Bibliotheca Polyglotta

[Māṇavikā]
(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

Vinaya Uttaragrantha
The 46th bam po

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 ||

.

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 ||

.

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。 See the previous record (two records ahead) 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。 See the previous record (two records ahead) 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, as the Blessed One said, it is proper to be ordained by five [people] including one vinaya master in the border regions. If there are ten [people] there, and five [people] including a vinaya master perform ordination, is it deemed a [proper] ordination or not? [The Buddha replied:] Upāli, as for that, he is deemed to be ordained as a monk. [However,] the members of the Saṅgha will come to be guilty of an offense. Reverend, as the Blessed One said, if one attains the [extra] robe and ten days elapse, it will be an offense entailing atonement with confiscation. On what condition does a deaf person obtain a robe? When, at the time of attaining, having seen it, touched it by hands, or received it on the lap, he forms a conception ‘this is my robe’, in this way a deaf person has obtained a robe. On what condition does a blind person attain a robe? When, at the time of [attaining], having heard of it, taken it by hands, or received it on the lap, he forms a conception ‘this is my robe’, in this way a blind person has obtained a robe. Upāli asked the Buddha, the Blessed One: "On one half [of the bedding] the picture is painted, and on the other half the picture is not painted. Is it proper to stay there?" Upāli, it is improper. If there is another mat on its top or it is worn out, it is proper. Reverend, the Blessed One said “Do not cross over the river while holding onto a cow". Can you authorize to cross over the river while holding onto anything but a carriage? I authorize it. There is no offense if one holds onto an ox, 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 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 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 .. … … (a)nuvarttanti bhinno saṃgho vaktavyaḥ tāvatā saṃghabhedaḥ yāva catvāro janā bhentāram anuvarttanti + .y. …

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 zes 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 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 dbye na 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。 See the previous record 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 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 seated down in the boundary, who should teach the nuns?” [The Buddha said:] “It is the group that speaks the Dharma correctly. Or, the mediators (?, gzu bo rnams) that speak the Dharma correctly, should go outside of the boundary and teach [the nuns].” [Upāli asked: “The Community split into two groups,] if there is a suspended monk, what is the offense?” [The Buddha said:] “It is a duṣkṛta-offense to both groups. Also, it is a pāyantikā-offense to the one group [where there is the suspended monk].” [Upāli asked:] “Should it be said that a suspended monk is together with companions or that he is not with companions?” [The Buddha said:] “It should be said that the suspended monk is alone in all aspects. Also, they are not together with companions in both groups.” [Upāli asked:] “Should a monk practice together with a suspended monk, or should not?”
[The Buddha said:] “The suspended monk should not practice with anyone and in any circumstance.” [Upāli asked:] “If one does not know the fact that the monk suspended, is he able to practice together with him (the suspended monk)? Also, if one does not know the fact that the monks suspended, is he able to live with him?”
[The Buddha said:] “Even if he practices together with him (the suspended monk), he does not become guilty of an offense.” [The Buddha continued to say:] “If the right group practices together with the wrong groups, [the right group] commits a duṣkṛta-offense. If the wrong group practices together with the right group, [the wrong group] commits a duṣkṛta-offense. If there are four persons conforming to those who cause a division of the Community, it should be said that the Community has spilt.” >> [Upāli asked:] “On what condition the Community splits?” [The Buddha said:] “It is four persons conforming to those who cause a division of the Community [that split 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 ||

.

. . . . . . . . . . .

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 | naṅ 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 ñes byas so || de ste dbye ba’i de gaṅ lags | 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 (6) ces gsuṅs na chos bźin du smra pa gaṅ lags | gaṅ ñes pa gcig la gcig pu 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 ||

. . . . . . . . . . .

.

mdor na |
ko.o śā ma bī yi phyogs gñis daṅ ||
gso sbyin daṅ ni chos gos daṅ ||
ko.o śā ma 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 ||

.

. . . . . . . .

kau śā ma 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 ko.o śā ma bī pa gñis lhan cig gso sbyin bgyid na bgyis pa źes bgyi’am | u bā li ma yin no || gzu bo rnams ko.o śā ma (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 ||

. . . . . . . .

.

mdor na |
gaṅ gis dus su bye bar gyur ||
sriṅ mo rnams la’aṅ rjes bsgrags pa ||
(7) phyogs daṅ dge sloṅ ma yi dge ’dun daṅ ||

.

. . . . . . . . . . . . . . .

gaṅ gi dus su kau śā ma bī’i dge ’dun rnams bye bar gyur || gaṅ gi tshe de dag gi 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 ko.o śā ma 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 ||

. . . . . . . . . . . . . . .

.

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 ||

.

. . . . . . . . . . . . . . . . . .

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 ’dus pa ste || de ltar na chos bźi na 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 lam ’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 bā 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 ||

. . . . . . . . . . . . . . . . . .

.

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 ||

.

. . . . . . . . . . . . . .

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 ba’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 ba’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 gi bzlog pa brtsan pa ste sa lag nas 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 || u pā li brtsan pa ni dge tshul bslab ba 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 sta 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 na spaṅs pa źes bgyi’am | ma spaṅs pa źes bgyi gsuṅs pa | ma spaṅs pa źes bya’o ||

. . . . . . . . . . . . . .

.

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 ||

.

. . . . . . . . . . . . . . . . . . . .

gzu bos maṅ por bskaṅs te dge sloṅ gis spaṅs pa spaṅs pa źes bgyi’am | ma spaṅs ba źes bgyi | gsuṅs pa | spaṅs pa źes ni bya ste gzu (2) bo ri 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 lam ’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) lam ’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 bā 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 ba’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 par 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 par 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 || ||

. . . . . . . . . . . . . . . . . . . .

.

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

.

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 ||

.

. . . . . . . . . .

las sṅar bsgo nas phyis gsol ba bgyis na dge sloṅ spaṅs pa źes bgyi’am | ma spaṅs pa źes bgyi | ma spaṅs bźes 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 nam 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 ||

. . . . . . . . . .

.

(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 ||

.

. . . . . . . . . . . . . . . .

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 kyis 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 bā 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 || da ni 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 ba źes bya ba’i don ci lags | u bā li smad bźes 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 lig 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 nam ’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 dbyas 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 gaźanala gnas śig ces gsuṅs na de’i don ci lags | 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 ||

. . . . . . . . . . . . . . . .

.

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 ||

.

. . . . . . .

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 nad 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 | ’dod pha 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 ||

. . . . . . .

.

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

.

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