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235.Tena kho pana samayena chabbaggiyā bhikkhū sāpattikā pavārenti.
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Now on that occasion some Group-of-six monks, having offenses, invited.
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Bhagavato etamatthaṃ ārocesuṃ.
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They reported the matter to the Blessed One.
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Na, bhikkhave, sāpattikena pavāretabbaṃ.
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“Monks, one who has an offense should not invite.
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Yo pavāreyya, āpatti dukkaṭassa.
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Whoever should invite: an offense of wrong doing.
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Anujānāmi, bhikkhave, yo sāpattiko pavāreti, tassa okāsaṃ kārāpetvā āpattiyā codetunti.
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“I allow when one with an offense is inviting that, having gotten him to give leave, one charge him with the offense.”
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Tena kho pana samayena chabbaggiyā bhikkhū okāsaṃ kārāpiyamānā na icchanti okāsaṃ kātuṃ.
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Now on that occasion some Group-of-six monks, being asked to give leave, didn’t want to give leave.
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Bhagavato etamatthaṃ ārocesuṃ.
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They reported the matter to the Blessed One.
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Anujānāmi, bhikkhave, okāsaṃ akarontassa pavāraṇaṃ ṭhapetuṃ.
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“I allow, when one does not give leave, that the Invitation be canceled.
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Evañca pana, bhikkhave, ṭhapetabbā.
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“And, monks, it should be canceled like this:
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Tadahu pavāraṇāya cātuddase vā pannarase vā tasmiṃ puggale sammukhībhūte saṅghamajjhe udāharitabbaṃ – "suṇātu me, bhante, saṅgho.
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“On the day of the Invitation—the fourteenth or the fifteenth—face-to-face with the individual, in the midst of the Saṅgha, it should be announced, “‘Venerable sirs, may the Saṅgha listen to me.
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Itthannāmo puggalo sāpattiko.
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An individual named such-and-such is inviting with an offense.
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Tassa pavāraṇaṃ ṭhapemi.
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I cancel his Invitation.
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Na tasmiṃ sammukhībhūte pavāretabba"nti.
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One should not invite when face-to-face with him.’
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Ṭhapitā hoti pavāraṇāti.
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“His Invitation is canceled.”
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Tena kho pana samayena chabbaggiyā bhikkhū – puramhākaṃ pesalā bhikkhū pavāraṇaṃ ṭhapentīti – paṭikacceva suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pavāraṇaṃ ṭhapenti, pavāritānampi pavāraṇaṃ ṭhapenti.
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Now on that occasion some Group-of-six monks, (thinking,) “Before, the well-behaved monks canceled our Invitations”—without grounds, without reason—canceled the Invitation of pure monks without offenses as a precaution. [Mv.II.16.3]
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Bhagavato etamatthaṃ ārocesuṃ.
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They reported the matter to the Blessed One.
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Na, bhikkhave, suddhānaṃ bhikkhūnaṃ anāpattikānaṃ avatthusmiṃ akāraṇe pavāraṇā ṭhapetabbā.
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“Monks, one should not—without grounds, without reason—cancel the Invitation of pure monks without offenses.
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Yo ṭhapeyya, āpatti dukkaṭassa.
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Whoever should cancel it: an offense of wrong doing.
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Na, bhikkhave, pavāritānampi pavāraṇā ṭhapetabbā.
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“And one should not cancel the Invitation of those who have already made an Invitation.
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Yo ṭhapeyya, āpatti dukkaṭassa.
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Whoever should cancel it: an offense of wrong doing.
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236.Evaṃ kho, bhikkhave, ṭhapitā hoti pavāraṇā, evaṃ aṭṭhapitā.
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“Monks, the Invitation is (properly) canceled like this; and not (properly) canceled like this:
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Kathañca, bhikkhave, aṭṭhapitā hoti pavāraṇā?
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“And how, monks, is the Invitation not (properly) canceled?
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Tevācikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṃ ṭhapeti, aṭṭhapitā hoti pavāraṇā.
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“Monks, if one cancels (another’s) Invitation when the Invitation by three statements has been spoken, uttered, and concluded, then the Invitation is not canceled.
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Dvevācikāya ce, bhikkhave,… ekavācikāya ce, bhikkhave,… samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya pariyositāya pavāraṇaṃ ṭhapeti, aṭṭhapitā hoti pavāraṇā.
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“Monks, if one cancels (another’s) Invitation when the Invitation by two statements … by one statement … by equal Rains has been spoken, uttered, and concluded, then the Invitation is not canceled.
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Evaṃ kho, bhikkhave, aṭṭhapitā hoti pavāraṇā.
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“In this way, monks, the Invitation is not (properly) canceled.
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Kathañca, bhikkhave, ṭhapitā hoti pavāraṇā?
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“And how, monks, is the Invitation (properly) canceled?
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Tevācikāya, ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṃ ṭhapeti, ṭhapitā hoti pavāraṇā.
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“Monks, if one cancels (another’s) Invitation when the Invitation by three statements is being spoken, uttered, but has not been concluded, then the Invitation is canceled.
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Dvevācikāya ce, bhikkhave,… ekavācikāya ce, bhikkhave,… samānavassikāya ce, bhikkhave, pavāraṇāya bhāsitāya lapitāya apariyositāya pavāraṇaṃ ṭhapeti, ṭhapitā hoti pavāraṇā.
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“Monks, if one cancels (another’s) Invitation when the Invitation by two statements … by one statement … by equal Rains is being spoken, uttered, but has not been concluded, then the Invitation is canceled.
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Evaṃ kho, bhikkhave, ṭhapitā hoti pavāraṇā.
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“In this way, monks, the Invitation is (properly) canceled.
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237.Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti.
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“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation.
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Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā aparisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, 'alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda'nti omadditvā saṅghena pavāretabbaṃ.
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“If the other monks know of that monk, ‘This venerable one is impure in his bodily conduct, impure in his verbal conduct, impure in his livelihood, inexperienced and incompetent. He is unable, when being brought to account, to give an account (of what happened),’ “then, having blocked him, (saying,) ‘Enough, monk. Don’t (cause) strife; don’t (cause) an uproar; don’t (cause) a clash; don’t dispute,’ the Saṅgha should invite.
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Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti.
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“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation.
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Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā parisuddhakāyasamācāro, aparisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, 'alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda'nti omadditvā saṅghena pavāretabbaṃ.
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“If the other monks know of that monk, ‘This venerable one is pure in his bodily conduct, impure in his verbal conduct, impure in his livelihood, inexperienced and incompetent. He is unable, when being brought to account, to give an account,’ “then, having blocked him, (saying,) ‘Enough, monk. Don’t (cause) strife; don’t (cause) an uproar; don’t (cause) a clash; don’t dispute,’ the Saṅgha should invite.
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Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti.
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“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation.
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Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, aparisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, 'alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda'nti omadditvā saṅghena pavāretabbaṃ.
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“If the other monks know of that monk, ‘This venerable one is pure in his bodily conduct, pure in his verbal conduct, impure in his livelihood, inexperienced and incompetent. He is unable, when being brought to account, to give an account,’ “then, having blocked him, (saying,) ‘Enough, monk. Don’t (cause) strife; don’t (cause) an uproar; don’t (cause) a clash; don’t dispute,’ the Saṅgha should invite.
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Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti.
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“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation.
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Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, bālo, abyatto, na paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, 'alaṃ, bhikkhu, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivāda'nti omadditvā saṅghena pavāretabbaṃ.
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“If the other monks know of that monk, ‘This venerable one is pure in his bodily conduct, pure in his verbal conduct, pure in his livelihood, inexperienced and incompetent. He is unable, when being brought to account, to give an account,’ “then, having blocked him, (saying,) ‘Enough, monk. Don’t (cause) strife; don’t (cause) an uproar; don’t (cause) a clash; don’t dispute,’ the Saṅgha should invite.
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Idha pana, bhikkhave, tadahu pavāraṇāya bhikkhu bhikkhussa pavāraṇaṃ ṭhapeti.
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“Monks, there is the case where, on the day of the Invitation, a monk cancels (another) monk’s Invitation.
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Taṃ ce bhikkhuṃ aññe bhikkhū jānanti, "ayaṃ kho āyasmā parisuddhakāyasamācāro, parisuddhavacīsamācāro, parisuddhājīvo, paṇḍito, byatto, paṭibalo anuyuñjīyamāno anuyogaṃ dātu"nti, so evamassa vacanīyo, "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno pavāraṇaṃ ṭhapesi, kimhi naṃ ṭhapesi, sīlavipattiyā vā ṭhapesi, ācāravipattiyā vā ṭhapesi, diṭṭhivipattiyā vā ṭhapesī"ti?
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“If the other monks know of that monk, ‘This venerable one is pure in his bodily conduct, pure in his verbal conduct, pure in his livelihood, wise, experienced and competent. He is able, when being brought to account, to give an account,’ “then he should be asked, ‘Friend, the invitation of this monk that you are canceling: Why are you canceling it? Are you canceling it because of a defect in virtue, are you canceling it because of a defect in conduct, (or) are you canceling it because of a defect in view?’
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So ce evaṃ vadeyya – "sīlavipattiyā vā ṭhapemi, ācāravipattiyā vā ṭhapemi, diṭṭhivipattiyā vā ṭhapemī"ti, so evamassa vacanīyo – "jānāsi panāyasmā sīlavipattiṃ, jānāsi ācāravipattiṃ, jānāsi diṭṭhivipatti"nti?
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“If he should say, ‘I am canceling it because of a defect in virtue … because of a defect in conduct … (or) because of a defect in view,’ “then he should be asked, ‘But does the venerable one know what a defect in virtue is, what a defect in conduct is, what a defect in view is?’
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So ce evaṃ vadeyya – "jānāmi kho ahaṃ, āvuso, sīlavipattiṃ, jānāmi ācāravipattiṃ, jānāmi diṭṭhivipatti"nti, so evamassa vacanīyo – "katamā panāvuso, sīlavipatti, katamā ācāravipatti, katamā diṭṭhivipattī"ti?
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“If he should say, ‘Friends, I know what a defect in virtue is, what a defect in conduct is, what a defect in view is,’ “then he should be asked, “Then, friend, which is a defect in virtue, which is a defect in conduct, which is a defect in view?’
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So ce evaṃ vadeyya – "cattāri pārājikāni, terasa saṅghādisesā, ayaṃ sīlavipatti; thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭaṃ, dubbhāsitaṃ, ayaṃ ācāravipatti; micchādiṭṭhi, antaggāhikādiṭṭhi, ayaṃ diṭṭhivipattī"ti, so evamassa vacanīyo – "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno pavāraṇaṃ ṭhapesi, diṭṭhena vā ṭhapesi, sutena vā ṭhapesi, parisaṅkāya vā ṭhapesī"ti?
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“If he should say, ‘The four pārājikas and the thirteen saṅghādisesas: This is a defect in virtue. A thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, a dubbhāsita: This is a defect in conduct. Wrong view and a view holding to an extreme: This is a defect in view,’ “then he should be asked, ‘Friend, the invitation of this bhikkhu that you are canceling, are you canceling it on the basis of what was seen, are you canceling it on the basis of what was heard, (or) are you canceling it on the basis of what is suspected?’
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So ce evaṃ vadeyya – "diṭṭhena vā ṭhapemi, sutena vā ṭhapemi, parisaṅkāya vā ṭhapemī"ti, so evamassa vacanīyo – "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṃ ṭhapesi, kiṃ te diṭṭhaṃ, kinti te diṭṭhaṃ, kadā te diṭṭhaṃ, kattha te diṭṭhaṃ, pārājikaṃ ajjhāpajjanto diṭṭho, saṅghādisesaṃ ajjhāpajjanto diṭṭho, thullaccayaṃ… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpajjanto diṭṭho, kattha ca tvaṃ ahosi, kattha cāyaṃ bhikkhu ahosi, kiñca tvaṃ karosi, kiñcāyaṃ bhikkhu karotī"ti?
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“If he should say, ‘I am canceling it on the grounds of what was seen’ or ‘I am canceling it on the grounds of what was heard’ or ‘I am canceling it on the grounds of what is suspected,’ “then he should be asked, ‘Friend, the invitation of this bhikkhu that you are canceling on the grounds of what was seen: What did you see? What exactly did you see? When did you see it? Where did you see it? Was he seen committing a pārājika? Was he seen committing a saṅghādisesa? Was he seen committing a thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, (or) a dubbhāsita? And where were you? And where was this monk? And what were you doing? And what was this monk doing?’
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So ce evaṃ vadeyya – "na kho ahaṃ, āvuso, imassa bhikkhuno diṭṭhena pavāraṇaṃ ṭhapemi, apica sutena pavāraṇaṃ ṭhapemī"ti, so evamassa vacanīyo – "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno sutena pavāraṇaṃ ṭhapesi, kiṃ te sutaṃ, kinti te sutaṃ, kadā te sutaṃ, kattha te sutaṃ, pārājikaṃ ajjhāpannoti sutaṃ, saṅghādisesaṃ ajjhāpannoti sutaṃ, thullaccayaṃ… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpannoti sutaṃ, bhikkhussa sutaṃ, bhikkhuniyā sutaṃ, sikkhamānāya sutaṃ, sāmaṇerassa sutaṃ, sāmaṇeriyā sutaṃ, upāsakassa sutaṃ, upāsikāya sutaṃ, rājūnaṃ sutaṃ, rājamahāmattānaṃ sutaṃ, titthiyānaṃ sutaṃ, titthiyasāvakānaṃ suta"nti?
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“If he should say, ‘It’s not that I’m canceling the invitation of this bhikkhu on the grounds of what was seen. It’s actually on the grounds of what was heard that I’m canceling (his) invitation,’ “then he should be asked, ‘Friend, the invitation of this monk that you are canceling on the grounds of what was heard: What did you hear? What exactly did you hear? When did you hear it? Where did you hear it? Was he heard to have committed a pārājika? Was he heard to have committed a saṅghādisesa? Was he heard to have committed a thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, (or) a dubbhāsita? “‘Was this heard from a monk? Was this heard from a bhikkhunī? … from one in training? … from a male novice? … from a female novice? … from a male lay follower? … from a female lay follower? … from kings? … from king’s ministers? … from the leaders of other sects? … from the disciples of other sects?’
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So ce evaṃ vadeyya – "na kho ahaṃ, āvuso, imassa bhikkhuno sutena pavāraṇaṃ ṭhapemi, apica parisaṅkāya pavāraṇaṃ ṭhapemī"ti, so evamassa vacanīyo – "yaṃ kho tvaṃ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṃ ṭhapesi, kiṃ parisaṅkasi, kinti parisaṅkasi, kadā parisaṅkasi, kattha parisaṅkasi, pārājikaṃ ajjhāpannoti parisaṅkasi, saṅghādisesaṃ ajjhāpannoti parisaṅkasi, thullaccayaṃ… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpannoti parisaṅkasi, bhikkhussa sutvā parisaṅkasi, bhikkhuniyā sutvā parisaṅkasi, sikkhamānāya sutvā parisaṅkasi, sāmaṇerassa sutvā parisaṅkasi, sāmaṇeriyā sutvā parisaṅkasi, upāsakassa sutvā parisaṅkasi, upāsikāya sutvā parisaṅkasi, rājūnaṃ sutvā parisaṅkasi, rājamahāmattānaṃ sutvā parisaṅkasi, titthiyānaṃ sutvā parisaṅkasi, titthiyasāvakānaṃ sutvā parisaṅkasī"ti?
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“If he should say, ‘It’s not that I’m canceling the invitation of this monk on the grounds of what was heard. It’s actually on the grounds of what is suspected that I’m canceling (his) invitation,’ “then he should be asked, ‘Friend, the invitation of this monk that you are canceling on the grounds of what is suspected: What do you suspect? What exactly do you suspect? When do you suspect (it happened)? Where do you suspect (it happened)? Do you suspect him to have committed a pārājika? Do you suspect him to have committed a saṅghādisesa? Do you suspect him to have committed a thullaccaya, a pācittiya, a pāṭidesanīya, a dukkaṭa, (or) a dubbhāsita? “‘Do you suspect from having heard a monk? Do you suspect from having heard a bhikkhunī? … one in training? … a male novice? … a female novice? … a male lay follower? … a female lay follower? … kings? … king’s ministers? … the leaders of other sects? … the disciples of other sects?’
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So ce evaṃ vadeyya – "na kho ahaṃ, āvuso, imassa bhikkhuno parisaṅkāya pavāraṇaṃ ṭhapemi, api ca ahampi na jānāmi kena panāhaṃ imassa bhikkhuno pavāraṇaṃ ṭhapemī"ti.
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“If he should say, ‘It’s not that I’m canceling the invitation of this bhikkhu on the grounds of what is suspected. In fact, even I don’t know on what grounds I’m canceling the invitation of this monk,”
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So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṃ sabrahmacārīnaṃ cittaṃ na ārādheti, ananuvādo cudito bhikkhūti alaṃ vacanāya.
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“then if the monk making the charge does not satisfy the minds of his observant fellows in the holy life with his account, it is enough to say that the monk who has been charged does not stand accused.
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So ce, bhikkhave, codako bhikkhu anuyogena viññūnaṃ sabrahmacārīnaṃ cittaṃ ārādheti, sānuvādo cudito bhikkhūti alaṃ vacanāya.
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“But if the monk making the charge does satisfy the minds of his observant fellows in the holy life with his account, then it is enough to say that the monk who has been charged stands accused.
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So ce, bhikkhave, codako bhikkhu amūlakena pārājikena anuddhaṃsitaṃ paṭijānāti, saṅghādisesaṃ āropetvā saṅghena pavāretabbaṃ.
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“If the monk making the charge charges him with an unfounded pārājika offense, then having initiated the procedure for a saṅghadisesa, the Saṅgha should invite.
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So ce, bhikkhave, codako bhikkhu amūlakena saṅghādisesena anuddhaṃsitaṃ paṭijānāti, yathādhammaṃ kārāpetvā saṅghena pavāretabbaṃ.
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“If the monk making the charge charges him with an unfounded saṅghadisesa offense, then, having dealt with him in accordance with the rule (Pc 76), the Saṅgha should invite.
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So ce, bhikkhave, codako, bhikkhu amūlakena thullaccayena… pācittiyena… pāṭidesanīyena… dukkaṭena… dubbhāsitena anuddhaṃsitaṃ paṭijānāti, yathādhammaṃ kārāpetvā saṅghena pavāretabbaṃ.
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“If the monk making the charge charges him with an unfounded thullaccaya, pācittiya, pāṭidesanīya, dukkaṭa, (or) dubbhāsita offense, then, having dealt with him in accordance with the rule (Pc 76), the Saṅgha should invite.
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So ce, bhikkhave, cudito bhikkhu pārājikaṃ ajjhāpannoti paṭijānāti, nāsetvā saṅghena pavāretabbaṃ.
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“If the monk who has been charged, having fallen into a pārājika offense, admits it, then having expelled him, the Saṅgha should invite.
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So ce, bhikkhave, cudito bhikkhu saṅghādisesaṃ ajjhāpannoti paṭijānāti, saṅghādisesaṃ āropetvā saṅghena pavāretabbaṃ.
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“If the monk who has been charged, having fallen into a saṅghadisesa offense, admits it, then having initiated the procedure for a saṅghadisesa, the Saṅgha should invite.
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So ce, bhikkhave, cudito bhikkhu thullaccayaṃ… pācittiyaṃ… pāṭidesanīyaṃ… dukkaṭaṃ… dubbhāsitaṃ ajjhāpannoti paṭijānāti, yathādhammaṃ kārāpetvā saṅghena pavāretabbaṃ.
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“If the monk who has been charged, having fallen into a thullaccaya, pācittiya, pāṭidesanīya, dukkaṭa, (or) dubbhāsita offense, admits it, then, having dealt with him in accordance with the rule, the Saṅgha should invite.”
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Pavāraṇāṭhapanaṃ niṭṭhitaṃ.
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The Cancellation of the Invitation is finished.
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