Bibliotheca Polyglotta

No counterpart

(221b5) ’dul ba gźuṅ dam pa | bam po bźi bcu rtsa drug pa |

問雜事初

薩婆多部毘尼摩得勒伽卷第七
宋元嘉年僧伽跋摩譯

The Vinayottaragrantha
The 46th bam po

.i … (4) … (||) ❁ ||

ma na bi ka’i mdo'i mdo bsdus pa ste |
’dus pa bu ram chu daṅ ruṅ ba gñis ||
(6) śa daṅ srin bu pad pa rnam pa lṅa ||
sra dro ba daṅ phyin lan byas pa daṅ ||
myos pa dge bsñen na ba dge sloṅ ba’o ||

No counterpart

A Collection of Summary of the Contents of the Māṇavikā:
[§1.1] Group; [§1.2] Sugarcane juice; and [§1.3] two proper [grounds];
[§1.4] Flesh; [§1.5] Leech; and the Five kinds of things [like seed and so on];
[§1.6] Morning [medicines]; and [§1.7] Offering;
[§1.8] Fermented; [§1.9] Lay devotee; [§1.10] the Sick; [§1.11] a Monk.

uddānam* vargo badhiro andho andhikā cāpi citr(ik). + .ā sthāpitvā tām eva śeṣeṇa kalpati …

mdor na |
’dus pa daṅ ni ’on pa daṅ ||
dmus loṅ daṅ yaṅ ri mo can ||
gźon pa rnams ni ma gtogs te ||
lhag ma rnams ni ruṅ ba’o ||

Summary of Contents:
[§1.1.1] Group; [§1.1.2] A deaf person;
[§1.1.2] A Blind person; [§1.1.3 A bedding] having a picture;
[§1.1.4] Other than those conveyances,
The remainder is proper.

… (vinaya)dharapaṃcamena up(a)saṃpādayitavyaṃ syāt ‹t›adānīṃ (daśava)rge vinayadharapaṃcamena upasaṃpād- … available … p(r)atilabhate cīvaraṃ daś(ā)hā(t)i(k)rāntaṃ (n)aiḥsargik(ā) ‹|› kiyatā ca badhireṇa cīvaraṃ pratilabdhaṃ bha … (7) … ..ṃ .. + .. + + .. available tāvatā andhena cīvaraṃ pratilab(dh)aṃ bhavati yadā śṛṇoti ha(st)e … … p(ṛ)cchati ● ardhakaṃ citrikā bha(v)ati a(rdha)k(aṃ) n(a) citrikā … available … ..m ālaṃbya tarttuṃ ‹|› labhyam anāpatti ● hastiṃ v(ā) aś(va-) …

saṅs (7) rgyas bcom ldan ’das la tshe daṅ ldan pa u pā lis źus pa | btsun pa bcom ldan ’das kyis yul mtha’ ’khob tu ’dul ba ’dzin pa daṅ lṅas bsñen par rdzogs par ruṅ ṅo źes bka’ stsal na | der bcu yod pa las ’dul ba ’dzin pa daṅ lṅas bsñen par rdzogs (222a1) par bgyis na bsñen par rdzogs pa źes bgyi’am bsñen par ma rdzogs pa źes bgyi | u pā li de ni dge sloṅ du bsñen par rdzogs pa źes bya ste | dge ’dun rnams ni ’das pa daṅ bcas par ’gyur ro || btsun pa bcom ldan ’das kyis chos (2) gos rñed la źag bcu las ’das na spaṅ ba’i ltuṅ bar ’gyur źes bka’ stsal na | ji tsam gyis na ’on pas chos gos ’thob par ’gyur | gaṅ gi tshe rñed pa na mthoṅ la lag pas reg gam paṅ du blaṅs par yaṅ gyur la ’di ni bdag gi gos so sñam du des ’du śes (3) bskyed pa de lta bu ni ’on pas gos thob par gyur pa’o || ji tsam gyis na dmus loṅ gis gos thob par gyur | gaṅ gi tshe des thos la lag tu blaṅs sam paṅ du blaṅs par gyur la ’di ni bdag gi gos so sñam du des ’du śes kyaṅ bskyed na de lta bu ni dmus loṅ gis gos thob (4) par gyur pa’o || saṅs rgyas bcom ldan ’das la u pā lis źus pa | phyed ri mo bris la phyed ri mo ma bris pa la mchis su ruṅ ṅam | u pā li mi ruṅ ste | de’i steṅ du gdiṅ ba gźan yod dam | de ste rñiṅs par gyur na ruṅ ṅo || btsun pa bcom ldan ’das kyis ba la ’jus (5) te kluṅ ma rgal cig ces bka’ stsal pa | bźon pa ma gtogs par gźan la ’ju źiṅ kluṅ rgal du gnaṅ ṅam | gnaṅ ste | glaṅ ṅam | rta’am | ma he’am | g-yag la ’jus śiṅ kluṅ rgal na ñes pa med do ||

優波離問佛: 如佛所説，邊地人持律第五得受具戒，頗有十人但取五人，得名受具戒不？答: 得名受具戒，與受具戒者得罪。問: 聾人云何名得布施？答: 若眼見，若盲人，若著手中，若著膝上，心生念，我得是物。 No counterpart No counterpart 問: 若坐臥具上，若織若畫，作女人像，若半有半無，得坐臥不？答: 不得。不犯者，若多壞，若敷尼師壇坐。問：捉牸牛尾，得渡河不？答：不得。問：除牸牛，若捉餘畜生尾，得渡河不？答：若捉師子、虎、狼、象、特牛、驢、馬尾者，得捉渡河。

如佛所説，邊地律師五人受具戒。若有十人，律師五人受戒，得戒不？佛言: 得具戒。諸比丘得呵罪。如佛所説，過十夜衣，尼薩耆。云何得長衣？謂若入手，若在膝上，肩上作想，此是我衣。 No counterpart No counterpart 比丘得眠上座臥不？佛言: 應敷臥具，已坐臥故者，不犯。如世尊所説，不得捉牛尾渡，得捉餘尾渡不？佛言：除虎尾、象、馬、師子尾，捉餘尾渡，不犯。

The Venerable Upāli asked the Buddha, the Blessed One: “Reverend, the Blessed One stated, ‘It is proper to be ordained by five [people] including one vinaya master in the border regions’. If there are ten [people] there, and [only] five [people] including a vinaya master perform/grant ordination, is it deemed a [proper] ordination or not?” [The Buddha said:] Upāli, it is deemed that he has been ordained as a monk. [However,] the members of the Community will come to be guilty of an offense. [Upāli asked:] “Reverend, the Blessed One stated, ‘If one attains an [extra] robe and ten days elapse, it will be an offense entailing atonement with confiscation (Skt. naiḥsargika-pāyantikā)’. On what condition will a deaf person obtain an [extra] robe?” [The Buddha said:] “When, at the time of attaining, having seen it, touched it with his hands, or received it on his lap, he thinks: this is my robe. In this way, the deaf person obtains an [extra] robe.” [Upāli asked:] “On what condition does a blind person obtain an [extra] robe?” [The Buddha said:] “When, at the time of [attaining], having heard of it, taken it with his hands, or received it on his lap, he thinks: this is my robe. In this way, the blind person obtains an [extra] robe.” Upāli asked the Buddha, the Blessed One: “On one half [of the bedding] a picture is painted, and on the other half [of the bedding] a picture is not painted. Is it proper to stay there?” [The Buddha said:] Upāli, it is not proper. [However,] if there is another mat on its top or it is worn out, it is proper.” [Upāli asked:] “Reverend, the Blessed One stated, ‘Do not cross over the river by holding onto a cow’. Is it authorized to cross over the river by holding onto other than the conveyance?” [The Buddha said:] “It is authorized. It is not an offense if one holds onto an elephant, horse, buffalo, or yak when crossing over the liver.”

mdor na |
bu ram śiṅ daṅ źag bdun daṅ ||
lan tshwa daṅ (6) ni ’bru mar ruṅ ||
dge sloṅ gis ni ruṅ bar byas ||
mi ruṅ sar ni mi ruṅ ba’o ||

.

saṅs rgyas bcom ldan ’das la tshe daṅ ldan pa u pā lis źus pa | btsun pa bu ram chaṅ źag bdun du byin gyis brlab tu ruṅ ṅam | u pā li ruṅ ṅo || ji srid du btuṅ bar bgyi | nam myos (7) par mi ’gyur ba daṅ | zas daṅ ma ’dres pa daṅ | ma rñogs pa daṅ | bsṅal bar ma gyur ciṅ | ñid kyi blo las ma gyur pa’o || saṅs rgyas bcom ldan ’das la tshe daṅ ldan pa u pā lis źus pa | btsun pa mi ruṅ ba’i tshil las lan tshwa btsos te ’tshal du ruṅ ṅam | u pā li (222b1) mi ruṅ ṅo || thal bar ruṅ bar byas te | zos na ñes pa med do || btsun pa mi ruṅ ba’i sman las ’bru mar btsos pa ’tshal du ruṅ ṅam | u pā li mi ruṅ ste | mig gam | rna ba’am | sna la bskus na ñes pa med do || dge sloṅ raṅ gis me’am mtshon nam sen mos sa (2) bon du ’gyur ba rnam pa lṅa po ruṅ bar bgyis na ruṅ bar bgyis pa źes bgyi’am | ’tshal du ruṅ ṅam ruṅ ste mes ruṅ bar bya ba ma gtogs te || gaṅ ruṅ bar byed pa de la ni sa bon ma ruṅ bar byas pa’i ñes pa ’byuṅ bar ’gyur ro || mi ruṅ ba’i sar śiṅ skyes la ruṅ ba’i sar ’bras bu (3) ltuṅ na ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo || ruṅ ba’i sar śiṅ skyes la mi ruṅ ba’i sar ’bras bu ltuṅ na ’tshal du ruṅ ṅam | u pā li ruṅ ste | źag ma lon par gyur pa’o ||

問受石蜜漿。擧宿經七日。糝雜得服不。答若雜餘糝不得。問不淨藥草著油中煮。得服不。答不得。若病人塗身手足灌鼻無罪。問若以不淨脂煮鹽。得食不。答病人若燒得服。 See the previous record See the previous record (two records ahead) See the previous record (three records ahead) 問比丘以火刀爪淨果。得食不。答不得。問若果樹在淨地。枝在不淨地。果墮是中。可食不。答不可食。若果樹在不淨地。枝在淨地。果墮是中。可食不。答可食。 See the previous record See the previous record (two record ahead) 佛語諸比丘。從今日不聽汝作淨地羯磨。若作得突吉羅。從是語已捨是事也

糖漿得七日受不。答得飮。幾時飮。乃至未捨自性。以不淨藥合煮得噉不。答不得。得塗身塗瘡灌鼻。以不淨脂合鹽煮得噉不。答不得。若當猪脂用不犯 See the previous record (three records ahead) 若比丘五種種子自手作淨。若刀若爪成淨不。(See the next record as well) 答成淨。得食不。得食。除火淨。若火淨殺草。得波夜提。樹在不淨地。果落淨地得食不。不經宿得食。樹在淨地果落不淨地。得食不。答不得。樹在淨地果落不淨地。得食不。答不得。

The Venerable Upāli asked the Buddha, the Blessed One: "Reverend, is it proper to take formal possession of sugarcane juice for seven days?" [The Buddha said]: Upāli, it is proper. As long as it is drinkable, when it does not become fermented, when it does not mixed with food, when it is not sullied, and when it is not spoiled, it is not changed from the [original] state of itself. The Venerable Upāli asked the Buddha, the Blessed One: “Reverend, is it proper to eat salt boiled in improper fat?" [The Buddha replied:] Upāli, it is improper. [However,] in consequence of making it proper, one does not become guilty an offense when he eats it. [Upāli asked:] Reverend, is it proper to take an improper medicine boiled in oil? [The Buddha said:] Upāli, it is improper. When one applies it to his eye, ear, or nose, he does not become guilty of an offense. [Upāli asked:] If a monk makes five kinds of seeds proper [to eat] by fire, knife, or his nail, is he deemed to make them proper [to eat]? Is it proper for him to eat [them]? [The Buddha answered:] It is proper, except for those attempts to make proper by fire. That, which are the attempts to make proper, and which does not make the seeds proper, will become guilty of an offense. [Upāli asked:] Is it proper to eat a fruit when it fall down In a proper place, while the tree grow in an improper place? [The Buddha said:] Upāli, it is improper. [Upāli asked:] Is it proper to eat a fruit when it fall down in an improper place, while the tree grows in a proper place? [The Buddha said:] Upāli, it is proper as long as the day is over.

mdor na |
ruṅ bar ’gyur ba’i sa gñis te ||
bza’ bar bya ba ma yin daṅ ||
mi yi ’o mar rig (4) pa daṅ ||
skyur po khu bar gyur pa’o ||

.

ruṅ ba’i sa na sa bon rnam pa lṅa po daṅ me mchis la mi ruṅ ba’i sar ruṅ ba bgyid pa mchis te | me’am mtshon tam sen mos ruṅ bar bgyis na ruṅ bar bgyis pa źes bgyi’am ma bgyis pa źes bgyi | byas pa źes bya’o || ’tshal du ruṅ ṅam | (5) u pā li mi ruṅ ṅo || ruṅ ba’i sa na dge sloṅ mchis te | ruṅ ba'i sar sa bon rnam pa lṅa po la me'am mtshon tam sen mos ruṅ bar bgyis na bgyis pa źes bgyi'am | ma bgyis pa źes bgyi | byas pa źes bya'o || 'tshal du ruṅ ṅam | u pā li ruṅ ste¹ | mes mi ruṅ bar byas pa ma (6) gtogs te | gaṅ ruṅ bar byed pa la sa bon gyi groṅ bśig pa’i ñes par ’gyur ro || khur blaṅ ṅam | ma bsregs pa’am | khre’u’am | slo ma’i naṅ du bźag ste ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo ||² mi’i ’o ma ’tshal du ruṅ ṅam | u pā li mi ruṅ ste | mig sman du dgos pa ni (7) ma gtogs so || dus ma lags par skyur po’i khu ba ’tshal du ruṅ ṅam | u pā li ruṅ ṅo ||

1. mi ruṅ ste DQ: ruṅ ste: SV, and Chinese in the previous record. 2. ruṅ ṅo DQ: mi ruṅ ṅo SV.

問諸大小槃團槃机案上。得食不。答不得食。問人乳得飮不。答不得。若病以洗瘡塗眼得。

淨人在不淨地。不淨地作淨成淨不。答成淨。得食不。得食。除火淨淨人在不淨地。淨地作淨。成淨不。成淨。得食不。得食。除火淨。 See the previous record 得食鱔肉不。¹ 不得。得飮人乳不。不得。得著眼中蘇毘羅漿。非時得飮不。病者得飮。

1. It seems a misreading of the original text. Here T1441 is the question for the flesh of eel.

[Upāli said:] Five kinds of seeds and fire are on the proper ground, but one who makes thing proper is on the improper ground. If he makes them proper by fire, knife, or nail, is he deemed to make them proper or not?
[The Buddha] said: they are made [proper].
[Upāli asked:] Is it proper to eat them?
[The Buddha said:] Upāli, it is improper. [Upāli said:] On the proper ground, there is a monk. If he makes five kinds of seeds on the ground proper by fire, knife, or nail, is he deemed to make them proper or not? Is it proper to eat them?
[The Buddha] said: they are made [proper].
[Upāli asked:] Is it proper to eat them? [The Buddha replied:] Upāli, it is proper, except for the those made improper by fire. In the process making them proper, [if] the status of the seeds are destroyed, there is an offense. [Upāli asked:] Is it proper eat [the seeds when one] carries them, [when they] are not roasted, [or when they] are placed on the table or within the basket? [The Buddha replied:] Upāli, it is improper.¹ [Upāli asked:] Is it proper to drink human breast milk? [The Buddha replied:] Upāli, it is improper. In case of the purpose of eye medicine, it is not included. [Upāli asked:] Is it proper to eat a sour juice at inappropriate time? [The Buddha answered:] Upāli, it is proper.

1. Despite of fact that 'proper' and 'improper' seems possible, I followed the SV and T1435 as I did in the previous question.

mdor na |
mi yi śa daṅ ched du ni ||
bsad par gyur par śes pa daṅ ||
mi ruṅ ba yi śa rnams daṅ ||
’di rnams kun ni bza’ mi bya ||

.

… (na labhyam) upāli labhyaṃ akalpikāni m(āṃsāni) ...

saṅs rgyas bcom ldan ’das la tshe daṅ ldan (223a1) pa u pā lis źus pa | btsun pa mi’i śa ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo || btsun pa noṅs pa cir ’gyur ñes pa sbom po’o || mi’i śa ma gtogs par de las ruṅ ba gźan rnams de’i phyir ched du bsad pa’i śa ’tshal du ruṅ ṅam || u pā li mi (2) ruṅ ṅo || mi ruṅ ba’i śa rnams ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo ||

問人肉得食不。答不得。若食得偸蘭遮。問故爲殺畜生肉可食不。答不得食。若食得突吉羅。不淨鳥獸肉不應食。若食突吉羅。

一切不淨肉不得食。得食人肉不。不得食。食者得何罪。犯偸羅遮。除人肉。餘不淨肉得食不。不得食

The Venerable Upāli asked the Buddha, the Blessed One: Reverend, it is proper to eat human flesh? [The Buddha answered:] Upāli, it is improper. Venerable [Upāli], in whichever the offense happens, it is a serious offense. [Upāli asked:] Is it proper to eat the meat, which is deliberately killed for the sake of other people, except for the human flesh? [The Buddha answered:] Upāli, it is improper. [Upāli asked:] Is it proper to eat an improper flesh?
[The Buddha said:] Upāli, it is improper.

mdor na |
srin bu pad pa daṅ ni śiṅ sta³ daṅ ||
spal pa’aṅ bza’ bar mi bya ste ||
gzugs pa de dag thams cad ni ||
bza’ bar bya ba ma yin no ||

3. rta daṅ DQS: sta daṅ V.

.

… (māṃ)sa(ṃ) paribhoktuṃ ‹|› na labhyaṃ upāliṃ ‹|› labhyaṃ utpāṭa …

saṅs rgyas bcom ldan ’das la tshe (3) daṅ ldan pa u pā lis źus pa | srin bu pad pa’i śa ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo || bya śiṅ sta mo’i śa ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo || sbal pa’i śa ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo || gzugs pa dag gi śa ’tshal du ruṅ ṅam | u pā li mi (4) ruṅ ṅo ||

See the following record (two records in the following) 燕¹ 肉不應食。若食突吉羅。鵄鷲鳥等肉不應食。若食突吉羅。蝦蟆肉不應食。若食得突吉羅。水蛭不應食。若食得突吉羅。

1. In Taisho, 燕+鳥

云何不淨肉。謂鱔蛇蝦蟇烏鵲白鷺。如是等肉不得食。食者突吉羅。 See the previous record See the previous record

The Venerable Upāli asked the Buddha, the Blessed One: “Is it proper to eat the flesh of leeches?”
[The Buddha replied:] Upāli, it is improper. [Upāli asked:] Is it proper to eat the flesh of woodpeckers?
[The Buddha said:] Upāli, it is improper. [Upāli asked:] Is it proper to eat the flesh of frogs?
[The Buddha said:] Upāli, it is improper. [Upāli asked:] Is it proper to eat the flesh of all things having similar form?
[The Buddha said:] Upāli, it is improper.

… .. d api tilā ikṣu‹ḥ› kālikaṃ cāpi yojayet* || ❁ || …

mdor na |
ruṅ ba dag daṅ ’dres pa daṅ ||
źag bdun du yaṅ bza’ mi bya ||
tshil bu daṅ yaṅ de bźin te ||
bu ram śiṅ daṅ sṅa dror sbyar ||

… .i (saptāh)i(keh)i (v)ā yāvajīvikāni no hīdaṃ¹ …

1. it seems an error based on the context as well as the Tibetan and Chinese versions

saṅs rgyas bcom ldan ’das la tshe daṅ ldan pa u pā lis źus pa | sṅa dro ba’i sman daṅ phyi dro ba’i sman du bsres (5) na ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo || phyi dro ba daṅ bdun par bsres na ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo || bdun pa daṅ nam ’tsho’i bar du bsres na ruṅ ṅam | u pā li mi ruṅ ṅo || btsun pa de ñid sṅa dro ba lags la de ñid phyi dro ba daṅ bdun pa daṅ | nam (6) ’tsho’i bar du ruṅ ṅam | u pā li ruṅ ste⁴ ⁵ | bu ram śiṅ ni sṅa dro ba la | de’i ’og tu khu ba btsir ba ni phyi dro pa’o || de’i ’og tu khu ba bskol te bu ram du byas pa ni bdun pa’o || de’i ’og tu bdun pa bsregs pa ni nam ’tsho’i bar du ba’o ||

4. ruṅ ste DQ: mi ruṅ ste SV. 5. Although SV is negative, they might follow the incorrect Sanskrit version

即日受時藥時分藥七日藥盡形藥。共合一處。中前應服。時藥力故。過中不應服。即日受時分藥七日藥盡形藥。共合一處。時分應服。時分藥力故。過時分不應服。即日受七日藥盡形藥共合一處。七日應服。七日藥力故。過七日不應服。盡形藥隨意應服。昨日受時藥不淨。即日受時分藥七日藥盡形藥。共合一處不應服。昨日受時分藥不淨。即日受七日藥盡形藥。共合一處不應服。昨日受七日藥不淨。即日受盡形藥。共合一處不應服。盡形藥盡形應服。問頗有從一物邊作時藥時分藥七日藥盡形藥。答有。甘蔗是時藥清汁是時分藥。作石蜜是七日藥燒作灰是盡形藥
酪是時藥。清汁如水是時分藥。作酥是七日藥。燒作灰是盡形藥。²

2. T1435 gives two examples

即日受時藥七日藥終身藥。各各相雜得服不。不得服。時藥時服。乃至終身藥終身服 See the previous record See the previous record 時藥得作非時七日終身藥耶。廣説如前。

The Venerable Upāli asked the Buddha, the Blessed One: Is it proper to take medicines [to be consumed] in the morning² and medicines [to be consumed] at night³ when they are mixed?
[The Buddha said:] Upāli, it is improper. [Upāli asked:] Is it proper to take medicines [to be consumed] at night and medicines [to be consumed] in seven days⁴ when they are mixed?
[The Buddha said:] Upāli, it is improper. [Upāli asked:] Is it proper to take medicines [to be consumed] in seven days and medicines [to be consumed] throughout life⁵ when they are mixed?
[The Buddha said:] Upāli, it is improper. [Upāli asked:] Reverend, is there anything that is [the medicine to be consumed] in the morning, and the very thing is [the medicine to be consumed] at night, in seven days, and throughout life, is it proper to take it? [The Buddha said:] Upāli, it is proper. Sugarcane juice is [the medicine to be consumed] in the morning, and then the compressed juice [from the sugarcane juice] is [the medicine to be consumed] at night. And then, the juice boils [for a certain amount of time]. It is the molasses produced that is [the medicine to be consumed] in seven days. And then, the burnt [medicine to be consumed] in seven days is the [medicine to be consumed] throughout life.

2. cf. Bhai. dus su ruṅ ba; at appropriate time 3. cf. Bhai. thun tshod du ruṅ ba 4. cf. Bhai. źag bdun pa daṅ 5. cf. Bhai. ’tsho ba’i bar du bcaṅ ba

… .y antarasāptā …

de ñid la sṅa dro ba daṅ | de ñid (7) bdun pa daṅ | de ñid la nam ’tsho’i bar du bar ruṅ ṅam |

See the following record

[Upāli asked:] is it proper that one particular substance can be [the medicine to be consumed] in the morning, in seven days, and throughout life?

No Chinese

ruṅ ste śa ni sṅa dro ba’o || de’i ’og tu btsos pa’i źag ni bdun pa’o || bdun pa de'i 'og tu bsregs pa'i thal ba ni nam 'tsho'i bar du ba'o ||

胡麻³ 是時藥。壓作油是七日藥。燒作灰是盡形藥。
肉是時藥。煮取脂是七日藥。燒作灰是盡形藥。⁴

3. Skt. tilā in verse, T1435 contains this item appeared in the Skt version. 4. T1432 gives two examples again.

[The Buddha said:] It is proper. The meat is [proper] in the morning, after that the oil from boiled [meat] is [proper] in seven days, after seven days the burnt ash is [proper] throughout life.

… .. kāḥ || evaṃ …

mdor na |
de ltar byin len byas pa daṅ ||
de yaṅ byin gyis ma brlabs (223b1) daṅ ||
nad pa nad kyis gzir ba daṅ ||
bsṅal ba’i btuṅ ba brgyad pa’o ||

No Tibetan

.

… .. evaṃ yāmikāni saptāhi …

sṅa dro ba’i sman ’di dag gźag par byin gyis brlab tu ruṅ ṅam | u pā li mi ruṅ ste | de bźin du phyi dro ba daṅ | bdun pa daṅ | nam ’tsho’i bar du yaṅ mi ruṅ ṅo || de bźin du byin len ma (2) byas pa daṅ | naṅ du btsos pa daṅ | blaṅs pa daṅ mi ruṅ ba’i rnams ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo || tshul bźin pas blaṅs pa byin gyis ma brlabs pa de ’tshal du ruṅ ṅam | u pā li mi ruṅ ṅo || slar blaṅs pa daṅ byin gyis ma brlabs pa mi na bar ’tshal du ruṅ (3) ṅam | u pā li mi ruṅ ṅo || slar blaṅs pa daṅ byin gyis ma brlabs pa nad pas ’tshal du ruṅ ṅam | u pā li ruṅ ṅo⁶ ||

6. ruṅ ṅo DQ: mi ruṅ ṅo S: mi ruṅo V.

問時藥時分七日盡形藥。是諸藥擧殘宿。得服不。答不得。問若比丘先自取。後從淨人邊受。可服不。答不得。問是藥手受口受。無病應服不。答不得。問若手受口受。病比丘得服不。答得服。

若藥不手受不説受不病得服不。不得服。
時藥非時藥七日藥終身藥。不手受不説受。經宿得服不。² 不得服。已手受説受内宿得服不。不得服。手受説受病者得服 See the previous record (two records ahead)

2. This line is fit to others.

[Upāli asked:] Is it proper to [take] the medicines [to be consumed] in the morning after they have been stored? [The Buddha said:] Upāli, it is improper. Likewise, [the medicines to be consumed] at night, in seven days, and throughout life also improper. [Upāli asked:] Likewise, is it proper to eat the improper things which were received and cooked inside but not accepted as offering.
[The Buddha said:] Upāli, it is improper. [Upāli asked:] In a similar way, is it proper to eat the things which are received but not given/formally given/a formal possession/given as offering?
[The Buddha said:] Upāli, it is improper. [Upāli asked:] Also, is it proper for a monk who is not sick, to eat the things which are received but not given as offering?
[The Buddha said] Upāli, it is improper. [Upāli asked:] Also, is it proper for a sick monk to eat the things which are received but not given as offering?
[The Buddha said:] Upāli, it is proper.

… .. yena vā • saṃsṛṣṭāni labhyaṃ paribho(ktu)ṃ …

de nas saṅs rgyas bcom ldan ’das la tshe daṅ ldan pa u pā lis źus pa | nad pa la ci stsal bar bgyi | gaṅ gis nad pa la sos par ’gyur ba bcas (4) pa’i kha na ma tho ba de nad pa la byin cig | bcom ldan ’das kyis btuṅ ba ni rnam pa ’di brgyad gnaṅ na de la rtsa ba’i bsṅal ba daṅ | sdoṅ bu’i bsṅal ba daṅ | lo ma’i daṅ | me tog gi bsṅal bar ’dres na ’tshal du ruṅ ṅam | u pā li ruṅ ṅo || ji srid du ruṅ | nam myos (5) par ma gyur | zas daṅ ma ’dres rñogs par ma gyur | nam bsṅal ba’i bar du’o ||

問八種漿非時可飮不。答若無酒氣味清淨得服。

云何養病除性罪。餘者養病。世尊聽飮八種漿。幾時飮。乃至未捨自性得飮 See the previous record

And then, the Venerable Upāli asked the Buddha, the Blessed One: "What can one give to a sick monk?"
[The Buddha said:] "He should give the sick monk the forbidden things by which the monk can be cured." [Upāli said:] The Blessed One, if the eight kinds of drinks are administered, [allowed to take them]. Among them, [if the drink from] roots is spoiled, [if the drink from] stalks is spoiled, [if the drink from] leaves is spoiled, or [if the drink from] flowers is spoiled, and when they are mixed, is it proper to drink them? [The Buddha said:] "Upāli, it is proper as long as they are proper. When they are fermented, it is not allowed. When they are not mixed with food and sullied, it is not allowed. Also, [in case] they become spoiled, [it is not allowed]."

… .. bahiḥ sīmena sāṃghikaṃ ||(❁ ||)

mdor na |
smyos par gyur daṅ byin gyis brlab ||
gcig pu ’dug par gyur po daṅ ||
gos la byin gyis mi brlab pa ||
mtshams kyi phyi rol dge ’dun gyi’o ||

There happens to be a mad [man] and he takes formal possession [of a robe],
Also, there happens to be [a monk] who seated alone.
The Community outside of the boundary cannot take formal possession [of the robes].

(unmattakasyāntikāc cīvaraṃ pratigraheta² )///?/// .. .. .y. .. .. .. .y. .. .. ntikāt pra … ... (bhra)tā vā bhaginī vā svakād vā niveś(a)nād dadāti asyāntik(āt) prat(i)grahe(ta) ///?/// .. .. .. .āntikān na pratigraheta ... ... kuttra upādāya unmattakena cīvaram adhiṣṭhātavyaṃ ya .. .. + + + + cittaṃ pratila /// ? /// • || .. + + + + + + .ī ... ... (bha)jamānaṃ³ tena bhikṣuṇā utpanne cīvare cittam utpādayi .. .. .. … + + tavyā aham. ... (v6) ... (bha)jamānaṃ kelāyāmi • gopāyāmi adhi .i + + + + + + + k(e)lāyitaṃ … … .i .. tena bhikṣu‹ṇā› tac cīvaram ekāk(i)nā svīkarttavyaṃ yadi svīkaroti … … .. ..ti sātisāro bhavati evaṃ dvau saṃbahulā || [❁] (||) …

2. pratigraheta cf. UGx493v3 3. It might correspond to T. bgo bar; T.1335可分物; T.1441可分衣 in the previous record. If so, the question is lost in the Sanskrit text.

smyon pa las gos blaṅ (6) bar bgyi’am | gsuṅs pa | kha cig las ni blaṅ bar bya | kha cig las ni blaṅ bar mi bya’o || gaṅ las blaṅ bar bgyi || gaṅ la pha daṅ | ma daṅ | phu nu bo daṅ | sriṅ mo yod pa’am | bdag gis khyim nas byin pa de ni blaṅ bar bya’o || gaṅ las mi blaṅ bar bgyi | gaṅ la (7) pha daṅ | ma daṅ | phu nu bo daṅ | sriṅ mo daṅ | raṅ gi khyim med pas phyin pa de ni blaṅ bar mi bya’o || smyon pa gaṅ nas bzuṅ ste chos gos byin gyis brlab par bgyi | gaṅ gi tshe raṅ gi sems mal du phebs par gyur pa na’o || btsun pa dge sloṅ gaṅ gcig pu gnas na mchis pa (224a1) der mi dag gis dge ’dun gyi phyir gos phul ba de dge ’dun gyis mṅon du bgo bar bgyi ba źig lags na dge sloṅ des gos rñed pa ji ltar bgyi | gsuṅs pa | u pā li de’i phyir na dge sloṅ des sems ’di ltar skyed la tshig tu yaṅ ’di skad rjod cig | (2) gnas ’di na bdag gcig pu ’dug ste | gos ’di ni dge ’dun gyi phyir te dge ’dun gyis mṅon du bgo bar rigs pa źig las bgos nas⁷ bdag dbaṅ ste byi dar bya’o || sba’o ||⁸ byin gyis brlab par bya ste | byi bdar byas sbas śiṅ byin gyis brlabs la de ltar byas na las (3) byas pa źes bya’o || dge sloṅ gźan dag gcig ’oṅs su zin kyaṅ de dag la skal ba ma byin cig | de ltar ma byas na dge sloṅ de gcig pus gos de ma bkur cig | khyer na ’das pa daṅ bcas par ’gyur ro || dge sloṅ de dag kyaṅ mtshuṅs par dbaṅ ba las de gcig (4) pus dge ’dun gyi phyir byin gyis brlabs pa las mtshams kyi phyi rol du soṅ nas khyer na ñes byas su ’gyur ro || de ste rku sems su gyur na ’das pa daṅ bcas par ’gyur ro ||

7. bsgos nad D: bsgos na de Q: bgos nas da S: bgos nas V. 8. bdar bya'o || sṅa'o DS: bdor bya'o || sṅa'o Q: bdar bya'o sṅa'o V: bdar bya’o || sba’o || H

問得從狂人取衣不。答或可取或不可取。若知有父母兄弟居家與。可取。若知無父母兄弟非居家中與。不可取。問狂人何時應受衣。答還得本心時。有一比丘獨一處住。是中檀越施僧現前可分物。是比丘應心念口言。是衣物爲此住處現前僧可分。是衣物今屬我。我應受自用若能作是語。得名羯磨。若餘比丘來從索。不應與。若不作。是語。是物不應取。若取得突吉羅。亦應共餘比丘分。若不如是作出界外。得突吉羅。

狂人邊得取衣不。或得或不得。云何得不。知父母所在兄弟姉妹。自持物施比丘得取云何不可取。父母等可知。不自手與。不可取狂人邊説。受持衣成受不。不捨自性成受。若比丘獨住。有人施現前僧。可分衣。無餘比丘。此衣當云何。彼比丘得衣時。心念口言。我此住處得是衣。現前僧應分。此中無僧。此衣屬我入我。我當受是衣。當割截縫染。我當受持。如是作羯磨已。若有比丘來不應與。若未作羯磨時來者應與。不與者。犯突吉羅若有比丘得衣與衆僧。界外自取。突吉羅。若恣心取隨事犯。二人衆多亦如是³ 。

3. Only T1441 corresponds to the Skt. evaṃ dvau saṃbahulā

[Upāli asked:] From a mad person, could one accept a robe?
[The Buddha] said: From certain persons it can be accepted; from others it cannot be. [Upāli asked:] From whom should it be accepted? [The Buddha said:] "Who has father, mother, brothers, or sisters, or [in case the robe] is given from his home, from him it can be accepted." [Upāli asked:] From whom should it not be accepted? [The Buddha said:] "Who has no father, mother, brothers, or sisters, or [in case the robe] does not come from his home, from him it cannot be accepted." [Upāli asked:] "How can a mad man acquire and take formal possession of a robe?" [The Buddha said:] "At the time when he comes to his senses." [Upāli asked:] "Reverend, when a monk stays alone, people comes there to offer the robes for the sake of the Community. [The robes] should be openly distributed by the Community. If so, how can that monk attain a robe?" [The Buddha] said: “Upāli, on this background, the monk should think in the following way and say - ‘When staying in this place, I was alone. This robe is for the Community and it is proper to be openly distributed by the Community. However, it is apportioned to me and I will assume authority over it, I will clean it, and I will preserve it. ’ He should take formal possession of it. If he cleans it, preserves it, takes formal possessions of it in this way, it is said that the formal act has been performed." [The Buddha continued to say:] “Even though a group of other monks have come, he should not give any share to them. If [the formal act] has not been performed in that way, the monk who was alone should not provide the robes. If they are distributed, he becomes guilty of an offense. Those monks also similarly assume the authority over the robes, but the single monk took formal possession for the sake of the Community. However, having gone out outside of the boundary, if he makes it his own, he commits the duṣkṛta-offense. If the intention to commit stealing arises, it becomes guilty of an offense.”

mdor na |
dge bsñen pa’i ni bu daṅ ste ||
dbyar gnas mṅon du gyur pa daṅ ||
’das daṅ (5) ma ’oṅs dge sloṅ dag ||
’di ltar dbyar ni źig par gyur ||

.

… (pratigrahīta)vyaṃ na pratigrahītavyam* bhagavā(n) ā(ha) … … .. + .. no āvāsaḥ api tu ye tatra bhikṣavo varṣāvustā .. … … .ā āvāso bhavati teṣāṃ tac cīvaraṃ prāpadyate • ye vā asmin. … … .. sā bh(a)v(a)ti kiṃ cāpi varṣāṇāṃ paścimo māso bhavati • āstṛtaṃ kaṭhina … … (pagacchi)tvā bahiḥ sīmāṃ pratipanno bhavati • kuto ’sya dātavyo vārṣikaḥ cīvarapratyaṃś(a)ḥ … No Sankrit … (dāta)vya(ṃ) yasya pūrvikā prajñāyate paścimikā vā yadbhūyasā vusto s. .. ..ṃ …

dge bsñen gyis bu sma phab par gyur na de las gos blaṅ bar bgyi’am | mi blaṅ bar bgyi | bcom ldan ’das kyis bka’ stsal pa | de mi blaṅ ba źes bya’o || gos ’di dbyar gnas pa’i dge ’dun la phul na (6) yaṅ de dbyar gyi zla ba tha ma yaṅ ma yin la gnas der gtan pa yaṅ btiṅ bar ma gyur te | dbyar gyi zla ba tha ma yaṅ ma yin la de gnas der gtan pa ma btiṅ du zin gyis kyaṅ dbyar gnas pa’i rnams la gos de dbaṅ bar ’gyur ro || gos ’di ni dge ’dun mṅon du gyur pa (7) rnams kyi yin no źe na | de yaṅ dbyar gyi zla ba tha mar kyaṅ gyur || de gnas⁹ der gtan pa yaṅ btiṅ bar gyur na zla ba’i tha ma yaṅ yin źiṅ gnas der gtan pa btiṅ bar gyur du zin kyaṅ | gaṅ dbyar der ma gnas pa de dag kyaṅ gos de dbaṅ bar ’gyur ro || gos ’di dge (224b1) ’dun mṅon sum du tshogs pa la phul bar gyur te | dge sloṅ gaṅ gnas ’dir lo phyi mar gnas | yaṅ phyir gnas | gsum phyir gnas | de bźin du lo phyi ma bcu’i bar du gnas pa de dag la dbul lo źe na | der dbyar gyi zla ba tha mar gyur la gtan pa (2) btiṅ bar kyaṅ gyur to || de dbyar gyi zla ba tha mar gyur du zin kyaṅ gaṅ la byin pa de dag dbaṅ ste | sṅa ma’i zla ba daṅ po daṅ gñis po nas bcu’i bar du rgyas par brjod do || dge sloṅ dbyar gnas gnas pa las dge ’dun gyi don cig la mtshams kyi phyi rol du soṅ (3) na de’i dbyar gyi skal ba dbaṅ ba gaṅ nas stsal || gaṅ gi don gyi phyir soṅ ba daṅ | gaṅ du riṅ du gnas par gyur pa’o || dbyar źig pa la gos kyi skal pa stsal bar bgyi’am | kha cig la ni sbyin par bya’o || kha cig la ni mi sbyin par bya’o || gaṅ la stsal (4) par bgyi || gaṅ la sṅa ma daṅ phyi ma yod pa daṅ | gaṅ du riṅ du gnas par gyur pa la’o || gaṅ la mi stsal bar bgyi | gaṅ la sṅa ma yaṅ med la phyi ma yaṅ med pa daṅ | gaṅ riṅ du ma gnas par gyur pa’o ||

9. gnas DQ: de gnas SV

問若賢者責罰兒。是兒持物與比丘。可取不。答不可取。問自恣竟先檀越施僧衣作是言。是物施是間安居僧。是時非夏末月。諸比丘亦不受迦絺那衣。是衣應屬誰。
答雖非夏末月諸比丘亦不受迦絺那衣是衣應屬此間安居竟僧應分。問諸檀越持衣施。作是言。是衣施是間現前僧。是時夏末月。諸比丘受迦絺那衣。是衣應屬誰。
答雖是夏末月。雖受迦絺那衣。是衣應是一住處現前僧應分。問檀越持衣施。作是言。是衣施此住處去年乃至十歳安居僧。是安居時非夏末月。不受迦絺那衣。是衣應屬誰。
答雖非夏末月不受迦絺那衣。是衣但去年乃至十年。此處安居僧應分。
問檀越持衣入僧坊。作是言。是衣施此住處將來一年二年乃至十年是中安居僧。爾時是夏末月。受迦絺那衣。是衣應屬誰。
答雖是夏末月受迦絺那衣。是衣應來一年乃至十年此間安居僧分。問勸化主爲僧事出界去。誰當與安居衣分。答隨所爲出界處應與。又隨所住日多處應與。問破安居比丘。應與衣分不。答或應與或不應與。何者應與。若知前安居若後安居。應與若多住應與。若半住應與。何者不應與。若知不前安居。若知不後安居。若住日少是。

長者兒被驅布施。得取不。不得取有衣與自恣僧。自恣僧應分。若施現前僧。現前僧應分。安居中爲僧故。 See the previous answer of the Buddha. 出界外者得物應分。破安居人得衣分不。或得或不得。若前後安居已破者應得。前後不安居者不得。

[Upāli asked:] “If a lay devotee happens to punish his son, can a monk receive a robe from him, namely the son, or can't?" The Blessed One said: “That [robe] cannot be received.” [If a donor says,] “This robe is offered to the Community of the rainy retreat”. It is not the last month of the rainy season, and the kaṭhina-period has not started in that dwelling place. [Also,] it is not the last month of the rainy season, and since the kaṭhina has not been spread, the robes should be owned by the monks who have lived there during the rainy retreat. If [a donor] says, “The robes belong to the present Community.” It is the last month of the rainy season and if it is the kaṭhina-period in that dwelling place, or it is the last month of the rainy season and if the kaṭhina robes have been spread in that dwelling place, the [monks] who have not lived there during the rainy season, should also obtain the robes. [If a donor says,] “The robes are offered to the present Community. They [are offered] to the monks who will live here in the next year, the two following years, and the three years.” Likewise, if [a donor] says, “The [robes] are offered to the monks who will live up to ten years.” If the kaṭhina-period has started in the last month of the rainy season, if the Community completed the last month of the rainy season, those monk to whom [the robes] are given, should own [the robes]. Regarding first previous month, second previous month, even so far as the tenth month/ten years, it is completely described. [Upāli asked:] “After a monk has lived in the rainy retreat, if he goes out of the boundary for some business of the Community, from where should he be given and own his share of the rainy retreat?” [The Buddha said:] “[It depends on] what purpose of business he went out for and how long he lived [inside of boundary]. [Upāli asked:] “Should one give the share of the robes to [the monk who] broke the rainy retreat?” [The Buddha said:] “It should be given to certain persons; it should not be given to others. [Upāli asked:] “To whom should it be given?” [The Buddha said:] “[It should be given] to those who had the early retreat or the late retreat and to those who have lived long [enough in the rainy retreat.]” [Upāli asked:] “To whom should not it be given?” [The Buddha said:] “[It should not be given] to those who had neither the early retreat nor the late retreat and to those who have not lived long [enough in the rainy retreat.]”

… v(i)kalpaḥ śikṣādattaka kimicchakānāṃ kā vikalpanaḥ || ❁ ||

mdor na |
nad pa yi ni don la ste ||
nad g-yog tu (5) ni gyur pa daṅ ||
ruṅ bar byas daṅ bslab pa byin ||
nor rnams ruṅ bar ji ltar bya ||

.

glāno(pasth-) … … ṇīye paliguddho bhav(ati) + + + + + + + ///?/// + .. anyasya vā karaṇīyena pa … ..ṃ (ś)ik(ṣa)māṇā ... ... tavya · śrāmaṇerako glānopasthā ... … (bha)gavān āha · dātavyaṃ kena glān(o)pa ... … .. y. tavyaṃ pratilabhat. ..

dge sloṅ nad g-yog bgyid pa de don cig la mtsham kyi slad rol du mchis pa daṅ | de mtshams kyi slad rol du mchis pa’i ’og tu nad pa dus las ’das na nad g-yogs la gos rnams (6) stsal bar bgyi’am mi stsal bar bgyi || kha cig la ni sbyin par bya’o || kha cig la ni mi sbyin par bya’o || gaṅ la stsal bar bgyi | gaṅ nad pa’i don gyi phyir brel bar gyur pa de la ni sbyin par bya’o || gaṅ raṅ gi don tam gźan gyi don la brel bar gyur pa de la ni mi sbyin (7) no || khyim pa źig nad pa’i g-yog bgyid na gos stsal bar bgyi’am mi stsal bar bgyi | gsuṅs pa | mi sbyin te | dge sloṅ ma daṅ | dge slob ma daṅ | dge tshul ma yaṅ de bźin du mi sbyin no || See the next records (four and five records in the following) dge tshul pha źig nad g-yogs bgyid na de la nad g-yog gi (225a1) gos stsal bar bgyi’am | mi stsal bar bgyi | gsuṅs pa | sbyin par bya’o || ji tsam źig stsal | kun daṅ yaṅ mñam par ro || nad g-yog dbyar gnas gźan du tshul du źugs pa źig na | de la nad g-yog gi gos stsal bar bgyi’am | mi stsal bar (2) bgyi | bcom ldan ’das kyis bka’ stsal pa | sbyin par bya’o || nad g-yog sus bgyi | mkhan po daṅ | slob dpon daṅ | mkhan po gcig pa daṅ | slob dpon gcig pa daṅ | smra ba daṅ | kun du smra ba daṅ | ston pa daṅ | lhan cig spyod pa daṅ | slob mas so || (3) de ste med na dge ’dun gyis nad g-yog skos śig | de ste dge ’dun gyis kyaṅ nad g-yog ma bskos na ’das pa daṅ bcas pa’o || nad g-yog gis kyaṅ nad pa’i nad g-yog ma byas na ñes byas su ’gyur ro || de ste nad pas nad g-yog la chos bźin du bsgo ba ma mñan na ñes byas su (4) ’gyur ro || nad pa la yaṅ de bźin no || nad pa la ji srid du nad g-yo bgyi | ji srid nad pa śi ba’am | de ste sos par gyur pa’i bar du’o || mi phan pa rnams spoṅ bar byed | phan pa’i rnams ni sgrub par byed | don rnams kyaṅ ñams par mi byed pa bslab pa stsal bas (5) gaṅ nas bzuṅ źig gos rnams byin gyis brlab par bgyi nam rñed na’o || nor rnams ji ltar ruṅ bar bgyi | mi ruṅ ba ’dis ruṅ ba bsgrub par bya źiṅ na ba’i sman rnams gźag par bya’o sñam du’o ||

問看病人。爲病人故出界去。病人命終。應與看病人衣分不。答。或應與或不應與。與者。實爲病人故出。應與。若餘事故出。不應與。問云何名看病人。
答若能看視療治病人乃至若死。若差與隨病藥隨病食。具足供給親近益利。使離諸衰損所作無闕。是名看病人。
cf. See the following records (nine and ten records in the following) 問若白衣作看病人。應與看病人物分不。答不應與。
問若比丘尼作看病人。應與看病人物不。
答不應與。若是看病比丘餘處安居。應與看病人物不。
問若看病人後安居。病比丘前安居。應與看病人物不。
答應與。問若沙彌作看病人。應與看病人物不。答應與。云何與。答大比丘等與。問與學沙彌齊何作淨施。答隨所得時作淨施。 See the previous record (four records ahead) See the previous record (five records ahead) (cf. the previous record; nine records ahead) (cf. the previous record; ten records ahead) 問錢云何作淨施。答應言。此是不淨物。若淨當受。

看病人出界去。後病者死。應與衣不。有應與不應與。爲病者去應與。爲自去者不應與。白衣看病應與不應與。應與少許比丘尼。式叉摩尼。沙彌沙彌尼。亦如是。 See the next record (two records in the following) 餘處安居餘處看病。病者死應與衣。不應與沙彌。看病應盡與。爲少與。應盡與。或等與。 See the previous record (two records ahead) See the previous record (three records ahead) 若無看病人僧盡應看。若不看。犯突吉羅。若差看不看。犯突吉羅。病人不用看病人語。突吉羅。看病人不用病人語。突吉羅。若人施不淨物作是言。我等不得用不淨物。作是念已。施某甲淨人。得淨者當受

[Upāli asked:] “If a monk who takes care of [a sick monk] goes out of the boundary for some business, after he goes out of the boundary if the sick monk passes away, should the robe [of the dead monk] be given to the caregiver?” [The Buddha said:] “It should be given to certain persons; it should not be given to others.” [Upāli asked:] “To whom should it be given?”
[The Buddha said:] “It should be given to the monk who worked for the sick monk; it should not be given to the monk who worked for the sake of himself or others.” [Upāli asked:] If a layman takes care of a sick monk, should one give a robe [to the layman] or should one not?” [The Buddha] said: “It should not be given. Also, it should not be given to a nun, a female probationer (śikṣamāṇā), and a female novice (śrāmaṇerī).” See the next records (four and five records in the following) [Upāli asked:] “If a male novice takes care of a sick [monk], should one give a robe to the him (the male novice; śrāmaṇera) or should one not?” [The Buddha] said: “It should be given.” [Upāli asked:] “How many [of the robe] should be given?”
[The Buddha said:] “It could be all or the same amount [as it is given to the monks].” [Upāli asked:] “If a caregiver entered the rainy retreat in a different place, should the robe for the caregiver be given to him or should not?” The Blessed One said: “The robe should be given.” [Upāli asked:] “By whom should the caregiving be performed?” [The Buddha said:] “Preceptors, teachers, one whose preceptor is the same, one whose teacher is the same, a preacher, all preachers, teachers, co-resident disciples, or disciples [should perform nursing]. Or, if there is no one [who performs nursing], the Community should appoint someone to take care of [the sick monk]. If the Community does not appoint anyone, it becomes guilty of an offense. If the caregiver does not take care of the sick monk, he (caregiver) commits the duṣkṛta-offense. If the sick monk does not listen to the instruction of the caregiver in accordance with Dharma, he (sick monk) commits the duṣkṛta-offense. Likewise, if the caregiver doesn’t listen to the sick monk, it is also duṣkṛta-offense.” [Upāli asked:] "How long should he take care of the sick monk?” [The Buddha said:] “Until the sick monk passes away or recovers. Those who do not help [the sick monk] should be expelled; those who help [the sick monk] should be retained. If they take the robes from a śikṣādattaka who does not break any purpose, it is deemed to be a formal possession or attaining.” [Upāli asked:] “How should one make the wealth proper?” [The Buddha said:] “Having made this improper [wealth] proper, one should reflect that it is stored for the medicines for sick monks.”

… + .. + + .. .. + + + .. .. kā sthūlā tīrthike hi ca ttraya • || ❁ ||

mdor na ||
dge sloṅ gnas pa rnam bźi ni ||
gnaṅ ba daṅ ni mas rnams daṅ ||
(6) soṅ nas slar ’oṅs spaṅ ba daṅ ||
sbom po mu stegs can daṅ gsum ||

.

… .. .. vā kiṭakena vā caturṣv āvāseṣu sīmākramya varṣā upagac(chat)i … … (āpa)dyate duṣkṛtāṃ evaṃ kaṇḍūpraticchadanaṃ niṣadanaṃ gatapratyā + + .. … … + .. r.ikāṇi cīvarāṇi bhājayaṃti katamā āpattir duṣkṛtā : tray(at)ī(rṭhi)k(a)dhv(a)jā .v. … … .i kim āpa⬨dyate duṣkṛtām* || ❁ ||

dge sloṅ gis sṅar yaṅ ma lags | slad kyis kyaṅ ma lags par gnas bźir dbyar cig car tshul du yaṅ źugs la noṅs par kyaṅ mi ’gyur ba mchis sam | yod de | de ’di ltar dge sloṅ (7) de khri’am re lde’am ra goṅ yaṅ ruṅ ste | gnas bźi’i mtshams su mnan nas dbyar tshul du źugs na tshul du źugs pa źes kyaṅ bya ste | ñes pa yaṅ med do || de’i gos kyi bgos skal gaṅ nas ’thob | thams cad nas so || dbyar gyi ras chen tshad las chuṅ ṅu ’chaṅ na de’i (225b1) noṅs pa gaṅ lags | gsuṅs pa | ñes byas su ’gyur ro || de bźin du g-yan pa dgab pa daṅ ’diṅ ba yaṅ de bźin no || soṅ nas slar mchis pa’i gos kyis gtan pa gdiṅ na gtan pa btiṅ ba źes bgyi’am | ma btiṅ ba źes bgyi | gsuṅs pa | gtan pa ma (2) btiṅ ba źes bya’o || gos de gaṅ lags | lam phran nas¹⁰ rñed pa’o || spaṅ ba byuṅ ba’i gos rnams bgos na de’i ltuṅ ba gaṅ lags | gsuṅs pa | ñes byas so || mu stegs can gyi rgyal mtshan gos ma mchis pa daṅ | ’ol ba’i sgro daṅ | skra’i la ba daṅ gsum (3) ’chaṅ na de’i ltuṅ ba gaṅ lags | ñes pa sbom por ’gyur ro || mu stegs can gyi rgyal mtshan gsum po ma gtogs par mu stegs can gyi rgyal mtshan gźan ’dzin na cir ’gyur | bcom ldan ’das kyis bka’ stsal pa | ñes byas so ||

10. lam phan chad nas DQ: lam phran nas SV.

問頗一比丘四住處一時安居。得名安居無罪耶。答若以床榻材木連接四界。得名安居。何處應與安居衣分。答應四處各與四分之一。若比丘雨浴衣若小受。得突吉羅。若覆瘡衣若小受。得突吉羅。若比丘分盈長衣。得突吉羅。問若比丘作三相。一赤裸。二著角鵄翅衣。三著髮欽婆羅。得何罪。答得偸蘭遮。問若比丘除是三相。更作餘相。得何罪。答得突吉羅。

有比丘四處安居。成安居不。若以床木四界安居。何處應得安居。衣分共與一分。減量作雨衣受持。突吉羅。覆瘡衣亦如是。畜三種外道衣。謂皮衣毛衣髮衣。偸羅遮。除此三種。畜外道餘衣。突吉羅

[Upāli asked:] “A monk was not [staying in one place] before and afterwards. Is there any case that a monk entered the rainy retreat in the four places during one [rainy season] and he does not commit an offense?” [The Buddha said:] “Yes, there is. That is like this: Having approached the boundary of the four places with the chair, mat, or curtain, if he entered the rainy retreat, it is said that the entering [the retreat] has been performed. If it is like this, there is no offense.” [Upāli asked:] “From where should he attain the share of his robe?” [The Buddha said:] “It should be from all [four places].” [Upāli asked:] “If the monk holds a summer raincoat which is smaller than his size, what is his offense?” [The Buddha] said: “He commits the duṣkṛta-offense. In case of the cloth for covering sores as well as the sitting mat, it is the same.” [Upāli asked:] “If the kaṭhina of the robe, which has gone out and comes back, is spread, is it said that the kaṭhina has been spread, or is it said that has it not?” [The Buddha] said: “It is said that the kaṭhina has not been spread.” [Upāli said:] “What are the robes?”
[The Buddha said:] “After being found in the road, they are obtained." [Upāli asked:] “If one distributes a robe, which happened to be abandoned [before], what is his fault?” [The Buddha] said: “He commits the duṣkṛta-offense.” [Upāli asked:] “If [a monk] holds [one] of three symbols of other religions, such as being naked, clothing made of feathers of the hawk (’ol ba; skt. cilla, chi. 鷂鷹), or clothing made of hair, what is his fault?” [The Buddha said:] “It is the sthūlātyaya-offense.” [Upāli asked:] “If one holds [a robe], which has a symbol of the other religions except those three symbols of other religions, what is [his offense]?” The Blessed One said: “It is a duṣkṛta-offense.”

prathamaṃ mukhaṃ samāpt(a)m* || ❁ ||

’dul ba gźuṅ dam pa las | (4) ma na bi ka ba’i sgo daṅ po ste rdzogs s+ho || ||

, but the next question of Upāli starts in a new line.

The first Chapter of Māṇavikā of the Vinayottaragrantha is completed.

(p)i(ṇḍoddānam) … (9) … (ta)rjanā kā ca ta vargo bhavati samudditam* || ❁ ||

mdor bsdus par na |
rñiṅs pa gdiṅ daṅ riṅs pa gsum ||
gzu bo’i ñes pa ji tsam gyis ||
ko śam bis ni ji ltar las byas pa ||
las daṅ gzu bo rjes su bsgrags ||
bsdigs pa bsdus nas bsgrags pa’o ||

.

… .. kaṃ punaḥ pāribhogyam arhati mahata … y. …

mdor (5) na ||
rñiṅs pa sar pa gñis po daṅ ||
kha dog can daṅ ma bźag pa ||
mi ruṅ daṅ yaṅ de bźin te ||
yoṅs spyad daṅ ma bgos ruṅ ba’o ||

.

… .k(a)ṭhinam āstarati āstṛtaṃ kaṭhinaṃ vaktavyaṃ navaṃ cīvaraṃ .. … … .. .e trīṇi cittāny utpādayitavyāni • || dhaute cchinne rakte a(r)dha(t)ṛ(tiy-) … … .. .. .. saṃghasya kaṭhinam āstarāmi āstṛtaṃ mayeti dve cittenotpā .. … … .. kaṭhinaṃ vaktavyaṃ • sannihitaṃ cīvaraṃ katamad daśāhātikrāntaṃ ekā .ā .i … … .d. taṃ yad uktaṃ bhagavatā purāṇadhāraṇī na cīvareṇa kaṭhinam āstaraṃ .y. … … (ā)stṛtaṃ kaṭhinaṃ vak(ta)v(ya)m (a)hataṃ⁴ cīvaraṃ katamaṃ yaṃ cīvaraṃ navaṃ taṃtrotaḥ ya .. …

4. ahata usually corresponds to T. gsar pa (new), but here T. ma bgos pa (not distirbuted) and Chi. 被打 (beaten). It shows that skt. ahata is close to Chi. 被打.

btsun pa bcom ldan ’das kyis gos rñiṅs pa gtan par btiṅ na gtan par ma btiṅ ba’o¹¹ źes gsuṅs na | gos rñiṅs pa (6) gaṅ lags | gos gaṅ yaṅ gtan par btiṅ par gyur pa’o || bcom ldan ’das kyis gos sar pa gtan par btiṅ na gtan pa btiṅ ba yin no źes gsuṅs | gos sar pa gaṅ lags | gos gaṅ sṅar gtan par ma btiṅ ba’o || bcom ldan ’das kyis gtan pa btiṅ ba’i (7) dge sloṅ gis gos len pa’i tshe sems gsum bskyed par bya’o || thog mar ’gro bar bya’o || gaṅ gi tshe mthar phyin na skud kham gsum tsam yaṅ drubs la | sems rnam pa gsum yaṅ bskyed par bya’o || ’khru ba daṅ | ’dra ba daṅ | btso ba daṅ | dkyil ’khor phyed daṅ gsum (226a1) pa yaṅ byos śig ces gsuṅs na | gtan pa btiṅ bas sems rnam pa gsum bskyed na gtan pa btiṅ źes bgyi’am | de ste gos ’di ni dge ’dun gyi gtan par gtiṅ ste | bdag gis źes sems rnam pa gñis bskyed par bgyi | sems de ltar rnam gñis (2) bskyed de gtan par btiṅ na gtan pa gdiṅ ba la ñes byas su ’gyur ro || spaṅ ba’i gos gtan par btiṅ na gtan par btiṅ bar mi ’gyur ro źes gsuṅs na | spaṅ ba’i gos gaṅ lags | źag bcu las ’das pa’am | nub gcig bral bar gyur pa’o || mi ruṅ ba’i gos gtan par (3) btiṅ na gtan par btiṅ ba ma yin no źes gsuṅs na | mi ruṅ ba’i gos gaṅ lags | gos gaṅ rgyu mi ruṅ bar gyur ba’o || btsun pa bcom ldan ’das kyis gos bgos pa rñiṅ pa gtan pa btiṅ na gtan par btiṅ ba ma yin no źes gsuṅs na | gos rñiṅ pa bgos pa de gaṅ lags | (4) gos gaṅ dge sloṅ gis rtag tu bgos pa’o || ma bgos pa’i gos gtan par btiṅ na gtan par btiṅ ba yin no źes gsuṅs na | ma bgos pa’i gos gaṅ lags || gos gaṅ rgyu las gsar du btags pa’o || ma bgos pa ruṅ ba’i gos gtan par btiṅ na gtan par btiṅ (5) ba yin źes gsuṅs na | ma bgos pa ruṅ ba’i gos gaṅ lags |

11. btiṅ ba’o QSV: btiṅ ba’o || D

問如佛所説。故衣不得受作迦絺那衣。若受不名受。云何名故衣。答以曾受作迦絺那衣。是名故衣。又問如佛所説。新衣應受作迦絺那衣。云何名新衣。答若衣未曾受作迦絺那衣。是名新衣佛告優波離。令僧作迦絺那衣人。應次第作浣染割截簪綴連縫量度作迦絺那衣。浣時應生是心。以是衣令僧受作迦絺那衣。染時割截時簪綴時連縫時量度時。應生是心。以是衣令僧受作迦絺那衣。若能生是六心。得名受作迦絺那衣。若不生是六心。不名受作迦絺那衣。又復作迦絺那衣人應生三心。以是衣令僧受作迦絺那衣。以是衣今受作迦絺那衣。以是衣受作迦絺那衣竟。若能生是三心。得名受作迦絺那衣。若不生是三心。不得名受作迦絺那衣。又復作迦絺那衣。應生二心。得名受作迦絺那衣。何等二心。是衣今受作迦絺那衣。以是衣今受作迦絺那衣竟。若生是二心。名受迦絺那衣。若不生是二心作迦絺那衣比丘。皆得突吉羅。問若受擧宿衣。受迦絺那衣。不名受迦絺那衣。云何名擧宿衣。答若長衣過十夜是。若受不淨衣。不名受迦絺那衣。云何是不淨衣。
答得望衣是。問如佛所説。去來衣不得受作迦絺那衣。云何名去來衣。
答若衣覆死人。到塚間還取來。是名去來衣。問如佛所説。用淨衣受作迦絺那衣。云何名淨衣。

如世尊所説。故衣不得受作迦絺那衣。云何故衣。謂先已受作迦絺那衣世尊所説。新衣受作迦絺那衣。云何新衣。初受作迦絺那衣。名新衣。如世尊所説。發三心受作迦絺那衣。云何三心。謂乃至最後發三心。謂浣時截時染時。不發此三心成受迦絺那衣。不成受。犯突吉羅。成已復應發二心。此衣當爲僧受作迦絺那衣。我已受是迦絺那衣。不發二心。成受不成受。犯突吉羅如佛所説。經宿衣受迦絺那衣。不成受。云何經宿。謂過十夜。或經一夜如世尊所説。不淨衣受迦絺那。不成受。云何不淨衣。
謂頻日得衣如世尊所説。故衣受作迦絺那衣。不成受。云何故。
比丘受用三衣。如世尊所説。被打衣成受迦絺那衣。云何打衣。謂新衣。如所説打淨衣成受迦絺那。云何打淨。

[Upāli asked:] “Reverend, if the Blessed One stated, ‘if an old robe as the kaṭhina has been spread, it is said that the kaṭhina has not been spread’, what is an old robe?” [The Buddha said:] “It is the robe which has been spread before.” [Upāli asked:] “If the Blessed One stated, ‘if a new robe as the kaṭhina has been spread, it is said that the kaṭhina has been spread’, what is a new robe?” [The Buddha said:] “It is the robe which has never been spread before." [Upāli said:] “The Blessed One [said], ‘A monk who spreads the kaṭhina, should think about three things when the robes are accepted.' He shall keep [the kaṭhina] in the foreground. At the time when the kaṭhina brought in then foreground, only three stitches are sewn and the three things should be adopted. If it is said, ‘While washing, cutting, and dyeing, make two and a half ecclesiastical boundary’, and if these three kinds of mind are conceived when the kaṭhina is spread, is it deemed that the kaṭhina has been spread? Or, [when it is said,] ‘I will spread this robe as the kaṭhina of the Community’ while conceiving the two kinds of mind, is it deemed [that the kaṭhina has been spread]?" [The Buddha said:] “If the kaṭhina has been spread with these two kinds of things in mind, it is the duṣkṛta-offense in the kaṭhina ceremony.” [Upāli said:] “As it is said, ‘if the abandoned robe has been spread as the kaṭhina, it is not deemed that the kaṭhina has been spread’, what is the abandoned robe?” [The Buddha said:] “It is the robe, [which has been left behind] more than ten days, or which was separated from one night." [Upāli said:] "As it is said, ‘If the improper robe has been spread as the kaṭhina, it is not deemed [that the kaṭhina has been spread]’, what is the improper robe?”
[The Buddha said:] "It is the robe where the warp is not proper." [Upāli asked:] “Reverend, if the Blessed One said, ‘If the old worn robe has been spread as the kaṭhina, it is not deemed that the kaṭhina has been spread’, what is the old distributed robe?”
[The Buddha said:] “It is the robe, which has been constantly worn by a monk.” [Upāli asked:] “If it is said, ‘If the robe, which has not been distributed, has been spread as the kaṭhina, it is deemed that the kaṭhina has been spread’, what is the robe, which has not been distributed?” [The Buddha said:] “It is the robe, which is newly [made] from the warp.” [Upāli said:] “If it is said, ‘If the robe, which not only has not been distributed but also is proper, has been spread as the kaṭhina, it is deemed that the kaṭhina has been spread’, what is the robe, which not only has not been distributed but also is proper?”

gos gaṅ khod daṅ ldan pa de gtan par btiṅ na gtan par btiṅ ba źes bya’o ||

答佛所聽讃歎者。是名淨衣。

謂壞色衣未受迦絺那

[The Buddha said:] “If the robe, which is possessed with the dark red color, has been spread as the kaṭhina, it is deemed that the kaṭhina has been spread.”

… ❁ || uddānam* anāstṛte[t]i .. .. …

mdor na |
ma btiṅ bar ni dge ’dun bye ||
btiṅ nas bye bar gyur pa ni ||
phyogs gcig pa ni gaṅ gis bgyi ||
zin par bya bar (6) gyur ba’o ||

.

… .ṃ .. .i .ṃ vak(ta)v(ya)ṃ s. …

btsun pa gtan pa ma btiṅ ba’i gnas su dge ’dun bye nas de dag las phyogs gcig gam phyogs gñis bas gtan pa btiṅ na gtan pa btiṅ ba źes bgyi’am | u pā li gtan pa btiṅ ba źes bya’o || de thams cad kyis¹² ci gtan pa btiṅ ba źes bgyi’am | u (7) pā li ma yin te | gaṅ gis btiṅ ba de dag la ni btiṅ ba źes bya’i gaṅ gis ma btiṅ ba de dag ni gtan pa ma btiṅ ba źes bya’o || btsun pa btiṅ ba’i gnas su dge ’dun bye nas de dag las phyogs gcig pa’am phyogs gñis pos kyaṅ ruṅ gtan pa phyuṅ na¹³ gtan pa phyuṅ ba źes (226b1) bgyi’am | u pā li phyuṅ ba’o || ci thams cad kyis phyuṅ ba źes bgyi’am | u pā li ma yin te | gaṅ gis gtan pa phyuṅ ba de dag la ni phyuṅ ba źes bya | gaṅ gis ma phyuṅ ba de dag la ni gtan pa phyuṅ ba źes mi bya’o || dge ’dun phyogs daṅ | phyogs ma yin par bye ste mchis na (2) gaṅ gis gtan pa gdiṅ bar bgyi | bcom ldan ’das kyis bka’ stsal pa | chos bźin smra ba rnams kyis so || btsun pa gos ma lags par dge ’dun gyi gtan par btiṅ na gtan par btiṅ ba źes bgyi’am | gtan par ma btiṅ bźes bgyi | u pā li ma btiṅ ba źes bya’o || (3) btsun pa gos zin nas gtan par btiṅ na gtan pa btiṅ ba źes bgyi’am | u pā li btiṅ ba źes bya’o ||

12. thams cad DQ: thams cad kyis SV 13. gtan pa byuṅ na D: gtan pa phyuṅ na Q: brtan phyuṅ na | S: brtan pa phyuṅ na V.

問若未受迦絺那衣。僧壞爲二部。何部應受迦絺那衣。
答如法部應受。 See the previous record 若諸比丘受迦絺那衣竟。僧壞爲二部。是諸比丘。得名受迦絺那衣不。
答皆得名受。問若受迦絺那衣住處。僧壞爲二部。是二部中有諸比丘。捨迦絺那衣。是名捨不。
答若如法者捨。得名爲捨 See the previous record

時。僧壞爲二衆。一衆受。一衆不受。二衆成受不。
受者成受。不受者不成。 See the previous record 受已受迦絺那衣。僧壞爲二部。一衆捨。一衆不捨。成捨不。
捨者成捨。不捨者不成捨。 See the previous record 若僧破時。誰應受。
謂如法者。應受未成衣受作迦絺那衣。不成受。成者受成受

[Upāli asked:] “Reverend, in the dwelling place where the kaṭhina has not been spread yet, the Community having been divided [into two groups], if the one side/group or the other side/group from them spreads the kaṭhina, is it deemed that the kaṭhina has been spread?”
[The Buddha said:] “Upāli, it is deemed that the kaṭhina has been spread.” [Upāli said:] “Is it deemed that the kaṭhina has been spread by those all places?”
[The Buddha said:] “Upāli, it is not. It is deemed that the [kaṭhina] has been spread to those who spread, but it is not deemed that the kaṭhina has been spread to those who did not spread.” [Upāli asked:] “Reverend, in the dwelling place where [the kaṭhina] has been spread, the Community split [into two groups]. If the one or the other group disposes of the kaṭhina, is it deemed that the kaṭhina has been disposed of?”
[The Buddha said:] “Upāli, [it is deemed that] it has been disposed of.” [Upāli said:] “Is it deemed that the kaṭhina has been disposed of by all of the those members?”
[The Buddha said:] “Upāli, it is not. It is deemed that the [kaṭhina] has been disposed of by those who disposed of, but it is not deemed that the kaṭhina has been disposed of by those who did not dispose of.” [Upāli asked:] “If there is a Community that is splits into a group [which has a correct view] and another group which has not, who should perform spreading the kaṭhina?”
The Blessed One said: “[It should be done] by those who speak in accordance with the Dharma.” [Upāli said:] “Reverend, if the kaṭhina has been spread, which is not [proper for] a robe of the Community, is it deemed that the kaṭhina has been spread, or is it deemed that the kaṭhina has not been spread?”
[The Buddha said:] “Upāli, it is deemed not to be spread.” [Upāli asked:] “Reverend, the robe having been finished, if the kaṭhina has been spread, is it deemed that the kaṭhina has been spread?”
[The Buddha said:] “Upāli, it is deemed that [the kaṭhina] has been spread.”

mdor na |
sems gsum bskyed daṅ bag yaṅs daṅ ||
rkyen daṅ gtan pa de yi don ||
u pā li gnas brel ba’o ||

.

… c(i)ttāny utpādayitavyān(i) … … .y. .. n. .. .. .k. .. .. .. .t. .y. + .. [t]. k(a)ṭh(i)naṃ vaktavyam api ca dve citte utpāday. [t]. … … .. .. + + .. tām* āstṛtakaṭhine āvāse kati pratyayā prasrabhyaṃti paṃca yāvad ar(th)ī cī(vara-) … (6) … janap(a)d(a)cārikāṃ prakrāmati • kati bhadanta hetavaḥ kati pratyayāḥ saṃghāṭyā … … .. .. cīvareṇa saṃghaḥ kaṭhinam āstarati • yad uktaṃ bhagavatā ā …

gtan pa btiṅ ba’i dge sloṅ gis mjug tu khab so ’dub (4) ba’i tshe sems gsum bskyed par gyis śig ces gsuṅs na | de gaṅ lags | gos ’di dge ’dun gyi gtan par gdiṅ bar bya’o || gos ’di ni gdiṅ ṅo || gos ’di ni btiṅ ṅo źes brjod do || gtan pa gdiṅ ba de ltar sems gsum bskyed na gtan pa btiṅ ba źes bgyi’am | (5) ma btiṅ bźes bgyi’am | btiṅ ba źes bya’o || ’on kyaṅ sems bskyed pa rnam pa gñis ni sṅa ma bźin du gyis śig | sems de gñis ma bskyed na cir ’gyur | gtan pa btiṅ ba źes ni bya ste | gtan pa gdiṅ ba ni ñes byas su ’gyur ro || gtan pa btiṅ ba’i gnas su (6) rkyen dus bag yaṅs su ’gyur | lṅa ste | gos ci rñed ’chaṅ yaṅ ruṅ ba daṅ | sbyar ma med bźin du groṅ du ’jug pa daṅ | ’dus śiṅ za ba daṅ | yaṅ yaṅ za ba daṅ | ma bsgo bar spyod pa daṅ | steṅ gos daṅ | mthaṅ gos kyis ljoṅs spyod du ’gro ba’o || btsun pa rgyu (7) du rkyen dus na sbyar ma bźag kyaṅ ’bral bar mi ’gyur | lṅa ste | ji ltar ’dul ba las ’dus par ’byuṅ ba bźin du dbyar gyi ras chen gźag pa’aṅ de bźin no || gtan pa źes bgyi ba’i don ji lta bu lags | gtan pa źes bya ba ni gos la bya ste | gos gaṅ dge ’dun gyi¹⁴ gtan (227a1) par gdiṅ ba’o || btsun pa bcom ldan ’das kyis u pā li khyod gnas brel ba’o źes gsuṅs pa’i don ji lta bu lags | gnas gaṅ na gos rñed par gyur pa ni brel ba źes bya’o ||

14. According to the Sanskrit, it should be dge 'dun gyis for skt. saṃghaḥ

See the next record 佛告優波離。作迦絺那衣人。若浣染割截簪綴連縫二長一短時。應生三心用是衣。當令受作迦絺那衣。以是衣今受作迦絺那衣。以是衣今受作迦絺那衣竟。若能生是三心得名受作迦絺那衣。若不生是三心。不得名受作迦絺那衣。 See the previous record 又復應生二心。以是衣今受作迦絺那衣以是衣今受作迦絺那衣竟。(See also the next record) 若生是二心。得名受迦絺那衣。若不生是二心。不得名受作迦絺那衣。作迦絺那衣人得突吉羅。優波離問佛。是衣有何義故名迦絺那。佛告優波離。是衣名字爲迦絺那。優波離問佛。何者是迦絺那衣。答以是衣受迦絺那。問何者是迦絺那義。答衣名迦絺那義。生九心故名受迦絺那。八因縁故名捨迦絺那。問如佛所説。是迦絺那衣住處。名蔭覆。蔭覆義云何。答迦絺那衣住處蔭覆僧。得受衣物等施。

受迦絺那住處有十利。廣説如毘尼。著僧伽梨入聚落有五功徳。雨衣亦如是如世尊所説。住處利。云何住處利。謂得衣利。名住處利。

[Upāli asked:] “It is stated, ‘When a monk spreads the kaṭhina to sew up the edge at the end, he should keep three things in mind’. Then, what are they?” [The Buddha said:] “He should say that [firstly,] this robe should be spread as the kaṭhina of the Community, [secondly,] this robe is being spread, [and thirdly,] this robe has been spread.” [Upāli asked:] “If these three things are kept in mind like this, [when] the kaṭhina has been spread, is it deemed that the kaṭhina has been spread? Or, is it deemed that [the kaṭhina] has not been spread?” [The Buddha said:] “It is deemed that [the kaṭhina] has been spread.” [Upāli asked:] “Also, he should keep two kinds of things in mind as aforesaid. If he does not keep these two things in mind, what is [his offense]?” [The Buddha said:] “It is deemed that the kaṭhina has been spread, but it is a duṣkṛta-offense [to the monk] spreading the kaṭhina.” [Upāli asked:] “When the kaṭhina is spread in the dwelling place, how many causes should be careful in an extensive way?”
[The Buddha said:] “There are five things [to be careful. Firstly,] whichever robe a monk attains or holds should be proper, [secondly,] entering into a village without an outer robe, [thirdly,] collecting the food or eating the food repeatedly, [fourthly,] practicing [the thing] not permitted, [finally,] wandering around the countryside with a upper robe and a lower robe." [Upāli said:] “Reverend, how many causes and conditions will not be disentangled, although [a monk] wears the outer robe?"
[The Buddha said:] “There are five things. Just as it is included in the vinaya, in the same way, the garment worn in the rainy season should be worn, and so on.” [Upāli asked:] “What is the meaning of the kaṭhina?”
[The Buddha said:] The katḥina refers to a robe. It is the robe that the kaṭhina has been spread for the Community.” ⁶ [Upāli asked:] “Reverend, the Blessed One said, ‘Upāli, you [should] work in the dwelling place’, what does it mean?”
[The Buddha said:] “It means that you should work in the dwelling place where the robe has been obtained."

6. If T. dge 'dun gyis is correct, the translation would be "The kaṭhina refers to a cloth by means of which the Community spreads the kaṭhina."

… .. (pa)ṃcapudgalamātṛkāya pudgalā vā ni uddhā .. …

mdor na |
brtad daṅ zla ba gsum pa daṅ ||
dus daṅ źig pa gyur pa (2) daṅ ||
gaṅ zag lṅa daṅ ma lta bu ||
gaṅ zag gsum gdiṅ ba ’byin pa tha ma’o ||

.

… (c)ī(va)raṃ kaṭhinam āstarati āstṛtaṃ kaṭhinaṃ vaktavya(ṃ) • y. … … (paṃ)c(a)d(a)śī bhavaty āgantukā ca bhikṣava āgacchanti • bahutarakāḥ pariś(uddh-) … (2) … māsānāṃ cīvaraṃ tena kaṭhinam āstaraṃti āsṭṛtaṃ kaṭhinaṃ vaktavyaṃ • yad ukta(ṃ) k(ālacīvareṇa) … … (yad uktaṃ phupphu)sacīvar(e)ṇ(a) kaṭhina(m āstaraṃ)ti anāstṛtaṃ kaṭhinaṃ vaktavyaṃ phupphusacīvaraṃ katamaṃ yad bhikṣo .. … … utkṣiptakaḥ upagatakaḥ || yāny etāny aṣṭamātṛkāpadāni kaṭhi(naṃ) .y. .. .ā ya ..ṃ … … (ā)s(ta)raṃti āstṛtaṃ kaṭhinaṃ vaktavyaṃ anāstṛtaṃ vaktavyaṃ evam āgārikacaturthā yāvat … … .. .. nā jñaptikarmaṇā syād yathā naivāsikāḥ pratipadāya kaṭhin(aṃ) …

brtad pa’i gos gtan par btiṅ na gtan pa btiṅ ba yin no źes gsuṅs na | brtad pa’i gos gaṅ lags | źag ’di tsam na skabs ’byed par ’gyur ba’i tshe rñed pa’o || zla ba gsum (3) ’das nas gos rñed pa de gtan par btiṅ na gtan par btiṅ ba yin no źes gsuṅs na | zla ba gsum ’das pa’i gos gaṅ lags | gźi na ’khod pa ¹⁵ rnams kyis ni bcwa lṅa gyur | blo bur du yaṅ dge sloṅ maṅ źig lhags te de dag lta ba mthun pa yoṅs su dag pa de dag (4) gi ni ñin par bcu bźir gyur la | de ste gźi na ’khod pa ltar glo bur du lhags pa’i rnams byed na ni de’i tshe gos gaṅ rñed la de zla ba gsum ’das nas rñed pa’i gos yin te | de gtan par btiṅ na gtan par btiṅ ba źes bya’o || dus kyi gos gtan par btiṅ na gtan par btiṅ ba (5) yin no źes gsuṅs na | dus kyi gos gaṅ lags | gos gaṅ dbyar gyi zla ba tha ma la rñed pa’o || gos źigs pa gtan par btiṅ na gtan par btiṅ ba ma yin no źes gsuṅs na | gos źigs pa gaṅ lags | gaṅ dge sloṅ gi lus las deṅs pa’o ||¹⁶ gaṅ zag lṅas (6) gtan pa btiṅ na gtan pa btiṅ ba ma yin te | lṅa gaṅ źe na | dbyar med pa daṅ | dbyar źig pa daṅ | dbyar phyi mar źugs pa daṅ | spaṅs pa daṅ | rjes su phyogs pa’o || ma lta bu’i gźi las rnam pa ’di brgyad kyis na gtan pa phyuṅ bar ’gyur ro || mthun (7) par gzuṅ ba gaṅ | tha ma gñis kyi cha ma gtogs pa’i lhag ma rnams ni mthun par gzuṅ ba ma yin no || bźi las ñuṅ bas gtan pa btiṅ na gtan pa btiṅ ba źes bgyi’am | ma btiṅ ba źes bya’o || de bźin du bźi po khyim pa’am | de bźin gśegs pa (227b1) la ṅan sems kyis khrag phyuṅ ba’i bar daṅ | bźi pos gtan pa btiṅ na btiṅ ba ma yin no || gaṅ gi ñin par gtan pa btiṅ na de’i ñin par gsol ba daṅ las ma bgyis par phyuṅ bar ’gyur ba mchis sam | yod de | de ’di ltar gźi na gnas pa’i rnams kyis tshes bcu (2) drug la gtan pa btiṅ ba daṅ | glo bur du dge sloṅ maṅ źig lhags te | de dag kyaṅ yoṅs su dag la lta ba mthun | gnas mthun te de dag gis ni de ñin par tshes bcwa lṅa yin te | de na gźi na ’khod pa rnams kyis kyaṅ de dag de ltar byas te de’i ñin par gso sbyin byas (3) na gsol ba daṅ las ma byas par gtan pa phyuṅ bar ’gyur ro ||

15. cf. gźi na gnas pa: skt. naivāsika 16. cf. btsun pa gos źigs pa źig gtan par btiṅ na btiṅ ba źes bgyi’am | u pā li btiṅ ba źes bya ste | dge ’dun ni ’das pa daṅ bcas pa’o || in Upāliparipṛcchā

問如佛所説。得用急施衣。令僧受作迦絺那衣。云何名急施衣。答十日未至自恣得衣物是名急施衣。問如佛所説。得時衣令僧受作迦絺那衣。云何名時衣。答若夏末月得衣物。是名時衣。佛告優波離。五比丘不得作迦絺那衣人。何等五。一無歳。二破安居。三後安居。四擯。五別住。是名爲五。佛言。若減五人受迦絺那衣。不得名受迦絺那衣。若四比丘第五白衣。亦不名得受。若沙彌。非比丘。外道。不見擯人。不作擯人。不捨惡邪見擯人。不共住人。種種不共住人。自言我犯重罪人。若先來白衣。若汚比丘尼人。不能男人。越濟人。若殺父母阿羅漢。破僧惡心出佛身血人。如是等作第五人。不名受迦絺那衣。問頗有隨日受迦絺那衣。彼日捨不作羯磨。不得罪耶。答有。受迦絺那衣諸比丘。作十四日。客比丘來作十五日。若舊比丘隨客比丘。即日作布薩捨迦絺那衣無罪

云何急施衣。謂十日未至。自恣得衣。是急施衣。用是作迦絺那衣受成受。如世尊所説。三月得衣。得受作迦絺那衣。云何三月衣。舊僧十五日自恣。客比丘來多同見同住。彼十四日自恣。若舊僧隨客比丘自恣。此日得衣。名三月得衣。用是衣作迦絺那衣。受成受。如佛所説。時衣得受作迦絺那衣云何時衣。自恣竟後一月得衣。是名時衣如佛所説。不淨衣不得受作迦絺那衣。云何不淨衣。謂死比丘衣。五種人受迦絺那衣。不名受云何五。謂無臘人。破安居人。後安居人。餘處安居人。擯人。八種捨迦絺那衣。幾共幾不共。除後二種。餘者不共。問有即日受迦絺那衣。即日捨不作白羯磨耶。舊比丘十六日受迦絺那衣。客比丘來多相向説捨

[Upāli asked:] “The Buddha stated, ‘When a recent robe has been spread as the kaṭhina, it is deemed that the kaṭhina has been spread’. What is the recent robe?”
[The Buddha said:] "It is the recently obtained robe/cloth by an opportunity on the same day." [Upāli asked:] “The Buddha stated, ‘Three month having elapsed, if an obtained robe is spread as the kaṭhina, it is deemed that the kaṭhina has been spread’. What is the robe that three months has elapsed [after it was obtained]?” [The Buddha said:] “The resident monks (T. gźi na 'khod pa rnams kyis; skt. naivāsika?) have stayed for fifteen days. Many visiting monks, who have correct view and who are purified, came and they have stayed for fourteen days. If the visiting monks (T. glo bur du lhags pa’i rnams; skt. āgantukā) have stayed like the residents monks did, then those robes that are obtained [by them], are the obtained robes that three months has elapsed. If those are spread as the kaṭhina, it is deemed that the kaṭhina has been spread.” [Upāli said:] “The Buddha stated, ‘If a robe [attained at] appropriate time is spread as the katḥina, it is deemed that the kathina has been spread’. What is the robe [attained at] appropriate time?”
[The Buddha said:] “It is the robe that is obtained in the last month of the rainy season.” [Upāli asked:] “The Buddha stated, ‘If a worn out robe is spread as the kaṭhina, it is not deemed that the kaṭhina has been spread’. What is the worn out robe?”
[The Buddha said: “It is the robe] that it becomes worn out from the body of a monk.” [Upāli asked:"The Buddha stated], ‘If the five types of individuals spread the kaṭhina, it is not deemed that the kaṭhina has been spread’. What are the five types of individuals?” [The Buddha said:] “The one who has never been in the rainy retreat; the one who destroyed the rainy retreat; the one who had the late retreat; the one who is expelled; and the one who lives nearby the Community.” [The Buddha continued to say:] “According to the Summary [of Vinaya Topics] (skt. mātṛkā), if the eight types of individuals [spread the kaṭhina], the kaṭhina should be disposed of. It is not appropriate for the last two types of the individuals to hold [the kaṭhina] except the remainders who hold [the kaṭhina] properly.” [Upāli asked:] “If the kaṭhina is spread by less than four [monks], is it deemed that the kaṭhina has been spread?”
[The Buddha said:] “It is deemed that the kaṭhina has not been spread. Likewise, if the fourth person is a layman, or even one who drew blood of the Tathāgata with his evil intent, and if the fourth person spreads the kaṭhina, it is not deemed that the kaṭhina has been spread.” [Upāli asked:] “Is there any case that when one spreads the kaṭhina in a particular day, he ends [the kaṭhina-period] by not making a motion in the same day?” [The Buddha said:] “Yes, there is. This is the case: the resident monks spread the kaṭhina on the ground on the 16th day, and many visiting monks came. Also, they were pure and had correct view (samānadṛṣṭi). They became associated with the dwelling place and they have stayed for fifteen days. After that, they (the visiting monks) have stayed in the same way the resident monks did, and if the poṣadha-ceremony is made on that day, the kaṭhina-period is ended by not making a motion.”

mdor na |
ji tsam gyis ni dge ’dun la ||
de yi tshul la rnam pa gsum ||
gźan gyis gźan la bde ba daṅ ||
dge sloṅ rnams kyi gso sbyin no ||

.

… (sama)g(ra)ṃ śrāvakasaṃghaṃ .i … … reṇa catuṣkoṭikaḥ praśnaḥ katamaḥ saṃghabhedo na saṃghavyavasthān(aṃ) y(athā) … (5) … (saṃgha)bh(e)d(o) n(a) saṃghavyavasthānaṃ katamas saṃghavyavasthānaṃ na saṃghabhedaḥ yath(ā) … (6) ... (saṃ)ghabhedaḥ katamaḥ saṃghabhedaś ca saṃghavyavasthānaṃ ca yathāpi tat* saṃgho bhinno bhavati … (7) … ca • katamo naiva saṃghabhedo na saṃghavyavasthānaṃ etān ākārān sthāpayitvā yaḥ kaści … … ..ṃ .. saṃ(ghabhe)daḥ syāt saṃghabhedaś ca saṃghanānātvaṃ ca syān naiva saṃghabhedo na saṃghanā(nātvaṃ) … … (sī)māntarikāya vā • lābhāntarikāya vā cīvarāntarikāya v(ā) … (1) … .. (saṃgha)nānātvaṃ na saṃghabhedaḥ katamaḥ saṃghabhedaś ca saṃghanānātvaṃ ca yathāpi tat sa. .e … … (vyava)sth(i)te ekadvitī(y)ā .. .. .. ḥ sīmāṃ prasraṃbhayati prasrabdhā vaktavyā yadi dharmavādinaḥ prasraṃbhayanti … … mi teṣāṃ || ❁ ||

ji tsam gyis na dge ’dun gyi dbyen bgyis pa’i gaṅ zag (4) lags | de bźin gśegs pa’i ñan thos ’dus pa’i dge ’dun phye na mnar med pa’i kha na ma tho ba thob par ’gyur la de mtshams med pa’i kha na ma tho ba’i las su yaṅ ’gyur ro || u pā li ’di lta ste | dge sloṅ gis chos ma yin pa la chos bźin ma yin pa’i ’du (5) śes kyis rgyas par te rnam pa bcwa brgyad du ji ltar ’dul ba las ’byuṅ ba bźin no || gaṅ dge ’dun gyi dbyen bgyis pa de thams cad dge ’dun ’khrugs pa lags sam | gaṅ dge ’dun ’khrugs pa de thams cad dge ’dun gyi dbyen lags | dge ’dun gyi dbyen yin la (6) ’khrug pa ma yin par ’gyur pa rnam pa bźir sbyar ba yaṅ yod do || dge ’dun gyi dbyen yin la ’khrug pa ma yin par ’gyur ba gaṅ źe na | de ’di ltar dge ’dun phye bar ni gyur la dge ’dun gyi dbyen du ’gyur ba’i dṅos po bcu bźi ni ma bzuṅ bar gyur pa’o || de ni dge (7) ’dun phye ba yin te dge ’dun ’khrug pa ni ma yin no || dge ’dun ’khrugs par gyur la dge ’dun phye ba ma yin pa gaṅ źe na | de 'di ltar dge 'dun gyi dbyen du 'gyur ba'i dṅos po bcu bźi bzuṅ bar gyur pa de ni dge 'dun 'khrugs par gyur gyi dge 'dun gyi dbyen ma yin pa’o || dge 'dun 'khrugs la dge 'dun bye bar yaṅ gyur pa ni | de 'di ltar dge 'dun phye bar yaṅ gyur la dbyen du 'gyur ba'i dṅos po bcu bźi yaṅ śin tu ṅes par bzuṅ ba de ni dge 'dun phye la dge 'dun 'khrugs par gyur pa’o || dge (2) ’dun gyi dbyen yaṅ ma yin la ’khrugs par yaṅ ma gyur pa gaṅ źe na | rnam pa de dag ma gtogs pa’o || gaṅ dge ’dun bye ba’i dge ’dun de thams cad tha dad du gyur pa lags sam | gaṅ dge ’dun tha dad du gyur pa de thams cad dge ’dun bye ba lags | dge ’dun (3) bye la dge ’dun tha dad du ma gyur ba’aṅ yod de | rnam pa bźir sbyar ro || dris pa | dge ’dun bye la dge ’dun tha dad du ma gyur pa gaṅ źe na | de ’di ltar dge ’dun bye bar ni gyur na dge ’dun gnas tha dad pa’am | gos tha dad du gyur pa med pa de ni dge ’dun bye mod kyi (4) dge ’dun tha dad du gyur pa ma yin no || dge ’dun tha dad du gyur la dge ’dun ma bye ba gaṅ źe na | ’di ltar dge ’dun gñis tha dad du gyur pa nas rgyas par te | dge ’dun bye bar ma gyur pa’i bar du dge ’dun tha dad du gyur mod kyi ma bye ba’o || dge ’dun bye la dge ’dun tha (5) dad du’aṅ spyod pa gaṅ źe na | de ’di ltar dge ’dun de dag bye bar yaṅ gyur la | dge ’dun gñis su gnas kyis tha dad pa’am | mtshams kyis tha dad pa’am | rñed pa tha dad pa’am | gos tha dad par spyod par gyur pa de ni dge ’dun bye la dge ’dun tha dad du gyur pa (6) yin no || dge ’dun bye ba’aṅ med la dge ’dun tha dad du’aṅ gyur pa yaṅ ma yin pa gaṅ źe na | rnam pa de lta bu ma gtogs pa’o || gaṅ dge ’dun bye ba de thams cad dge ’dun so sor gyur pa lags la gaṅ dge ’dun so sor gyur pa de thams cad dge ’dun bye bar (7) ’gyur ram | dge ’dun bye la dge ’dun tha dad du gyur pa’aṅ ma yin pa’aṅ yod de | de yaṅ rnam pa bźir sbyar ro || dge ’dun bye la tha dad du gyur pa ma yin pa gaṅ źe na | de ’di ltar dge ’dun bye bar gyur kyaṅ dge ’dun gñis gnas las so so’am | gos las (228b1) so sor spyod pa med pa de ni¹⁷ dge ’dun bye mod kyi dge ’dun tha dad du gnas pa ma yin no || dge ’dun tha dad du gyur ciṅ dge ’dun ma bye ba gaṅ źe na | de ’di ltar dge ’dun gñis gnas daṅ mtshams daṅ rñed pa so sor gyur pa de ni dge ’dun tha dad du gyur ciṅ dge ’dun bye ba ma yin (2) pa’o | | dge ’dun bye la dge ’dun tha dad du gyur pa gaṅ źe na | de ’di ltar dge ’dun bye bar yaṅ gyur la | gñis gnas tha dad du ’khod pa la sogs pa sṅa ma bźin no || dge ’dun bye ba’aṅ ma yin la dge ’dun tha dad du gnas pa yaṅ ma yin pa gaṅ źe na | rnam pa de lta bu (3) ma gtogs pa’o || dge ’dun bye nas tha dad du spyod pa las phyogs gcig gam gñis pos mtshams bkrol na bkrol ba źes bgyi’am | de ste chos bźin smra bas bkrol na ni bkrol ba źes bya’o || dge ’dun phye nas phyogs so sor gnas śiṅ ’khod na dge sloṅ ma rnams (4) kyis gso sbyin bgyi’am | bya’o || de ci’i phyir źe na | dge sloṅ ma daṅ dge sloṅ rnams so sor gnas pa’i phyir ro ||

17. maṅ ba de ni DQ: med pa de ni S: med pa de ni | V.

問云何得破僧罪。 (However, see the next record) 答若人非法知是非法。邪見故壞僧。如是得破僧罪。又非法謂是法。邪見故壞僧。得破僧罪。又非法中疑邪見故壞僧。得破僧罪。問所有破僧。皆是僧諍聲耶。所有僧諍聲。皆是破僧耶。答或有破僧。無僧諍聲。或有僧諍聲非破僧。或有破僧亦僧諍聲。或非破僧無僧諍聲。問云何破僧無僧諍聲。答若僧壞爲二部。未受十四破僧事。是名破僧無僧諍聲。云何僧諍聲非破僧。答若諸比丘。執是十四破僧事僧未作二部。是名僧諍聲非破僧。云何破僧亦僧諍聲。答若僧壞爲二部。受十四破僧事。是名破僧亦僧諍聲。云何非破僧亦非僧諍聲。答除上爾所事。問所有破僧。皆是別離僧耶。所有別離僧。皆是破僧耶。答或有破僧非是別離。或有別離非是破僧。或有破僧亦是別離。或非破僧亦非別離。云何破僧非是別離。答若僧破共一處住。是名破僧非是別離。云何別離非是破僧。答若二衆別異住。異地異界異施異衣。是名別離非是破僧。云何破僧亦是別離答若衆僧壞爲二部。別異住異地異界異施異衣。是名破僧亦是別離。云何非破僧亦非別離。答除上爾所事。問所有破僧。皆是僧別異耶。有僧別異。皆是破僧耶。答或有破僧。非僧別異。或僧別異。非是破僧。或有破僧亦僧別異。或非破僧非僧別異。云何破僧非僧別異。答若僧破未別異住。未異地異界異施異衣。是名破僧非是別異。云何別異非是破僧。答若僧不破。別異住異地異界異施異衣。是名別異非是破僧。云何破僧亦是別異。答若衆僧破爲二部別住。異地異施異界異衣。是名破僧亦是別異。云何非破僧亦非別異。答除上爾所事。問若僧破爲二部。若一部捨界。可得捨不答如法者捨。得名捨。問若衆僧破。比丘尼應作布薩不。答應作布薩。比丘尼不同事故。

云何破僧。得無間墮阿鼻地獄。非法非法想破僧僧或破僧一切受法耶。或受法一切破僧耶。答或破僧非受法作四句云何破僧非受法。若破僧不受十四事。云何受法非破僧。謂受十四事。倶者亦受十四事亦破僧。非受十四法非破僧。除是句。僧壞時捨界成捨不法語者捨成捨。僧壞時比丘尼得作布薩不。得作布薩

[Upāli asked:] “To what extent is one person who causes the division of the Community?” [The Buddha said:] “If somebody splits the Community of Disciples of the Tathāgata, he will attain the sin which makes him fall into the Avīci. He also becomes one who commits the ānantarya sin.” [The Buddha continued to say:] “Upāli, for example, a monk [speaks of] what is not Dharma by means of the conception which is not in accordance with Dharma. Regarding eighteen kinds of the cases, they are completely dealt with in the vinaya.” [Upāli asked:] “Those who split the Community, do they all cause a conflict of the Community? Or, those who cause a conflict of the Community, do they all split the Community?” [The Buddha said:] “There is the case that somebody splits the Community, but he does not cause a conflict, and there are four possibilities." [Upāli asked:] “What is the case that somebody splits the Community, but he does not cause a conflict?” [The Buddha said:] “It is the case that although the Community split, fourteen events which cause the division of the Community have not occurred. That is the case that somebody spilts the Community, but he does not cause a conflict.” [Upāli asked:] “What is the case that somebody causes a conflict in the Community, but does not split the Community?” [The Buddha said:] “It is the case: The fourteen events which cause the division of the Community, have occurred. That is the case that somebody causes a conflict in the Community, but does not split the Community.” [The Buddha continued to say:] "Also, the case that somebody causes a conflict in the Community as well as splits the Community is like this: When it is the fact that the Community is split, the fourteen events which cause the division of the Community have certainly occurred. That is the case that somebody splits the Community as well as causes a conflict in the Community.” [Upāli asked:] “What is the case that somebody neither splits the division of the Community nor causes a conflict in the Community?”
[The Buddha said:] “[It is the case] except for those case [aforementioned].” [Upāli asked:] “When there is division of the Community, does it always [entail] separation [from the Community]? Also, when there is separation [from the Community], does it always [entail] division of the Community?” [The Buddha said:] “There is the case that somebody splits the Community, but does not become separate [from the Community], and there are four possibilities.” [Upāli] asked: “What is the case of the division of the Community, but disagreement in the Community does not occur?” [The Buddha said:] “This is the case: When the Community is split, separation from the Community [already] occurred, or the robe has not been separated [from the owner]. That is the case of the division of the Community, but separation from the Community does not occur.” [Upāli asked:] “What is the case of separation/disagreement from the Community, but division of the Community does not occur?” [The Buddha said:] “This is the case: “Two groups having been separated, and then [the rest] was completely [described]. As long as the Community is not split, even though the separation from the Community occurs, the Community has not split.” [Upāli asked:] “What is the case of division of the Community, and separation from the Community also occurs?” [The Buddh said:] “This is a case: the Community is split, and separation from the Community occurs by living in two Communities, by [having] the boundary, by attaining [offerings], and by using the robe separately. That is the case of division of the Community, and separation from the Community also occurs.” [Upāli asked:] “What is the case that the Community is neither split, nor separation of the Community occur?”
[The Buddha said:] “[It is the case] apart from the [aforementioned] cases.” [Upāli asked:] "Does the division of the Community always entail separation of the Community? Or, does the separation of the Community always entail division of the Community?" [The Buddha said:] “There might be a case that the Community has been split and the Community is either separated or not separated, and there are four possibilities.” [The Buddha continued to say:] “If asked, what is the case that the Community has been split, but the Community is not separated? It is like this: Although the Community has been split, the Community is not separated from two dwelling places and from [distribution of] the robe. Thas is the case that although the Community has been split, the Community is not separated.” [The Buddha said:] “If asked, what is the case that the Community has been separated, but the Community has not been split? It is like this: The Community has been separated by two dwelling places, the boundary, and the obtainment [of offering]. That is the case that the Community has been separated, but the Community has not been split.” [The Buddha said:] “If asked, what is the case that the Community has been split and also separated? It is like this: The Community has been split and separately settled in two dwelling places, and the other cases were aforementioned.” [The Buddha said:] “If asked, what is the case that the Community is neither split nor separated? [It is the case] apart from those aforementioned.” [Upāli asked:] “After the Community has been split, if the boundary is dissolved by the one or the other group from the separated Community, is it deemed that [the boundary] has been dissolved?” [The Buddha said:] “If [the boundary] is dissolved by the group that preach the dharma correctly, it is deemed that [the boundary] has been dissolved.” [Upāli asked:] “After the Community has been split, if a group [of monks] stayed separately and settled down, should nuns perform the Poṣadha ceremony?”
[The Buddha said: “Yes,] they should.”
[Upāli asked:] “Why is this?”
[The Buddha said:] “This is because nuns and monks stay separately.”

uddānam* || sthalasthehi duve kṛtvā utkṣiptakehi ca ttrayaḥ utkṣiptako ca asahāyo utkṣipto .. …

mdor na |
gzu bo las ni gñis su bya ||
spaṅs pa de yaṅ grogs med pa ||
spaṅs par gyur ba mi śes na ||
rjes su phyogs daṅ spyod pa daṅ ||
dbyen byed (5) rjes su ’jug pa’o ||

.

… m* bahis sīmāṃ gatvā .e + + + .. bhinne saṃghe pakṣāparapakṣavyavasthite kena bhikṣuṇīr avavaditavyā‹ḥ› dharmavā .. … … (du)ṣkṛtām ekattra pāyattikāḥ .. .(u)tkṣiptakaḥ sahāyo vaktavyaḥ asahāyo vaktavyaḥ sarvatra utkṣipta .. + + .. .. .i … … na saṃbhuṃjitavyo vā na vā ‹|› yasya utkṣepo na prajñāyate anāpatti saṃvāse saṃbhoge upagatakā a .. … (7) … (a)nuvarttanti bhinno saṃgho vaktavyaḥ tāvatā saṃghabhedaḥ yāva catvāro janā bhentāram anuvarttanti + ..⁵ …

5. ❁ is possible due to new section introduced by an uddānam.

dge ’dun phye nas phyogs daṅ phyogs ma yin par gnas na gzu bo rnams kyis ji lta bur bgyi | mtshams kyi phyi rol du doṅ la gso sbyin byos śig | dge ’dun bye nas phyogs daṅ phyogs mtshams par ’khod nas dge sloṅ ma la bston pa sus bgyi | chos (6) bźin smras pas so || de ste chos bźin smra ba gzu bo rnams kyis mtshams kyi phyi rol du deṅ la ston cig | spaṅs pa’i rjes su phyogs na ñes pa cir ’gyur | gñis la ni ñes byas so || gcig la ni ltuṅ ba’o || spaṅs pa daṅ spaṅs pa grogs dag bcas pa źes bgyi’am | grogs (7) ma mchis bźes bgyi | spaṅs pa ni thams cad kyaṅ gcig pu ste gñis su ma yin pa grogs med pa źes bya’o || spaṅs pa daṅ lhan cig tu spyod par bgyi’am | mi spyad par bgyi | spaṅs pa ni thams cad daṅ lhan cig tu mi spyad par bya’o || gaṅ spaṅs par ma ’tshal na de daṅ (229a1) lhan cig spyod par bgyi’am | gaṅ la spaṅs par mi śes na de daṅ lhan cig gnas | lhan cig spyad kyaṅ ñes pa med do || ñe bar phyogs pa daṅ ñe bar ma phyogs pa lhan cig tu spyod na ñes byas su ’gyur ro || ñe bar ma phyogs pa daṅ ñe bar phyogs pa daṅ (2) lhan cig tu spyod na ñes byas su ’gyur ro || dbyen byed pa’i rjes su phyogs pa gaṅ zag bźi yod na dge ’dun bye ba źes bya’o || ji tsam gyis na dge ’dun gyi dbyen du ’gyur | skye bo bźi dbyen byed pa’i rjes su phyogs par gyur pa’o ||

問若衆僧破。闥頼吒比丘云何應布薩。答是闥頼吒比丘。應出界作布薩説戒。答應從如法部受。若無如法。闥頼吒比丘應出界教化。問三擯比丘。一比丘隨順供給。得何罪。答是比丘。得二突吉羅一波夜提。問擯比丘名爲獨。名爲有伴黨耶。答一切擯比丘。名爲獨。無有伴黨。問比丘擯未決定。應共住同事不。答若共住同事無罪。問受法比丘。得與不受法比丘作羯磨不。答不得。不受法比丘。得與受法比丘作羯磨不。答不得。若有一擯比丘。四比丘隨順。名破僧不。答名破僧。何以故。衆僧擯是人。而四比丘隨順故。

僧破時闥頼吒比丘當云何。當在如法衆。不得遣信。至第二衆僧壞時。教誡比丘尼。不如法語者應教誡。無法語者不應教闥頼吒。應出界外教誡。 See the previous record See the previous record (two records ahead) 若比丘隨順擯比丘。犯突吉羅。被擯人爲獨爲有伴耶。獨無伴侶。被擯人不得共食。若不知被擯共食共住。不犯。受法比丘共不受法比丘共食不犯。不受法比丘共受法比丘共食。犯突吉羅。四人隨順破僧。是名破僧。 See the previous record

[Upāli asked:] “The Community having split [into two groups], if the one group lives correctly and the other does not, how should meditators (sthalastha) perform [the Poṣadha ceremony]?” [The Buddha said:] “They should go outside of the boundary and perform the Poṣadha ceremony.” [Upāli asked:] “The Community having split [into two groups], if the one and the other group are seated within the boundary, who should teach nuns?” [The Buddha said:] “It is the group that speaks the Dharma correctly. Or, the mediators that speak the Dharma correctly, should go outside of the boundary and teach [the nuns].” [Upāli asked:] “If there is someone who agrees with the suspended monk, what is the offense?” [The Buddha said:] “It is a duṣkṛta-offense of both men. Also, it is a pāyantikā-offense of the suspended monk (or the follower).” [Upāli asked:] “Should it be said that a suspended monk can be together with a companion or that he cannot be with a companion?” [The Buddha said:] “It should be said that the suspended monk is alone in all aspects, and he is alone without companion.” [Upāli asked:] “Should a monk practice together with a suspended monk, or should he not?”
[The Buddha said:] “The suspended monk should not practice with anyone and in any circumstance.” [Uāpli asked:] “If one does not know the fact that the monk is suspended, can he eat together (share daily life) with him?
[The Buddha said] “If he does not know the fact that the monk is suspended, even if he lives with him and eat together (share daily life) with him, he does not become guilty of an offense.” [The Buddha continued to say:] “If the accepted group eats together with the unaccepted group, [the accepted group] commits a duṣkṛta-offense. If the unaccepted group eats together with the accepted group, [the unaccepted group] commits a duṣkṛta-offense. If there are four persons agreeing with those who cause a division of the Community, it should be said that the Community has been spilt. If there are four persons agreeing with the one who causes a division of the Community, there is a division of the Community."

mdor na |
de ’dra ba daṅ dad pa daṅ ||
(3) chos daṅ chos bźin ’dra ba daṅ ||
ñes las dbyuṅ ba spaṅs pa daṅ ||
dbyen par mthoṅ daṅ yan lag go ||

.

… .. vyāḥ tathārūpā bhikṣavo na utkṣepitavyāḥ tathārūpā bhikṣavaḥ katame ye jñātā bhikṣavo mahāpuṇyā .. … … .. duṣkṛtā || yadi (bh)edārthī āpadyante sthūlātyayām* yad uktaṃ bhagavatā śraddheyasyāpatti y. … (1) … dharmmaṃ pratik(arot)i (ā)padyate duṣkṛtām* || yad uktaṃ dharmmīyamānau bhikṣubhiḥ : pīṭhakāntar. … … .(u)ddharttavyaṃ dharmavādibhi utkṣiptako romapātayanto⁶ ◊ nissaraṇaṃ pravarttayanto sāmīcīm u .. … … v. pakṣeṇa vivikta bhavati ekātra viviktatābhipretā • yad uktaṃ śatabhinnasya vālasyāṃśaḥ paryeṣitavyaḥ saṃ … … (upaparī)kṣitavyo leśa upaparīkṣitavyaḥ saṃghasāmagrī paryeṣitavyā no tu saṃghabhedāya parākramitavyam* || ❁ ||

6. romaṃ pātayanto is expected, cf. Pāli: lomaṃ pāteti.

btsun pa bcom ldan ’das kyis de ’dra ba’i dge sloṅ spaṅ bar ma byed cig ces gsuṅs na | de ’dra ba’i dge sloṅ gaṅ lags | dge sloṅ gaṅ grags pa | bsod (4) nams che ba | maṅ du thos pa’o || mdo sde ’dzin pa | ’dul ba ’dzin pa | ma lta bu ’dzin pa | g-yog maṅ ba | ’khor maṅ ba | de lta bu ni de ’dra ba’i dge sloṅ źes bya’o || de ’dra ba’i dge sloṅ spaṅs na ltuṅ ba cir ’gyur |¹⁸ ñes byas so || de ste dbye ba’i de gaṅ lags¹⁹ | de la (5) dad pa’i dge sloṅ źes ni ṅas dgoṅs te gsuṅs na dad pa’i dge sloṅ gi tshig bźin du ñes pa chos bźin slar byos śig | bram ze dad pa zer ba ltar | dge sloṅ gis ñes pa chos bźin ma byas na ñes byas su ’gyur ro || chos bźin du smra ba'i dge sloṅ stan gyi bar du 'dug śig ces gsuṅs na chos bźin du smra ba gaṅ lags | gaṅ ñes pa gcig la gcig pu²⁰ sñol ba daṅ | ’byuṅ bar stsol pa daṅ | phyag ’tshal bar ston pa’o || dge ’dun bye nas phyogs ma yin par gnas na | gtan pa btiṅ ba sus dbyuṅ bar bgyi | chos bźin du smra ba (7) dag gis dbyuṅ ṅo || spaṅs pa’i dge sloṅ dag spu ñal ba daṅ | dbyuṅ bar stsol pa daṅ | phyag ’tshal bar ston par bgyid na | de dag sus bzod par gsol bar bgyi | gaṅ spaṅs pa daṅ rjes su soṅ bas so || śā ri’i bu mal stan rnams ni rigs par ’gos (229b1) śig ces gsuṅs na | rigs pa de gaṅ lags | de ni phyogs gcig tu rigs par byas pa’o || skra brgyar gyes pa’i yan lag gi dum bu tshol la sbyor cig | so sor dbye bar ni ma byed cig ces gsuṅs na de skad du gsuṅs pa’i don gaṅ | yan lag gi dum bu ni (2) dad pa blaṅ ba’o || yan lag btsal bar bya | dum bu btsal bar bya | dge ’dun ’dus pa btsal bar bya’i dbyen du ’gyur ba la ni ’jug par mi bya’o ||

18. cir ’gyur DV: cir ’gyur | QS. 19. This sentence doesn't fit to any other versions. Furthermore, considering that this is Upāli's question and the next sentence is also Upāli's question, the meaning of this sentence doesn't fit as well. 20. pu DQ: spu SV.

問如佛所説。如是人不應作不見擯。如是人若欲作不見擯時。得偸蘭遮。何以故。近破僧因縁故。云何名如是人。答知是大徳人若多知多識多聞大徳明。解修妬路毘尼阿毘曇義。是故説名。如是人。不應與作不見。擯若與作不見。擯者得偸蘭遮。近破僧故。問如佛所説。用可信比丘語應見罪。云何名可信。答從可信語比丘邊聞。亦自信是罪。問如佛所説。若僧欲破。應次第空一床處敷獨坐床。知法者應作諸羯磨。及教化比丘尼。是中云何成法。答若諸比丘共心悔知罪。互相恭敬禮拜問訊是 No Chinnese 問如佛所説。若破一毛爲百分。當如是細求和合衆僧因縁。莫求破僧因縁。問云何名細求。答應求語言。應求義趣。應分別籌量細求和合僧因縁。莫求破僧因縁。若擯比丘心悔知罪。恭敬禮拜衆僧。諸比丘將界外解擯。得解擯不。答得解擯。諸比丘得罪。

如佛所説。如是比丘不得擯。云何如是比丘。若比丘有大威徳。持修多羅。毘尼。摩得勒伽。多聞多知識多眷屬。擯如是人。犯偸羅遮。有信樂比丘。應出罪。云何信樂。若聞若信語。使懺悔。若不懺悔。犯突吉羅。若僧壞誰應捨迦絺那衣法語者應捨被擯人下意隨順調伏。應捨羯磨。不應捨羯磨。 See the previous record 同意比丘應與臥具。云何同意。寂靜不相惱。名同意。

[Upāli asked:] “Reverend, the Blessed One stated ‘These kinds of monks should not be suspended’. Who are the monks of that kinds?” [The Buddha said:] “They are monks who are renowned, who have great merits, who are with great learning, who are the sūtra masters, who are the vinaya masters, who are the mātṛkā masters, who have lots of followers and retinue. Such are the monks of that kind.” [Upāli asked:] “If that kinds of monks are suspended, what fault ensues?”
[The Buddha said:] “It is the duṣkṛta-offense. If there is one who wants to split [the Community], it is the sthūlātyaya-offense.⁷ ” [Upāli continued to ask (???) :] “The Blessed One stated, ‘I thought of a devout monk, and as like the words of the devout monk, make a fault in accordance with the Dharma again. As brahmins said, if(->since) the fault by the monk in accordance with Dharma is not(->cannot) made, he commits the duṣkṛta-offense.” [Upāli asked: “The Blessed One] stated, ‘The monk who speaks in accordance with the Dharma, must sit on a seat’. Who is the one speaking in accordance with the Dharma?” [The Buddha said:] “They are the ones, in view of their sins, who cut each other’s hair, and provide freedom from worldly life and how to display proper conduct.” [Upāli asked:] “The Community having been split, if the one group does not live correctly, by whom should the spread kaṭhina be removed?” [The Buddha said:] “Those who speak in accordance with the Dharma remove [the kaṭhina]." [Upāli asked:] “If the suspended monk cuts hair, and provides freedom from worldly life and how to display proper conduct, who commits a pāyantikā offense?” [The Buddha said:] : “They are the ones who are suspended and who agrees with the one who split the Community.” [Upāli asked:] “The Blessed One stated, ‘Śāriputra, you should distribute the bedding properly’, who are proper [to do it]?” [The Buddha said:] “They are the ones who will properly distribute [the bedding] to the one group.” [Upāli asked:] “The Blessed One stated, ‘Examine and attach the broken pieces of some portion of hair which is cut into 100, but do not [examine and attach] those which makes [the Community] separate and split’. What is the meaning of this statement?” [The Buddha said:] “Concerning the broken pieces of some portion [of hair], the devotion should be received. The portion should be examined, and the broken pieces should examined, but those [factors] looking for the division of the united Community, should not be advanced.”

7. The translation here follows the Sanskrit and two Tibetan versions. The Tibetan version seems to miss some parts or different from other versions. The translation of the Tibetan version would be: [Upāli asked:] "If there are persons who split [the Communiy], who are they?"

u(ddānam*) … (5) … lasthalasthe hi sahā || ❁ ||

mdor na |
kau śām bī yi phyogs gñis daṅ ||
gso sbyin daṅ ni chos gos daṅ ||
kau śām bī yi phyogs gcig daṅ ||
(3) yaṅs pa can gyi gzu bo ste ||
gzu bos kyaṅ ni phyogs gñis su ||
yaṅs pa can gyi gzu bo’o ||

.

kauśāṃbakau ubhau pakṣau poṣadhe sanniṣaṇṇau sannipatitau bhavataḥ sthalasthai‹r› hi ka … (6) … (saṃ)ghasya cīvaraṃ prayacchanti .. t. ... yattra sthavirā bhavanti ekasmiṃ pakṣe sthaviro bhavati • dvitīye a/ā + + vi ... … (vai)śālakāḥ kauśāṃ(bak)aiḥ sārdhaṃ poṣadhaṃ kurva(n)ti kṛ(t)o v(a)ktavyaḥ no hīdam upāliṃ sthalasthā • kauśāṃbakaiḥ (sārdha)ṃ …

kau śām bī’i phyogs gñis po gcig tu ’dus nas gso sbyin la źugs na gzu bo rnams kyis ji ltar ’tshal cig | mtshams kyi phyi rol du deṅ la gso sbyin byos śig | kau śā ma (4) bī’i phyogs gñis ka gcig tu ’dus śiṅ ’khod pa la de na mi źig gis dge ’dun la gos phul na de gaṅ dbaṅ | gnas brtan gaṅ na ’dug pa dbaṅ ṅo || phyogs gcig na ni gnas brtan mchis | phyogs gcig na ni gnas brtan ’og ma mchis na gaṅ dbaṅ | de gñis (5) las gaṅ la chu rgyun brims pa de dbaṅ ṅo || thams cad kyis ji ltar bgo bar bgyi | gaṅ la thob pa de rnams la rim bźin du’o || yul yaṅs pa can daṅ kau śām bī pa gñis lhan cig gso sbyin bgyid na bgyis pa źes bgyi’am | u pā li ma yin no || gzu bo rnams kau śām (6) bī pa daṅ gso sbyin bgyis na bgyis pa źes bgyi’am | u pā li ma yin no || gzu bo rnams yaṅ pa can pa daṅ dag gso sbyin bgyis na bgyis bźes bgyi’am | u pā li ma yin no ||

No Chinse

毘耶離倶舍彌。比丘集一處。闥頼吒當云何闥頼吒應出界外作布薩倶舍彌毘耶離比丘共布薩。成布薩不。不成布薩。若闥頼吒比丘共毘耶離比丘共布薩。成布薩不。成布薩

[Upāli asked: “The Blessed One stated,] ‘Two groups of Kauśāmbī having assembled together, if they enter the Poṣadha ceremony, mediators should wish in this way to go outside of the boundary and perform the Poṣadha ceremony’. The both groups of Kauśāmbī assembled together and settled, and if a person offer a robe to the Community there, who has the empowerment?” [The Buddha said:] “Where the Elder monks are, there is the authority.” [Upāli asked:] “If there is an Elder monk in the one group, and there is another Elder monk in the second group, which Elder monk has the authority? [The Buddha said:] “Among two monks, in which there is a river, the distribution should be empowered.” [Upāli asked:] “By everyone how is it distributed?” [The Buddha said:] “To whom [Upāli asked:] “If [monks] of both Vaiśali and Kauśāmbī perform the Poṣadha ceremony together, is it deemed that the ceremony has been made?”
[The Buddha said:] “Upāli, it is not.” [Upāli asked:] “If mediators and [monks of] Kauśāmbī perform the Poṣadha ceremony together, is it deemed that the ceremony has been made?”
[The Buddha said:] “Upāli, it is not.” [Upāli asked:] “If the mediators and [monks of] Vaiśali perform the Poṣadha ceremony together, is it deemed that the ceremony has been made?”
[The Buddha said:] “Upāli, it is not.”

… .. lāṃ bhidyeta bha .a .i + + tyau ‹’›nuśrāvaṇāya ca •

mdor na |
gaṅ gis dus su bye bar gyur ||
sriṅ mo rnams la’aṅ rjes bsgrags pa ||

.

pakṣau bhikṣuṇīsaṃghena vaiśāli u .. .. .. … … .. • āveṇikehi poṣadhaḥ kṛt(aḥ) || bhikṣuṇīsaṃgho bhinno vyavasthito dātavyaḥ punar anvardhamāsaṃ .. … … (upa)dravapr(e)kṣī anuśrāveyā śalākāṃ vā gṛhṇīyād bhinnaḥ saṃgho vaktavyaḥ no hīdaṃ .. … … (ba)hi(r) bhikṣuṇīsaṃghaḥ pakṣāparapakṣavyavasthito dātavyam anvardhamāsam a‹va›vādānuśāsanī • .. g. … … (ava)v(a)ditavyāḥ ||

(7) phyogs daṅ dge sloṅ ma'i²¹ dge 'dun daṅ | gaṅ gi dus su kau śām bī’i dge ’dun rnams bye bar gyur | gaṅ gi tshe de dag²² mtshams kyi naṅ du gso sbyin tha dad du byas pa na’o || gaṅ gis dus su dge sloṅ gaṅ gis | kau śā ma bī’i dge sloṅ phye | chos bźin smra ba ma yin pa dag (230a1) gis te | mtshams kyi naṅ du lhan cig gnas pa las gso sbyin tha dad du byas pas so || dge sloṅ ma’i dge ’dun kyaṅ phye nas tha dad du gnas pa źes bya’o || ci dge sloṅ ma’i dge ’dun bye ba la zla ba phyed phyed ciṅ luṅ bstan par bgyi’am | bcom ldan (2) ’das kyis bka’ stsal pa | bstan par mi bya ste | sriṅ mo’i rnams mthun par gyis śig ces sṅar bsgo bar bya’o || rnam pa gñis kyi phyir dge ’dun bye ba rjes su bsgrags pa daṅ tshul śiṅ brims pa lags so źes gsuṅs na | gaṅ gis dbye źiṅ gnod par brtsams te rjes (3) su bsgrags sam tshul śiṅ brims pa las blaṅs na | dge ’dun bye ba źes bgyi’am | u pā li ma yin no || las bgyid pa la cir ’gyur || dbyen gyi ’khor du gtogs pas na de ste dge ’dun thams cad kyis na dge ’dun thams cad kyaṅ ’das pa daṅ bcas par ’gyur ro || (4) phyi rol na dge sloṅ ma’i dge ’dun phyogs daṅ phyogs ma yin pas gnas par gyur na de dag la zla ba phyed phyed ciṅ luṅ bstan pa stsal bar bgyi’am | dge sloṅ ma’i dge ’dun kyaṅ bye bar ’gyur gyis sbyin par bya’o || yaṅs pa can gyi dge sloṅ ma rnams la luṅ bstan par (5) bgyi ba las de na kau śām bī yaṅ mchis par gyur na de dag las ji lta bur bstan par bgyi | mtshams kyi phyi rol du soṅ la bstan par bya’o ||

21. dge sloṅ ma yi DQ: dge sloṅ ma’i SV. 22. de dag gi DQ: de dag SV.

倶舍彌何時名破僧。答若倶舍彌比丘界内共一住處。別作布薩及諸羯磨。爾時名破僧。問倶舍彌誰名破衆僧。答如法比丘界内共住處。別作布薩及諸羯磨者是。問若比丘尼僧破爲二部。比丘尼來詣諸比丘求教化。諸比丘應與教化不。答應與。應作是言。諸姉善共和合。問二因縁故名破僧。一唱説。二者取籌。若以餘因縁唱説取籌。名破僧不。答不名破僧。問若衆僧破爲二部。諸比丘尼來求教化。應教化不。答應與教化。何以故。不欲令比丘尼僧破故。問毘耶離比丘受比丘尼。求教化。若倶舍彌比丘。爾時在界内毘耶離比丘。云何。作教化答。應出界教化。問倶舍彌二部朋黨。一布薩處集。闥頼吒比丘云何作布薩。答應出界作布薩説戒是。檀越捉上座手。布施衆僧。是施物應屬誰。答隨何部作上座。是物應屬。若檀越捉第一上座第二上座手言。是物施衆僧。應屬誰。答若第一上座第二上座同一部。應屬一部。第一上座第二上座。各在一部。應屬二部。云何應分。次第分。第四分與沙彌。問毘耶離比丘。就闥頼吒比丘。共作布薩説戒。得名布薩説戒不。答得。顯闥頼吒相故。若闥頼吒比丘。就毘耶離比丘。共作布薩説戒。得名布薩説戒不。答得布薩説戒。但失闥頼吒相故。問倶舍彌比丘。就闥頼吒比丘布薩説戒。得名布薩説戒不。答得顯闥頼吒相故。闥頼吒比丘。就倶舍彌比丘。共作布薩説戒。得名布薩説戒不。答得布薩説戒。但失闥頼吒相故。

若比丘應與比丘尼求教誡欲。云何與教誡欲。語言姉妹等和合作布薩。若作布薩。僧破建立爲二部。應與比丘尼教誡不。應與。應何處教誡。應出界外教誡。

[Upāli asked:] “There are two groups and the community of the nuns. What time have the members of the Community of Kauśāmbī been split?” [The Buddha said:] “It is the time when they performed the Poṣadha ceremony separately inside the boundary.” [Upāli asked:] “When, by which monks, have the monks of Kauśāmbī been split?” [The Buddha said:] “It was [split] by the [monks] who do not speak in accordance with the Dharma, and by performing the Poṣadha ceremony separately after they have lived together inside the [same] boundary.” [The Buddha continued to say:] “It is deemed that nuns of the Community, having been split, lived separately.” [Upāli asked:] “The nuns of the Community have been split off, and who can give them the instruction half-monthly?” The Blessed One said: “No one should give the instruction, but one should initially admonish them: ‘Sisters, do it properly’.” [Upāli asked:] “The Blessed One stated, ‘Because of two kinds of things, there is the division of the Community. [That is to say,] there is a proclamation [in the precinct of the Community] and distribution of śalākā’. What makes [the Community] split and makes [the division of the Community] occur suddenly? Also, if anything is accepted other than the proclamation [in the precinct of the Community] and distribution of śalākā, is it deemed that the Community has been split?”
[The Buddha said:] “Upāli, it is not.” [Upāli asked:] “The formal ecclesiastical act is made, and what is it?” [The Buddha said:] “If one is included in the retinue which split [the Community], if all members of the Community are there, all members of the Community also become guilty of an offense.” [Upāli asked:] “If all nuns of the Community stay outside [of the boundary], should one give them the instruction half-monthly?”
[The Buddha said:] “Even if the nuns of the Community has been split off, one should give [the instruction].” [Upāli asked:] “After one gave the precepts to the nuns of Vaiśali, and then, if there are [nuns] of Kauśāmbī, how should one give the instruction to them?” [The Buddha said:] “He should go outside the boundary and give the instruction.”

uddānam* kṛtvā ekako cāpi nikṣepaṇena akṣipai‹s› suptaṃ anyena pudgala .. + + kṛt. …

mdor na |
gcig gis gcig la spaṅs pa daṅ ||
gñid kyis log nas spaṅs pa daṅ ||
gźan dag gis kyaṅ gaṅ zag (6) la||
tshul bźin du yaṅ ma byas pa’o ||

.

… (a)dharmeṇa kurvanti vyagrāḥ tarjanīyakarmārhaṃ utkṣipanti evam adharmeṇa kurvanti vyagrāḥ kathaṃ adharmeṇa samagrā .. … ... (anuśr)āvayitvā paścā‹j› jñaptiṃ kṛtvā utkṣipa .i .. .. .. dharma .. .. .. .. pratirūpakena vyagrā • kathaṃ dharmmapratirūpaken(a) … No Sankskrit … (e)ko ek(am) u(t)kṣ(i)p(a)ti āpadyate duṣkṛtām* || evaṃ dvau saṃ◯bahulān evaṃ yāv(a)c c(a)tvāri cakrapeyālena • .. … (u)tkṣipto vaktavyaḥ atha pūrvaṃ śayanti paścā jñaptiṃ karoti anutkṣipto vaktavyaḥ anyena karmaṇā vijñapayi(tvā) … (8) … .. nāti • atha sarvasaṃgho prajānāti : sarvasaṃghaḥ sātisāro bhavati || ūnāś catvāro bhikṣ(u)m u(tkṣ)i(p) … … .yaḥ || ❁ ||

btsun pa bcom ldan ’das kyis chos bźin ma yin pas byas la ma ’dus pa daṅ | chos bźin ma yin la ’dus pa daṅ | chos bźin ma yin pa daṅ ’dra ba la ’dus pa daṅ | chos bźin ma yin pa daṅ ’dra ba la ma ’dus (7) ba’o źes gsuṅs na | chos bźin ma yin par bgyis na ma ’dus pa gaṅ lags | bsdigs pa’i las bya bar rigs pa las spaṅs nas ma ’dus pa²³ ste | de ltar na chos bźin ma yin par byas la ma ’dus pa’o || chos bźin ma yin pa la ’dus pa gaṅ źe na | (230b1) bsdigs pa’i las su rigs pa la spaṅs la ’dus par yaṅ gyur pa ste | de ltar na chos bźin ma yin pa la ’dus pa’o || chos bźin ma yin pa daṅ ’dra ba la ma ’dus pa gaṅ źe na | spaṅ bar rigs pa la thog mar rjes su bsgrags te | de’i ’og tu gsol pa byas nas spaṅs (2) na de ni chos bźin ma yin pa daṅ ’dra ba la ma ’dus pa’o || chos bźin ma yin pa daṅ ’dra ba la ’dus pa gaṅ źe na | spaṅs par rigs pa la sṅar rjes su bsgrags te | de’i ’og tu gsol ba byas te spaṅs la ’dus bar yaṅ gyur pa ste | de ni chos bźin ma yin pa daṅ ’dra ba (3) la ’dus pa’o || chos bźin du ma ’dus pa gaṅ źe na | spaṅs par rigs pa spaṅs la ma ’dus par kyaṅ gyur pa ste | de ni chos bźin du ma ’dus pa’o || gcig gis gcig spaṅs na ñes byas su ’gyur ro || gcig gis gñis sam maṅ po spaṅs nas bźi’i bar (4) ni bskor ciṅ bsdu bar bya’o || bźis bźi spaṅs na dbyen gyi ’khor du gtogs pa’i ñes pa sbom por ’gyur ro || dge ’dun thams cad gñid kyis log pa la dge sloṅ spaṅs na spaṅs pa źes bgyi’am | de ste gsol pa byas nas ñal te spaṅs na ni spaṅ pa źes bya’o || (5) de ste sṅar ñal la phyis gsol ba byas na spaṅs pa źes mi bya’o || las gźan du bsgrags la gźan du spaṅs na spaṅs pa źes ni bya ste | dge ’dun thams cad kyis mi śes na dbyen gyi ’khor du gtogs pas las byed pa la ñes pa sbom por ’gyur ro || de ste dge (6) ’dun thams cad kyis śes na dge ’dun thams cad ’das pa daṅ bcas pa’o || dge sloṅ bźi pas ñuṅ bas spaṅs na spaṅs pa źes bgyi’am | u pā li ma yin te | khyim pa nas de bźin gśegs pa la ṅan sems kyis khrag phyuṅ ba’i bar du de dag gis graṅs (7) su bskaṅ ste | dge sloṅ spaṅs na spaṅs pa źes mi bya’o ||

23. ’dus pa DQV: ma ’dus pa S.

如佛所説。有一住處。諸比丘作羯磨。非法別衆。非法和合衆。似法別衆。似法和合衆。如法別衆。如法和合衆。云何名非法別衆。答應與苦切羯磨。與作不見擯羯磨。僧不和合。是名非法別衆。云何名非法和合衆。答應與苦切羯磨。與作不見擯羯磨。僧和合。是名非法和合衆。云何名似法別衆。(different) 答若作不見擯羯磨時。先唱説後白。僧不和合。是名似法別衆。云何似法和合衆。答若作不見擯羯磨時。先唱説後白。僧和合。是名似法和合衆。云何名如法別衆。若應與作不見擯。與作不見擯羯磨。僧不和合。是名如法別衆云何如法和合衆。答若應與作不見擯。與作不見擯羯磨。僧和合。是名如法和合衆。問若一比丘擯一人。一突吉羅。一人擯二人。二突吉羅。一人擯三人。三突吉羅。一人擯四人。画像四突吉羅。二人擯二人。二突吉羅。二人擯三人。三突吉羅。二人擯四人。四突吉羅。二人擯一人。一突吉羅。三人擯三人。三突吉羅。三人擯四人。四突吉羅。三人擯一人。一突吉羅。三人擯二人。二突吉羅。問若四比丘擯四比丘。得何罪。答得偸蘭遮罪。以破僧因縁故。問一切衆僧睡眠。爾時擯比丘。得擯不
答若衆僧聞白已睡眠。得擯。問若衆僧以餘因縁和合。即擯比丘。得名擯不。答曰。得擯。説羯磨者得罪。問若減四比丘擯人。得名擯不。答不得。問若三比丘。第四若白衣。沙彌。非比丘。外道。不見擯。不作擯。惡邪不除擯。不共住。種種不共住。自言犯重罪。先來白衣。汚比丘尼。殺父母。殺阿羅漢。破僧。惡心出佛身血人。作第四人。得擯人不。答不得。

如佛所説。非法不和合。非法和合。如法不和合。如法和合。云何非法不和合。應與苦切羯磨。與擯羯磨。僧復不和合。云何非法和合。應與苦切而與擯羯磨。衆僧和合。云何如法和合。(different) 先作白。後作羯磨。僧和合與上相違。名法不和合。一比丘擯一人。衆多擯四人。犯突吉羅。四人擯四人。犯偸羅遮。擯比丘時眠成擯不。
若聞白已眠成擯。先眠後白。不成擯。應餘羯磨。出比丘罪。餘羯磨擯比丘。犯偸羅遮

[Upāli asked:] “Reverend, the Blessed One stated, ‘There are ① monks being in discord, who perform illegal [karman]; ② monks being united, who perform illegal [karman]; monks being united, ③ who are similar to those who perform illegal [karman]; and ④ monks being in discord, who are similar to those who perform illegal [karman]. What is the case of the monks being in discord, who perform illegal [karman]?” [The Buddha said:] “When they suspend [a monk who] deserves the tarjanīyakarman, they are in discordance. In that case, being in discordance, they perform the illegal [karman].” If it is asked, what is the case of the monks being united, who perform an illegal [karman]? They suspend [a monk who] deserves the tarjanīyakarman, and they also are united. In that case, being united, they perform an illegal [karman]. If it is asked, what is the case of the monks being in discordance, who are similar to those who perform illegal [karman]? They would proclaim that a monk deserves to be suspended in the past. After that, a motion having been made, if he is suspended, that is to say, they being in discordance, are similar to those who perform illegal [karman]. If it is asked, what is the case of the monks being united, who are similar to those who perform illegal [karman]? They would proclaim that a monk deserves to be suspended in the past. After that, a motion is made and they united to suspend the monk. Such a case is that the monks being united, are similar to those who perform the illegal [karman]. If it is asked, what is the case of the monks being in discord, who perform legal [karman]? Although they are in discord, they suspend a monk who deserve the tarjanīyakarman. Such a case is that the monks being in discord, perform the legal [karman]. [The Buddha continued to say:] “By a single person, if a single person is suspended, he commits the duṣkṛta-offense. If two or many persons are suspended by a single person, up to four persons should be encircled and gathered(???). If four persons are suspended by four persons, [if] the retinue who split [the Community] is included, it is the sthūlātyaya-offense.” [Upāli asked:] “If all members of the Community were drowsing when a monk is suspended, is it deemed that he is suspended?”
[The Buddha said:] “If, after the motion has been made, they drowsed, and if a monk is suspended, it is deemed that he is suspended. [However,] they first drowsed, and then if the motion is made, it is not deemed that he is suspended. In other formal ecclesiastical acts, if it is proclaimed that the monk is suspended in other formal ecclesiastical acts, it is deemed that he is suspended. If all members of the Community does not know that he is included in the retinue which split [the Community], and then the formal ecclesiastical act is made, they commit the sthūlātyaya-offense. [However,] if all members of the Community know [that he is included in the retinue which split the Community], they become guilty of an offense.” (????) [Upāli asked:] “If a monk is suspended by four persons that is not a sufficient number, is it deemed that he is suspended?” [The Buddha said:] “Upāli, it is not. [The four persons] include those from a layman or up to the one who drew blood of the Tathāgata with evil intent, and if a monk is suspended [by them], it is not deemed that he is suspended.”

uddānam* karmaprāptapratikrośasuptaś cāpi samāhitaḥ ekabhikṣusya vijñapti pañca c. …

mdor na |
las la phyin daṅ bzlog pa daṅ ||
ñal ba sñoms par źugs pa daṅ ||
dge sloṅ gcig la bsgo ba daṅ ||
lṅa pos spaṅ bar mi bya’o ||

.

… hanti na pratikrośanti yeṣāṃ pratikrośatāṃ pratikrośo rohati • katame bhikṣavaḥ karmaprāptāḥ … viṃśati bhikṣavaẖ karmmaprāptāḥ api ca ye bhikṣavaḥ pariśuddhās samānadṛṣṭikā ime ucyante karmm(ap)r(ā)pt(ā iti) … … pratikrośo ruhyati no hīdaṃ upālim* śrāmaṇera‹ḥ› śikṣāyāṃ deśyamānāyāṃ mā me śikṣāṃ deśayathā‹ḥ› tasya prat(ikroś-) … (4) … yathā tasya pratikrośo ruhyati • pārivāsikasya parivās‹e› dīyant‹i› • evam āha • mā m(e) parivāsaṃ … … .y. yadi jñaptiṃ śrutvā śayati utkṣipto vaktavya • atha pūrvaṃ śayati pa(śc)ā jñaptiṃ ku(rva)nti anutkṣi(pt-) … … kṣam utkṣipanti utkṣipto vaktavyaḥ anutkṣipto vaktavya • āha anutkṣipto vaktavyaḥ || ❁ ||

btsun pa bcom ldan ’das kyis dge sloṅ ji (231a1) sñed las la phyin ciṅ mṅon du gyur la dad pa blaṅ bar rigs pa’i rnams la dad pa’aṅ blaṅs par gyur | gaṅ gis bzlog par byas na yaṅ bzlog par brtsan pa’i dge sloṅ dag kyaṅ mṅon sum du gyur la dgag pa’aṅ med | bzlog pa’aṅ med do || źes (2) gsuṅs na | dge sloṅ las la phyin pa ni gaṅ lags | dge sloṅ bźi ’dus nas las bya ba’i rigs pa la dge sloṅ yoṅs su dag pa thams cad la yaṅ mtshuṅs par gnas pa bźi tshogs pa ni las la phyin pa’i | dge sloṅ lṅa ’dus nas bya ba daṅ | bcu ’dus nas bya ba daṅ | (3) ñi śu ’dus nas bya ba rnams las la’aṅ phyin la dge sloṅ de dge kyaṅ yoṅs su dag pa lta ba mthun pa rnams tshogs pa ni las la phyin pa źes bya’o || gaṅ la bzlog pa lags | gaṅ gis²⁴ bzlog pa brtsan pa ste sa la gnas pa la ni nam mkha’ la gnas pas bzlog pa mi brtsan no || (4) de bźin mtshams kyi phyi rol na ’dug pas mtshams kyi naṅ na ’dug pa la bzlog pa’aṅ mi brtsan no || de bźin mtshams kyi phyi rol na 'dug pas mtshams kyi naṅ na 'dug pa la bzlog pa'aṅ mi brtsan no || u pā li brtsan pa ni dge tshul bslab pa ston pa’i tshe bdag la bslab pa ma ston cig ces zer na de’i bzlog pa brtsan no || dge tshul bsñen par rdzogs par bya ba’i tshe bdag la (5) bsñen par rdzogs par ma byed cig ces zer na yaṅ de’i bzlog pa brtsan no || chad pas gcad pa la chad pa gcod pa’i tshe bdag chad pas ma gcod cig zer ba daṅ | de bźin du gźi nas bslaṅ ste yid mgu bar bya ba daṅ | dbyuṅ bar bya ba daṅ | de bźin du gaṅ zag bcu (6) gñis bsgo ba thams cad kyis kyaṅ bzlog par brtsan no || ñal ba spaṅs pa źes bgyi’am | de ste gsol ba thos nas ñal na spaṅs ba źes bya’o || de sṅar ñal la gsol ba phyis byas na ma spaṅs pa źes bya’o || sñoms pa la źugs pa yaṅ de bźin no || dge sloṅ gcig pu (7) źig gis bsgo na’aṅ bzlog pa źes bya’o || dge 'dun bye ste phyogs daṅ phyogs ma yin par gnas pas phyogs gaṅ yaṅ ruṅ ba cig spaṅs pa na spaṅs pa źes bgyi’am | ma spaṅs pa źes bgyi |²⁵ gsuṅs pa | ma spaṅs pa źes bya’o ||

24. gaṅ gi D: gaṅ gis QSV. 25. bgyi D: bgyi’am | Q: bgyi | SV.

問如佛所説。有一住處。諸比丘應作羯磨者。彼不集一處。應與欲而不與。現前比丘能遮者遮成遮。云何應作羯磨比丘。答若應四衆作羯磨。四比丘應作。若應五衆作羯磨者。五比丘應作。若十衆應作羯磨者。十比丘應作。若應二十衆作羯磨者。二十比丘應作。諸比丘清淨共住同見。是名應作羯磨比丘。問若比丘睡眠。諸比丘作擯。得擯不。答若比丘聞白已睡眠。得名擯。問若入定比丘。諸比丘得擯不。答若是比丘聞白已入定。得名擯。問若衆僧破爲二部。互相擯。得擯不。答若如法者擯。得名擯。

若擯比丘時不來者。應取欲。云何到羯磨。四比丘清淨共住。乃至二十人亦如是。若沙彌欲與受具戒時。莫與我受戒。爲得戒不。得戒。式叉摩那沙彌尼亦如是。受具足戒時。別住時。本日時。摩那埵時。阿浮呵那時。十二人時。亦如是。僧擯眠人成擯不。若聞白成擯。不聞不成擯。入滅盡定人亦如是。僧破各各相擯不。成擯。

[Upāli asked:] “Reverend, the Blessed One stated, ‘A monk arrived and was present at formal ecclesiastical acts as much as possible, but the entrustment will be accepted by those who deserve accepting the entrustment. When the rejection is made by those, although the rejection increases and the monks stand face to face, there is no refusal/exception, as well as there is no rejection’. What is the case that the monks attend to the formal ecclesiastical act?” [The Buddha said:] “Four monks, having assembled, it is proper to perform the karman, and they are always pure as well as stay in agreement. A collegium of four is the monks who fulfilled the required number for the karman; five monks, having assembled, they who perform [the karman fulfilled the required number]; ten monks, having assembled, they who perform [the karman fulfilled the required number]; twenty monks, having assembled, they who perform [the karman] fulfilled the required number. The collegium of those monks who are pure as well as agree in viewing is deemed/called [the monks who] fulfilled the required number for the karman.” [Upāli asked:] “How should the rejection take place?” > [The Buddha said:] “How is the rejection effective: the rejection is not valid by the one who stays in the air against the one who stay on the ground. Similarly, the opposition is not valid by the one outside the boundary against the one inside the boundary." [The Buddha continued to say:] “Upāli, concerning increasing [of the opposition], when a novice learns the instructions (śikṣā), if he says, ‘Do not teach the instructions’, his opposition can increase. [Also], when a novice is ordained, if he says, ‘Do not ordain me’, his opposition can also increase. When [a monk/a novice] is punished with the parivāsa probation, if he may say, ‘Do not punish me with the parivāsa probation’, in the same way [the opposition] also increases, and he will be satisfied and he will be expelled. Likewise, the opposition also increases by all instructions regarding twelve individuals.” [Upāli asked:] “Is it deemed that [a monk] who is drowsing can be suspended?” [The Buddha said:] “After having heard of [the result of] the motion, if the monk drowsed, it is deemed that he is suspended. [However,] before he heard of [the result of] the motion, if the monk drowsed, it is deemed that he is not suspended. The same applies to the case of entering into the state of abstract meditation. Also, if a single monk is permitted to [refuse], it is deemed that the opposition [is made].” [Upāli asked:] “The Community has been split into two groups, the one group which lives correctly and the other which does not. When a group which is proper, suspends [the other group], it is deemed that the group is suspended? Or, is it deemed that the group is not suspended?” The Buddha said: “It is deemed that the group is not suspended.”

uddānam* || sthalasthaṃ …

mdor na |
gzu bos graṅs su bskaṅs (231b1) ba daṅ ||
chos min chos su bsgrags pa daṅ ||
dge ’dun dbus su bsgo ba daṅ ||
bcas pa rnam par bsgo ba’o ||

.

… (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 ...

gzu bos maṅ por bskaṅs te dge sloṅ gis spaṅs pa na²⁶ spaṅs pa źes bgyi’am | ma spaṅs pa źes bgyi | gsuṅs pa | spaṅs pa źes ni bya ste gzu (2) bo'i dṅos po ni med par ’gyur ro || gaṅ cuṅ zad chos bźin ma lags pa’i las de thams cad ma ’dus pa’i las sam | de ste gaṅ cuṅ zad ma ’dus pa’i las de thams cad chos bźin ma lags pa’i las źes bgyi’am | u pā li ma yin te | chos bźin ma yin pa’i las (3) kyaṅ gźan la | ma ’dus pa’i las kyaṅ gźan no || chos bźin ma yin pa’i las la ma ’dus pa’i las ma yin pa gaṅ źe na | gaṅ la bya ba de mṅon sum du ma gyur | gleṅs pa’aṅ med | dran par byas pa’aṅ gźan med dam ’char yaṅ ma bcug pa la byed pa daṅ | dge sloṅ ji sñed (4) pa kun las la phyin ciṅ ’dus nas mṅon sum du gyur | dad pa blaṅ ba’i rigs pa las dad pa yaṅ blaṅs nas gaṅ gis bzlog na bzlog pa la brtsan pa’i dge sloṅ rnams mṅon sum du gyur kyaṅ dgag par mi byed | zlog par mi byed pa ’di ni chos bźin ma yin pa’i las yin (5) la ma ’dus pa’i las ni ma yin pa’o || ma ’dus pa’i las yin la chos bźin ma yin pa’i las ma yin pa gaṅ źe na | gaṅ la bya ba mṅon sum du gyur la gleṅs | dran par byas | dam ’char bcug nas byed pa daṅ | dge sloṅ ji sñed las la byin par byed pa de thams (6) cad kyaṅ ma ’dus | mṅon sum du ma gyur | dad pa blaṅ ba’i rigs pa las dad pa’aṅ ma blaṅs | dge sloṅ mṅon sum du gyur pa dag gis dgag pa daṅ bzlog pa’aṅ brtsan par gyur pa de ni ma ’dus pa’i las yin la chos bźin ma yin pa’i las ni ma byin no || gaṅ chos (7) bźin pa’i las de thams cad ’dus pa’i las lags sam | u pā li ma yin te | chos bźin gyi las gźan la ’dus pa’i las kyaṅ gźan no || chos bźin gyi las lags la ’dus pa’i las ma lags pa gaṅ lags | gsuṅs pa | de la mṅon sum du byed ciṅ gleṅs pa (232a1) daṅ | dge sloṅ ji sñed las la phyin par byed pa de thams cad ma ’dus mṅon sum du’aṅ ma gyur | dad pa blaṅ ba’i ba’i rigs pa’aṅ ma blaṅs | dge sloṅ gaṅ gis bzlog pa brtsan pa de dag kyaṅ mṅon sum du gyur ciṅ ’gog pa zlog pa ’di ni chos bźin gyi las (2) yin la ’dus pa’i las ma yin no || ’dus pa’i las lags la chos bźin gyi las ma lags pa gaṅ lags | gsuṅs pa | mṅon sum du ma gyur bar de la byed ciṅ ma gleṅs | dran par ma byas | dṅos po ma yin | dam ’char ma bcug par byed pa daṅ | dge sloṅ ji (3) sñeṅ las la phyin par bya ba de thams cad ’dus śiṅ mṅon sum du gyur la dad pa blaṅ ba’i rigs pa las dad pa’aṅ blaṅs | dge sloṅ gaṅ mṅon sum du gyur na bzlog pa brtsan pa de dag kyaṅ mi ’gog mi zlog pa ’di ni ’dus pa’i las yin la chos bźin ma yin pa’i las so || gaṅ (4) su la dge ’dun gyi dbus su lan gsum gyi bar du bsgo na de thams cad noṅs par ’gyur ram | gsuṅs pa | ’gyur ba yaṅ yod | mi ’gyur ba yaṅ yod de | gaṅ la dge ’dun gyi dbus su lan gsum gyi bar du bsgo na de thams cad ñes par ’gyur ro || noṅs par ’gyur (5) la dge ’dun gyi naṅ du lan gsum gyi bar du bsgo mi ’tshal ba mchis sam | gsuṅs pa | bsgo ba rnams ma gtogs par ñes pa gźan byuṅ ba’o || ji tsam gyis na tha ma gyur pa la yi dam brjod pa źes bgyi | gsuṅs pa | gaṅ la phas pham pa bźi las gaṅ yaṅ ruṅ (6) ñes pa byuṅ nas dge ’dun gyi dbus su lan gsum du khas len pa’i tha ma’i dṅos po la dam ’cha’ bar byed pa źes bya’o || chad pas bcad pa’i bsgo ba de dge sloṅ gis spaṅs na spaṅs pa źes bgyi’am | gsuṅs pa | mṅon sum du gnas pa’i sdom pa ma gtogs par gźan (7) thams cad kyi las su byas pa źes bya’o || ||

26. spaṅs pa DQ: spaṅs na SV.

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.”

’dul ba gźuṅ dam pa | bam po bźi bcu rtsa bdun pa |

The Vinayaottaragrantha
The 47th bam po

… (a)nuśrā(vaṇ-) .. .. + + cch(aṃ)do ātmanaś ca pratijñā caturṇāṃ śikṣā deśitā śalākāgrahaṇaṃ kṛtvā .. .. ma .ā …

mdor na |
daṅ por rjes su bsgo ba daṅ ||
dad pa bdag ñid yi dam ’cha’ ||
bźi la bslab pa sbyin pa daṅ ||
tshul śiṅ len par byas pa daṅ ||
so sor (232b1) gnas pa tha ma’o ||

問宿白僧中得作羯磨不。
答除屬和上尼羯磨若僧未起。得作一切羯磨。

.

… .. . āpadyate sthūlātyayā .. .. .. … tta kena yadi sarvasaṃgho na jānāti • atha sarvasamghaṃ pra ... … (karmā)ṇi kṛtāni vakta(v)yā(n)i ..+ + + + .. .. ti kṛtāni vaktavyāni atha vikalpayati kṛ .. ni … … dhārmikā pratijñā • yataś ca sa(ṃ)ghamadhye yāva tṛtīyakaṃ pratijānāti yataś caturṇāṃ śikṣ(ā) … … (śalā)kācārakacaturthena bhikṣum utkṣipanti utkṣipto vaktavyaḥ || anutkṣipto vaktavyaḥ || ❁ ||

las sṅar bsgo nas phyis gsol ba bgyis na dge sloṅ spaṅs pa źes bgyi’am | ma spaṅs pa źes bgyi | ma spaṅs pa źes bya’o || chad pa bgyid pa la cir ’gyur | de ste dge ’dun thams cad mi śes na dbyen gyi ’khor du gtogs pas ñes pa sbom (2) po’o || de ste dge ’dun thams cad kyis śes na dge ’dun thams cad la’aṅ ’das pa daṅ bcas par ’gyur ro || chad pa bgyis pas dad pa blaṅs te dge sloṅ la spaṅs na spaṅs pa źes bgyi’am | ñe g-yog gi sdom pa ma gtogs te | las thams cad byas pa źes (3) bya’o || bdag ñid la las bgyid na bgyis pa źes bgyi’am | de ste dogs pa med na byas pa źes bya’o || de ste dogs pa yod na ma byas pa źes bya’o || bdag ñid la slar las byed pa ni ’di rnams te | bdag ñid la chad pa’i las byas nas bdag ñid la bdag ñid kyis bzod pa (4) gsol pa’o || btsun pa gaṅ la bsdigs pa’i las bgyid pa daṅ | bskrad par bgyis pa de dag la chos bźin du yi dam ’cha’ stsal pa de dag kyaṅ dge ’dun gyi naṅ du lan gsum gyi bar du khas blaṅs la bslab pa stsal ba’i rigs pa bźi la bsgrags pa gcig gis bslab pa stsal bar (5) ruṅ ṅam | bcom ldan ’das kyis bka’ stsal pa | u pā li mi ruṅ ṅo || bsgrags pa gcig gis bźi bsñen par rdzogs par ruṅ ṅam | u pā li mi ruṅ ṅo || tshul śiṅ ’bri ma daṅ bźis dge sloṅ la spaṅs pa źes bgyi’am | ma spaṅs pa źes bya’o ||

問諸比丘唱説。後向擯比丘説。得名擯不。答得名擯。作羯磨人得突吉羅。(different from Tib.) 問諸比丘因宿與欲作諸羯磨。得名作耶。答除屬和上尼羯磨若僧未起。得作一切羯磨。問比丘自爲作羯磨。得作不。答不得。若作者。衆僧應語是人言。汝自順自受持。(different from Tib.) 優波離問佛。是諸本破戒人。賊住比丘。先來白衣等。是人云何如法自言。答是人僧中乃至三自説是。問可得一時唱説四人令得戒耶。答不得。問可得一時唱説令四人受具戒耶答不得。問三比丘第四籌擯比丘。得擯不。答不得。問第四別住比丘擯比丘。得擯不。答不得。

先白衆僧擯比丘。成擯不。成擯。(different from Tib.) 若一若僧不知而擯比丘。犯偸羅遮。(???, What are first two characters?) 彼罰比丘下調伏應捨不。應捨。一語與二人受戒。得戒不。不得戒。一語與四人受戒。得戒不。不得戒。受欲滿四人擯比丘。成擯不。不成擯。賊住滿衆亦如是

[Upāli asked:] “The karman is instructed beforehand, and then the pronouncement is made afterwords, is it deemed that a monk is suspended, or is it deemed that the monk is not suspended?”
[The Buddha said:] “It is deemed that he is not suspended.” [Upāli asked: “The karman of] the parivāsa probation is performed, and what [offense] will it be?” [The Buddha said:] “If all members of the Community did not know [that he performed the karman], because he is included in the retinue which split [the Community], he commits the sthūlātyaya-offense. If all members of the Community knew [that he performed the karman], all members of the Community become guilty of an offense as well.” [Upāli asked:] “When a monk is under the parivāsa probation and accepts an entrustment, and then if [another] monk is suspended [by the Community including the monk under the probation], is it deemed that he is suspended?” [The Buddha said:] “ It is deemed that the karman is completed except the one having an obligation [to him] as part of his close retinue.” [Upāli asked:] “If a karman is performed as related to oneself, is it deemed that [the karman] has been performed?” [The Buddha said:] “If there is no doubt, it is deemed that [the karman] is performed. If there is doubt, it is deemed that [the karman] is not performed. ... > [Upāli asked:] “Reverend, the tarjanīyakarman is performed to whom the pravāsanīyakarman was performed. They give the acknowledgement [of the offense] in accordance with the Dharma, and also acknowledge [the offense] within three times before the Community. Then, is it proper to train four śikṣādattaka monks by one proclamation?”
The Buddha said: “Upāli, it is not proper.” [Upāli asked:] “Is it proper to ordain four persons by one proclamation?”
[The Buddha said:] “Upāli, it is not proper.” [Upāli asked:] “If a monk is suspended by four persons [including one] with the distribution of śalākā, is it deemed that he is suspended?”
[The Buddha said:] “It is deemed that he is not suspended.”

uddā(nam*) …

(6) mdor na |
bsdigs pa spaṅs pa’i dge sloṅ daṅ ||
dbyen byed gcig pu ma gtogs te ||
bsdigs pa źes bya ci yi don ||
lhag par ñe bar brtag pa’o ||

.

… .. ntu karma pratipraśrabdhaṃ ( || tarjan)īyakṛtasya pravāsanīyaṃ pratisaṃharaṇīyaṃ karma … … (ka)rmmakṛtasya .. .t. .. cakr. .. + + + yojavitavyaṃ || utkṣiptakṛtasya tarjanīyakarmaka ♢ vadyaḥ [s]o [k]ṛ⁷ ... … (va)ktavyaḥ no hīdaṃ upāliṃ .. .. .. .ā ya saṃgato || bhikṣusthāpayitvā tadanyaṃ bhinatti āpadyate du(ṣkṛtaṃ) … … pa u .y. .. + + + + + + .īṃ (ka)lahān na prativiram iṣyasi • tāvat te saṃghaṃ uttare upaparīkṣiṣyate || ni ⬨ .. ⬨ .. … … dato bhīkṣṇāpattikāte .. + + + .i .. .i .ā .. tte nāniśritena vaktavyam* || pravāhaṇīyam iti ko ‹’›rth(a-) .. m. ... … .. saṃgha uttari upaparīkṣiṣyat(ī)ti • asya bhāṣitasya ko ‹’›rthaḥ āha yām āpattim āpadyiṣyasi tatra te saṃgho y. …

7. The folios are not clearly distinguishable, but “vadyaḥ [s]o”and “.ṛ” are not in the same folio. It is likely that only “.ṛ” belongs to this line.

bsdigs pa’i las bgyis pa la smad pa’i las bgyis na bgyis pa źes bgyi’am | bsdigs pa’i las ni med (7) par ’gyur ro || bsdigs pa’i las bgyis pa la bskrad pa daṅ | slar bsdu ba’i las bgyid pa źes bgyi’am ma bgyis pa źes bgyi | gsuṅs pa | byas pa ni yin mod kyi bsdigs pa ni med par ’gyur ro || ji ltar bsdigs pa’i las byas pa de bźin du smad pa’i (233a1) las byas pa daṅ | bskrad pa’i las byas pa daṅ | slar bsdu ba’i las byas pa la ’di rgyas par te | rnam pa bźir bskor bar brjod par bya’o || spaṅs pa la bsdigs pa’i las bgyid na bgyis pa źes bgyi’am | u pā li ma yin te | (2) de ni mtshuṅs par spyod pa ma yin pa’i phyir ro || de bźin du smad pa daṅ bskad pa daṅ | slar bsdu ba’i las bgyid pa de dag bgyis pa źes bgyi’am | u pā li ma yin te | de ni²⁷ mtshuṅs par spyad pa ma yin pa’i phyir ro || dge sloṅ dag ma gtogs par gźan la | (3) dbyen byas pa ni ñes byas su ’gyur ro || bsdigs pa źes bgyi ba’i don ji lta bu | u pā li de ni miṅ tsam mod kyi | dge sloṅ gaṅ thab mo can du gyur pa de la khyod nam thab mo de las slar log par ma gyur pa de’i bar du khyod la dge ’dun gyis phyi phyir ñe bar rtog go źes (4) bsgo ba’o || smad pa źes bya ba’i don ci lags | u pā li smad pa źes pa de ni miṅ tsam mod kyi | dge sloṅ gaṅ phyi phyir dge ’dun gyi lhag ma’i ltuṅ bar gyur pa la khyod kyis nam phyi phyir ltuṅ ba de las slar ma log pa de’i bar du gnas ’cha’ źiṅ ’dug śig (5) ces bsgo ba’o || bskrad do źes bgyi ba’i don ci lags | u pā li bskrad do źes bya ba ni miṅ tsam mod kyi | dge sloṅ gaṅ gis rigs sun par gyur pa ste | de gnas de na ma ’dug śig ces bsgo ba’o || slar bsdu ba źes bgyi ba’i don ci lags | u pā (6) le de ni miṅ tsam mod kyi dge sloṅ gaṅ khyim pa la dpyas pa de la khyod khyim bdag de la bzod par gsol cig ces bsgo ba’o || khyod la dge ’dun gyis phyi phyir ñe bar rtog par ’gyur ro źes gsuṅs na gsuṅs pa de’i don ci lags | gsuṅs pa | khyod kyi ltuṅ pa (7) gaṅ byuṅ ba de la dge ’dun gyis chos bźin du las byed du ’jug go źes bya ba’o || khyod kyis gźan la gnas śig ces gsuṅs na de’i don ci lags |

27. da ni D: de ni QSV.

問諸比丘擯折伏。得擯不。答得擯。先折伏羯磨得滅。問諸比丘得擯可依止比丘。可出懺悔比丘不耶。(different) 答得擯。先可依止可出懺悔羯磨得滅。問諸比丘。與已擯比丘作折伏羯磨。名作不。答不得。以不中同事故。問諸比丘。與擯比丘作依止遣出懺悔羯磨。得名作不。答不得。以不中同事故。問除比丘。讒餘人得何罪。答得突吉羅優波離問佛。折伏羯磨有何義耶。佛言。此是羯磨名字。是籌磨從鬪諍相言邊出。應語是人衆僧後當籌量汝事。又問。世尊。依止羯磨有何義。答此是羯磨名字。是但數作衆罪。衆僧應語是人。汝當依止某甲比丘住。問世尊。驅出羯磨有何義。答此是羯磨名字。是羯磨汚他家比丘邊出。應語是人。汝出去。莫是中住。優波離問佛。破慢羯磨有何義。答此是羯磨名字。是羯磨從輕罵白衣邊出。應語是人。汝應向某甲居士悔過。優波離問。如佛所説。汝應依止某甲比丘住。此説有何義。佛言。隨是罪比丘深心愛念恭敬者畏難者應依止是比丘住
問如佛所説。衆僧後當籌量。此説有何義。答應語言。汝若有罪。應入僧中三自首。僧當隨罪治汝。是名籌量。⁵ See the previous record See the previous record (two records ahead)

5. The order of the question and answer is different from the Tibetan version.

應作苦切羯磨而作驅出羯磨。成作不。成作。捨苦切羯磨。即捨驅出羯磨。苦切羯磨。擯比丘成擯不。成擯。 See the next record See the next record 驅出羯磨有何義。謂比丘常犯戒。不止不與依止。
苦切羯磨有何義。若比丘鬪諍不止。衆僧語言。若不止者。更加汝重罪。⁴ See the previous record 擯羯磨有何義。若比丘汚他家不得住。

4. the tarjanīyakarman (苦切羯磨) appears after the Nigarhaṇīyakarman (驅出羯磨), and the nigarhaṇīyakarman does not appear in T1441.

[Upāli asked:] “If the nigarhaṇīyakarman was performed to whom the tarjanīyakarman has been performed, is it deemed that [the nigarhaṇīyakarman] was performed?” [The Buddha said:] “The tarjanīyakarman does not exist anymore.” [Upāli asked:] “If the pravāsanīyakarman and the pratisaṃharaṇīyakarman were performed to whom the tarjanīyakarman has been performed, is it deemed that [the pravāsanīyakarman and the pratisaṃharaṇīyakarman] were performed? Or, is it deemed that [the pravāsanīyakarman and the pratisaṃharaṇīyakarman] were not performed?” [The Buddha] said: “Although [the karman] was performed, there is no rebuke. Just as in the case when the tarjanīyakarman was performed, in the same way, the nigarhaṇīyakarman was performed, the pravāsanīyakarman was performed, and the pratisaṃharaṇīyakarman was performed, and these were described in detail. Also, the same rule should apply to the four cases.” [Upāli asked:] “If the tarjanīyakarman was performed to a suspended monk, is it deemed that he is suspended?” [The Buddha said:] “Upāli, it is not. This is because he is not one of fellow monks.” [Upāli asked:] “Likewise, if the nigarhaṇīyakarman, the pravāsanīyakarman, and the pratisaṃharaṇīyakarman were performed [to a suspended monk], is it deemed that he is suspended?” [The Buddha said:] “Upāli, it is not. This is because he is not fellow monks. The one who splits other [groups] apart from monks, commits the duṣkṛta-offense.” [Upāli asked:] “What is the meaning of tarjanīya? [The Buddha said:] “Upāli, although it is just a name [of the karman], it should be employed when monks quarrel: ‘The Community will closely examine you eventually until you or the one who causes quarrel do not return to [the quarrel]’." [Upāli asked:] “What is the meaning of nigarhaṇīya? [The Buddha said:] “Upāli, although nigarhaṇiya is just a name, it should be applied to monks who eventually commits the saṃghāvaśeṣa offense: ‘You should stay with the relationship of dependence on your Preceptor or teacher until you or the one who commits the offense again and again abstain from [committing the offense]’. [Upāli asked:] “What is the meaning of pravāsanīya? [The Buddha said:] “Upāli, although pravāsanīya is just a name, it should be instructed: “[You are] a monk who is a defiler of laymen, therefore, you should not stay here [in the Community].” [Upāli asked:] “What is the meaning of pratisaṃharaṇīya? [The Buddha said:] “Upāli, although it is it is just a name, it should be applied to the monk who has despised laymen: ‘You should ask forgiveness from those laymen’.” [Upāli] asked: “[The Blessed one/You] stated, ‘The Community will closely examine you eventually’. What does it mean?” [The Buddha] said: “It means that the Community will perform the karman to you/the one who commits the fault.” [Upāli asked:] “[The Blessed one/you] stated, ‘You should stay with the relationship of dependence on others, your Preceptor or teacher’. What does it mean?”

… .āpyaṃ vā saṃbhāvanā cittaṃ vā p(r)at(y)upasthitaṃ bhavati • taṃ niśṛtya vastavyam* || ❁ ||

gsuṅs pa | gaṅ zag gaṅ la mdza’ ba’am | bla mar byed pa’am | ṅo tsha ba’am | (233b1) khrel ba ’byuṅ bar gyur pa de la gnas brtan par bya’o ||

See the previous record (three records ahead)

[The Buddha] said: “It means that he/you/the one should stay with this kind of persons: the one who are friendly to people; the one who functions as a guru; the one who are modest; the one who knows shame.”

uddānam* || akāṇām āha kā + + .i …

mdor na |
źar ba ma yin źar źes smra ||
dge sloṅ gnod pa ltuṅ ba daṅ ||
naṅ ṅam de ste phyi yaṅ ruṅ ||
bar chad dag tu gyur pa’o ||

.

… ..m āha kāṇeti kim āpadyate ūnamanuṣyavācāt pāyantikā || yad uktaṃ bhikṣunā sādayati .. .e … ... s. mānā antarāyikā dharmmāḥ evoktā bhagavatā : antarāyikā dharmā .. …

źar ba ma yin pa la źar ba źes smras na cir ’gyur | (2) śes bźin pa’i brdzun smras pas ltuṅ ba’o || źar ba la źar źes smras na mi’i skyon smras pas ltuṅ bar ’gyur ro || dge sloṅ la gnod pa ni naṅ ṅam phyi’o źes gsuṅs na naṅ ni gaṅ | phyi ni gaṅ | mtshams kyi naṅ ni naṅ ṅo || mtshams kyi phyi rol ni phyi rol (3) lo || gcig tu na yaṅ gtsug lag khag gi nag ni naṅ ṅo || bla gab med pa ni phyi rol lo || rnam graṅs du mar bar du gcod pa’o źes bcom ldan ’das kyis gsuṅs pa bar du gcod pa’i chos de gaṅ lags |

問若比丘語兩眼人言。汝是一眼人。得何罪。答故妄語故。得波逸提。又問。語一眼人言。汝一眼人。得何罪。答輕惱他故。得波逸提。問如佛所説。比丘若内若外輕惱他。是中云何内云何外。答内者=界内外者界外。復次舍内名内。露地名外。問如佛所説。阿利吒比丘。竭馱婆羅門本弟子。説遮道法作不遮道。問云何是遮道。

[Upāli asked:] “If one says, ‘You are an one-eyed person’ to the one who is not one-eyed, what [offense] will it be?” [The Buddha said:] “Since he tells a lie deliberately, he commits an offense. If one says, ‘You are an one-eyed person’ to the one-eyed person, he commits an offense since he speaks of a flaw of the person.” [Upāli asked:] “[The Blessed one] stated, ‘One causes harm to a monk inside or outside’. What is the inside, and what is the outside?” [The Buddha said:] “Inside the boundary is ‘inside’. Outside of the boundary is ‘outside’. Also, this can mean that ‘inside the monastery’ is ‘inside’, and ‘open unsheltered place’ is ‘outside’.” [Upāli asked:] “The Blessed one stated, ‘There are various kinds of obstacles’. What are the dharmas which are obstacles?

’dod pa²⁸ ni bar du gcod pa’i chos te | u (4) pā li ’dod pa ni bar du gcod pa’i chos su ṅas gsuṅs so ||

28. 'dod pha D (simple error): 'dod pa QSV.

答我説欲是遮道

[The Buddha said:] “Desire is the dhrama which is the obstacle. Upāli, I said that the desire is the dharma which is the obstacle".

’dul ba gźud dam pa ma na bi ka źes bya ba’i ’dul ba’i rim pa rdzogs so || ||

問雜事竟
十誦律卷第五十五

The Chapter of the Vinaya, Māṇavikā of the Vinayottaragrantha, is the completed.

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