Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on naked ascetics Acelakavagga

47. The training rule on Mahānāma 47. Mahānāmasikkhāpada

Origin story

At one time when the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu, Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Mahānāma the Sakyan had an abundance of tonics. Tena kho pana samayena mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti. He went to the Buddha, bowed, sat down, and said, Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—“Sir, I wish to invite the Sangha to ask for tonics for four months.” “icchāmahaṁ, bhante, saṅghaṁ catumāsaṁ bhesajjena pavāretun”ti.

“Good, good, Mahānāma. “Sādhu sādhu, mahānāma. Please do so.” Tena hi tvaṁ, mahānāma, saṅghaṁ catumāsaṁ bhesajjena pavārehī”ti.

But the monks were afraid of wrongdoing and did not accept. Bhikkhū kukkuccāyantā nādhivāsenti. They then told the Buddha what had happened. … Bhagavato etamatthaṁ ārocesuṁ …pe…

“Monks, I allow you to accept an invitation to ask for tonics for four months.” anujānāmi, bhikkhave, catumāsaṁ bhesajjappaccayapavāraṇaṁ sāditun”ti.

Yet the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance. Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁ bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti. A second time he went to the Buddha, bowed, sat down, and said, Dutiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—“Sir, I wish to invite the Sangha to ask for tonics for a further four months.” “icchāmahaṁ, bhante, saṅghaṁ aparampi catumāsaṁ bhesajjena pavāretun”ti.

“Good, good, Mahānāma. “Sādhu sādhu, mahānāma. Please do so.” Tena hi tvaṁ, mahānāma, saṅghaṁ aparampi catumāsaṁ bhesajjena pavārehī”ti.

Again the monks were afraid of wrongdoing and did not accept. Bhikkhū kukkuccāyantā nādhivāsenti. They told the Buddha. … Bhagavato etamatthaṁ ārocesuṁ …pe…

“Monks, I allow you to accept a further invitation.” anujānāmi, bhikkhave, puna pavāraṇampi sāditun”ti.

Once again the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance. Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁyeva bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti. A third time he went to the Buddha, bowed, sat down, and said, Tatiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—“Sir, I wish to invite the Sangha to ask for tonics for life.” “icchāmahaṁ, bhante, saṅghaṁ yāvajīvaṁ bhesajjena pavāretun”ti.

“Good, good, Mahānāma. “Sādhu sādhu, mahānāma. Please do so.” Tena hi tvaṁ, mahānāma, saṅghaṁ yāvajīvaṁ bhesajjena pavārehī”ti.

Yet again the monks were afraid of wrongdoing and did not accept. Bhikkhū kukkuccāyantā nādhivāsenti. They told the Buddha. … Bhagavato etamatthaṁ ārocesuṁ …pe…

“Monks, I allow you to accept a permanent invitation.” anujānāmi, bhikkhave, niccapavāraṇampi sāditun”ti.

At that time the monks from the group of six were shabbily dressed and improper in appearance. Tena kho pana samayena chabbaggiyā bhikkhū dunnivatthā honti duppārutā anākappasampannā. Mahānāma criticized them, “Venerables, why are you shabbily dressed and improper in appearance? Mahānāmo sakko vattā hoti—“kissa tumhe, bhante, dunnivatthā duppārutā anākappasampannā? Shouldn’t one who has gone forth be suitably dressed and proper in appearance?” Nanu nāma pabbajitena sunivatthena bhavitabbaṁ supārutena ākappasampannenā”ti?

The monks from the group of six developed a grudge against Mahānāma. Chabbaggiyā bhikkhū mahānāme sakke upanandhiṁsu. Thinking of ways to humiliate him, it occurred to them, Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—“kena nu kho mayaṁ upāyena mahānāmaṁ sakkaṁ maṅkuṁ kareyyāmā”ti? Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—“Mahānāma has invited the Sangha to ask for tonics. Let’s ask him for ghee.” “mahānāmena kho, āvuso, sakkena saṅgho bhesajjena pavārito. Handa mayaṁ, āvuso, mahānāmaṁ sakkaṁ sappiṁ viññāpemā”ti.

They then went to Mahānāma and said, “We need a <i lang='pi' translate='no'>doṇa measure of ghee.” Atha kho chabbaggiyā bhikkhū yena mahānāmo sakko tenupasaṅkamiṁsu; upasaṅkamitvā mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti.

“Please wait until tomorrow. “Ajjaṇho, bhante, āgametha. People have gone to the cow-pen to get ghee. Manussā vajaṁ gatā sappiṁ āharituṁ. You may come and get it in the morning.” Kālaṁ āharissathā”ti.

A second time Dutiyampi kho …pe… and a third time the monks from the group of six said the same thing, tatiyampi kho chabbaggiyā bhikkhū mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti. and Mahānāma replied as before. “Ajjaṇho, bhante, āgametha. Manussā vajaṁ gatā sappiṁ āharituṁ. Kālaṁ āharissathā”ti. They then said, “Why do you give an invitation if you don’t wish to give?” “Kiṁ pana tayā, āvuso, adātukāmena pavāritena, yaṁ tvaṁ pavāretvā na desī”ti.

Mahānāma complained and criticized them, “How can they not wait for one day when asked?” Atha kho mahānāmo sakko ujjhāyati khiyyati vipāceti—“kathañhi nāma bhadantā—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti.

The monks heard the complaints of Mahānāma, Assosuṁ kho bhikkhū mahānāmassa sakkassa ujjhāyantassa khiyyantassa vipācentassa. and the monks of few desires complained and criticized those monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could the monks from the group of six not wait for one day when asked by Mahānāma?” … “kathañhi nāma chabbaggiyā bhikkhū mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti …pe… “Is it true, monks, that you acted like this?” “saccaṁ kira tumhe, bhikkhave, mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamethā”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “Foolish men, how could you act like this? kathañhi nāma tumhe, moghapurisā, mahānāmena sakkena—“ajjaṇho, bhante, āgamethā”ti vuccamānā nāgamessatha. This will affect people’s confidence …” … Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘A monk who is not sick may accept an invitation to ask for requisites for four months. If he accepts one beyond that limit, except if it is a further invitation or a permanent invitation, he commits an offense entailing confession.’” “Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbā, aññatra punapavāraṇāya, aññatra niccapavāraṇāya; tato ce uttari sādiyeyya, pācittiyan”ti.

Definitions

A monk who is not sick may accept an invitation to ask for requisites for four months: Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbāti: he may accept an invitation to ask for requisites for the sick. gilānappaccayapavāraṇā sāditabbā.
He may also accept a further invitation: Punapavāraṇāpi sāditabbāti: he should think, “I’ll ask when I’m sick.” yadā gilāno bhavissāmi tadā viññāpessāmīti.
He may also accept a permanent invitation: Niccapavāraṇāpi sāditabbāti: he should think, “I’ll ask when I’m sick.” yadā gilāno bhavissāmi tadā viññāpessāmīti.
If he accepts one beyond that limit: Tato ce uttari sādiyeyyāti: there are invitations that have a limit on the tonics, but no limit on the time period; atthi pavāraṇā bhesajjapariyantā na rattipariyantā, there are invitations that have a limit on the time period, but no limit on the tonics; atthi pavāraṇā rattipariyantā na bhesajjapariyantā, there are invitations that have a limit on both the tonics and the time period; atthi pavāraṇā bhesajjapariyantā ca rattipariyantā ca, there are invitations that have neither a limit on the tonics nor on the time period. atthi pavāraṇā neva bhesajjapariyantā na rattipariyantā.
Limit on the tonics: Bhesajjapariyantā nāma: the tonics are restricted: “I invite you to ask for these particular tonics.” bhesajjāni pariggahitāni honti—“ettakehi bhesajjehi pavāremī”ti.
Limit on the time period: Rattipariyantā nāma: the time period is restricted: “I invite you to ask during this particular period of time.” rattiyo pariggahitāyo honti—“ettakāsu rattīsu pavāremī”ti.
Limit on both the tonics and the time period: Bhesajjapariyantā ca rattipariyantā ca nāma: both the tonics and the time period are restricted: “I invite you to ask for these particular tonics during this particular period of time.” bhesajjāni ca pariggahitāni honti rattiyo ca pariggahitāyo honti—“ettakehi bhesajjehi ettakāsu rattīsu pavāremī”ti.
Neither a limit on the tonics nor on the time period: Neva bhesajjapariyantā na rattipariyantā nāma: neither the tonics nor the time period is restricted. bhesajjāni ca apariggahitāni honti rattiyo ca apariggahitāyo honti.

When there is a limit on the tonics, if he asks for tonics other than those he has been invited to ask for, he commits an offense entailing confession. Bhesajjapariyante—yehi bhesajjehi pavārito hoti tāni bhesajjāni ṭhapetvā aññāni bhesajjāni viññāpeti, āpatti pācittiyassa. When there is a limit on the time period, if he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession. Rattipariyante—yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāsu rattīsu viññāpeti, āpatti pācittiyassa. When there is a limit on both the tonics and on the time period, if he asks for tonics other than those he has been invited to ask for or he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession. Bhesajjapariyante ca rattipariyante ca—yehi bhesajjehi pavārito hoti, tāni bhesajjāni ṭhapetvā yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāni bhesajjāni aññāsu rattīsu viññāpeti, āpatti pācittiyassa. When there is neither a limit on the tonics nor on the time period, there is no offense. Neva bhesajjapariyante na rattipariyante, anāpatti.

If he asks for tonics when he has no need for tonics, he commits an offense entailing confession. Na bhesajjena karaṇīyena bhesajjaṁ viññāpeti, āpatti pācittiyassa. If he asks for a tonic other than the tonic he needs, he commits an offense entailing confession. Aññena bhesajjena karaṇīyena aññaṁ bhesajjaṁ viññāpeti, āpatti pācittiyassa.

Permutations

If it is beyond the limit, and he perceives it as such, and he asks for tonics, he commits an offense entailing confession. Tatuttari tatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa. If it is beyond the limit, but he is unsure of it, and he asks for tonics, he commits an offense entailing confession. Tatuttari vematiko bhesajjaṁ viññāpeti, āpatti pācittiyassa. If it is beyond the limit, but he does not perceive it as such, and he asks for tonics, he commits an offense entailing confession. Tatuttari natatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa.

If it is not beyond the limit, but he perceives it as such, he commits an offense of wrong conduct. Natatuttari tatuttarisaññī, āpatti dukkaṭassa. If it is not beyond the limit, but he is unsure of it, he commits an offense of wrong conduct. Natatuttari vematiko, āpatti dukkaṭassa. If it is not beyond the limit, and he does not perceive it as such, there is no offense. Natatuttari natatuttarisaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if he asks for those tonics for which he was invited to ask; yehi bhesajjehi pavārito hoti tāni bhesajjāni viññāpeti, if he asks during the time period for which he was invited to ask; yāsu rattīsu pavārito hoti tāsu rattīsu viññāpeti, if he asks by informing, “You have invited me to ask for these tonics, but I need such-and-such a tonic;” “imehi tayā bhesajjehi pavāritāmha, amhākañca iminā ca iminā ca bhesajjena attho”ti ācikkhitvā viññāpeti, if he asks by informing, “The time period during which you invited me to ask has passed, but I need tonics;” “yāsu tayā rattīsu pavāritāmha tāyo ca rattiyo vītivattā amhākañca bhesajjena attho”ti ācikkhitvā viññāpeti, if it is from relatives; ñātakānaṁ if it is from those who have given an invitation; pavāritānaṁ, if it is for the benefit of someone else; aññassatthāya, if it is by means of his own property; attano dhanena, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on Mahānāma, the seventh, is finished. Mahānāmasikkhāpadaṁ niṭṭhitaṁ sattamaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on offenses entailing confession
The subchapter on naked ascetics

47. The training rule on Mahānāma

Origin story

At one time when the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu, Mahānāma the Sakyan had an abundance of tonics. He went to the Buddha, bowed, sat down, and said, “Sir, I wish to invite the Sangha to ask for tonics for four months.”

“Good, good, Mahānāma. Please do so.”

But the monks were afraid of wrongdoing and did not accept. They then told the Buddha what had happened. …

“Monks, I allow you to accept an invitation to ask for tonics for four months.”

Yet the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance. A second time he went to the Buddha, bowed, sat down, and said, “Sir, I wish to invite the Sangha to ask for tonics for a further four months.”

“Good, good, Mahānāma. Please do so.”

Again the monks were afraid of wrongdoing and did not accept. They told the Buddha. …

“Monks, I allow you to accept a further invitation.”

Once again the monks only asked Mahānāma for a small amount of tonics, and so he still had an abundance. A third time he went to the Buddha, bowed, sat down, and said, “Sir, I wish to invite the Sangha to ask for tonics for life.”

“Good, good, Mahānāma. Please do so.”

Yet again the monks were afraid of wrongdoing and did not accept. They told the Buddha. …

“Monks, I allow you to accept a permanent invitation.”

At that time the monks from the group of six were shabbily dressed and improper in appearance. Mahānāma criticized them, “Venerables, why are you shabbily dressed and improper in appearance? Shouldn’t one who has gone forth be suitably dressed and proper in appearance?”

The monks from the group of six developed a grudge against Mahānāma. Thinking of ways to humiliate him, it occurred to them, “Mahānāma has invited the Sangha to ask for tonics. Let’s ask him for ghee.”

They then went to Mahānāma and said, “We need a <i lang='pi' translate='no'>doṇa measure of ghee.”

“Please wait until tomorrow. People have gone to the cow-pen to get ghee. You may come and get it in the morning.”

A second time and a third time the monks from the group of six said the same thing, and Mahānāma replied as before. They then said, “Why do you give an invitation if you don’t wish to give?”

Mahānāma complained and criticized them, “How can they not wait for one day when asked?”

The monks heard the complaints of Mahānāma, and the monks of few desires complained and criticized those monks, “How could the monks from the group of six not wait for one day when asked by Mahānāma?” … “Is it true, monks, that you acted like this?”

“It’s true, sir.”

The Buddha rebuked them … “Foolish men, how could you act like this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

Definitions

A monk who is not sick may accept an invitation to ask for requisites for four months:: he may accept an invitation to ask for requisites for the sick.
He may also accept a further invitation:: he should think, “I’ll ask when I’m sick.”
He may also accept a permanent invitation:: he should think, “I’ll ask when I’m sick.”
If he accepts one beyond that limit:: there are invitations that have a limit on the tonics, but no limit on the time period; there are invitations that have a limit on the time period, but no limit on the tonics; there are invitations that have a limit on both the tonics and the time period; there are invitations that have neither a limit on the tonics nor on the time period.
Limit on the tonics:: the tonics are restricted: “I invite you to ask for these particular tonics.”
Limit on the time period:: the time period is restricted: “I invite you to ask during this particular period of time.”
Limit on both the tonics and the time period:: both the tonics and the time period are restricted: “I invite you to ask for these particular tonics during this particular period of time.”
Neither a limit on the tonics nor on the time period:: neither the tonics nor the time period is restricted.

When there is a limit on the tonics, if he asks for tonics other than those he has been invited to ask for, he commits an offense entailing confession. When there is a limit on the time period, if he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession. When there is a limit on both the tonics and on the time period, if he asks for tonics other than those he has been invited to ask for or he asks outside of the period during which he has been invited to ask, he commits an offense entailing confession. When there is neither a limit on the tonics nor on the time period, there is no offense.

If he asks for tonics when he has no need for tonics, he commits an offense entailing confession. If he asks for a tonic other than the tonic he needs, he commits an offense entailing confession.

Permutations

If it is beyond the limit, and he perceives it as such, and he asks for tonics, he commits an offense entailing confession. If it is beyond the limit, but he is unsure of it, and he asks for tonics, he commits an offense entailing confession. If it is beyond the limit, but he does not perceive it as such, and he asks for tonics, he commits an offense entailing confession.

If it is not beyond the limit, but he perceives it as such, he commits an offense of wrong conduct. If it is not beyond the limit, but he is unsure of it, he commits an offense of wrong conduct. If it is not beyond the limit, and he does not perceive it as such, there is no offense.

Non-offenses

There is no offense: if he asks for those tonics for which he was invited to ask; if he asks during the time period for which he was invited to ask; if he asks by informing, “You have invited me to ask for these tonics, but I need such-and-such a tonic;” if he asks by informing, “The time period during which you invited me to ask has passed, but I need tonics;” if it is from relatives; if it is from those who have given an invitation; if it is for the benefit of someone else; if it is by means of his own property; if he is insane; if he is the first offender.

The training rule on Mahānāma, the seventh, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Pācittiyakaṇḍa
Acelakavagga

47. Mahānāmasikkhāpada

Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Tena kho pana samayena mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—“icchāmahaṁ, bhante, saṅghaṁ catumāsaṁ bhesajjena pavāretun”ti.

“Sādhu sādhu, mahānāma. Tena hi tvaṁ, mahānāma, saṅghaṁ catumāsaṁ bhesajjena pavārehī”ti.

Bhikkhū kukkuccāyantā nādhivāsenti. Bhagavato etamatthaṁ ārocesuṁ …pe…

anujānāmi, bhikkhave, catumāsaṁ bhesajjappaccayapavāraṇaṁ sāditun”ti.

Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁ bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti. Dutiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—“icchāmahaṁ, bhante, saṅghaṁ aparampi catumāsaṁ bhesajjena pavāretun”ti.

“Sādhu sādhu, mahānāma. Tena hi tvaṁ, mahānāma, saṅghaṁ aparampi catumāsaṁ bhesajjena pavārehī”ti.

Bhikkhū kukkuccāyantā nādhivāsenti. Bhagavato etamatthaṁ ārocesuṁ …pe…

anujānāmi, bhikkhave, puna pavāraṇampi sāditun”ti.

Tena kho pana samayena bhikkhū mahānāmaṁ sakkaṁ parittaṁyeva bhesajjaṁ viññāpenti. Tatheva mahānāmassa sakkassa bhesajjaṁ ussannaṁ hoti. Tatiyampi kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca—“icchāmahaṁ, bhante, saṅghaṁ yāvajīvaṁ bhesajjena pavāretun”ti.

“Sādhu sādhu, mahānāma. Tena hi tvaṁ, mahānāma, saṅghaṁ yāvajīvaṁ bhesajjena pavārehī”ti.

Bhikkhū kukkuccāyantā nādhivāsenti. Bhagavato etamatthaṁ ārocesuṁ …pe…

anujānāmi, bhikkhave, niccapavāraṇampi sāditun”ti.

Tena kho pana samayena chabbaggiyā bhikkhū dunnivatthā honti duppārutā anākappasampannā. Mahānāmo sakko vattā hoti—“kissa tumhe, bhante, dunnivatthā duppārutā anākappasampannā? Nanu nāma pabbajitena sunivatthena bhavitabbaṁ supārutena ākappasampannenā”ti?

Chabbaggiyā bhikkhū mahānāme sakke upanandhiṁsu. Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—“kena nu kho mayaṁ upāyena mahānāmaṁ sakkaṁ maṅkuṁ kareyyāmā”ti? Atha kho chabbaggiyānaṁ bhikkhūnaṁ etadahosi—“mahānāmena kho, āvuso, sakkena saṅgho bhesajjena pavārito. Handa mayaṁ, āvuso, mahānāmaṁ sakkaṁ sappiṁ viññāpemā”ti.

Atha kho chabbaggiyā bhikkhū yena mahānāmo sakko tenupasaṅkamiṁsu; upasaṅkamitvā mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti.

“Ajjaṇho, bhante, āgametha. Manussā vajaṁ gatā sappiṁ āharituṁ. Kālaṁ āharissathā”ti.

Dutiyampi kho …pe… tatiyampi kho chabbaggiyā bhikkhū mahānāmaṁ sakkaṁ etadavocuṁ—“doṇena, āvuso, sappinā attho”ti. “Ajjaṇho, bhante, āgametha. Manussā vajaṁ gatā sappiṁ āharituṁ. Kālaṁ āharissathā”ti. “Kiṁ pana tayā, āvuso, adātukāmena pavāritena, yaṁ tvaṁ pavāretvā na desī”ti.

Atha kho mahānāmo sakko ujjhāyati khiyyati vipāceti—“kathañhi nāma bhadantā—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti.

Assosuṁ kho bhikkhū mahānāmassa sakkassa ujjhāyantassa khiyyantassa vipācentassa. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhū mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamessantī”ti …pe… “saccaṁ kira tumhe, bhikkhave, mahānāmena sakkena—‘ajjaṇho, bhante, āgamethā’ti vuccamānā nāgamethā”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma tumhe, moghapurisā, mahānāmena sakkena—“ajjaṇho, bhante, āgamethā”ti vuccamānā nāgamessatha. Netaṁ, moghapurisā, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbā, aññatra punapavāraṇāya, aññatra niccapavāraṇāya; tato ce uttari sādiyeyya, pācittiyan”ti.

Agilānena bhikkhunā catumāsappaccayapavāraṇā sāditabbāti: gilānappaccayapavāraṇā sāditabbā.
Punapavāraṇāpi sāditabbāti: yadā gilāno bhavissāmi tadā viññāpessāmīti.
Niccapavāraṇāpi sāditabbāti: yadā gilāno bhavissāmi tadā viññāpessāmīti.
Tato ce uttari sādiyeyyāti: atthi pavāraṇā bhesajjapariyantā na rattipariyantā, atthi pavāraṇā rattipariyantā na bhesajjapariyantā, atthi pavāraṇā bhesajjapariyantā ca rattipariyantā ca, atthi pavāraṇā neva bhesajjapariyantā na rattipariyantā.
Bhesajjapariyantā nāma: bhesajjāni pariggahitāni honti—“ettakehi bhesajjehi pavāremī”ti.
Rattipariyantā nāma: rattiyo pariggahitāyo honti—“ettakāsu rattīsu pavāremī”ti.
Bhesajjapariyantā ca rattipariyantā ca nāma: bhesajjāni ca pariggahitāni honti rattiyo ca pariggahitāyo honti—“ettakehi bhesajjehi ettakāsu rattīsu pavāremī”ti.
Neva bhesajjapariyantā na rattipariyantā nāma: bhesajjāni ca apariggahitāni honti rattiyo ca apariggahitāyo honti.

Bhesajjapariyante—yehi bhesajjehi pavārito hoti tāni bhesajjāni ṭhapetvā aññāni bhesajjāni viññāpeti, āpatti pācittiyassa. Rattipariyante—yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāsu rattīsu viññāpeti, āpatti pācittiyassa. Bhesajjapariyante ca rattipariyante ca—yehi bhesajjehi pavārito hoti, tāni bhesajjāni ṭhapetvā yāsu rattīsu pavārito hoti, tā rattiyo ṭhapetvā aññāni bhesajjāni aññāsu rattīsu viññāpeti, āpatti pācittiyassa. Neva bhesajjapariyante na rattipariyante, anāpatti.

Na bhesajjena karaṇīyena bhesajjaṁ viññāpeti, āpatti pācittiyassa. Aññena bhesajjena karaṇīyena aññaṁ bhesajjaṁ viññāpeti, āpatti pācittiyassa.

Tatuttari tatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa. Tatuttari vematiko bhesajjaṁ viññāpeti, āpatti pācittiyassa. Tatuttari natatuttarisaññī bhesajjaṁ viññāpeti, āpatti pācittiyassa.

Natatuttari tatuttarisaññī, āpatti dukkaṭassa. Natatuttari vematiko, āpatti dukkaṭassa. Natatuttari natatuttarisaññī, anāpatti.

Anāpatti—yehi bhesajjehi pavārito hoti tāni bhesajjāni viññāpeti, yāsu rattīsu pavārito hoti tāsu rattīsu viññāpeti, “imehi tayā bhesajjehi pavāritāmha, amhākañca iminā ca iminā ca bhesajjena attho”ti ācikkhitvā viññāpeti, “yāsu tayā rattīsu pavāritāmha tāyo ca rattiyo vītivattā amhākañca bhesajjena attho”ti ācikkhitvā viññāpeti, ñātakānaṁ pavāritānaṁ, aññassatthāya, attano dhanena, ummattakassa, ādikammikassāti.

Mahānāmasikkhāpadaṁ niṭṭhitaṁ sattamaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on offenses entailing confession Pācittiyakaṇḍa
The subchapter on naked ascetics Acelakavagga