From the archive

Vinaya Texts, Part I: The Pâtimokkha and the Mahâvagga I–IV — SBE Vol. 13 (trans. Rhys Davids & Oldenberg, 1881)

English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·238 passages

The text · part 10 of 12

If they do not succeed, those Bhikkhus, O Bhikkhus, ought all to go to a residence where they (the Bhikkhus there) know Uposatha or the Uposatha service or the PAatimokkha or the recital of the Patimokkha.

1 Enumerations of terms indicating the different cases that come under a Vinaya rule or a dogmatical proposition are called matika ; for instance, in discussing the first paragika rule the Vibhanga gives the following matikapadani: tisso itthiyo manussitthi amanussitthi tirakeAanagatitthi, tayo ubhatovyafiganaka manussubhatovyafiganako amanussubh. tirakefanagatubh., &c. Most of the works belonging to the Abhidhamma Pi/aka are based on and opened by such matika lists.

? Or ‘scrupulous,’ in good sense.

8 See I, 25, 12, with our note.

[13] T

274 MAHAVAGGA. Il, 21, 4.

If they do not go, they commit a dukka/éa offence.

4. ‘In case, O Bhikkhus, many ignorant, unlearned Bhikkhus keep vassa? in a certain residence who neither know, &c.? If they succeed in this way, well and good. If they do not succeed, they ought to send away one Bhikkhu for seven days’ time (saying), “Go, friend, and come back when you have learnt the Patimokkha abridged or in its full extent.” If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought not to keep vassa in that residence. If they do, they commit a dukkaZa offence.’

22.

1. Then the Blessed One thus addressed the Bhikkhus: ‘Assemble, O Bhikkhus, the Samgha will hold Uposatha.” When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘ There is a sick Bhikkhu, Lord, who is not present.’

‘I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his parisuddhi®. And let it be declared, O Bhikkhus, in this way: Let that sick Bhikkhu go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit-down squatting, raise his joined hands, and say: “I declare my parisuddhi, take my p4risuddhi, proclaim my parisuddhi (before the fraternity).” Whether he

1 See III, 1 seq. 2 See § 3.

* Parisuddhi, literally, means purity. He declares that he is pure from the offences specified in the Patimokkha, and charges another Bhikkhu with proclaiming his declaration before the assembled chapter.

p. 275

express this by gesture (lit. by his body), or by word, or by gesture and word, the p4risuddhi has been declared. If he does not express this by gesture, &c., the parisuddhi has not been declared.

p. 275

express this by gesture (lit. by his body), or by word, or by gesture and word, the p4risuddhi has been declared. If he does not express this by gesture, &c., the parisuddhi has not been declared.

2. ‘If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, and (then) let them hold
- Uposatha. If, O Bhikkhus, the Bhikkhus who are nursing the sick, think: “If we move this sick person from his place, the sickness will increase, or he will die,” let them not move the sick, O Bhikkhus, from his place; let the Samgha go there and hold there Uposatha. But in no case are they to hold Uposatha with an incomplete congregation. If (a Bhikkhu) does so, he commits a dukka/¢a offence.

3. ‘If he who has been charged with the p4risuddhi, O Bhikkhus, leaves the place at once}, after the pArisuddhi has been entrusted (to him), the pdrisuddhi ought to be declared to another. If he who has been charged with the pdrisuddhi, O Bhikkhus, after the pArisuddhi has been entrusted to him, returns to the world? at once!; or dies; or admits that he is a sAmazera; or that he has abandoned the precepts*; or that he has become

? Literally, on the spot, i.e. without setting out on his way to the assembly.

* We have no doubt that this is the correct translation of vibbhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkham pakkakkhati (he abandons the precepts) seems to be that the former is an informal, and the latter a formal, renunciation of the Order.

5 The precepts are abandoned (sikkha pakkakkhaté hoti) by declaring that one abandons the Buddha, or the Dhamma, or the

T 2

p. 4

guilty of an extreme offence!; or that he is mad; or that his mind is unhinged; or that he suffers (bodily) pain; or that expulsion has been pronounced against him for his refusal to see an offence (committed by himself); or to atone for such an offence; or to renounce a false doctrine; or that he is a eunuch; or that he has furtively attached himself (to the Samgha); or that he is gone over to the Titthiyas; or that he is an animal?; or that he is guilty of matricide; or that he is guilty of parricide ; or that he has murdered an Arahat; or that he has violated a Bhikkhunt; or that he has caused a schism among the Samgha; or that he has shed (a Buddha’s) blood ; or that he is a hermaphrodite: (in these cases) the parisuddhi ought to be nr to another one.

. ‘If he who has been charged with the p4risuddhi, O Bhikkhus, after the pdrisuddhi has been entrusted to him, and whilst he is on his way (to the assembly), leaves the place, or returns to the world, or dies, or admits that he is a simavera, &c., or admits that he is a hermaphrodite, the péarisuddhi has not been conveyed (to the Samgha). If he who has been charged with the p4risuddhi, O Bhikkhus, after the p4risuddhi has been entrusted to him, having arrived with the fraternity, leaves the place, or dies, &c., the parisuddhi has

Samgha, or the Vinaya, &c. By such a declaration a Bhikkhu who wishes to return to a layman’s life, or to go over to a Titthiya sect, gives up his character as a member of the Buddhist fraternity. The rules about the sikkhapa&dak khana are given in the Vibhanga, in the explanation of the first paragika rule (chap. 8, § 2).

1 Most probably antimavatthu refers to the paragika offences which require excommunication.

See the story given in I, 63.

Il, 23. UPOSATHA CEREMONY, AND PATIMOKKHA. 277 been conveyed. If he who has been charged with the p4risuddhi, O Bhikkhus, after the parisuddhi has been entrusted to him, though he reaches the assembly, does not proclaim (the parisuddhi he is charged with) because he falls asleep, or by carelessness, or because he attains (meditation), the p4risuddhi has been conveyed, and there is no offence on the part of him who has been charged with the parisuddhi. If he who has been charged, &c., intentionally omits to proclaim (the pdrisuddhi), the pdrisuddhi has been conveyed, but he who has been charged with the pdrisuddhi is guilty of a dukka/Za offence.’

23,

Then the Blessed One thus addressed the Bhikkhus : ‘Assemble, O Bhikkhus, the Samgha will perform an (official) act.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘There is a sick Bhikkhu, Lord, who is not present.’

‘I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his consent (to the act to be performed), &c.!_ I prescribe, O Bhikkhus, that on the day of Uposatha he who declares his parisuddhi is to declare his consent (to official acts to be performed eventually) also, for (both declarations) are required for the Samgha (and for the validity of its acts).

1 The rules given here regarding the £4anda (declaration of consent of an absentee) that is required for the performance of official acts are word for word the same as those set out in chap. 22. 1-4, regarding the parisuddhi required at the Uposatha service.

278 MAHAVAGGA. Il, 24, 1.

24,

1. At that time relations of a certain Bhikkhu seized him on the day of Uposatha.

They told this thing to the Blessed One.

‘In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by relations of his, let the Bhikkhus say to those relations: “ Pray, friends, let this Bhikkhu free for a moment until this Bhikkhu has held Uposatha.”

They told this thing to the Blessed One.

2. ‘If they succeed in this way, well and good. If they do not succeed, let the Bhikkhus say to those relations: “ Pray, friends, stand apart for a moment, until this Bhikkhu has declared his parisuddhi.” If they succeed, well and good. If they do not succeed, let the Bhikkhus say to those relations: “ Pray, friends, take this Bhikkhu for a moment outside the boundary, until the Samgha has held Uposatha.” If they succeed, well and good. If they do not succeed, in no case is Uposatha to be held by an assembly that is incomplete. Should it be so held, (each Bhikkhu in the assembly) is guilty of a dukkaZa offence.

3. ‘In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by kings, by robbers, by rascals, by hostile Bhikkhus, &c.!’

25.

1. Then the Blessed One thus addressed the Bhikkhus: ‘Assemble, O Bhikkhus, the Samgha

1 See §§ 1, 2.

p. 279

has duties (official acts) to perform.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘There is a mad Bhikkhu, Lord, called Gagga, who is not present.’ ‘There are, O Bhikkhus, two sorts of madmen: There is one mad Bhikkhu who now remembers the Uposatha, now does not remember it, who now remembers official acts (of the Order), now does not remember them, (and) there is (another mad Bhikkhu) who does not remember them; one who now goes to Uposatha, now does not go, who now goes to official acts, now does not go, (and another) who does not go.

2. ‘Now, O Bhikkhus, that madman that now remembers, &c., that now goes to, &c., to such a madman I prescribe that you grant ummattakasammuti (i.e. the madman’s leave).

3.. ‘And you ought, O Bhikkhus, to grant it in this way: Let a learned, competent Bhikkhu proclaim the following Zatti before the Samgha: “ Let the Samgha, reverend Sirs, hear me. Gagga, a mad Bhikkhu, now remembers the Uposatha, now does not remember, &c., now goes to, &c.; if the Samgha is ready, let the Samgha grant ummattakasammuti to the mad Bhikkhu Gagga: let the Bhikkhu Gagga remember or not remember Uposatha, remember or not remember official acts (of the Order), let him go to Uposatha or not go, let him go to official acts or not go: (in every case) it may be free to the Samgha to hold Uposatha and to perform official acts with Gagga as well as without Gagga. This is the “atti.

4. ‘“ Let the Samgha, &c. Gagga,a mad Bhikkhu, &c.; the Samgha grants, &c. Thus I understand.” ’

p. 1

26.

This is the “atti.

4. ‘“ Let the Samgha, &c. Gagga,a mad Bhikkhu, &c.; the Samgha grants, &c. Thus I understand.” ’

p. 1

26.

1. At that time four Bhikkhus dwelt in a certain residence (of Bhikkhus) on the day of Uposatha. Now these Bhikkhus thought: ‘The- Blessed One has prescribed the holding of Uposatha, and we are (only) four persons'. Well, how are we to hold Uposatha ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that four (Bhikkhus) may recite the Patimokkha.’

2. At that time three Bhikkhus dwelt in a certain residence (of Bhikkhus) at the day of Uposatha. Now these Bhikkhus thought: ‘The Blessed One has prescribed to four (Bhikkhus) the reciting of the Patimokkha, and we are (only) three persons,’ &c.

‘I prescribe, O Bhikkhus, that three Bhikkhus may hold périsuddhi-uposatha?®

3. ‘And it ought to be held in this way: Let a learned, competent Bhikkhu proclaim the following watti before those Bhikkhus: ‘Let the reverend brethren hear me. To-day is Uposatha, the fifteenth (day of the half month). If the reverend brethren are ready, let us hold parisuddhi-uposatha with each other.” Let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus: “Tam pure, friends, understand that I am pure, &c.°”

4. ‘Let (each) younger Bhikkhu (in his turn) adjust

1 The quorum for several official acts of the Order was five or more Bhikkhus; see IX, 4.

2 Uposatha by mutual declaration of purity from-the offences specified in the Patimokkha; see § 3 seq.

8 The same phrase is repeated twice more,p. 281 his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus: “I am pure, reverend Sirs, &c.”’

5. At that time two Bhikkhus dwelt in a certain residence on the day of Uposatha. Now these Bhikkhus thought: ‘The Blessed One has prescribed to four (Bhikkhus) the reciting of the Patimokkha, to three (Bhikkhus) the holding of p4risuddhi-uposatha, and we are (only) two persons,’ &c.

‘I prescribe, O Bhikkhus, that two persons may hold parisuddhi-uposatha,’

6, 7. ‘And it ought to be held in this way: Let the senior Bhikkhu, &c.”

8. At that time there dwelt a single Bhikkhu in a certain residence on the day of Uposatha. Now this Bhikkhu thought, &c.

9g. ‘In case there dwell, O Bhikkhus, in a certain residence on the day of Uposatha a single Bhikkhu ; let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus used to frequent, the refectory, or hall, or place at the foot of a tree; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. If other Bhikkhus come, let him hold Uposatha with them; if they do not come, let him fix his mind upon the thought: “To-day is my Uposatha.” If he does not fix his mind upon this thought, he commits a dukkaZa offence.

If other Bhikkhus come, let him hold Uposatha with them; if they do not come, let him fix his mind upon the thought: “To-day is my Uposatha.” If he does not fix his mind upon this thought, he commits a dukkaZa offence.

10. ‘Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the péarisuddhi? of one (to their assembly), and recite the

' See §§ 3, 4. The “atti prescribed in the preceding case does
not apply to this case.
2 See chap. 22.

p. 1

Patimokkha by three. If they do, they commit a dukka?a offence.

‘Now, O Bhikkhus, where three Bhikkhus dwell (together), they must not convey the p4risuddhi of one (to their assembly), and hold p4risuddhiuposatha by two. If they do, they commit a dukkad¢a offence.

‘Now, O Bhikkhus, where two Bhikkhus dwell, one of them must not convey the parisuddhi of the other one, and fix (only) his thoughts (upon the Uposatha). If he does, he commits a dukka/a offence.’

27.

1. At that time a certain Bhikkhu was guilty of an offence on the day of Uposatha. Now this Bhikkhu thought: ‘The Blessed One has prescribed: ‘“Uposatha is not to be held by a Bhikkhu who is guilty of an offence?.” Now I am guilty of an offence. What am I to do?’

They told this thing to the Blessed One.

‘In case, O Bhikkhus, a certain Bhikkhu be guilty of an offence on the day of Uposatha; let that Bhikkhu, O Bhikkhus, go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “I have committed, friend, such and such an offence; I confess that offence.” Let the other say: “ Do you see it?” “Yes, I see it.” “ Refrain from it in future.”

2. ‘In case, O Bhikkhus, there be a Bhikkhu on the day of Uposatha who feels doubt with regard

1 See Xullavagga IX, 2.

p. 283

to an offence; let this Bhikkhu, O Bhikkhus, go to one Bhikkhu, &c. (§ 1), and say: “I feel doubt, friend, with regard to such and such an offence. When I shall feel no doubt, then I will atone for that offence.” Having spoken thus, let him hold Uposatha and hear the Patimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.’

3. At that time the AZabbaggiya Bhikkhus confessed in common an offence (shared by them all).

They told this thing to the Blessed One.

‘You ought not, O Bhikkhus, to confess an offence in common. He who does so, commits a dukka/Za offence.’

At that time the AZabbaggiya Bhikkhus accepted the common confession of an offence (shared by several Bhikkhus).

They told this thing to the Blessed One.

‘You ought not, O Bhikkhus, to accept the common confession of an offence. He who does so, commits a dukka/Za offence.’

They told this thing to the Blessed One.

‘You ought not, O Bhikkhus, to accept the common confession of an offence. He who does so, commits a dukka/Za offence.’

4. At that time a certain Bhikkhu remembered an offence, while Patimokkha was being recited. Now this Bhikkhu thought: ‘The Blessed One has prescribed: “ Uposatha is not to be held by (a Bhikkhu) who is guilty of an offence.” Now I am guilty of an offence. What am I to do?’

They told this thing to the Blessed One.

‘In case, O Bhikkhus, there be a Bhikkhu who remembers an offence, while Patimokkha is being recited; let this Bhikkhu, O Bhikkhus, say to his neighbour Bhikkhu: “I have committed such and such an offence, friend; when I have arisen from this (assembly), I will atone for that offence.” Having spoken thus, &c. (§ 2).

284 MAHAVAGGA. II, 24, g.

5. ‘In case, O Bhikkhus, there be a Bhikkhu who feels doubt with regard to an offence, while Patimokkha is being recited, &c. (§§ 2, 4).’

6. At that time the whole Samgha in a certain residence was guilty of a common offence on the day of Uposatha. Now these Bhikkhus thought: ‘The Blessed One has prescribed that offences (shared by many Bhikkhus) are not to be confessed in common, and that the common confession of such offences is not to be accepted. Now this whole Samgha is guilty of a common offence. What are we to do?’

They told this thing to the Blessed One. |

‘In case, O Bhikkhus, the whole Samgha in a certain residence is guilty of a common offence on the day of Uposatha ; let those Bhikkhus, O Bhikkhus, send instantly one Bhikkhu to the neighbouring residence of Bhikkhus (saying), “ Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you.”

7. ‘If they succeed in this way, well and good. If they do not succeed, let a learned, competent Bhikkhu proclaim the following Zatti before the Samgha: “Let the Samgha, reverend Sirs, hear me. This whole Samgha is guilty of a common offence. When it shall see another pure, guiltless Bhikkhu, it will atone for the offence before him.” (One of the Bhikkhus) having spoken thus, let them hold Uposatha and recite the Patimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.

8. ‘In case, O Bhikkhus, the whole Samgha in a certain residence feels doubt with regard to ap. 285 common offence on the day of Uposatha; (in this case) let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. This whole Samgha feels doubt with regard to a common offence. When it will feel no doubt, it will atone for that offence.” (One of the Bhikkhus) having spoken thus, &c.

This whole Samgha feels doubt with regard to a common offence. When it will feel no doubt, it will atone for that offence.” (One of the Bhikkhus) having spoken thus, &c.

g. ‘In case, O Bhikkhus, in a certain residence the Samgha that has entered (there) upon vassa is guilty of a common offence. Those Bhikkhus, O Bhikkhus, are instantly, &c. (§§ 6, 7). If they do not succeed, let them send away one Bhikkhu for seven days’ time: “ Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you.”’

to. At that time the whole Samgha in a certain residence was guilty of a common offence, and did not know the name nor the class to which that offence belonged. Now there arrived (at that place) another Bhikkhu, &c. (see chap. 21. 2), anxious for training. To that Bhikkhu one of the Bhikkhus went, and having gone to him, he said to him: ‘ He who does such and such a thing, friend, what sort of offence does he commit ?’

11. He replied: ‘He who does such and such a thing, friend, commits such and such an offence. If you have committed such an offence, friend, atone for that offence.’ The other replied: ‘ Not I myself alone, friend, am ‘guilty of that offence; this whole Samgha is guilty of that offence.’ He said: ‘What is it to you, friend, whether another is guilty or guiltless? Come, friend, atone for your own offence.’

12. Now this Bhikkhu, after having atoned for

286 MAHAVAGGA. Il, 27, 13.

that offence by the advice of that Bhikkhu, went to those Bhikkhus (to his brethren who shared in the same offence); having gone to them, he said to those Bhikkhus: ‘He who does such and such a thing, friends, commits such and such an offence. As you have committed such an offence, friends, atone for that offence.’ Now those Bhikkhus refused to atone for that offence by that Bhikkhu’s advice.

They told this thing to the Blessed One.

13, 14. ‘In case, O Bhikkhus, the whole Samgha in a certain residence is guilty of a common offence, &c. (§§ 10, r11}—

15. ‘If this Bhikkhu, O Bhikkhus, after having atoned for that offence by the advice of that Bhikkhu, goes to those Bhikkhus, and having gone to them, says to those Bhikkhus: “ He who does, &c.,’ and if those Bhikkhus, O Bhikkhus, atone for that offence by that Bhikkhu’s advice, well and good ; if they do not atone for it, that Bhikkhu, O Bhikkhus, need not say anything (further) to those Bhikkhus, if he does not like.’

End of the Bhazav4ra on Kodan4vatthu.

28.

1. At that time there assembled in a certain residence (of Bhikkhus) at the day of Uposatha a number of resident Bhikkhus, four or more. They did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and

p. 287

They did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha andp. 287 recited the Patimokkha. While they were reciting the Patimokkha, other resident Bhikkhus, a greater number (than the first ones), arrived.

They told this thing to the Blessed One.

2. ‘In case, O Bhikkhus, there assemble in a certain residence at the day of Uposatha, &c. (§ 1); while they are reciting the PAtimokkha, other resident Bhikkhus, a greater number, arrive ; let those Bhikkhus, O Bhikkhus, recite the Patimokkha again ; they who have recited it, are free from guilt.

3. ‘In case, O Bhikkhus, there assemble, &c.; while they are reciting the Patimokkha, other resident Bhikkhus, exactly the same number (as the first ones), arrive; in that case (the part of the Patimokkha) that has been recited, has been correctly recited ; let those (who have arrived late), hear the rest; they who have recited it, are free from guilt.

‘In case, O Bhikkhus, there assemble, &c.; while they are reciting the Patimokkha, other resident Bhikkhus, a smaller number, arrive, &c.1

4. ‘In case, O Bhikkhus, there assemble, &c. ; when they have just finished the recital of the PAtimokkha, other resident Bhikkhus, &c.?

1 The decision given for the case of a smaller number of Bhikkhus arriving late, is here, and invariably throughout the following exposition, identical with the decision of the case of the number of Bhikkhus being equal on the two sides.

2 The same three cases are distinguished here as in §§ 2, 3, according as the number of Bhikkhus who are late, is greater, the same, or smaller than that of the other Bhikkhus. The first case is decided by Buddha as above ; in the decision of the second and third cases, instead of ‘let those (who have arrived late) hear the rest,’ read: ‘let those (who have arrived late) proclaim their parisuddhi in the presence (of the other brethren).’

288 MAHAVAGGA. II, 28, g.

5. ‘In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Patimokkha, and the assembly has not yet risen, other resident Bhikkhus, &c.!

6. ‘In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Patimokkha, and a part of the assembly has risen, &c.!

‘7, In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Patimokkha, and the whole assembly has risen, &c.1’

End of the fifteen cases in which there is no offence.

29.

‘In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that there are other resident Bhikkhus absent; intending to act according to Dhamma and Vinaya, incomplete, conscious of their incompleteness, they hold Uposatha and recite the Patimokkha, &c.?’

End of the fifteen cases of the incompletely assembled Bhikkhus who are conscious of their incompleteness.

1 The three triads of §§ 5, 6, 7 agree exactly with the triad of § 4.

? Here follow fifteen cases which are arranged exactly as in chap. 28. Instead of ‘they who have recited it, are free from guilt,’ read: ‘they who have recited it, have committed a dukka/a offence.’

p. 289

30.

‘In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. Feeling doubt as to whether they are competent to hold Uposatha or not competent, they hold Uposatha and recite the Patimokkha, &c.!’

End of the fifteen cases of the Bhikkhus who feel doubt.

31.

‘In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. (Thinking) : “We are competent to hold Uposatha, we are not incompetent,” they abandon themselves to misbehaviour, hold Uposatha, and recite the Patimokkha, &c.”

End of the fifteen cases of the Bhikkhus abandoning themselves to misbehaviour.

32.

‘In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. They perish and become ruined?, saying, “ What are those people to us?” and risking a schism

1 The decision of these fifteen cases is the same as in chap. 29.
3 I.e. they destroy their own welfare by their wickedness.

(13) | U

p. 33

(among the fraternity), they hold Uposatha and recite the PAatimokkha, &c.!’

End of the fifteen cases of the Bhikkhus risking a schism.

End of the seventy-five® cases.

33.

‘In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that other resident Bhikkhus are about to enter the boundary. They know that other resident Bhikkhus have entered within the boundary. They see other resident Bhikkhus who are about to enter, &c., who have entered within the boundary. They hear that other resident Bhikkhus are about to enter, &c., have entered within the boundary.’

Thus? a hundred and seventy-five systems of triads are produced which refer to resident and resident

1 The decisions as in chap. 29; only read instead of ‘dukka/sa offence,’ ‘thullakkaya offence’ (grave sin).

2 Five times fifteen cases, in chaps. 28-32.

8 Remarks like this, which indicate the rules for supplying abbreviated passages, do not belong, strictly speaking, to the text of the Vinaya itself, but form a posterior addition, as is shown also by grammatical peculiarities. In chaps. 28-32 we have seventy-five cases, or twenty-five triads ; all of these triads contain the words: ‘ They know that there are other resident Bhikkhus absent.’ By successively varying these words six times, as is indicated in chap. 33, we obtain a hundred and seventy-five triads.

II, 34,2. UPOSATHA CEREMONY, AND PATIMOKKHA. 29I-

33, we obtain a hundred and seventy-five triads.

II, 34,2. UPOSATHA CEREMONY, AND PATIMOKKHA. 29I-

Bhikkhus?. (Then follow the same cases with regard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhikkhus. By putting these words (successively) into the peyy4la?, seven hundred triads are produced.

34,

1. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fourteenth (of the pakkha), the incoming Bhikkhus as the fifteenth®; if the number of the resident Bhikkhus is greater, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If their number is equal, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If the number of the incoming Bhikkhus is greater, the resident Bhikkhus ought to accommodate themselves to the incoming Bhikkhus.

2. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the fourteenth ; if, &c. (§ 1).

1 .e. the assembled Bhikkhus as well as the incoming reside in the same 4vasa.

2 *Peyy4la’ is identical in meaning and, we believe, etymologically with ‘pariydya.’ See Childers s.v.; H.O.’s remarks in Kuhn’s Zeitschrift fiir vergleichende Sprachforschung, vol. xxv, 324; Trenckner, Pali Miscellany, p. 66.

5 Buddhaghosa: ‘They who count the day as the fifteenth, arrive from a distant kingdom, or they have held the preceding Uposatha on the fourteenth.’ It seems to follow from this remark of Buddhaghosa that after an Uposatha on the fourteenth invariably an Uposatha on the fifteenth must follow, i.e. the Uposatha may not be held on the fourteenth ad libitum, but only in the second pakkha of the short months. Compare chap. 4 and the note on chap. 1. 1.

292 MAHAVAGGA. Il, 34, 3:

3. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the first (of the pakkha), the incoming Bhikkhus as the fifteenth (of the preceding pakkha); if the number of the resident Bhikkhus is greater, the resident Bhikkhus need not, if they do not like, admit the incoming ones to their communion; let the incoming Bhikkhus go outside the boundary and hold (there) Uposatha. If their number is equal, &c. (as in the preceding case). ‘If the number of the incoming Bhikkhus is greater, let the resident Bhikkhus either admit the incoming ones to their communion or go outside the boundary.

4. ‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the first (of the following pakkha); if the number of the resident Bhikkhus is greater, let the incoming Bhikkhus either admit the resident Bhikkhus to their communion or go outside the boundary. If their number is equal, &c. (as in the preceding case). Ifthe number of the incoming Bhikkhus is greater, the incoming Bhikkhus need not, if they do not like, admit the resident Bhikkhus to their communion; let the resident Bhikkhus go outside the boundary and hold Uposatha (there).

If their number is equal, &c. (as in the preceding case). Ifthe number of the incoming Bhikkhus is greater, the incoming Bhikkhus need not, if they do not like, admit the resident Bhikkhus to their communion; let the resident Bhikkhus go outside the boundary and hold Uposatha (there).

5. ‘In case, O Bhikkhus, the incoming Bhikkhus see the signs, the tokens, the marks, the characteristics of (the presence of) resident Bhikkhus, well prepared beds and chairs and mats and pillows, food and water well provided for, well swept cells ; seeing this, they begin to doubt: “Are there here any resident Bhikkhus or are there not?”—

6. ‘ Being doubtful they do not search, having not searched they hold Uposatha: this is a dukka¢a offence. Being doubtful they search, searching theyp. 293 do not see them, not seeing them they hold Uposatha : (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha together: (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha apart: this is a dukkaZa offence. Being doubtful they search, searching they see them, seeing them they perish and become ruined}, saying, “What are those people to us?” and risking a schism, they hold Uposatha : this is a thulla#éaya (grave) offence.

7. ‘In case, O Bhikkhus, the incoming Bhikkhus hear the signs &c. of (the presence of) resident Bhikkhus, the sound of their footsteps when they are walking, the sound of their rehearsal (of the Dhamma), of their clearing the throat and sneezing; hearing this they begin to doubt, &c. (§f 5, 6).

8. ‘In case, O Bhikkhus, the resident Bhikkhus see the signs &c. of (the presence of) incoming Bhikkhus, unknown bowls, unknown robes, unknown seats, (the traces of) foot-washing, water sprinkled about ; seeing this they begin to doubt, &c.

9g. ‘In case, O Bhikkhus, the resident Bhikkhus hear the signs &c. of (the presence of) incoming Bhikkhus, the sound of their footsteps when they are arriving, the sound of their shaking out their shoes, clearing the throat, and sneezing; hearing this, &c.

to. ‘In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to a different district; they take them as belonging to the same district; taking them as belonging to the same district

1 See chap. 32.

p. 11

they do not ask; having not asked, they hold Uposatha together: (in this case) they are free from offence. They ask; having asked, they do not go through the matter; having not gone through the matter, they hold Uposatha together : this is a dukkaZa offence. They ask, &c. (as in the last case), they hold Uposatha apart: (in this case) they are free from offence.

They ask; having asked, they do not go through the matter; having not gone through the matter, they hold Uposatha together : this is a dukkaZa offence. They ask, &c. (as in the last case), they hold Uposatha apart: (in this case) they are free from offence.

11. ‘In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to the same district. They take them as belonging to a different district ; taking them, &c. they do not ask; having not asked, they hold Uposatha together: this is a dukkaZa offence. They ask; having asked, they go through the matter; having gone through the matter, they hold Uposatha apart: this is a dukkaZa offence. They ask, &c. (as in the last case), they hold Uposatha together: (in this case) they are free from offence.

12. ‘In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to a different district, &c. (see § 10).

13. ‘In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to the same district, &c. (see § 11).

35.

1. ‘You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which no Bhikkhus are, except with a Samgha! or in a case of danger*. You ought not,

1 Te. with a number of Bhikkhus sufficient for holding Uposatha.
2 See chap. 15. 4.

p. 295

O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a non-residence in which no Bhikkhus are, except, &c. You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence or non-residence? in which no Bhikkhus are, except, &c.

2. ‘You ought not, O Bhikkhus, to go on the day of Uposatha from a non-residence in which Bhikkhus are, to a residence, &c., to a non-residence, &c., to a residence or non-residence in which no Bhikkhus are, except, &c.

3. ‘You ought not, O Bhikkhus, to go on the day of Uposatha from a residence or non-residence in which Bhikkhus are, to a residence, &c., to a nonresidence, &c., to a residence or non-residence in which no Bhikkhus are, except, &c.

4. ‘You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkhus belong to a different district, except, &c.?

5. ‘You may go, O Bhikkhus, on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkhus belong to the same district, and if you know: “T can attain that place to-day.” You may, &c.?’

36.

1. ‘Let no one, O Bhikkhus, recite the Patimokkha in a seated assembly (of Bhikkhus) before a Bhikkhunt. He who does, commits a dukkaéa

1 Probably this means a place the quality of which, whether
residence or non-residence, is doubtful.
2 Nine cases are distinguished here quite as in §§ 1-3.

p. 2

He who does, commits a dukkaéa

1 Probably this means a place the quality of which, whether
residence or non-residence, is doubtful.
2 Nine cases are distinguished here quite as in §§ 1-3.

p. 2

offence. Let no one, O Bhikkhus, recite the Patimokkha in a seated assembly (of Bhikkhus) before a sikkham4n4!, a sdmazera, a sAmazert, one who has abandoned the precepts?, one who is guilty of an extreme offence?. He who does, commits a dukkaéa offence.

2. ‘Let no one, O Bhikkhus, recite the PaAtimokkha in a seated assembly (of Bhikkhus) before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to atone for such an offence, or for his refusal to renounce a false doctrine. He who does, is to be treated according to the law’.

3. ‘Let no one, O Bhikkhus, recite the PAtimokkha in a seated assembly (of Bhikkhus) before a eunuch, before one who has furtively attached himself (to the Samgha), &c. (see chap. 22. 3), before a hermaphrodite. He who does, commits a dukkaZa offence.

1 In the Bhikkhunikhandhaka (Kullav. X, 1, 4) we are told that Buddha, when admitting women to the Order of mendicants, prescribed for them a probationary course of instruction, which should last two years, after which time they were to ask for the upasampada ordination. During these two years the candidates were’ called sikkham4zAs. Childers (Dict. s.v. sikkhati) has misunderstood the Mahfvamsa (p. 37), when he states that in the case of Asoka’s daughter Samghamitta the training prescribed for the sikkham4nA4s was absolved in a single day.

* See the note on chap. 22. 3.

5 The law alluded to most probably is the 69th Paittiya rule, which expressly treats only of the conduct towards Bhikkhus refusing to renounce false doctrines, but it may be extended by analogy also to the two other categories of Bhikkhus mentioned in our passage.

p. 297

4. ‘Let no one, O Bhikkhus, hold Uposatha by (accepting) the parisuddhi declaration! of a p4rivAsika?, except if the assembly has not yet risen (at the time when the p4risuddhi is declared). And let no one, O Bhikkhus, hold Uposatha on another day than the Uposatha day, except for the sake of (declaring the re-establishment of) concord among the Samgha %,’

End of the third Bhazavara in the Uposathakhandhaka.

1 See chap. 22.

2 I.e. a Bhikkhu subject to the penal discipline of parivdsa, the rules of which are discussed at length in the second and third books of the Kullavagga.

® If a schism among the fraternity has been composed, the reconciled parties hold Uposatha together (X, 5, 14).

p. 1

THIRD KHANDHAKA.

(RESIDENCE DURING THE RAINY SEASON, VASSA.)

® If a schism among the fraternity has been composed, the reconciled parties hold Uposatha together (X, 5, 14).

p. 1

THIRD KHANDHAKA.

(RESIDENCE DURING THE RAINY SEASON, VASSA.)

1. At that time the Blessed One dwelt at Ragagaha, in the Ve/uvana, in the Kalandakanivapa’. At that time the retreat during the rainy season had not yet been instituted by the Blessed One for the Bhikkhus. Thus the Bhikkhus went on their travels alike during winter, summer, and the rainy season.

2. People were annoyed, murmured, and became angry, saying, ‘ How can the Sakyaputtiya Samazas go on their travels alike during winter, summer, and the rainy season? They crush the green herbs, they hurt vegetable life *, they destroy the life of many small living things. Shall the ascetics who belong to Titthiya schools, whose doctrine is ill preached, retire during the rainy season and arrange places for themselves to live in? ? shall the birds make their nests on the summits of the trees, and retire during

1 See the note on I, 22,17. About the name of Kalandakanivapa (seeds of Kalandaka? feeding ground for squirrels ?), see the story related in Beal, Romantic Legend, &c., p. 315, where this place is said to be the gift of a merchant named Kalandaka. A different account is given by Spence Hardy, Manual, p. 194.

2 Literally, living creatures which have but one organ of sense ; that is, which have only the organ of feeling, viz. the outward form (kaya).

° Samkapayissanti = samkappayissanti? Buddhaghosa: appossukka-nibaddha-vasam vasissanti.

p. 299

the rainy season, and arrange themselves places to live in; and yet the Sakyaputtiya Samazas go on their travels alike during winter, summer, and the rainy season, crushing the green herbs, hurting vegetable life, and destroying the life of many small things ?’

3. Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry.

These Bhikkhus told this thing to the Blessed One.

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus:

‘I prescribe, O Bhikkhus, that you enter upon
Vassal’

p. 2

1. Now the Bhikkhus thought: ‘When are we to enter upon Vassa?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you enter upon
Vassa in the rainy season.’

2. Then the Bhikkhus thought: ‘How many periods are there for entering upon Vassa ?’

They told this thing to the Blessed One.

‘ There are two periods, O Bhikkhus, for entering upon Vassa, the earlier and the later. The earlier time for entering (upon Vassa) is the day after the

Then the Bhikkhus thought: ‘How many periods are there for entering upon Vassa ?’

They told this thing to the Blessed One.

‘ There are two periods, O Bhikkhus, for entering upon Vassa, the earlier and the later. The earlier time for entering (upon Vassa) is the day after the

’ Ie. enter upon the retreat prescribed for the rainy season. Buddhaghosa: ‘They are to look after their Vihara (if it is in a proper state), to provide food and water for themselves, to fulfil all due ceremonies, such as paying reverence to sacred shrines, &c., and to say loudly once, or twice, or thrice: ‘I enter upon Vassa in this Vihara for these three months.” Thus they are to enter upon Vassa.’

p. 1

full moon of AsA/ha (June-July); the later, a month after the full moon of Asd/4a!. These, O Bhikkhus, are the two periods for entering upon Vassa.’

1. At that time the X/abbaggiya Bhikkhus, having entered upon Vassa, went on their travels during the period of Vassa. People were annoyed, murmured, and became angry (saying), ‘How can the Sakyaputtiya Samazas go on their travels alike during winter, summer, and the rainy season, ... . (&c., as in chap. 1. 2, down to:) and destroy the life of many small living things?’

2. Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ‘How can the Ahabbaggiya Bhikkhus, having entered upon Vassa, go on their travels during the period of Vassa?’

These Bhikkhus told this thing to the Blessed One.

* Very probably this double period stands in connection -with the double period prescribed in the Brahmamas and Sfttras for most of the Vedic festivals. Thus the sacrifice of the varuzapraghas4s, with which the Brahmans began the rainy season, was to be held either on the full moon day of Ash4dha or on the full moon day of the following month, Sravama, quite in accordance with the Buddhistical rules about the vassupanayika. The Bréhmama texts begin the year with the full moon day of the (uttara) Phalgunt; the Sfitras mention, besides the Phalguni, another new-year’s day, the Xaitr? paurzamasi, which falls one month later. It was in connection with this dislocation of the beginning of the year that the annual festivals could be postponed accordingly. See Weber, Die vedischen Nachrichten von den Naxatra, IT, p. 329 seq.

p. 301

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus:

‘Let no one, O Bhikkhus, who has entered upon
Vassa, go on his travels before he has kept Vassa
during the earlier or during the later three months.
He who does so, commits a dukka/Za offe

1, At that time the K/abbaggiya Bhik not willing to enter upon Vassa.

They told this thing to the Blessed One.

He who does so, commits a dukka/Za offe

1, At that time the K/abbaggiya Bhik not willing to enter upon Vassa.

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, forbear to enter upon
Vassa. He who does not enter upon Vassa, commits a dukka/a offence.’

2. At that time the XZabbaggiya Bhikkhus, who were not willing to enter upon Vassa on the prescribed day, purposely left the district (where they were living).

They told this thing to the Blessed One.

‘Let no one, O Bhikkhus, purposely leave the district (where he is living), because he is not willing to enter upon Vassa on the prescribed day. He who does, commits a dukka/Za offence.’

3. At that time the Magadha king Seniya Bimbisdra, who wished that the Vassa period might be postponed, sent a messenger to the Bhikkhus: ‘What if their reverences were to enter upon Vassa on the next full moon day ?’

They told this thing to the Blessed One.

‘I prescribe, O Bhikkhus, that you obey kings.’

p. 1

1. And the Blessed One, after having resided at Ragagaha as long as he thought fit, went forth to S4vatthi. Wandering from place to place he came to SAvatthi. There, at SAvatthi, the Blessed One dwelt in the Getavana, the garden of Anathapizaika.

At that time an updsaka (lay devotee) named Udena, in the Kosala country, had a Vihara built for the Samgha. He sent a messenger to the Bhikkhus (saying), ‘Might their reverences come hither; I desire to bestow gifts (on the Samgha) and to hear the Dhamma and to see the Bhikkhus.’

2. The Bhikkhus replied: ‘The Blessed One has prescribed, friend, that no one who has entered upon Vassa, may go on a journey before he has kept Vassa during the earlier or during the later three months. Let the upasaka Udena wait so long as the Bhikkhus keep their Vassa residence; when they have finished Vassa, they will go. But if there is any urgent necessity, let him dedicate the Vihdra in presence of the Bhikkhus who reside there.’

3. The up4saka Udena was annoyed, murmured, and became angry (saying), ‘How can their reverences, when I send for them, refuse to come? Iam a giver and a doer (of good works), and do service to the fraternity. Some Bhikkhus heard the upésaka Udena, who was annoyed, &c.

These Bhikkhus told the thing to the Blessed One.

4. In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus :

‘I allow you, O Bhikkhus, to go (even during

p. 303

These Bhikkhus told the thing to the Blessed One.

4. In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus :

‘I allow you, O Bhikkhus, to go (even duringp. 303 the rainy season), if the affair for which you go can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of the following seven classes: Bhikkhus, Bhikkhunts, sikkhaman4s!, sdmamzeras, samamzerts, lay devotees, female lay devotees. I allow you, O Bhikkhus, to go, if the thing (you go for) can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of these seven classes. Within seven days you ought to return. .

5. ‘In case, O Bhikkhus, an up4saka has built a Vihéra for the Samgha. If he sends a messenger to the Bhikkhus (saying), “ Might their reverences come hither; I desire to bestow gifts (on them) and to hear the Dhamma and to see the Bhikkhus,” you ought to go, O Bhikkhus, if the affair for which you go can be accomplished in seven days, and if he sends for you, but not if he does not send for you. Within seven days you ought to return.

6. ‘In case, O Bhikkhus, an updsaka has built for the Samgha an addhayoga?, has built a storied house, has built an attic, has constructed a cave, a cell, a store-room, a refectory, a fire-room, a warehouse’, a privy, a place to walk in, a house to walk in, a well, a well house, a gantaghara‘,a gantéghara room, a lotus-pond, a pavilion, a park, or

1 See the note on II, 36, 1.

® See the note on I, 30, 4.

’ This translation of kappiyaku/f is merely conjectural ; comp. kappiyabhfimi VI, 33.

* See the note on I, 25, 12.

5 See Xullavagga V, 16, 1.

304 MAHAVAGGA. III, g, 7- has prepared the site for a park. If he sends a messenger to the Bhikkhus, ... . (&c., as in 9 5, down to the end of the section).

7. ‘In case, O Bhikkhus, an updsaka has built for a number of Bhikkhus an addhayoga... . (&c., as in § 6 to the end of the section),.... for one Bhikkhu a Vihara, an addhayoga, a storied house. . . . (&c., as in § 6 to the end).

8. ‘In case, O Bhikkhus, an updsaka has built for the sisterhood of Bhikkhunis, &c., for a number of Bhikkhunts, for one Bhikkhunt, for a number of sikkhamAnAs, for one sikkham4n§4, for a number of samazeras, for one sAmavzera, for a number of sAmazerts, for one sAmazert a Vihdra, &c.! If he sends a messenger to the Bhikkhus, &c.

If he sends a messenger to the Bhikkhus, &c.

9. ‘In case, O Bhikkhus, an up4saka has built for his own use a residence, a sleeping room, a stable?, a tower, a one-peaked building’, a shop, a boutique, a storied house, an attic, a cave, a cell, a store-room, a refectory, a fire-room, a kitchen, a privy, a place to walk in, a house to walk in, a well, a well house, a gantaghara, a gantaghara room, a lotus-pond, a pavilion, a park, or has prepared the site for a park; or that his son is to choose a consort; or that his daughter is to choose a consort; or that he is sick; or that he knows how

1 The enumeration of edifices is identical with that given in § 6, but in the cases beginning with that of the sisterhood of Bhikkhunis (according to Buddhaghosa; we believe that the two cases referring to simazeras ought to be excepted) three of the edifices are left out, viz. the privy, the gantaghara, and the gantaghara room, the use of which is forbidden to nuns; see Kullavagga X, 27, 3, 4.

® See Abhidhanapp. v. 213, and compare assabhamda, hatthibhanda (Mahavagga I, 61, 1).

® See Abhidhanapp. v. 209.

_ Ii, 6, 1. RESIDENCE DURING THE RAINY SEASON. 305 to recite a celebrated suttanta. If he sends a messenger to the Bhikkhus (saying), “ Might their reverences come and learn this suttanta; otherwise this suttanta will fall into oblivion ;”—or if he has any other business or any work to be done; and if he sends a messenger to the Bhikkhus (saying), “Might their reverences come hither ” (&c.) .... then you ought to go (&c, as in 9 5, down to:). .. . you ought to return.

10-12. ‘In case, O Bhikkhus, an up4sika has built a Vihara for the Samgha (&c., as in §§ 5-9").

13. ‘In case, O Bhikkhus, a Bhikkhu has built, &c., a Bhikkhuni, a sikkham4n4, a sAmamzera, a sAmazeri has built for the Samgha, for a number of Bhikkhus, for one Bhikkhu, for the sisterhood of Bhikkhunts,... . for one sAmavzert, for his own use, a Vihdra (&c., as in 9 8).’

1. At that time a certain Bhikkhu was sick.
He sent a messenger to the Bhikkhus (saying),
‘I am sick; might the Bhikkhus come to me;
I long for the Bhikkhus’ coming.’

They told this thing to the Blessed One.

‘I allow you, O Bhikkhus, to go (even during the rainy season), if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a

1 Only it is said here of the Bhikkhus, ayy4, ‘the noble ones,’ instead of bhaddant@, ‘ their reverences.’

[13] x

306 MAHAVAGGA. Ill, 6, 2.

person of one of the following five classes: Bhikkhus, Bhikkhunts, sikkhamAnds, sAmazeras, and sAmazerits. I allow you, O Bhikkhus, to go, if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a person of one of these five classes. Within seven days you ought to return,

I allow you, O Bhikkhus, to go, if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a person of one of these five classes. Within seven days you ought to return,

2. ‘In case, O Bhikkhus, a Bhikkhu is sick. If he sends a messenger to the Bhikkhus (saying), “T am sick; might the Bhikkhus come to me; I long for the Bhikkhus’ coming,” you ought to go, O Bhikkhus, if the thing can be accomplished in seven days, even if he had not sent for you, much more when he has sent (saying to yourselves) : “T will try to get food for the sick, or food for the tender of the sick, or medicine for the sick, or I will ask him (questions referring to the Dhamma), or nurse him.” Within seven days you ought to return.

3. ‘In case, O Bhikkhus, inward struggles have befallen a Bhikkhu. If he sends a messenger to the Bhikkhus: “ Inward struggles have befallen me ; might the Bhikkhus come to me; I long for the Bhikkhus’ coming,” you ought to go.... (&c., as in § 2, down to): (saying to yourselves): “I will try to appease those struggles, or cause them to be appeased (by another), or compose him by religious conversation.” Within seven days you ought to return.

4. ‘In case, O Bhikkhus, a Bhikkhu in whose mind doubts of conscience have arisen sends .... (&c.,, as in § 3, down to): (saying to yourselves) : “I will try to dispel those doubts, or causep. 307 them to be dispelled, or compose him by religious conversation.” Within seven days you ought to return.

5. ‘In case, O Bhikkhus, a Bhikkhu takes toa false doctrine. If he sends... .(&c., down to): (saying to yourselves): “I will discuss that false doctrine, or cause another to discuss it, or compose (that Bhikkhu) by religious conversation.” Within seven days you ought to return.

6. ‘In case, O Bhikkhus, a Bhikkhu is guilty of a grave offence and ought to be sentenced to parivasa discipline. If he sends... . (&c., down to): (saying to yourselves): “I will take care that he may be sentenced to parivdsa discipline, or I will propose the resolution (to the assembly), or I will help to complete the quorum (required for passing the sentence of parivdsa).” Within seven days you ought to return.

7. ‘In case, O Bhikkhus, a Bhikkhu ought to be sentenced to recommence penal discipline. If he sends .... (&c., as in § 6, down to the end of the section).

8. ‘In case, Oj Bhikkhus, a Bhikkhu ought to have the mAnatta discipline imposed upon him. If he sends... . (&c., as in § 6, down to the end of the section). :

g. ‘In case, O Bhikkhus, a Bhikkhu (having duly undergone penal discipline) ought to be rehabilitated. If he sends... . (&c., as in § 6).

‘In case, Oj Bhikkhus, a Bhikkhu ought to have the mAnatta discipline imposed upon him. If he sends... . (&c., as in § 6, down to the end of the section). :

g. ‘In case, O Bhikkhus, a Bhikkhu (having duly undergone penal discipline) ought to be rehabilitated. If he sends... . (&c., as in § 6).

10. ‘In case, O Bhikkhus, the Samgha is going to proceed against a Bhikkhu by the tagganiyakamma, or the nissaya, or the pabbaganiyakamma, or the pa¢isdraziyakamma, or the ukkhepaniyakamma. If that Bhikkhu sends a messenger to the Bhikkhus (saying), “ The Samgha

X 2

p. 11

is going to proceed against me; might the Bhikkhus come to me; I long for the Bhikkhus’ coming,” you ought to go... . (&c., as in § 2, down to): (saying to yourselves): ““What can be done in order that the Samgha may not proceed (against that Bhikkhu) or may mitigate the proceeding?” Within seven days you ought to return.

11. ‘Or the Samgha has instituted a proceeding against him, the tagganiyakamma.... (&c., down to): ....or the ukkhepaniyakamma; if he sends a messenger to the Bhikkhus: “The Samgha has instituted a proceeding against me; might the Bhikkhus come to me; I long for the Bhikkhus’ coming,” you ought to go... . (&c., as in § 3, down to): (saying to yourselves): ‘“‘ What can be done in order that this Bhikkhu may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Samgha may revoke its sentence ?” Within seven days you ought to return.

12-15. ‘In case, O Bhikkhus, a Bhikkhuni is sick, &c.}

16. ‘In case, O Bhikkhus, a Bhikkhunt is guilty of a grave offence and ought to be sentenced to mAanatta discipline» If she sends. . . . (as in 9 3, down to): .... (saying to yourselves): “I will take care that she may be sentenced to manatta discipline*.”, Within seven days you ought to return.

1 See §§ 2-5. Read here and in all cases where the messenger
is sent by a woman: ‘ Might the noble ones (ayy4) come to me;
I long for the noble ones’ coming.’

2 There is no parivasa discipline for the Bhikkhunis. When a Bhikkhunf has committed a Samghddisesa offence, no matter whether she has concealed it or not, she is sentenced to manatta discipline for a fortnight. See Xullavagga X,1, 4; 25, 3.

8 The phrases, ‘ Or I will propose the resolution to the assembly,

p. 309

17. ‘In case, O Bhikkhus, a Bhikkhunt ought to
be sentenced to recommence penal discipline... .
(&c., as in § 7).

18. ‘In case, O Bhikkhus, a Bhikkhunt who is to be rehabilitated. . . . (&c., as in § 9).

19. ‘In case, O Bhikkhus, the Samgha is going to proceed against a Bhikkhuni by the tagganiyakamma... . (&c., as in § 10).

20. ‘Or the Samgha has instituted a proceeding against her... . (&c., as in § 11).

21, 22. ‘In case, O Bhikkhus, a sikkham4n4 is sick (&c., see §§ 2-5).