Bibliotheca Polyglotta

MSV 2,0: Prātimokṣasūtra

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Prātimokṣasūtra

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saṃghāvaśeṣā dharmāḥ

The Thirteen Saṃghāvaśeṣa Dharmas

...pari)caryā saṃcaritraṃ kuṭikā mahallakaḥ amūlakaleśikasaṃghabhedas tasyānuvṛttikuladūṣakadaurv(acasya...

sdom la |
khub ’dzin pa ’khrig tshig bsñen bkur smyan ||
khaṅ ba khaṅ chen daṅ ni gźi med pa ||
bag tsam dge (4) ’dun dbyen daṅ de rjes phyogs ||
khyim sun ’byin daṅ bka’ blo mi bde ba’o ||

(501b1)諸大徳。此十三僧伽伐尸沙法。半月半月戒(2)經中説
(3)攝頌曰
(4)泄觸鄙供媒　小房大寺謗
(5)非分破僧事　隨從汚慢語

ime khalv āyuṣmantas trayodaśa saṃghā)vaśeṣā dharmā anvardhamāsaṃ prātimokṣasūtroddeśam āgacchanti |

tshe daṅ ldan pa dag dge ’dun lhag ma’i chos bcu gsum po ’di dag ni zla ba phyed phyed ciṅ so sor thar pa’i mdo gdon pa las ’byuṅ ṅo ||

Now, O Venerable Ones, the thirteen saṃghāvaśeṣa dharmas come up in the half-monthly Prātimokṣa Sutra recitation.

saṃcintya śukkravisṛṣṭi(r anya)tra svapnā(ntarāt saṃghāvaśeṣaḥ |

bsams bźin du khu ba phyuṅ na rmi lam gyi ma gtogs te dge (5) ’dun lhag ma’o ||

(6)若復苾芻。故心泄精。除夢中。僧伽伐尸沙

1. Intentional emission of semen, though it is a different matter if it is during sleep, is a saṃghāvaśeṣa.

yaḥ punar bhikṣur avalavipariṇatena c)ittena mātṛgrāmeṇa sārdhaṃ kāyasaṃsargaṃ samāpadyeta | hastagrahaṇaṃ vā bā(hugrahaṇaṃ¹ vā veṇīgrahaṇaṃ vā anyatamānyatamasya vā aṅgapratyaṅgasaṃsparśanaṃ vā aṅgamarśanaṃ svīkuryāt saṃghāvaśeṣaḥ |

1. End of first part of the Gilgit MS, continuation in Pāyantika 33.

yaṅ dge sloṅ gaṅ dral ciṅ gyur pa’i sems kyis bud med kyi yul daṅ lhan cig lus reg par byed dam | lag pa nas bzuṅ ṅam | dpuṅ pa nas bzuṅ ṅam || lan bu nas bzuṅ ṅam | yan lag daṅ ñiṅ lag gaṅ yaṅ ruṅ ba la nom pa daṅ ñug pa bdag (6) gir byed na dge ’dun lhag ma’o ||

(7)若復苾芻。以染纒心與女人身相觸。若捉手(8)若捉臂。若捉髮若觸一一身分作受樂心者。(9)僧伽伐尸沙

2. Whatever monk, with impassioned¹ mind, should come into bodily contact with a woman, taking her hand, taking her arm, taking her hair, touching one or another of her limbs, or should indulge in stroking her limbs, that is a saṃghāvaśeṣa.

1. The meaing of avadala, dral and 染纒 scarcely converge. But cf. and Pāli otiṇṇa as in “Yo pana bhikkhu otiṇṇo vipariṇatena cittena mātugāmena saddhiṃ kāyasaṃsaggaṃ samāpajjeyya hatthaggāhaṃ vā veṇiggāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ, saṃghādiseso”ti. (2:6) Mahāsaṅgīti Tipiṭaka Buddhavasse 2500/1V:998-998, and avadala below

yaḥ punar bhikṣur avadalavipariṇatena cittena mātṛgrāmaṃ² duṣṭhulayā pāpikayā asabhyayā maithunopasaṃhitayā vācā ābhāṣeta yathāpi tāṃ yuvā yuvatiṃ saṃghāvaśeṣaḥ |

2. Tib and chi probably read mātṛgrāmeṇa sārdham.

yaṅ dge sloṅ gaṅ dral ciṅ gyur pa’i sems kyis bud med kyi yul daṅ lhan cig gnas ṅan len gyi tshig sdig pa can tshogs par mi dbyuṅ ba ’khrig pa las byuṅ ba daṅ ldan pa dag skyes bus na chuṅ la ji lta ba bźin du smras na dge ’dun lhag ma’o ||

若復苾芻。以染纒心共女(10)人作鄙惡不軌婬欲相應語。如夫妻者僧伽(11)伐尸沙

3. Whatever monk, with impassioned mind, should speak to a woman with bad, evil, or vulgar language connected with sexual intercourse, just as a young man [speaks] to a young woman. that is a saṃghāvaśeṣa.

yaḥ punar bhikṣur avadalavipariṇatena cittena mātṛgrāmasya purastād ātmanaḥ kāyaparicaryāyā saṃvarṇayed etad agraṃ mātṛsvasaḥ paricaryāṇāṃ yaduta mādṛśaṃ bhikṣuṃ śīlavantaṃ kalyāṇadharmāṇaṃ brahmacāriṇam anena dharmeṇa paricared yaduta maithunopasaṃhitena saṃghāvaśeṣaḥ |

(7) yaṅ dge sloṅ gaṅ dral ciṅ gyur pa’i sems kyis bud med kyi lus kyi mdun du bdag ñid kyi lus kyi bsñen bkur bya ba’i phyir ’di lta ste || ṅa lta bu’i dge sloṅ tshul khrims daṅ ldan pa | dge ba’i chos can | tshaṅs par spyod pa la ’di ltar ’khrig pa las byuṅ ba daṅ ldan pa’i chos (4b1) ’dis bsñen bkur byas na | gru ’di ni bsñen bkur byas pa rnams kyi naṅ na mchog yin no źes bsṅags pa brjod na dge ’dun lhag ma’o ||

若復苾芻。以染纒心。於女人前(12)自歎身言。姉妹。若苾芻與我相似。具足尸羅。(13)有勝善法。修梵行者。可持此婬欲法而供養(14)之。若苾芻如是語者。僧伽伐尸沙

4. Whatever monk, with impassioned mind, should recommend, in front of a woman, [sexual] service with the body to himself, saying, “Sister, this is the highest of services; namely, that one should serve with this act connected with sexual intercourse, a monk like me who is well disciplined, virtuous and chaste”; that is a saṃghāvaśeṣa.

yaḥ punar bhikṣuḥ saṃcaritraṃ samāpadyeta striyaṃ vā puruṣamatena puruṣaṃ vā strīmatena jāyātvena vā jāritvena vā antatas tatkṣaṇikāyām api saṃghāvaśeṣaḥ |

yaṅ dge sloṅ gaṅ bud med la skyes pa’i tshig daṅ | skyes pa la bud med kyi tshig gis chuṅ ma ñid dam | mdza’ na mo ñid du skyan byed na tha (2) na thaṅ ’ga’ phrad pa la yaṅ ruṅ ste dge ’dun lhag ma’o ||

若復(15)苾芻。作媒嫁事。以男意語女。以女意語男。(16)若爲成婦及私通事。乃至須臾頃僧伽伐尸(17)沙

5. Whatever monk should undertake to act as a go-between, [bringing] a man to a woman or a woman to a man. so much as for 'a wife. a lover, or even for a moment, that is a saṃghāvaśeṣa.

svayaṃ yācitā bhikṣuṇā kuṭiṃ kārayitvā asvāmikām ātmoddeśikāṃ prāmāṇikā kuṭiḥ kārayitavyā | tatredaṃ kuṭyāḥ pramāṇaṃ dairghyeṇa dvādaśa vitastayaḥ sugatavitastyā tīryak saptāntarataḥ | tena bhikṣuṇā bhikṣavo ’bhinetavyāḥ vāstudarśanāya | abhinītair bhikṣubhir vāstu draṣṭavyam anārambhaṃ saparikramam* | sārambhe ced bhikṣur vāstuny aparākrame svayaṃ yācitāṃ kuṭiṃ kārayed asvāmikām ātmoddeśakāṃ bhikṣūṃś ca nābhinayed vāstu darśanāya anabhinītair bhikṣubhiḥ adarśitavāstuni pramāṇaṃ vātikramet saṃghāvaśeṣaḥ |

dge sloṅ gis bdag gis bslaṅs | bdag po med pa | bdag gi phyir khaṅ pa rtsig tu ’jug na dge sloṅ des khaṅ pa tshad bźin du rtsi gtu chug cig | de la khaṅ pa’i tshad ni ’di yin te | naṅ gi srid du bde bar gśegs (3) pa’i mtho’i mtho bcu gñis | źeṅ du mtho bdun no || gźi blta ba’i phyir dge sloṅ des dge sloṅ dag bkri bar bya’o || khrid pa’i dge sloṅ dag gis kyaṅ bźi ruṅ ba daṅ | rtsod pa med pa daṅ | brtsam du ruṅ bar blta bar bya’o || gal te dge sloṅ gis gźi mi ruṅ ba’am | rtsod (4) pa daṅ bcas pa’am | brtsam du mi ruṅ bar bdag gis bslaṅs pa bdag po med pa bdag gi phyir khaṅ pa rtsig tu ’jug gam | gźi blta ba’i phyir dge sloṅ dag kyaṅ mi khriṅ dam | dge sloṅ khriṅ pa dag la gźi mi ston tam | tshad las ’das na dge ’dun lhag ma’o ||

若復苾芻。自乞作小房無主爲己作。(18)當應量作。此中量者。長佛十二張手廣七張(19)手。是苾芻應將苾芻衆往觀處所。彼苾芻衆(20)應觀處所是應法淨處。無諍競處。有進趣處。(21)若苾芻於不應法不淨處。有諍競處。無進(22)趣處。自乞作房無主自爲己。不將諸苾芻往(23)觀處所。於如是處。過量作者。僧伽伐尸沙

6. When a monk, by begging himself, is having a hut built, having no donor and intended for himself, the hut should be built according to measure. This is the measure for the hut: in length, twelve spans of the Sugata-span in width, seven spans inside. Monks should be brought by that monk for viewing the site. The site should be viewed by those monks who are brought to not involve slaughter and be good for roaming about. If the monk should have the hut built, for which he begged himself, having no donor and intended for himself, on a site which involves destruction and is not good for roaming about, or should he not bring monks to view the site, or should he exceed the measure on a site which has not been viewed by the, monks who were not brought, that is a saṃghāvaśeṣa.

mahallakaṃ punar bhikṣuḥ vihāraṃ kārayamānāḥ sasvāmikaṃ saṃghoddeśakaṃ tena bhikṣuṇā bhikṣavo ’bhihitavyā vāstudarśanāya | ataḥ abhinītair bhikṣubhir vāstu draṣṭavam anāraṃbhaṃ saparikramam* | sāraṃbhe ced bhikṣur vāstuny aparikrame mahantaṃ vihāraṃ kārayitvā yat sasvāmikaṃ saṃghoddeśakaṃ bhikṣūṃś ca nābhinayed vāstudarśanāya saṃghāvaśeṣaḥ |

dge sloṅ (5) gis bdag po yod pa dge ’dun gyi phyir gtsug lag khaṅ chen po rtsig tu ’jug na gźi blta ba’i phyir dge sloṅ des dge sloṅ des dag bkri bar bya’o || khrid pa’i dge sloṅ dag gis kyaṅ gźi ruṅ gźi ruṅ ba daṅ | rtsod pa med pa daṅ | brtsam du ruṅ bar blta bar bya’o || gal te dge sloṅ gis | (6) gźi mi ruṅ ba’am | rtsod pa daṅ bcas pa’am | brtsam du mi ruṅ bar bdag po yod pa dge ’dun gyi phyir gtsug lag khaṅ chen po rtsig tu ’jug gam | gźi blta ba’i phyir dge sloṅ dag kyaṅ mi khrid ṅam | dge sloṅ khrid pa dag la gźi mi ston na dge ’dun lhag ma’o ||

(24)若復苾芻。作大住處。有主爲衆作。是苾芻(25)應將苾芻衆往觀處所。彼苾芻衆應觀處所。(26)是應法淨處。無諍競處。有進趣處。若苾芻於(27)不應法處。不淨處。有諍競處。無進趣處。作(28)大住處。有主爲衆作。不將諸苾芻往觀處所。(29)於如是處造大住處者。僧伽伐尸沙

7. When a monk is having a large vihāra built, with a donor and intended for the saṃgha, monks should he brought by that monk for viewing of the site. Hence, the site should be viewed by those monks who are brought to not involve slaughter and be food for roaming about. If the monk is having a large vihāra built, which has a donor and is intended for the saṃgha, on a site which is not good for roaming about, or should he not bring the monks for viewing of the site, that is a saṃghāvaśeṣa.

yaḥ punar bhikṣur dviṣṭoddeśād apratītaḥ śuddhaṃ bhikṣuṃ amūlakena pārājikena dharmeṇānudhvaṃsayed apy evainaṃ brahmacaryāc cyāvayeyam iti tasya ca apareṇa samayena samanuyujyamāno vā asamanuyujyamāno vā amūlakam eva svādhikaraṇaṃ bhaved bhikṣuś ca dveṣe pratiṣṭhed dveṣeṇāvocam iti saṃghāvaśeṣaḥ |

yaṅ (7) dge sloṅ gaṅ khros śiṅ źe sdaṅ bar gyur nas | ci nas kyaṅ ’di tshaṅs par spyod pa daṅ dbral lo sñam nas | dge sloṅ dag pa ltuṅ ba med pa la | gźi med par pham par gyu.ura pa’i chos kyis skur pa las de dus gźan źig na dris kyaṅ ruṅ | ma dris kyaṅ ruṅ | rtsod pa de yaṅ gźi (5a1) med pa yin la | dge sloṅ yaṅ źe sdaṅ la gnas pas źe sdaṅ gis smras so źe na dge ’dun lhag ma’o ||

(501c1)若復苾芻。懷瞋不捨。故於清淨苾芻。以無根(2)波羅市迦法。謗欲壞彼淨行。後於異時。若(3)問若不問。知此是無根謗彼苾芻由瞋恚故(4)作是語者。僧伽伐尸沙

8. Whatever monk, angry because of hostility, should accuse a pure monk of a groundless pārājika dharma, thinking, “Just so, I will cause him to fall from the pure life”; and at a later time, when he is being examined or not being examined, that legal question of his [is determined to be] groundless, and the monk should stand fast because of hostility, saying, “I spoke in hostility”; that is a saṃghāvaśeṣa.

yaḥ punar bhikṣur dviṣṭoddeśād apratītaḥ śuddhaṃ bhikṣuṃ anyasya vā anyathābhāgīyasya adhikaraṇasya kañcid eva leśamātraṃ dharmam upādāya pārājikena dharmeṇa anudhvaṃsayed apy evainaṃ brahmacaryāc cyāvayeyam iti tasya ca apareṇa samayena samanuyujyamānasya vā samanuyujyamānasya vā anyabhāgīyaṃ tad adhikaraṇaṃ bhavati kaścid eva leśoddeśamātro dharma upātto bhavati bhikṣuś ca dveṣe pratiṣṭhed dveṣād avocam iti saṃghāvaśeṣaḥ |

yaṅ dge sloṅ gaṅ khros śiṅ źe sdaṅ bar gyur nas ci nas kyaṅ ’di tshaṅs par spyod pa daṅ dbral lo sñam nas | dge sloṅ dag pa ltuṅ ba med pa la gźan gyi cha ma | (2) yin pa daṅ mthun pa pham par gyur pa’i chos kyis skur pa las | de dus gźan źig na dris kyaṅ ruṅ | ma dris kyaṅ ruṅ | rtsod pa de yaṅ gźan gyi cha ma yin pa daṅ mthun pa yin la | rtson pa de gźan gyi cha ma yin pa daṅ mthun pas bag tsam las bsams pa tsam gyi chos ’ga’ (3) źig blaṅs par gyur la | dge sloṅ yaṅ źe sdaṅ la gnas pas źe sdaṅ gis smras so źe na dge ’dun lhag ma’o ||

若復苾芻。懷瞋(5)不捨。故於清淨苾芻。以異非分波羅市迦法(6)謗。欲壞彼淨行。後於異時。若問若不問。知(7)此是異非分事。以少相似法而爲毀謗。彼苾(8)芻由瞋恚故。作是語者。僧伽伐尸沙

9. Whatever monk, angry because of hostility, taking up something merely as a pretext for a legal question connected with something contrary or other, should accuse a pure monk of a pārājika dharma, thinking, “Just so, I will cause him to fall from the pure life”; and at a later time, when he is being examined or not being examined, that legal question [is determined to be connected with something else, that thing is used merely as a pretext pointing to something [else], and the monk should stand fast in his hostility, saying, “I spoke because of hostility”; that is a saṃghāvaśeṣa.

yaḥ punar bhikṣuḥ samagrasya saṃghasya bhedāya parākramed bhedakaraṇasaṃvartanīyaṃ cādhikaraṇaṃ samādhāya pragṛhya tiṣṭhet sa bhikṣur bhikṣubhir idaṃ syād vacanīyaḥ -- mā tvam āyuṣman samagrasya saṃghasya bhedāya parākramed bhedakaraṇasaṃvartanīyaṃ cādhikaraṇaṃ samādhāya pragṛhya tiṣṭha | sametv āyuṣman sārdhaṃ saṃghena samagro saṃghasahitaḥ saṃmodamāno ’vivadamānaḥ ekāgradharmoddeśaḥ ekakṣīrodakībhūtaḥ śāstu darśayamānaḥ sukhaṃ sparśaṃ vihāraṃ tu niśṛja tvam āyuṣman* idam evaṃrūpaṃ saṃghabhedakaraṇaṃ vastu | evaṃ cet sa bhikṣur bhikṣubhir ucyamānas tathaiva vastu samādāya pragṛhya tiṣṭhet* śuddhas tu pratiniḥsṛjed ity evaṃ kuśalaṃ na ca pratiniḥsṛjed dvir api trir api samanuyoktavyaḥ samanuśāsitavyaḥ tasya vastunaḥ pratiniḥsargāya dvir api trir api samanuyujyamānaḥ samanuśiṣyamānas tad vastu pratiniḥsṛjed ity evaṃ kuśalaṃ no cet pratiniḥsṛjet saṃghāvaśeṣaḥ |

yaṅ dge sloṅ gaṅ dge ’dun mthun pa dbye ba’i phyir rtul bar byed ciṅ | dbyen byed par ’gyur ba’i rtsod pa yaṅ dag par blaṅs nas rab tu bzuṅ ste ’dug na | dge (4) sloṅ de la dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa khyod dge ’dun mthun pa dbye ba’i phyir rtul bar mkhyed cig | dbyen byed par ’gyur ba’i rtsod pa yaṅ dag par blaṅs nas rab tu bzuṅ ste ma ’dug cig | tshe daṅ ldan pa dge ’dun daṅ lhan cig mthun par gyis śig | dge (5) ’dun mthun mi phyed | kun du dga’ mi rtson | mchog gcig ’don pa gcig ciṅ chu daṅ ’o ma gcig tu ’dres pa lta bur gyur la | ston pa’i bstan pa yaṅ gsal bar byed na bde ba la reg par gnas par ’gyur gyis | tshe daṅ ldan pa khyod dge ’dun ’byed par byed pa’i gźi (6) ’di lta bu ’di thoṅ śig ces bsgo bar bya’o || dge sloṅ de la dge sloṅ rnams kyis de skad bsgo ba na | gal te gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo bar bya | yaṅ dag par bstan par (7) bya’o || lan gñis lan gsum du yaṅ dag par bsgo | yaṅ dag par bstan pa gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na dge ’dun lhag ma’o ||

若(9)復苾芻。興方便欲破和合僧。於破僧事堅執(10)不捨。諸苾芻應語彼苾芻言。具壽。莫欲破和(11)合僧堅執而住。具壽。應與衆僧和合共住。歡(12)喜無諍。一心一説如水乳合。大師教法令得(13)光顯安樂久住。具壽。汝可捨破僧事。諸苾芻(14)如是諫時。捨者善。若不捨者。應可再三殷勤(15)正諫。隨教應詰。令捨是事。捨者善。若不捨(16)者。僧伽伐尸沙

10. Whatever monk should proceed toward a division of a saṃgha which is harmonious, or having taken up a legal question conducive to causing a schism, should persist in taking it up, that monk should be spoken to thus by the monks: “The Venerable One should not proceed toward a division of the saṃgha which is harmonious, or having taken up a legal question conducive to causing a schism, persist in taking it up. Let the Venerable One come together with the saṃgha, for the saṃgha is harmonious, united, on friendly terms, without dispute, and dwells in a happy condition under a one-pointed Dharma exposition, being like milk and water, demonstrating the Teaching”?” of the Teacher. Abandon, O Venerable One, such a course which causes a schism in the saṃgha.” If that monk, being spoken to by the monks, should abandon that course,". this is good. If he should not abandon it, he should be examined and instructed a second and a third time for the abandonment of that course. Should he, being examined and instructed a second and a third time, abandon that course, this is good. If he should not abandon it, that is a saṃghāvaśeṣa.

tasya khalu bhikṣor bhikṣavaḥ syur sahāyakāḥ vyagravādinaḥ eko vā dvau vā saṃbahulā vā te tān bhikṣūn evaṃ vadeyuḥ -- mā yūyam āyuṣmantaḥ taṃ bhikṣuṃ kalyāṇaṃ vā pāpakaṃ vā kiṃcid vadata tat kasmād dhetor dharmavādī āyuṣmanto bhikṣur vinayavādī ca so ’smākaṃ caiṣaś chandaṃ ca ruciñ cādāya tu vyāharati | jānaṃś ca sa bhikṣur bhāṣate nājānan yac cāsya bhikṣoḥ rocate ca kṣamate ca asmākam api rocate ca kṣamate ca iti | te bhikṣavo bhikṣubhir evaṃ syur vacanīyā -- māyuṣmanta evaṃ vadantu na ca sa bhikṣur dharmavādī na vinayavādī adharmaṃ caiṣo ’vinayaṃ cāsmākaṃ chandaṃ ruciñ cādāya tu vyāharati nājānaṃś ca sa bhikṣur bhāṣate jānaṃś ca yac cāsya bikṣoḥ rocate ca kṣamate ca tavāyuṣmato ’pi saṃghabhedaḥ na rocate māyuṣmatām api saṃghabhedo rocate sametv āyuṣmantaḥ saṃghena samagro hi saṃgho saṃmodamāno avivadamāno ekāgradharmoddeśaḥ ekakṣīrodakībhūtaḥ śāstu darśayamānaḥ sukhaṃ sparśaṃ viharantu | tiṣṭha mā tvam āyuṣman saṃghabhedāya niḥsṛja imām evaṃrūpāṃ saṃghabhedakarāṃ kathām* | evaṃ te bhikṣavo bhikṣubhiḥ dvir api trir api samanuyoktavyāḥ samanuśāsitavyās tasya vastunaḥ pratiniḥsargāya dvir api trir api samanuyoktavyāḥ samanuśāsitavyāḥ pratiniḥsṛjeyuḥ ity evaṃ kuśalaṃ no cet pratiniḥsṛjeyuḥ saṃghāvaśeṣaḥ |

dge sloṅ de’i grogs byed pa’i dge sloṅ mi mthun par smra ba ñid kyi rjes su phyogs pa gcig gam gñis sam maṅ (5b1) po dag yod ciṅ | gal te de dag dge sloṅ rnams la ’di skad ces | tshe daṅ ldan pa dag khyed cag dge yaṅ ruṅ | sdig kyaṅ ruṅ | dge sloṅ ’di la ci yaṅ ma smra źig | de ci’i phyir źe na | tshe daṅ ldan pa dag dge sloṅ ’di ni chos smra ba | ’dul ba smra ba | dge sloṅ ’di (2) ni chos daṅ ’dul ba yaṅ dag par blaṅs nas rab tu bzuṅ ste rjes su tha sñad ’dogs par byed pa | dge sloṅ ’di ni śes bźin du smra’i mi śes par ma yin pa’i phyir te | dge sloṅ ’di gaṅ la ’dod ciṅ bzod pa de la bdag cag kyaṅ ’dod ciṅ bzod do źes zer na | dge sloṅ de (3) dag la dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa dag khyed cag de skad ces | tshe daṅ ldan pa dag khyed cag dge yaṅ ruṅ | sdig kyaṅ ruṅ | dge sloṅ ’di la ci yaṅ ma smra źig | de ci’i phyir źe na | tshe daṅ ldan pa dag dge sloṅ ’di ni chos smra ba | ’dul ba smra ba | (4) dge sloṅ ’di ni chos daṅ ’dul ba yaṅ dag par blaṅs nas rab tu bzuṅ ste rjes su tha sñad ’dogs par byed la | dge sloṅ ’di ni śes bźin du smra’i mi śes par ma yin pa’i phyir te | dge sloṅ ’di gaṅ la ’dod ciṅ bzod pa de la bdag cag kyaṅ ’dod ciṅ bzod do źes ma zer cig (5) de ci’i phyir źe na | tshe daṅ ldan pa dag dge sloṅ ’di ni chos smra ba ma yin | ’dul ba smra ba ma yin gyi | tshe daṅ ldan pa dag dge sloṅ ’di ni chos ma yin pa smra ba | ’dul ba ma yin pa smra ba | dge sloṅ ’di ni chos ma yin pa daṅ ’dul ba ma yin pa yaṅ dag par blaṅs nas rab tu bzuṅ (6) ste rjes su tha sñad ’dogs par byed pa | dge sloṅ ’di ni mi śes bźin smra’i śes par smra ba ma yin pa’i phyir te | dge sloṅ ’di gaṅ la ’dod ciṅ bzod pa de la tshe daṅ ldan pa dag ’dod ciṅ bzod par ma byed cig | tshe daṅ ldan pa dag khyed dge ’dun ’byed ’dod par ma byed par (7) tshe daṅ ldan pa dag dge ’dun mthun pa ñid du ’dod par gyis śig | tshe daṅ ldan pa dag dge ’dun daṅ mthun par gyis śig | dge ’dun mthun mi phyed | kun du dga’ mi rtsod | mchog gcig ’don pa gcig ciṅ chu daṅ ’o ma gcig tu ’dres pa lta bur gyur la | ston (6a1) pa’i bstan pa gsal bar byed na bde ba la reg bar gnas par ’gyur gyis | tshe daṅ ldan pa dag dge ’dun ’byed pa’i rjes su phyogs śiṅ mi mthun par smra ba ’di lta bu ’di thoṅ śig ces bsgo bar bya’o || dge sloṅ de dag la dge sloṅ de rnams kyis de skad ces bsgo ba na (2) gal te gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo bar bya | yaṅ dag par bstan par bya’o || lan gñis lan gsum du yaṅ dag par bsgo | yaṅ dag par bstan pa na gźi de gtoṅ na de lta na (3) legs | gal te mi gtoṅ na dge ’dun lhag ma’o ||

若復苾芻。若一若二若(17)多。與彼苾芻共爲伴黨。同邪違正隨順而住。(18)時此苾芻語諸苾芻言。大徳。莫共彼苾芻有(19)所論説。若好若惡。何以故。彼苾芻是順法律。(20)依法律。語言無虚妄。彼愛樂者。我亦愛樂。諸(21)苾芻應語此苾芻言。具壽。莫作是説。彼苾(22)芻是順法律。依法律。語言無虚妄。彼愛樂者。(23)我亦愛樂。何以故。彼苾芻非順法律不依法(24)律。語言皆虚妄。汝莫樂破僧。當樂和合僧。應(25)與僧和合。歡喜無諍。一心一説如水乳合。(26)大師教法令得光顯安樂久住。具壽。可捨(27)破僧惡見順邪違正勸作諍事堅執而住。諸(28)苾芻如是諫時。捨者善。若不捨者。應可再(29)三殷勤正諫。隨教應詰。令捨是事。捨者(502a1)善。若不捨者。僧伽伐尸沙

11. If there are one, two, three, or many monk-comrades of a monk who is a speaker of disunion, and should these monks say to those [other] monks, “Do not, O Venerable Ones, say anything good or bad about this monk. Why? This monk, O Venerable Ones, speaks according to the Dharma and according to the Vinaya, and taking up our wish and objective, obtains [them]. This monk speaks knowingly and not unknowingly, and that which pleases this monk also pleases and seems good to us.” These monks [siding with the schism-maker] should be spoken to thus by the monks: “Do not let the Venerable Ones speak this way. That monk does not speak according to the Dharma and according to the Vinaya. [Do not say that that monk], taking up our wish and objective, obtains [them]. [Do not say] that monk speaks knowingly and not unknowingly, and that which pleases and seems good to that monk also seems good to you. Also, O Venerable Ones, do not take delight in a schism in the saṃgha, Again, do not [allow] a schism in the saṃgha to [provide] delight for the Venerable Ones. Let the Venerable Ones come together with the saṃgha, for the saṃgha is harmonious, on friendly terms, without dispute, and dwells in a happy condition under a one-pointed Dharma exposition, being one like milk and water, demonstrating the Teaching of the Teacher. Do not, O Venerable One, persist toward a division of the saṃgha. Abandon this form of speech which causes a division in the saṃgha.” These [schismatic] monks should be examined and instructed a second and a third time by the [other] monks for the abandonment of that course, and should they, being examined and instructed a second and a third time, abandon that course, this is good. If they should not abandon it, that is a saṃghāvaśeṣa,

saṃbahulā bhikṣavaḥ anyatamaṃ grāmaṃ vā nigamaṃ vā upaniḥśritya vihareyus te ca syuḥ kuladūṣakāḥ pāpasamācārāḥ teṣāṃ ca kulāni duṣṭāni dṛśyeran vā śrūyeran vā prajñāyeran vā | te bhikṣavaḥ bhikṣubhir evaṃ syur vacanīyāḥ -- āyuṣmantaḥ kuladūṣakāḥ pāpasamācārāḥ yuṣmākaṃ kulāni duṣṭāni dṛśyante ’pi śrūyante ’pi prajñāyante ’pi yuṣmākaṃ ca te pāpasamācārā dṛśyante ’pi śrūyante ’pi prajñāyante ’pi prakramadhvaṃ āyuṣmantaḥ yūyaṃ asmād āvāsād alaṃ yuṣmākaṃ iha vāseneti | evaṃ cet te bhikṣavas tān bhikṣūn vadeyuḥ -- chandagāmina āyuṣmantaḥ bhikṣava dveṣagāmino mohagāmino bhayagāminaś ca evaṃrūpāyāḥ āpattyāḥ ekatya bhikṣūn pravāsayanty ekatya bhikṣūn na pravāsayantīti | tatra bhikṣavaḥ evaṃ syur vacanīyāḥ -- mā āyuṣmanta evaṃ vadata | ekatya bhikṣavaś chandagāmino dveṣagāmino mohagāmino bhayagāminaś ca evaṃrūpāyāḥ āpattyāḥ ekatya bhikṣūn pravāsayanty ekatya bhikṣūn na pravāsayantīti | tat kasmād dhetoḥ | neme bhikṣavaś chandagāmino dveṣagāmino mohagāmino bhayagāminaś ca āyuṣmanta khalu kuladūṣakāḥ pāpasamācārāḥ yuṣmākaṃ kulāni duṣṭāni dṛśyante ’pi śrūyante ’pi pāpakāś ca yuṣmākaṃ samācārā dṛśyante ’pi śrūyante ’pi prajñāyante ’pi | bhikṣava āyuṣmantaś chandagāmino dveṣagāmino mohagāmino bhayagāminaś ca -- niḥsṛjata imām evaṃrūpāṃ kathām* | te bhikṣavaḥ bhikṣubhir evaṃ bhāsitavyāḥ -- evaṃ cet pratiniḥsṛjeyuḥ ity evaṃ kuśalaṃ no cet pratiniḥsṛjeyuḥ dvir api trir api samanuyoktavyāḥ samanuśāsitavyās tasya pratiniḥsargāya dvir api trir api samanuyoktavyāḥ samanuśāsitavyāḥ pratiniḥsṛjeyuḥ ity evaṃ kuśalaṃ no cet pratiniḥsṛjeyuḥ saṃghāvaśeṣaḥ |

dge sloṅ rab tu maṅ po dag groṅ ṅam groṅ rdal źig na ñe bar rten ciṅ gnas par gyur la | de dag kyaṅ khyim sun ’byin pa sdig pa’i chos kun du spyod bar gyur ciṅ | de dag gis khyim dag sun phyuṅ bar mthoṅ ṅam | thos (4) sam | rab tu śes | de dag sdig pa kun du spyod pa mthoṅ ṅam | thos sam | rab tu śes na dge sloṅ de dag la dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa dag khyim sun ’byin pa sdig pa’i chos kun du spyod pa dag yin te | khyed kyis khyim dag sun phyuṅ bar yaṅ (5) mthoṅ źiṅ thos la rab tu śes | khyod sdig pa kun du spyod par yaṅ mthoṅ źiṅ thos la rab tu śes kyis | tshe daṅ ldan pa dag khyed ’di na gnas pas chog gis | gnas ’di nas deṅ śig ces bsgo bar bya’o || gal te de dag dge sloṅ rnams la ’di skad ces | tshe daṅ (6) ldan pa dag ’di na dge sloṅ kha cig ’dun pas ’gro ba | źe sdaṅ gis ’gro ba | gti mug gis ’gro ba | ’jigs pas ’gro ba dag yin te | ’di ltar ltuṅ ba ’dra ba kho na las dge sloṅ kha cig ni skrod par byed | kha cig skrod par mi byed do źes zer na | dge sloṅ de (7) dag la dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa dag khyed de skad ces tshe daṅ ldan pa dag ’di na dge sloṅ kha cig ’dun pas ’gro ba | źe sdaṅ gis ’gro ba | gti mug gis ’gro ba | ’jigs pas ’gro ba dag yin te | ’di ltar ltuṅ ba ’dra ba kho na las (6b1) dge sloṅ kha cig ni skrod par byed | kha cig ni skrod par mi byed do źes ma zer cig | de ci’i phyir źe na | dge sloṅ de dag ni ’dun pas ’gro ba ma yin | źe sdaṅ gis ’gro ba ma yin | gti mug gis ’gro ba ma yin | ’jigs pas ’gro ba ma yin gyi | ’di ltar tshe daṅ (2) ldan pa dag ñid khyim sum ’byin pa sdig pa’i chos kun du spyod pa dag yin te | khyed ñid kyis khyim dag sun phyuṅ bar mthoṅ źiṅ thos la rab tu śes | khyed sdig pa kun du spyod par yaṅ mthoṅ źiṅ thos la rab tu śes pa’i phyir te | tshe daṅ ldan pa dag ’dun pas ’gro ba źes bya ba’i (3) tshig gi lam daṅ | źe sdaṅ gis ’gro ba | gti mug gis ’gro ba | ’jigs pas ’gro ba źes bya ba’i tshig gi lam ’di lta bu ’di thoṅ śig ces bsgo bar bya’o || dge sloṅ de dag la dge sloṅ rnams kyis de skad ces bsgo ba na gal te gźi de gtoṅ na de ltan legs | gal te mi (4) gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo bar bya | yaṅ dag par bsñan par bya’o || lan gñis lan gsum du yaṅ dag par bsgo | yaṅ dag par bstan pa na gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na dge ’dun lhag (5) ma’o ||

若復衆多(2)苾芻。於村落城邑住。汚他家行惡行。汚(3)他家亦衆見聞知。行惡行亦衆見聞知。諸苾(4)芻應語彼苾芻言。具壽。汝等汚他家行惡(5)行。汚他家亦衆見聞知。行惡行亦衆見聞(6)知。汝等可去不應住此。彼苾芻語諸苾芻言。(7)大徳。有愛恚怖癡。有如是同罪。苾芻有驅者(8)有不驅者。時諸苾芻語彼苾芻言。具壽。莫作(9)是語。諸大徳。有愛恚怖癡。有如是同罪。苾芻(10)有驅者有不驅者。何以故。諸苾芻無愛恚怖(11)癡。汝等汚他家行惡行。汚他家亦衆見聞知。(12)行惡行亦衆見聞知。具壽。汝等應捨愛恚等(13)言。諸苾芻如是諫時。捨者善。若不捨者。應可(14)再三殷勤正諫。隨教應詰令捨是事。捨者善。(15)若不捨者。僧伽伐尸沙

12. If many monks who are corrupters of families and practitioners of evil should dwell near a certain village or town and the families corrupted by these [monks] should be seen, heard, or known of, these monks should be spoken to thus by the monks: “The Venerable Ones are corrupters of families and practitioners of evil, and the families corrupted by you are seen, heard, and known of. Depart, O Venerable Ones, from this āvāsa, You have lived here long enough!” If these [evil] monks should say to those [other] monks: “The monks, O Venerable Ones, are followers of desire, followers of malice, followers of delusion, and followers of fear. They banish some monks because of faults such as these, but do not banish some [other] monks”; the monks should be spoken to thus: “Do not, O Venerable Ones, speak in this way; that some monks are followers of desire, followers of malice, followers of delusion, and followers of fear; that they banish some monks because of faults such as these, but do not banish some [other] monks. Why? These monks are not followers of desire, followers of malice, followers of delusion, and followers of fear, but you Venerable Ones are indeed corrupters of families and practitioners of evil. The families corrupted by you are seen and heard, and your evil practices are seen, heard, and known of. [You] monks, O Venerable Ones, are followers of desire, followers of malice, followers of delusion, and followers of fear. Abandon this form of speech.” These [evil] monks should be spoken to thus by the monks. If they should abandon it, this is good. If they should not abandon if, they should be examined and instructed a second and a third time for the abandonment [of that course]. Should they, being examined and instructed a second and a third time, abandon [that course], this is good. If they should not abandon it, that is a saṃghāvaśeṣa.

bhikṣur iha kaścid durvācyasvabhāvo bhavati uddeśyaparyāpannaiḥ śikṣāpadaiḥ sugatasūtraparyāpannaiḥ bhikṣubhiḥ sahadharmeṇa sahavinayenocyamāna ātmānam avacanīyaṃ karoti -- mā mām āyuṣmantaḥ yūyaṃ kiṃcid vadata kalyāṇam akalyāṇaṃ vā aham api āyuṣmataḥ na kiṃcid vakṣyāmi kalyāṇam akalyāṇaṃ vā viramantu āyuṣmantaḥ mama vacanād aham api viraṃsyāmi yuṣmākaṃ vacanād iti | sa bhikṣur bhikṣubhir evaṃ syād vacanīyo -- āyuṣman uddeśyaparyāpannaiḥ śikṣāpadaiḥ sugatasūtraparyāpannaiḥ bhikṣubhiḥ sahadharmeṇa sahavinayenocyamāna ātmānam tvaṃ avacanīyaṃ karoṣi āyuṣman vacanīyam eva ātmānaṃ karotu āyuṣmantam bhikṣavo sahadharmeṇa sahavinayena vadantu āyuṣmān api bhikṣūn sahadharmeṇa sahavinayena vadatu evaṃ saṃbaddhā hi tasya bhagavataḥ tathāgatasya arhato samyaksaṃbuddhasya pariṣad yad idaṃ anyonyavacanīyād anyonyāpattivyutthāpanād iti māyuṣman ātmānaṃ avacanīyaṃ karotu | sa bhikṣur bhikṣubhir evaṃ bhāsitavyaḥ -- evaṃ ced tad vastu pratiniḥsṛjed ity evaṃ kuśalaṃ no cet pratiniḥsṛjed dvir api trir api samanuyoktavyaḥ samanuśāsitavyas tasya pratiniḥsargāya dvir api trir api samanuyoktavyaḥ samanuśāsitavyaḥ pratiniḥsṛjed tad vastu ity evaṃ kuśalaṃ no cet pratiniḥsṛjet saṃghāvaśeṣaḥ |

’di na dge sloṅ ’ga’ źig bka’ blo mi bde ba’i raṅ bźin can du gyur la | de la dge sloṅ rnams kyis gdon par gtogs pa bslabs pa’i gźi rnams daṅ | bde bar gśegs pa’i mdor gtogs pa rnams kyis chos daṅ mthun pa daṅ | ’dul ba daṅ mthun par (6) smras pa na | tshe daṅ ldan pa dag khyed cag dge yaṅ ruṅ | sdig kyaṅ ruṅ | bdag la ci yaṅ ma smra źig | bdag kyaṅ dge yaṅ ruṅ | sdig kyaṅ ruṅ | tshe daṅ ldan pa dag la ci ’ad mi smra’o || tshe daṅ ldan pa dag gis bdag la tshig gi lam thoṅ śig | khyed la yaṅ bdag (7) gis smras pas ci źig bya źes bdag ñid brjod par bya ba ma yin par byed na | dge sloṅ rnams kyis ’di skad ces | tshe daṅ ldan pa khyod dge sloṅ rnams kyis gdon par gtogs pa bslab pa’i gźi rnams daṅ | bde bar gśegs pa’i mdor gtogs pa rnams kyis chos daṅ mthun (7a1) pa daṅ | ’dul ba daṅ mthun par smras pa na | bdag ñid brjod par bya bam yin par ma byed par | tshe daṅ ldan pas bdag ñid brjod par bya ba kho nar gyis śig | dge sloṅ rnams tshe daṅ ldan pa la chos daṅ mthun pa daṅ | ’dul ba daṅ mthun par smra ba (2) na | tshe daṅ ldan pa yaṅ dge sloṅ rnams la chos daṅ mthun pa daṅ | ’dul ba daṅ mthun par smros śig | de ci’i phyir źe na | ’di lta ste | gcig la gcig brjod par bya ba ñid du byed pa daṅ | gcig la gcig ’doms śiṅ rjes su ston pa daṅ | gcig gis gcig (3) ltuṅ ba las sloṅ ba ñid de lta bus bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag pa rdzogs pa’i saṅs rgyas de’i ’khor ’di ’phel bar ’gyur gyis | tshe daṅ ldan pa khyod bdag ñid brjod par bya ba ma yin par byed pa’i las kyi mtha’ ’di lta bu ’di thoṅ śig (4) ces bsgo bar bya’o || dge sloṅ de la dge sloṅ rnams kyis de skad bsgo ba na gal te gźi de gtoṅ na de lta na legs | gal te mi gtoṅ na gźi de gtaṅ bar bya ba’i phyir lan gñis lan gsum du yaṅ dag par bsgo bar bya | yaṅ dag par bstan par bya’o || lan gñis (5) lan gsum du yaṅ dag par bsgo || yaṅ dag par bstan pa na gźi de gtoṅ na de ltan legs | gal te mi gtoṅ na dge ’dun lhag ma’o ||

若復苾芻。惡性(16)不受人語。諸苾芻於佛所説戒經中。如法如(17)律勸誨之時。不受諫語言。諸大徳。莫向我説(18)少許若好若惡。我亦不向諸大徳説若好若(19)惡。諸大徳止。莫勸我。莫1論説我。諸苾芻語(20)是苾芻言。具壽。汝莫不受諫語。諸苾芻於戒(21)經中。如法如律勸誨之時。應受諫語。具壽。如(22)法諫諸苾芻。諸苾芻亦如法諫。具壽。如是如(23)來應正等覺佛聲聞衆。便得増長。共相諫誨。(24)具壽。汝應捨此事。諸苾芻如是諫時。捨者善。(25)若不捨者。應可再三慇懃正諫。隨教應詰。令(26)捨是事。捨者善。若不捨者。僧伽伐尸沙

13. If some monk here who is difficult to speak to, being spoken to by the monks in accordance with the Dharma and in accordance with the Vinaya, concerning the moral precepts included in the exposition and included in the Sūtras of the Sugata, makes himself one who is not to be spoken to, saying, “Do not, O Venerable Ones, say anything to me, either good or bad, and also I will not say anything good or bad to the Venerable Ones. Let the Venerable Ones abstain from speaking to me, and also I will abstain from speaking to you”; that monk should be spoken to thus by the monks: “You, o Venerable One, being spoken to by the monks in accordance with the Dharma and in accordance with the Vinaya, concerning the moral precepts included in the exposition and included in the Sūtras of the Sugata, make yourself one who is not to be spoken to. Let the Venerable One make himself one who is to be spoken to. Let the monks speak to the Venerable One in accordance with the Dharma and in accordance with the Vinaya, and also let the Venerable One speak to the monks in accordance with the Dharma and in accordance with the Vinaya, for thus, through mutual speech and through mutual helping to eliminate faults, will the community of the Blessed One, the Tathāgata, the Arhant, the Fully Enlightened One, be bound together. Do not let the Venerable One make himself one who is not to be spoken to.” That monk should be spoken to thus by the monks. If he should abandon that course, this is good. If he should not abandon it, he should be examined and instructed a second and a third time for the abandonment of that [course]. Should he, being examined and instructed a second and a third time, abandon that course, this is good.lfhe should not abandon it, that is a saṃghāvaśeṣa.

uddiṣṭā mayāyuṣmantas trayodaśa saṃghāvaśeṣā dharmāḥ | nava prathamāpattayaś catvāro yāvattṛtīyakā yeṣāṃ bhikṣur anyatamānyatamaṃ dharmam āpanno yāvatkālaṃ jānan pratichādayati tāvatkālaṃ tena akāmataḥ paryuṣitavyam* | akāmataḥ paryuṣitaparivāsena bhikṣuṇā uttariṣaḍrātraṃ saṃghamānatvaṃ cartavyaṃ bhavati | cīrṇamānatto bhikṣur āvarhaṇapratibaddhaḥ kṛtānudharmaḥ bhikṣusaṃghasya ārādhitacitto yatra syād viṃśatigaṇo bhikṣusaṃghasya tatra ca so bhikṣur āvarhitavyaḥ | ekenāpi ced ūno viṃśatigaṇo bhikṣusaṃghas taṃ bhikṣum āvarhet sa ca bhikṣur anāvrīḍas te ca bhikṣavo gārhyāḥ tatra samayaḥ | yatrāhaṃ āyuṣmataḥ paripṛcchāmi -- kaścit sthātra pariśuddhāḥ dvir api trir api paripṛcchāmi -- kaścit sthātra pariśuddhāḥ pariśuddhā atrāyuṣmanto yasmāt tūṣṇīm evaitad dhārayāmi |

tshe daṅ ldan pa dag bdag gis dge ’dun lhag ma’i chos bcu gsum po dag bton zin to || de dag las dgu ni ltuṅ ba daṅ po dag (6) ñid kyis so || bźi ni lan gsum gyi bar gyis so || dge sloṅ gis de dag las ltuṅ ba gaṅ yaṅ ruṅ ba źig byas la | ji srid du śes bźin du ’chab par byed pa de srid du des mi ’dod bźin du spo ba bya’o || dge sloṅ gis mi ’dod bźin du spo ba byas nas de’i ’og tu źag (7) drug gi bar du dge ’dun mgu bar bya ba spyad par bya’o || dge sloṅ gis mgu bar bya ba spyad nas dbyuṅ bar bya ba la thogs te chos daṅ mthun par byas | dge sloṅ gi dge ’dun gyi sems mgu bar byas na gaṅ na dge sloṅ ñi śu’i tshogs kyi dge ’dun yod pa der dge sloṅ de (7b1) dbyuṅ bar bya’o || gal te dge sloṅ ñi śur gcig gis ma tshaṅ ba’i tshogs kyi dge ’dun gyis dge sloṅ de ’byin par byed na | dge sloṅ de yaṅ ma phyin la dge sloṅ de dag kyaṅ smad par bya ba yin te de la de ni chog yin no || de la bdag gis tshe daṅ ldan pa dag la ci ’di khyed (2) yoṅs su dag gam źes dri’o || ci ’di la khyed yoṅs su dag gam źes lan gñis lan gsum du dri’o || ’di la tshe daṅ ldan pa dag yoṅs su dag na ’di ltar caṅ mi smra bas de de bźin du ’dzin to || ||

(27)諸大徳。我已説十三僧伽伐尸沙法。九初便(28)犯四。至三諫。若苾芻隨一一犯故覆藏者。(29)隨覆藏日衆應與作不樂波利婆娑。行波利婆(502b1)娑竟。衆應與作六夜摩那。行摩那竟。餘(2)有出罪。應二十僧中出是苾芻罪。若少一人(3)不滿二十衆。是苾芻罪不得除。諸苾芻皆得(4)罪。此是出罪法今問諸大徳。是中清淨(5)不如是三説諸大徳。是中清淨默然故我今如是持

O Venerable Ones, the thirteen saṃghāvaśeṣa dharmashave been recited by me: nine which become faults at once and four which do not become faults up to the third admonition. If a monk has fallen into one or another of these [faults], so much time [parivāsa] should be spent by that [monk], even unwillingly, as he knowingly conceals it. When that monk, even unwillingly, has completed the parivāsa, six more nights should be spent [undergoing] mānatva in the saṃgha. When the mānatva has been completed, the monk, with satisfied mind, should be pardoned by the avarhana ceremony” by the Bhikṣu-saṃgha, done according to Dharma. If the; Bhikṣu-saṃgha is a group of twenty, that monk should be reinstated. If a Bhikṣu-saṃgha should reinstate that monk while being a group of twenty lacking by even one [monk], that monk is not reinstated and the monks are blameworthy. This is the proper conduct. Therefore, I ask the Venerable Ones-Are you completely pure in this matter? A second and also a third time I ask the Venerable Ones-Are you completely pure in this matter? Since there is silence, the Venerable Ones are completely pure in this matter. Thus do I understand.

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