guilty of an offense]. If they are reprimanded up to three times before the Community, they become guilty of an offense.”
[Upāli asked:] “Being guilty of an offense, is there any case that [the offense] cannot be reprimanded up to three times before the Community?”
[The Buddha] said: “Even if there is nobody reprimanding, the offense is still there.”
[Upāli asked:] “To what extent is it deemed that the acknowledgment with regard to the ultimate matter (pārājika-offense) is expressed?”
[The Buddha] said: Having committed any offense of the four pārājika-offenses, to what extent he acknowledges it within three times before the Community to that extent it is deemed that the acknowledgment is made with regard to the ultimate matter (pārājika-offense).”
[Upāli asked:] “If the monk who is reprimaded to be punished with the parivāsa probation, suspends [a monk], is it deemed that he is suspended?”
[The Buddha] said: “Except for the permission of dwelling in the presence, it is deemed that he is suspended in all other karmans.”