僧羯磨 2

English (machine translation) 2

Language: English

2.1

Compiled by Śramaṇa Huaisu of Western Taiyuan Monastery

Procedure for the ñatti for receiving the kaṭhina robe: (The Vinaya states: Whether one obtains new cloth, or cloth given by a dānapati, or rag-robes (pāṃśukūla). If it is new cloth or old cloth, attach new material to purify it; if already washed, having washed it, quilt it to purify it. Not obtained through wrong livelihood, not obtained through hinting, not obtained through incitement, not obtained through staying overnight, not purified through forfeiture (naiḥsargika). If it comes on that very day according with the Dharma, secure borders on all four sides, and make ten panels out of five strips; if it exceeds this, it should also be received. One should wash, dye, stretch, and press it oneself, cut it into ten panels, and sew it. It should be received before the saṃgha, announcing thus:)

2.4

Let the saṃgha, bhadantas, listen! Today the saṃgha receives the kaṭhina. If the saṃgha's time has arrived, and the saṃgha tolerates and listens, the saṃgha in samagratā receives the kaṭhina. This is the ñatti.

2.5

The procedure for appointing a person to hold the kaṭhina (The Vinaya states: One should ask, "Who is able to hold the kaṭhina?" If one says he is able, he is appointed to hold it by a jñaptidvitīya-karman. It should be performed thus.)

2.6

Let the saṃgha, bhadantas, listen! If the saṃgha's time has arrived, and the saṃgha tolerates and listens, the saṃgha appoints bhikṣu so-and-so to hold the kaṭhina for the saṃgha. This is the ñatti.

2.7

Let the saṃgha, bhadantas, listen! The saṃgha appoints bhikṣu so-and-so to hold the kaṭhina for the saṃgha. Whichever āyuṣmats tolerate that the saṃgha appoints bhikṣu so-and-so to hold the kaṭhina for the saṃgha, let them remain silent; whoever does not tolerate it, let him speak. The saṃgha has already tolerated appointing bhikṣu so-and-so to hold the kaṭhina for the saṃgha. The saṃgha has tolerated it because of the silence; thus is this matter maintained.

2.8

The procedure for conferring the kaṭhina upon the holder of the robe (Having appointed him, it is conferred by a jñaptidvitīya-karman. It should be performed thus.)

2.9

Let the saṃgha, bhadantas, listen! The saṃgha of this dwelling place has obtained divisible robe-cloth, and the saṃgha present should divide it. If the saṃgha's time has arrived, and the saṃgha tolerates and listens, the saṃgha confers this robe upon bhikṣu so-and-so; this bhikṣu shall hold this robe, receive it and make it the kaṭhina for the saṃgha, and hold it in this dwelling place. This is the ñatti.

2.10

Let the saṃgha, bhadantas, listen! The saṃgha of this dwelling place has obtained divisible robe-cloth, and the saṃgha present should divide it. The saṃgha now confers this robe upon bhikṣu so-and-so; this bhikṣu shall hold this robe, receive it and make it the kaṭhina for the saṃgha, and hold it in this dwelling place. Whichever āyuṣmats tolerate that the saṃgha confers this robe upon bhikṣu so-and-so to receive it and make it the kaṭhina, let them remain silent; whoever does not tolerate it, let him speak. The saṃgha has already tolerated conferring the robe upon bhikṣu so-and-so. The saṃgha has tolerated it because of the silence; thus is this matter maintained.

2.11

The procedure for receiving it before the saṃgha by the robe-holder (The robe-holding bhikṣu should rise, take hold of the robe, and according as the various bhikṣus' hands can reach the robe, where the words can be clearly understood, speak as follows:)

2.12

"This robe the saṃgha shall receive to make the kaṭhina; this robe the saṃgha now receives to make the kaṭhina; this robe the saṃgha has already received to make the kaṭhina." (Spoken three times.) (Those bhikṣus should speak as follows:) "He who receives it has received it well; all the merits and renown herein belong to me." (The robe-holder should reply:) "Yes." (Thus in succession down to the lowest seat. Having received it, five privileges are obtained: first, one may store an extra robe; second, one may spend the night separated from one's robes; third, one may eat in a separate group; fourth, one may eat out of turn; fifth, one may enter a village without taking leave of a bhikṣu.)

2.13

The procedure for appointing a person to make the kaṭhina (The Vinaya states: If unmade robe-[cloth] is obtained, the saṃgha should appoint a person by a jñaptidvitīya-karman to make it. One should appoint him thus.)

2.14

Let the saṃgha, bhadantas, listen! If the saṃgha's time has arrived, and the saṃgha tolerates and listens, the saṃgha appoints bhikṣu so-and-so to make the kaṭhina for the saṃgha. This is the ñatti.

2.15

Let the saṃgha, bhadantas, listen! The saṃgha appoints bhikṣu so-and-so to make the kaṭhina for the saṃgha. Whichever āyuṣmats tolerate that the saṃgha appoints bhikṣu so-and-so to make the kaṭhina for the saṃgha, let them remain silent; whoever does not tolerate it, let him speak. The saṃgha has already tolerated appointing bhikṣu so-and-so to make the kaṭhina for the saṃgha. The saṃgha has tolerated it because of the silence; thus is this matter maintained. (The procedure is as before.)

2.16

The procedure for the kaṭhinoddhāra (The ṣaḍvargika-bhikṣus did not perform the kaṭhinoddhāra, thinking: "By this we may long enjoy the relaxation of the five privileges." The Buddha said: "One should not think thus; I allow that when the four months of winter have ended, the saṃgha should perform the kaṭhinoddhāra." It should be performed thus.)

2.17

Let the saṃgha, bhadantas, listen! Today the saṃgha performs the kaṭhinoddhāra. If the saṃgha's time has arrived, and the saṃgha tolerates and listens, the saṃgha now in samagratā performs the kaṭhinoddhāra. This is the ñatti. (If one does not remove it, exceeding the limit of the kaṭhina, it is a duṣkṛta. There are eight grounds for the kaṭhina-bhedana: first, departure; second, completion; third, non-completion; fourth, loss; fifth, cessation of expectation; sixth, hearing [of the removal]; seventh, leaving the boundary; eighth, joint removal. Furthermore, there are two kinds of kaṭhina-bhedana: the bhikṣu holding the kaṭhina spends the night outside the boundary, or the saṃgha jointly removes it in samagratā.)

2.18

Chapter 12: Removing Offenses

2.19

The procedure for removing pārājika offenses (According to the Vinaya, repentance is of five kinds: sometimes there is a transgression, and one repents by mental mindfulness in one's own heart; sometimes there is a transgression of a minor offense, and one repents before another; sometimes there is a transgression of a medium offense, and one likewise repents before another; sometimes there is a transgression of a heavy offense, and one repents before another; sometimes there is a transgression of an offense that cannot be repented of—this offense that cannot be repented of refers to pārājika. For committing a pārājika offense, there are three legal procedures: first, if committed and concealed, one is given the utkṣepaṇīya-karman; second, if committed and not concealed, one is given the lifelong śikṣādattaka-karman; third, if one under śikṣādattaka commits it again, one is given the utkṣepaṇīya-karman.)

2.20

The procedure for executing the utkṣepaṇīya-karman against one who conceals (If one commits a pārājika and conceals it, the saṃgha executes codanā, executes smṛti-kāraṇa, and assigns the offense to him. It should be performed thus.)

2.21

Let the saṃgha, bhadantas, listen! This bhikṣu so-and-so has committed a certain pārājika offense. If the saṃgha's time has arrived, and the saṃgha tolerates and listens, the saṃgha now executes against bhikṣu so-and-so the utkṣepaṇīya-karman for a certain pārājika offense: he may not dwell together [with the saṃgha], nor engage in communal affairs. This is the ñatti.

2.22

Let the saṃgha, bhadantas, listen! This bhikṣu so-and-so has committed a certain pārājika offense; the saṃgha now executes against bhikṣu so-and-so the utkṣepaṇīya-karman for a certain pārājika offense: he may not dwell together [with the saṃgha], nor engage in communal affairs. Whichever āyuṣmats tolerate that the saṃgha executes against bhikṣu so-and-so the utkṣepaṇīya-karman for a certain pārājika offense, so that he may not dwell together [with the saṃgha] nor engage in communal affairs, let them remain silent; whoever does not tolerate it, let him speak. (Spoken three times.) The saṃgha has already tolerated executing against bhikṣu so-and-so the utkṣepaṇīya-karman for a certain pārājika offense, so that he may not dwell together nor engage in communal affairs. The saṃgha has tolerated it because of the silence; thus is this matter maintained.

2.23

The procedure for executing the lifelong śikṣādattaka on one who does not conceal (The Vinaya states: If a bhikṣu has not committed a pārājika, he never will commit it; if he has committed it, but has no intention whatsoever of concealing it and repents according to the Dharma, I allow the saṃgha to execute the pārājika-śikṣādattaka-karman for that bhikṣu. He should be fully comported within the saṃgha and make the request thus:)

2.24

"Let the saṃgha, bhadantas, listen! I, bhikṣu so-and-so, have committed a certain pārājika offense, with no intention whatsoever of concealing it, and now beg from the saṃgha the pārājika training. May the saṃgha grant to me, bhikṣu so-and-so, the pārājika training out of compassion." (Spoken three times. The saṃgha should execute the procedure thus:)

2.25

Let the saṃgha, bhadantas, listen! This bhikṣu so-and-so has committed a certain pārājika offense, with no intention of concealing it, and now begs from the saṃgha the pārājika training. If the saṃgha's time has arrived, and the saṃgha tolerates and listens, the saṃgha now grants to bhikṣu so-and-so the pārājika training. This is the ñatti.

2.26

Let the saṃgha, bhadantas, listen! This bhikṣu so-and-so has committed a certain pārājika offense, with no intention of concealing it, and now begs from the saṃgha the pārājika training; the saṃgha now grants to bhikṣu so-and-so the pārājika training. Whichever āyuṣmats tolerate that the saṃgha grants to bhikṣu so-and-so the pārājika training, let them remain silent; whoever does not tolerate it, let him speak. (Spoken three times.) The saṃgha has already tolerated granting to bhikṣu so-and-so the pārājika training. The saṃgha has tolerated it because of the silence; thus is this matter maintained. (Having obtained the pārājika training, one must comply with and practice it in all matters for the rest of one's life. The rules for compliant practice: he must not confer upasampadā on others; he must not grant niśraya to others; he must not keep a śrāmaṇera; if appointed to instruct bhikṣuṇīs, he must not accept it; even if appointed, he should not go to instruct them; he should not recite the precepts for the saṃgha; he should not question or answer concerning the Vinaya in the saṃgha; he should not accept the saṃgha's appointment to act as a manager of affairs; he should not accept the saṃgha's appointment to settle disputes elsewhere; he should not accept the saṃgha's appointment for missions; he should not enter a village early and return near dusk; he should stay close to bhikṣus; he must not associate with non-Buddhists or householders; he should comply with the bhikṣus' Dharma; he must not speak other mundane talk; he must not recite the Vinaya in the assembly—though if no one else is able to recite it, it is permitted; he must not commit this offense again; nor should he commit others, whether similar, arising from this, or graver than this; he must not censure the saṃgha's karman or those who perform the karman; he must not accept from pure bhikṣus the spreading of sitting mats, foot-washing water, wiping of leather shoes, rubbing of the body, prostrations, welcoming, or greetings; he should not accept pure bhikṣus holding his robes or bowl; he must not accuse pure bhikṣus so as to perform smṛti-kāraṇa or reprimand based on confession; he should not serve as witness to rectify others' affairs; he must not obstruct pure bhikṣus from poṣadha or pravāraṇā; he must not engage in disputes with pure bhikṣus. For a bhikṣu granted the pārājika training, when the saṃgha recites the precepts and performs karman, whether he comes or does not come, the saṃgha commits no offense.)

2.27

The procedure for executing the utkṣepaṇīya-karman against one under probation who commits an offense again (The bhikṣus asked: "If a bhikṣu granted the pārājika training commits an offense again, can he be granted the pārājika training again?" The Buddha said: "It should not be so; he should be subjected to utkṣepaṇīya." Having executed codanā and so forth, it should be performed thus.)

2.28

2.29

Let the saṃgha, bhadantas, listen! This bhikṣu so-and-so committed a certain pārājika offense, with no intention of concealing it, and had begged from the saṃgha the pārājika training; the saṃgha had granted bhikṣu so-and-so the pārājika training. This bhikṣu, while under śikṣādattaka, has committed a certain pārājika offense again; the saṃgha now executes against bhikṣu so-and-so the utkṣepaṇīya-karman for re-committing a certain pārājika offense: he may not dwell together [with the saṃgha], nor engage in communal affairs. Whichever āyuṣmats tolerate that the saṃgha executes against bhikṣu so-and-so the utkṣepaṇīya-karman for re-committing a certain pārājika offense, so that he may not dwell together [with the saṃgha] nor engage in communal affairs, let them remain silent; whoever does not tolerate it, let him speak. (Spoken three times.) The saṃgha has already tolerated executing against bhikṣu so-and-so the utkṣepaṇīya-karman for re-committing a certain pārājika offense, so that he may not dwell together nor engage in communal affairs. The saṃgha has tolerated it because of the silence; thus is this matter maintained.

2.30

The procedure for removing saṃghāvaśeṣa offenses (There are five karmans: first, praticchādana; second, if re-committed during observance, performing the penalty based on the original date of praticchādana; third, mānatva; fourth, if re-committed during observance, performing the penalty based on the original date of mānatva; fifth, mānatva-mārgīkaraṇa. However, of those who conceal, there are two types: first, those who obtain the karman for re-committing offenses, either four or five; second, those who obtain the karman without re-committing offenses, which has three. For those who confess openly, there are also two types: first, those who obtain the karman for re-committing offenses, which has three; second, those who obtain the karman without re-committing offenses, which has two.)

2.31

The procedure for granting [parivāsa for] concealment (The Vinaya states: "If a bhikṣu commits a saṃghāvaśeṣa offense, but thinks he has committed a pārājika, a sthūlātyaya, or even a durbhāṣita, and conceals it, this is called not concealing [the saṃghāvaśeṣa]. If a bhikṣu commits a saṃghāvaśeṣa offense, and conceals it with the notion that it is a saṃghāvaśeṣa, he should be instructed to repent the duṣkṛta; after he repents, [parivāsa for] concealment should be granted to him. The same applies to offenses from pāyattika down to durbhāṣita. If he commits a saṃghāvaśeṣa, but does not remember the number of offenses or the number of days, he should be granted [parivāsa for] concealment [reckoned] from [the date of his last] purification up to the present. If he remembers the number of offenses but does not remember the number of days, he should likewise be granted [parivāsa for] concealment [reckoned] from [the date of his last] purification up to the present. If he remembers the number of days but does not remember the number of offenses, he should be granted [parivāsa for] concealment by counting the days. Doubt and absence of doubt, recognition and non-recognition, are also like this." That bhikṣu should observe the proper decorum in the saṃgha and make the request as follows:)

2.32

"May the venerable saṃgha listen! I, bhikṣu so-and-so, committed a certain saṃghāvaśeṣa offense and concealed it for [so many days—one should name it in accordance with the length of the years, months, and days of concealment; the same applies below]. I, bhikṣu so-and-so, committed a certain saṃghāvaśeṣa offense and concealed it accordingly for [so many] days, and now request from the saṃgha the karman of concealment. May the saṃgha grant me, bhikṣu so-and-so, the karman corresponding to [so many] days of concealment, out of compassion." (Spoken three times. The saṃgha should grant the procedure as follows:)

2.33

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2.35

The procedure for announcing to the saṃgha the practice of the concealment [observance] (Having received the procedure, if he wishes immediately to practice it, he observes the proper decorum in the saṃgha and announces as follows:)

2.36

"May the venerable saṃgha listen! I, bhikṣu so-and-so, committed a certain saṃghāvaśeṣa offense and concealed it for [so many] days. I, bhikṣu so-and-so, committed a certain saṃghāvaśeṣa offense, concealed it accordingly for [so many] days, and have requested from the saṃgha the karman of concealment; the saṃgha has granted me, bhikṣu so-and-so, the karman corresponding to [so many] days of concealment. I now practice the rule of concealment; may the saṃgha remember and hold this." (Spoken three times.) (After he has announced his practice, he fully observes the thirty-five practices. The thirty-five practices have already been explained above. Whenever he goes to where a pure bhikṣu is, he conducts himself in each case toward him as a disciple does toward an upādhyāya, practicing the duties of a disciple. There are eight matters by which a night is lost: 1. going to another monastery without announcing it; 2. failing to announce when visiting bhikṣus arrive; 3. leaving the sīmā on one's own on some business without announcing it; 4. failing to announce to bhikṣus who are walking slowly inside the monastery; 5. when sick, failing to send a messenger to announce it; 6. two or three persons lodging together in a single room; 7. dwelling in a place where there are no bhikṣus; 8. failing to announce at the time of the fortnightly poṣadha. These are the eight matters by which a night is lost. Whenever he violates any one of these matters, he loses a night and incurs a duṣkṛta offense.)

2.37

The procedure for announcing at the fortnightly poṣadha (The Buddha directed that one should announce at the time of the fortnightly poṣadha. When he comes into the saṃgha, he observes the proper decorum and announces as follows:)

2.38

2.39

The procedure for announcing the suspension of practice (If the great assembly is difficult to gather, or if he does not wish to practice, or if the person is weak and has much shame, he should go to a single pure bhikṣu, observe the proper decorum, and announce:)

2.40

"Venerable Sthavira! I, bhikṣu so-and-so, today abandon the injunction and will not practice [it]."

2.41

The procedure for announcing the resumption of practice (When he wishes to resume practice, he should go to a single pure bhikṣu, observe the proper decorum, and announce:)

2.42

"Venerable Sthavira! I, bhikṣu so-and-so, today will practice according to what has been enjoined." (Having made this announcement, he practices it as before.)

2.43

The procedure for announcing to the saṃgha the completion of the practice (When the period of practice has been completed, he should immediately announce it to the saṃgha. He should go into the saṃgha, observe the proper decorum, and announce:)

2.44

2.45

The procedure of sending back to the beginning for one who breaks [the parivāsa for] concealment (When that bhikṣu is practicing [parivāsa for] concealment, he commits another offense again. The Buddha said: "I allow the saṃgha to perform a jñapticaturtha-karman to send that bhikṣu back to the beginning." This is dealing with the new offense and the former offense together. He should go into the saṃgha, observe the proper decorum, and make the request as follows:)

2.46

"May the venerable saṃgha listen! I, bhikṣu so-and-so, committed a certain saṃghāvaśeṣa offense and concealed it for [so many] days. I, bhikṣu so-and-so, committed a certain saṃghāvaśeṣa offense, concealed it accordingly for [so many] days, and have requested from the saṃgha the karman of concealment; the saṃgha has granted me, bhikṣu so-and-so, the karman corresponding to [so many] days of concealment. While I, bhikṣu so-and-so, was practicing [parivāsa for] concealment, in the interim I committed again a certain saṃghāvaśeṣa offense and concealed it for [so many] days; now I request from the saṃgha the karman of concealment for [so many] days for the former offense and the intermediate repeat offense, and sending back to the beginning of concealment. (If the newly committed repeat offense was not concealed, he is only sent back to the beginning for the former offense. Both the one requesting and the one granting should know this.) May the saṃgha grant me, bhikṣu so-and-so, the karman of concealment for [so many] days for the former offense and intermediate repeat offense, and sending back to the beginning of concealment, out of compassion." (Spoken three times. The saṃgha grants it as follows:)

2.47

2.48

"May the venerable saṃgha listen! This bhikṣu so-and-so committed a certain saṃghāvaśeṣa offense and concealed it for [so many] days. This bhikṣu so-and-so committed a certain saṃghāvaśeṣa offense, concealed it accordingly for [so many] days, and has requested from the saṃgha the karman of concealment; the saṃgha has granted to bhikṣu so-and-so the karman corresponding to [so many] days of concealment. While this bhikṣu so-and-so was practicing [parivāsa for] concealment, in the interim he committed again a certain saṃghāvaśeṣa offense and concealed it for [so many] days; now he requests from the saṃgha the karman of concealment for [so many] days for the former offense and intermediate repeat offense, and sending back to the beginning of concealment; the saṃgha grants to bhikṣu so-and-so the karman of concealment for [so many] days for the former offense and intermediate repeat offense, and sending back to the beginning of concealment. Whichever venerable ones approve that the saṃgha grants to bhikṣu so-and-so the karman of concealment for [so many] days for the former offense and intermediate repeat offense, and sending back to the beginning of concealment, remain silent; whoever does not approve, speak." (Spoken three times.) "The saṃgha has approved granting to bhikṣu so-and-so the karman of concealment for [so many] days for the former offense and intermediate repeat offense, and sending back to the beginning of concealment. The saṃgha approves, therefore it is silent; so is this matter held." (If he commits an offense yet again, the granting of the procedure should be known by analogy. As for procedures such as announcing the practice, detail them fully according to the circumstances.)

2.49

The procedure for granting mānatva to one who has not broken [parivāsa for] concealment (There are two categories of mānatva: first, for one who has not broken the concealment procedure; second, for one who has broken the concealment procedure. When that bhikṣu who has not broken the concealment procedure has completed the practice of [parivāsa for] concealment, the Buddha said: "I allow the saṃgha to grant him the six-night mānatva." He should observe the proper decorum in the saṃgha and make the request as follows:)

2.50

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2.53

The procedure for announcing to the saṃgha the practice of mānatva (Having received the procedure, if that bhikṣu wishes immediately to practice it, he should immediately announce it to the saṃgha. There are four kinds of mānatva announcements in all: 1. announcement by one who committed a saṃghāvaśeṣa, concealed it, and did not break the procedure; 2. announcement by one who committed a saṃghāvaśeṣa, concealed it, and broke the procedure; 3. announcement by one who committed a saṃghāvaśeṣa, did not conceal it, and did not break the six-night procedure; 4. announcement by one who committed a saṃghāvaśeṣa, did not conceal it, and broke the six-night procedure. This is the first: the announcement by one who concealed it and did not break the procedure. He should observe the proper decorum in the saṃgha and announce:)

2.54

2.55

The procedure for making daily announcements in the saṃgha (This bhikṣu performing mānatva must lodge in the saṃgha and make daily announcements to the saṃgha. When announcing, he should observe proper decorum within the saṃgha and speak thus:)

2.56

2.57

The procedure for announcing the completion and cessation of the mānatva practice (When the practice is completed, he must immediately announce it to the saṃgha. He should come before the saṃgha, observe proper decorum, and speak thus:)

2.58

2.59

The procedure for granting mānatva to one who breached concealment (That bhikṣu comes before the saṃgha, observes proper decorum, and makes this request:)

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2.63

The procedure for penalizing [sentencing back to] the original date for one who breached concealment and breached the six nights (This penalizing [sentencing back to] the original date has two types: first, breaching concealment and breaching the six nights; second, not breaching concealment but breaching the six nights. This is based on combining the old and new to formulate the penalty. For one who has breached both, he observes proper decorum in the saṃgha and makes this request:)

2.64

"May the venerable saṃgha listen! I, bhikṣu so-and-so, committed a certain saṃghāvaśeṣa offence and concealed it for [such-and-such a number of] days. Having committed a certain saṃghāvaśeṣa offence and concealed it for [such-and-such a number of] days, I, bhikṣu so-and-so, have already requested from the saṃgha the karman for concealment; the saṃgha has already granted to me, bhikṣu so-and-so, the karman for concealment corresponding to [such-and-such a number of] days. While I, bhikṣu so-and-so, was practicing concealment, in the interim I further repeatedly committed a certain saṃghāvaśeṣa offence and concealed it for [such-and-such a number of] days; I also requested from the saṃgha the karman of penalizing [sentencing back to] the original date for the concealment of [such-and-such a number of] days of both the earlier offence and the interim repeated offence; the saṃgha also granted to me, bhikṣu so-and-so, the karman of penalizing [sentencing back to] the original date for the concealment of [such-and-such a number of] days of both the earlier offence and the interim repeated offence. Having completed the karman of penalizing [sentencing back to] the original date for the concealment of [such-and-such a number of] days of both the earlier offence and the interim repeated offence, I, bhikṣu so-and-so, have already requested from the saṃgha the six nights' mānatva; the saṃgha has already granted to me, bhikṣu so-and-so, the six nights' mānatva. While I, bhikṣu so-and-so, was practicing mānatva, in the interim I further repeatedly committed a certain saṃghāvaśeṣa offence without concealing it (here the procedure is temporarily based on a repeated commission that was unconcealed; below is also the same as this. When repeated commissions with concealment are treated together, that is explained under the appropriate penalty), and I now request from the saṃgha the six nights' mānatva for both the earlier offence and the interim unconcealed repeated saṃghāvaśeṣa offence, and the karman of penalizing [sentencing back to] the original date for mānatva. May the saṃgha grant to me, bhikṣu so-and-so, the six nights' mānatva for both the earlier offence and the interim unconcealed repeated saṃghāvaśeṣa offence, and the karman of penalizing [sentencing back to] the original date for mānatva, out of compassion." (Spoken three times. The saṃgha should grant the procedure.)

2.65

"May the venerable saṃgha listen! This bhikṣu so-and-so committed a certain saṃghāvaśeṣa offence and concealed it for [such-and-such a number of] days. Having committed a certain saṃghāvaśeṣa offence and concealed it for [such-and-such a number of] days, this bhikṣu so-and-so has already requested from the saṃgha the karman for concealment; the saṃgha has already granted to this bhikṣu so-and-so the karman for concealment corresponding to [such-and-such a number of] days. While this bhikṣu so-and-so was practicing concealment, in the interim he further repeatedly committed a certain saṃghāvaśeṣa offence and concealed it for [such-and-such a number of] days; he also requested from the saṃgha the karman of penalizing [sentencing back to] the original date for the concealment of [such-and-such a number of] days of both the earlier offence and the interim repeated offence; the saṃgha also granted to this bhikṣu so-and-so the karman of penalizing [sentencing back to] the original date for the concealment of [such-and-such a number of] days of both the earlier offence and the interim repeated offence. Having completed the karman of penalizing [sentencing back to] the original date for the concealment of [such-and-such a number of] days of both the earlier offence and the interim repeated offence, this bhikṣu so-and-so has already requested from the saṃgha the six nights' mānatva; the saṃgha has already granted to this bhikṣu so-and-so the six nights' mānatva. While this bhikṣu so-and-so was practicing mānatva, in the interim he further repeatedly committed a certain saṃghāvaśeṣa offence without concealing it; he now requests from the saṃgha the six nights' mānatva for both the earlier offence and the interim unconcealed repeated saṃghāvaśeṣa offence, and the karman of penalizing [sentencing back to] the original date for mānatva. If the time has arrived for the saṃgha, may the saṃgha give permission: the saṃgha grants to bhikṣu so-and-so the six nights' mānatva for both the earlier offence and the interim unconcealed repeated saṃghāvaśeṣa offence, and the karman of penalizing [sentencing back to] the original date for mānatva. This is the motion."

2.66

"May the venerable saṃgha listen! This bhikṣu so-and-so committed a certain saṃghāvaśeṣa offence and concealed it for [such-and-such a number of] days. Having committed a certain saṃghāvaśeṣa offence and concealed it for [such-and-such a number of] days, this bhikṣu so-and-so has already requested from the saṃgha the karman for concealment; the saṃgha has already granted to this bhikṣu so-and-so the karman for concealment corresponding to [such-and-such a number of] days. While this bhikṣu so-and-so was practicing concealment, in the interim he further repeatedly committed a certain saṃghāvaśeṣa offence and concealed it for [such-and-such a number of] days; he also requested from the saṃgha the karman of penalizing [sentencing back to] the original date for the concealment of [such-and-such a number of] days of both the earlier offence and the interim repeated offence; the saṃgha also granted to this bhikṣu so-and-so the karman of penalizing [sentencing back to] the original date for the concealment of [such-and-such a number of] days of both the earlier offence and the interim repeated offence. Having completed the karman of penalizing [sentencing back to] the original date for the concealment of [such-and-such a number of] days of both the earlier offence and the interim repeated offence, this bhikṣu so-and-so has already requested from the saṃgha the six nights' mānatva; the saṃgha has already granted to this bhikṣu so-and-so the six nights' mānatva. While this bhikṣu so-and-so was practicing mānatva, in the interim he further repeatedly committed a certain saṃghāvaśeṣa offence without concealing it; he now requests from the saṃgha the six nights' mānatva for both the earlier offence and the interim unconcealed repeated saṃghāvaśeṣa offence, and the karman of penalizing [sentencing back to] the original date for mānatva; the saṃgha grants to bhikṣu so-and-so the six nights' mānatva for both the earlier offence and the interim unconcealed repeated saṃghāvaśeṣa offence, and the karman of penalizing [sentencing back to] the original date for mānatva. Whichever venerables approve that the saṃgha grant to bhikṣu so-and-so the six nights' mānatva for both the earlier offence and the interim unconcealed repeated saṃghāvaśeṣa offence, and the karman of penalizing [sentencing back to] the original date for mānatva, remain silent; whoever does not approve, speak! (Spoken three times.) The saṃgha has approved granting to bhikṣu so-and-so the six nights' mānatva for both the earlier offence and the interim unconcealed repeated saṃghāvaśeṣa offence, and the karman of penalizing [sentencing back to] the original date for mānatva. The saṃgha approves, because of silence; thus is this matter maintained." (The procedures for the announcement of practice and so forth are also all the same as before.)

2.67

The procedure for penalizing [sentencing back to] the original date for one who did not breach concealment but breached the six nights (He comes before the saṃgha, observes proper decorum, and makes this request:)

2.68

"May the venerable saṃgha listen! I, bhikṣu so-and-so, committed a certain saṃghāvaśeṣa offense and concealed it for [such-and-such a number of] days. Having concealed it for [such-and-such a number of] days, I, bhikṣu so-and-so, who committed a certain saṃghāvaśeṣa offense, have already requested from the saṃgha the karman for concealment; the saṃgha has already granted me, bhikṣu so-and-so, the karman for the [number of] days corresponding to the concealment. Having completed my practice of concealment, I, bhikṣu so-and-so, have already requested the six-night mānatva from the saṃgha; the saṃgha has already granted me, bhikṣu so-and-so, the six-night mānatva. While I, bhikṣu so-and-so, was practicing mānatva, I again committed in the interim a certain saṃghāvaśeṣa offense without concealing it; I now request from the saṃgha the six-night mānatva for the previous offense and the interim repeated offense of a certain saṃghāvaśeṣa offense without concealment, and the karman of penance from the beginning of the mānatva. May the saṃgha grant me, bhikṣu so-and-so, the six-night mānatva for the previous offense and the interim repeated offense of a certain saṃghāvaśeṣa offense without concealment, and the karman of penance from the beginning of the mānatva, out of compassion." (To be spoken three times. The saṃgha should grant the procedure.)

2.69

"May the venerable saṃgha listen! This bhikṣu so-and-so committed a certain saṃghāvaśeṣa offense and concealed it for [such-and-such a number of] days. Having concealed it for [such-and-such a number of] days, this bhikṣu so-and-so, who committed a certain saṃghāvaśeṣa offense, has already requested from the saṃgha the karman for concealment; the saṃgha has already granted this bhikṣu so-and-so the karman for the [number of] days corresponding to the concealment. Having completed his practice of concealment, this bhikṣu so-and-so has already requested the six-night mānatva from the saṃgha; the saṃgha has already granted this bhikṣu so-and-so the six-night mānatva. While this bhikṣu so-and-so was practicing mānatva, he again committed in the interim a certain saṃghāvaśeṣa offense without concealing it; he now requests from the saṃgha the six-night mānatva for the previous offense and the interim repeated offense of a certain saṃghāvaśeṣa offense without concealment, and the karman of penance from the beginning of the mānatva. If the time has arrived for the saṃgha, may the saṃgha consent: the saṃgha grants bhikṣu so-and-so the six-night mānatva for the previous offense and the interim repeated offense of a certain saṃghāvaśeṣa offense without concealment, and the karman of penance from the beginning of the mānatva. This is the motion."

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僧羯磨 — Classical Chinese