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 11 of 12
. (&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).
‘In case, O Bhikkhus, a sikkhamana has violated! the precepts (in which she is trained). If she sends .. . . (&c., as in § 3, down to): (saying to yourselves): “I will take care that she may take upon herself the precepts (again).” Within seven days you ought to return.
23. ‘In case, O Bhikkhus, a sikkhamAn4A desires to receive the upasampada ordination. If she sends, &c.,.... you ought to go (saying to yourselves): “I will take care that she may receive the upasampada ordination, or I will proclaim the formula (of ordination before the assembly), or I will help to complete the quorum.” Within seven days you ought to return.
24, 25. ‘In case, O Bhikkhus, a sAmavzera is sick (&c., as in §§ 2-5)...., a sAmavzera desires or I will help to complete the quorum’ (see § 6 seq.), of course are omitted here, because, if the proceeding is directed against a Bhikkhuni, this is to be done by a Bhikkhuni and not by a Bhikkhu. See Xullavagga X, 6, 3.
1 This translation of sikkh4 kupita hoti is merely conjectural; Buddhaghosa has no note here. Comp. kuppa and akuppa.
p. 26
to ask concerning Vassa'. If he sends... . (saying to yourselves): “I will ask him or I will tell it to him.” Within seven days you ought to return.
26. ‘In case, O Bhikkhus, a Samamzera who desires to receive the upasampada ordination (&c., see § 23). .
27, 28. ‘In case, O Bhikkhus, a simavert is sick (&c., see §§ 24-25).
29. ‘In case, O Bhikkhus, a sAmavzert desires to take upon herself the precepts. If she sends.... &c., you should go (saying to yourselves): “TI will take care that she may take upon herself the precepts.” Within seven days you ought to return,’
7.
1. At that time the mother of a Bhikkhu was sick. She sent a messenger to her son (saying), ‘Iam sick; might my son come to me; I long for my son’s coming. Now that Bhikkhu thought: ‘The Blessed One has allowed (a Bhikkhu) to go, if the affair for which he goes can be accomplished within seven days, and if he is sent for, but not if he is not sent for, by a person of any one of the seven classes; (and he has also allowed to go), if the thing he goes for can be accomplished within seven days, even if he is not sent for, and much more if he is sent for, by a person of any one of the five classes. Now my mother is sick; she is not a lay-devotee (upasika). What am I, therefore, to do ?’
1 The technical meaning of vassam pukkhitum (to ask after Vassa?) is unknown to us.
Ill, 7,8. RESIDENCE DURING THE RAINY SEASON. 3II
They told this thing to the Blessed One.
Now my mother is sick; she is not a lay-devotee (upasika). What am I, therefore, to do ?’
1 The technical meaning of vassam pukkhitum (to ask after Vassa?) is unknown to us.
Ill, 7,8. RESIDENCE DURING THE RAINY SEASON. 3II
They told this thing to the Blessed One.
2. ‘Tallow you, O Bhikkhus, to go (even during the rainy season), if the thing you go for can be accomplished within seven days, even if you are not sent for, and much more if you are sent for, by a person of any one of the following seven classes : Bhikkhus, Bhikkhunts, sikkhamAnds, samazeras, sdmazerts, the mother, and the father. I allow you, O Bhikkhus, to go, if the thing you go for can” be accomplished within seven days, even if you are not sent for, and much more if you are sent for, by a person of any one of these seven classes. Within seven days you ought to return.
3. ‘In case, O Bhikkhus, a Bhikkhu’s mother i is sick. If she sends a messenger to her son (saying), “Tam sick; might my son come to me; I long for my son’s coming (&c., see chap. 6. 2).”
4. ‘In case, O Bhikkhus, a Bhikkhu’s father is sick .... (&c., as in 9 3).
5. ‘In case, O Bhikkhus, a Bhikkhu’s brother is sick. If he sends a messenger to his brother (saying), “Tam sick; might my brother come to me; I long for my brother’s coming,” he ought to go, O Bhikkhus, if the affair can be accomplished within seven days, and if he sends for him, but not if he does not send for him. Within seven days he ought to return.
‘In case, O Bhikkhus, a Bhikkhu’s sister is sic. . (&c., see § 5).
7. $ In case, O Bhikkhus, a relation of a Bhikkhu is sick. If he sends a messenger to that Bhikkhu (saying), “I am sick; might his reverence come to me”... . (&c., as in § 5).
8. ‘In case, O Bhikkhus, a person that used top. 8 live with the Bhikkhus? is sick. If he sends a messenger to the Bhikkhus (saying), “I am_ sick; might the Bhikkhus come to me”... . (&c., as in
§ 5).
8.
At that time a Vihdra belonging to the Samgha went to ruin, A certain up4saka had a quantity of wood cut in the forest. He sent a messenger to the Bhikkhus (saying), ‘If their reverences will fetch that wood, I will give it to them.’
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, to go out on the Samgha’s business. Within seven days you ought to return,
End of the first Bhazavara about the Vassa residence.
9.
1. At that time the Bhikkhus of a certain district in the Kosala country who had entered, upon Vassa, were troubled? by beasts of prey ; the beasts carried them off and killed them.
They told this thing to the Blessed One.
‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by beasts of prey, and the beasts carry them off and kill them : this is
* Buddhaghosa: bhikkhugatika is a person that dwells in the same Vihara with the Bhikkhus.
* Compare Gataka I, 300.
p. 313
* Compare Gataka I, 300.
p. 313
to be considered as a case of danger, and they ought ~ to leave that residence. They are not guilty of interruption of Vassa.
‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are infested by snakes; they bite them and kill them. This is to be considered asa case of danger,.... (&c., as in §1 down to).... Vassa.
2. ‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by robbers; the robbers plunder them and beat them. This is to be considered .... (&c., as in §1).... Vassa.
‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by demons; the demons enter into them and take their power from them. This is to be considered... . (&c., as in § 1) .... Vassa.
3. ‘In case, O Bhikkhus, the village near which the Bhikkhus have entered upon VaSsa, is destroyed by fire; the Bhikkhus suffer from want of food. This is to be considered... . (&c.,as ingi):... Vassa,
‘In case, O Bhikkhus, the places of rest of the Bhikkhus who have. entered upon Vassa, are destroyed by fire; the Bhikkhus suffer from having no place of rest. This is to be considered... . (&c., asin §1).... Vassa.
4. ‘In case, O Bhikkhus, the village near which the Bhikkhus have entered upon Vassa, is destroyed by water; the Bhikkhus suffer from want of food, ....(&c., as in §r).... Vassa.
‘In case, O Bhikkhus, the places of rest of the Bhikkhus who have entered upon Vassa, are destroyed by water; the Bhikkhus suffer from having no place of rest,.... (&c., as ing1).... Vassa.’
p. 10
10,
At that time the village near which the Bhikkhus of a certain district had entered upon Vassa, was transferred to another place through (fear of) robbers.
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you go where the village is.’
The village (people) divided themselves in two parts.
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you go where the greater part is.’
The greater part were unbelieving, unconverted people.
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you go where the believing, converted people are.’
11.
1. At that time the Bhikkhus of a certain district in the Kosala country who had entered upon Vassa, could get (there) neither coarse nor fine food sufficiently as required.
They told this thing to the Blessed One.
‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, can get neither coarse nor fine food sufficiently as required.. This is to be considered as a case of danger, and they ought to leave that residence. They are not guilty of interruption of Vassa.
‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine suffip. 315ciently as required, but they cannot get sustaining food. This is to be considered .... (&c., as in § 1) »... Vassa.
‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine suffip. 315ciently as required, but they cannot get sustaining food. This is to be considered .... (&c., as in § 1) »... Vassa.
2. ‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine sufficiently as required, they get sustaining food, but they cannot get proper medicine. This is to be considered... . (&c., as in §1).... Vassa. ‘In case, O Bhikkhus, the Bhikkhus .... (&c., as $1, down to)... . sustaining food, and they can get profitable medicine, but they cannot find suitable laymen to do service to them. This is to be considered .... (&c, as in §1).... Vassa.
3. ‘In case, O Bhikkhus, to a Bhikkhu who has entered upon Vassa, a woman makes an offer (in these words): “Come, venerable Sir, I give you gold, or I give you bullion’, or I give you a field, or I give you a site (for a house or a garden), or I give you an ox, or I give you a cow, or I give you a slave, or I give you a female slave, or I give you my daughter as your wife, or I will be your wife, or I get another wife for you.” In that case, if the Bhikkhu thinks: “The Blessed One has said that the mind of men is easily changeable; danger might arise to the purity of my life,” he ought to go away from that place. He is not guilty of interruption of Vassa.
4. ‘In case, O Bhikkhus, to a Bhikkhu who has entered upon Vassa, a harlot makes an offer, &c., an adult girl makes an offer, &c., a eunuch makes an offer, &c., relations make an offer, &c., kings make
* See Rh. D.’s ‘Ancient Coins and Measures of Ceylon,’ p. 5 (‘ Numismata Orientalia,’ vol. i),p. 5 an offer, &c., robbers make an offer, &c., rascals make an offer (in these words) : “ Come, venerable Sir, we give you gold,....(&c., down to)....or we give you our daughter as your wife, or we get another wife for you.” In that case, .... (&c.,as in §3).... Vassa.
‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, finds an ownerless treasure. In that case,.... (&c., as in § 3, down to).... Vassa.
5. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, sees a number of Bhikkhus who strive to cause divisions in the Samgha. In that case, if that Bhikkhu thinks: “The Blessed One has said that it is a grievous sin to cause divisions in the Samgha; may no division arise in the Samgha in my presence,” let him go away. He is not guilty of interruption of Vassa.
‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “A number of Bhikkhus are Striving to cause divisions in the Samgha.” In that case,....(&c., as in § 5, down to).... Vassa.
He is not guilty of interruption of Vassa.
‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “A number of Bhikkhus are Striving to cause divisions in the Samgha.” In that case,....(&c., as in § 5, down to).... Vassa.
6. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district a number of Bhikkhus are striving to cause divisions in the Samgha.” If that Bhikkhu thinks: “Those Bhikkhus are friends of mine; I will say to them: ‘ The- Blessed One, my friends, has said that it is a grievous sin to cause divisions in the Samgha ; let not divisions in the Samgha please you, Sirs ;’ then they will do what I say, they will obey me and give ear,” in that case let him go (to that place). He is not guilty of interruption of Vassa.
7. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such ap. 317 district a number of Bhikkhus are striving to cause divisions in the Samgha.” If that Bhikkhu thinks: “Those Bhikkhus are not friends of mine, but their friends are friends of mine; to these I will say, and they will say to their friends: ‘The Blessed One, .... (&c.,’ as in § 6, down to)..... Vassa.
8. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district divisions in the Samgha have been caused by a number of Bhikkhus.” If that Bhikkhu.... (&c., as in § 6, down to).... Vassa.
‘9. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district divisions in the Samgha have been caused by a number of Bhikkhus.” If that Bhikkhu.... (&c., asin §7).... Vassa.
10-13. ‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district a number of Bhikkhunis strive to cause divisions in the Samgha.... (&c.1)”’
12,
1. At that time a Bhikkhu desired to enter upon Vassa in a cattle-pen.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, to enter upon Vassa in a cattle-pen.
The cattle-pen was moved from its place.
1 See §§ 6-9. Instead of ‘A number of Bhikkhus’ in these paragraphs, the subject is ‘A number of Bhikkhunis.’ Instead of ‘Friends’ or ‘Sirs,’ the address is ‘Sisters.’ In §§ 11, 13 read: ‘Those Bhikkhunis are not friends of mine, but their (female) friends are friends of mine, &c.’
p. 2
They told this thing to the Blessed One.
‘T allow you, O Bhikkhus, to go with the cattle-pen.’
2. At that time a Bhikkhu, when the time for entering upon Vassa approached, desired to go on a journey with a caravan.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, to enter upon Vassa in a caravan.’
At that time a Bhikkhu, when the time for entering upon Vassa approached, desired to go on a journey in a ship.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, to enter upon Vassa in a ship.’
‘I allow you, O Bhikkhus, to enter upon Vassa in a caravan.’
At that time a Bhikkhu, when the time for entering upon Vassa approached, desired to go on a journey in a ship.
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, to enter upon Vassa in a ship.’
3. At that time some Bhikkhus entered upon Vassa in a hollow tree. People were annoyed, murmured, and became angry: ‘(These Bhikkhus behave) like goblins?
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, enter upon Vassa ina hollow tree. He who does, commits a dukkaéa offence.’
4. At that time some Bhikkhus entered upon Vassa on a branch ofa tree. People were annoyed, &c.: ‘(These Bhikkhus behave) like huntsmen.’
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, enter upon Vassa ona branch of a tree. He who does, commits a dukkaéa offence.’
5. At that time some Bhikkhus entered upon Vassa in the open air. When it began to rain,
* This must be about the sense of pis4Aillika (comp. Xullavagga V, 10, 2; 27, 5), although we are not sure how -illika ought to be explained.
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they ran up to the foot of a tree, or to the hollow of a Nimba tree.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, enter upon Vassa in the open air. He who does, commits a dukka/Za offence,’
6. At that time some Bhikkhus entered upon Vassa without having a place of rest. They suffered from coldness and heat.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, enter upon Vassa without having a place of rest. He who does, commits a dukka#a offence.’
7. At that time some Bhikkhus entered upon Vassa in a house for keeping dead bodies in. People were annoyed, &c.: ‘(These Bhikkhus are) like those who burn corpses.’
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, enter upon Vassa in a house for keeping dead bodies. He who does, commits a dukka/Za offence.’
8. At that time some Bhikkhus entered upon Vassa under a sun-shade. People were annoyed, &c.: ‘Like cowherds.’
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, enter upon Vassa under a sun-shade. He who does, commits a dukkaza offence.’
9. At that time some Bhikkhus entered upon Vassa under an earthenware vessel. People were annoyed, &c.: ‘ Like Titthiyas.’
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, enter upon Vassa under an earthenware vessel. He who does, commits a dukka/¢a offence.’
p. 1
13.
People were annoyed, &c.: ‘ Like Titthiyas.’
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, enter upon Vassa under an earthenware vessel. He who does, commits a dukka/¢a offence.’
p. 1
13.
1. At that time the Samgha at Savatthi had made an agreement that nobody should receive the pabbagg4 ordination during the rainy season. A grandson of Visakha Migaéramata! went to the Bhikkhus and asked them for the pabbag4 ordination. The Bhikkhus said to him: ‘The Samgha, friend, has made an agreement that nobody shall receive the pabbagg4 ordination during the rainy season. Wait, friend, as long as the Bhikkhus keep Vassa; when they have concluded the Vassa residence, they will confer on you the pabbagg4 ordination.’
When those Bhikkhus had concluded the Vassa residence, they said to the grandson of Visékhé Migaramata : ‘Come now, friend, you may receive the pabbagg4 ordination.’ He replied: ‘If I had received the pabbagga ordination before, reverend Sirs, I should remain (in the religious life), but now, reverend Sirs, I will not receive the pabbaggAé ordination.’
2, Visdkha Migéramaté was annoyed, murmured, and became angry (saying), ‘How can the noble ones make such an agreement that nobody shall receive the pabbaggaé ordination during the rainy season? At what time ought the duties of the Dhamma not to be performed?’
Some Bhikkhus heard Vis&kh4 Mig4ramaté, who was annoyed, murmured, and had become angry.
? Visdkha was the most distinguished among the up4sik4s, and occupied a place among them similar to that which Anathapindika, with whom she is frequently mentioned together, did among the upasakas. See Dhammapada Asshak. p. 78, &c.
p. 321
Those Bhikkhus told the thing to the Blessed One.
‘Such an agreement, O Bhikkhus, ought not to be made—that nobody shall receive the pabbaggaé ordination during the rainy season. He who makes (an agreement like this), commits a dukkaZa offence.’
14,
1. At that time the venerable Upananda Sakyaputta had promised to king Pasenadi of Kosala to take up his Vassa residence (with him) at the earlier period!, When he was going to the district (where he had consented to go to), he saw on his way two districts in which there were plenty of robes, and he thought : ‘What if I were to keep Vassa in these two districts; thus shall I obtain many robes.’ And he kept Vassa in those two districts.
King Pasenadi of Kosala was annoyed, murmured, and became angry (saying), ‘How can the noble Upananda Sakyaputta, after he has promised us to take up his Vassa residence (with us), break his word ? Has not falsehood been reproved, and abstinence from falsehood been praised by the Blessed One in many ways?’
Has not falsehood been reproved, and abstinence from falsehood been praised by the Blessed One in many ways?’
2. Some Bhikkhus heard king Pasenadi of Kosala, who was annoyed, &c. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ‘How can the venerable Upananda Sakyaputta, after he has promised to king Pasenadi of Kosala, &c. ? Has not falsehood ... . (&c., as in § 1)?”
3. Those Bhikkhus told the thing to the Blessed One. ,
1 See chap. 2, § 2. (13] ¥
p. 4
In consequence of that, the Blessed One, after having ordered the fraternity of Bhikkhus to assemble, asked the venerable Upananda Sakyaputta: ‘Is it true, Upananda, that you have broken your word, having promised to king Pasenadi of Kosala to take up your Vassa residence (with him)?’
‘It is true, Lord?’
Then the blessed Buddha rebuked him: ‘How can you, O foolish one, break your word, having promised, &c.? Has not falsehood, O foolish one, been reproved, and abstinence from falsehood been praised by me in many ways? This will not do, O foolish one, for converting the unconverted, and for augmenting the number of the converted, but it will result, O foolish one, in the unconverted being repulsed (from the faith) and many of the converted being estranged.’
Having reproved him and delivered a religious discourse, he thus addressed the Bhikkhus:
4. ‘In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the earlier period, and when he goes to that district, he sees on his way two districts in which there are plenty of robes, and he thinks: “What if I were to keep Vassa in these two districts ; thus shall I obtain many robes ;” and he keeps Vassa in those two districts. This Bhikkhu’s (entering upon Vassa), O Bhikkhus, (at the) earlier period is not valid, and as to his promise he has committed a dukkaZa offence.
5. ‘In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the earlier period, and when going to that district, he holds Uposatha outside (on the lastp. 323 day of the half month), and on the first day (of the next half month) he goes to the Vihdra, prepares himself a place of rest, gets (water to) drink and food, sweeps the cell, and goes away that same day without having any business. This Bhikkhu’s (entering upon Vassa)....(&c, as in § 4, down to).... offence.
‘In case, O Bhikkhus, a Bhikkhu has promised (&c., as in the preceding case, down to:) and goes _ away that same day having business. This Bhikkhu’s (entering upon Vassa)....(&c., as in § 4, down to)... . offence.
6. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes away without having any business, &c.; he goes away having business. This Bhikkhu’s (entering upon Vassa)....(&c., as in § 4, down to) .... offence.
. offence.
6. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes away without having any business, &c.; he goes away having business. This Bhikkhu’s (entering upon Vassa)....(&c., as in § 4, down to) .... offence.
‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes away having a business which can be accomplished within seven days}; he is absent above those . seven days. This Bhikkhu’s (entering upon Vassa).... (&c., as in § 4, down to)... . offence.
‘In case, O Bhikkhus, &c., he returns within those seven days. This Bhikkhu’s (entering upon Vassa), O Bhikkhus, (at the) earlier period is valid, and as to his promise he has committed no offence.
7. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and goes away seven days before the Pavaraza* having business. No matter, O Bhikkhus, whether that Bhikkhu comes back to that district or
1 See chap. 5 seq. 2 T.e. before the concluding ceremony of Vassa; see IV, 1, 13. Y2
p. 8
does not come back, this Bhikkhu’s entering, &c., is valid, and as to his promise he has committed no offence.
8-10. ‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and having gone to that district, he holds Uposatha there (on the last day of the half month), and on the first day (of the next half month) he goes to the Vihara, &c.
11. ‘In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the later period, and when going to that district, he holds Uposatha outside, &c.?’
End of the third Khandhaka, which treats of entering upon Vassa.
1 Here follows an exact repetition of all the cases given in
§§ 5-7; the only difference is, that in the former cases it was said: ‘When going to that district, he holds Uposatha outside,’ instead of which it is said now: ‘Having gone to that district, he holds Uposatha there.’
2 The cases given in §§ 5-10 are repeated here; instead of ‘Earlier period,’ it is said here ‘ Later period;’ instead of ‘ Before the Pavadrana’ (§ 7), ‘Before the komudf satumasini’ The komudi 4atumasinf is the full moon day in the month Kattika, which is frequently called Kaumuda in the Epic literature ; the epithet AAtum4sini refers to the Vedic Katurmasya festival, which falls upon that day (Katydyana, Srautasfitra V, 6,1). For those who entered upon Vassa at the later period (in the Sravana month), the end of Vassa fell on the Komudf day.
p. 325
FOURTH KHANDHAKA.
(THE PAVARANA CEREMONY AT THE END OF THE RAINY SEASON, VASSA).
1,
For those who entered upon Vassa at the later period (in the Sravana month), the end of Vassa fell on the Komudf day.
p. 325
FOURTH KHANDHAKA.
(THE PAVARANA CEREMONY AT THE END OF THE RAINY SEASON, VASSA).
1,
1. At that time the blessed Buddha dwelt at SAvatthi, in the Getavana, the garden of Andthapizdika. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. Now those Bhikkhus thought : ‘What shall we do in order that we may keep Vassa well, in unity, and in concord, and without quarrel, and that we may not suffer from want of food ?’
2. Then those Bhikkhus thought: ‘If we do not speak to or converse with each other, if he who comes back first from the village, from his almspilgrimage, prepares seats, gets water for washing the feet, a foot-stool, and a towel}, cleans the slopbasin and gets it ready, and puts there (water to) drink and food,—
3. ‘And if he who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the other Bhikkhus) and if he desires to do so; and if he does not desire (to eat), throws it away at a place free from grass, or pours it away into water in which no living things are; puts away the water for washing the feet, the foot-stool, and the towel’; cleans the slop-basin and
1 See the note on I, 6, 11.
p. 4
puts it away, puts the water and the food away, and sweeps the dining-room,—
4. ‘And if he who sees a water-pot, or a bowl for food, or a vessel for evacuations, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, calls some one else and puts it away with their united effort! without uttering a word on that account,—thus shall we keep Vassa well, in unity, and in concord, and without quarrel, and not suffer from want of food ?.’
5-7. And those Bhikkhus did not speak to or converse with each other. He who came back from the village from his alms-pilgrimage first, prepared seats (&c., as above, § 4, down to)... . without uttering a word on that account.
8. Now it is the custom of the Bhikkhus who have finished their Vassa residence, to go to see the Blessed One. Thus those Bhikkhus, when they had finished their Vassa residence, and when the three months (of Vassa) had elapsed, set their places of rest in order, took their alms-bowls and robes, and went on their way to Savatthi. Wandering from place to place, they came to SAvatthi, to the Getavana, the garden of Anathapizdika, to the Blessed One; having approached the Blessed One and respectfully saluted him, they sat down near him.
9. Now it is the custom of the blessed Buddhas
1 We are not quite sure of the meaning of the compounds hattha-vikadrena and hattha-vilanghakena. Buddhaghosa says merely hatthavilanghakena ’ti hatthukkhepakena.
9. Now it is the custom of the blessed Buddhas
1 We are not quite sure of the meaning of the compounds hattha-vikadrena and hattha-vilanghakena. Buddhaghosa says merely hatthavilanghakena ’ti hatthukkhepakena.
? For this whole passage, compare Kullavagga VIII, 5, 3. The single actions which these Bhikkhus do, are quite correct, except that they keep silence during the whole time of Vassa, and especially at the end of it, for which time Buddha, on this occasion, prescribes the Pavaraza ceremony.
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to exchange greeting with incoming Bhikkhus. And the Blessed One said to those Bhikkhus : ‘ Do things go well with you,O Bhikkhus? Do you get enough to support yourselves with? Have you kept Vassa well, in unity, and in concord, and without quarrel ? and have you not suffered from want of food ?’
‘Things go tolerably well with us, Lord; we get enough, Lord, wherewith to support ourselves; we have kept Vassa well, in unity, in concord, and without quarrel; and have not suffered from want of food.’
10. The Tathdgatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of sense, not void of sense; to what is void of sense the bridge is pulled down for the Tathagatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine, or when they intend to institute a rule of conduct to their disciples.
11. And the Blessed One said to those Bhikkhus : ‘In what way, O Bhikkhus, have you kept Vassa well, in unity, and in concord, and without quarrel, and not suffered from want of food ?’
‘We have entered upon Vassa, Lord, a number of Bhikkhus, companions and friends of each other, in a certain district of the Kosala country. Now, Lord, we thought: “ What shall we do (&c., as in §1)?” Then we thought, Lord: “If we do not speak (&c., as in §§ 2-4).” Thus, Lord, we did not speak to or converse with each other (&c., down to :) without uttering a word on that account, In thatp. 12 way, Lord, we have kept Vassa well, in unity, and in concord, and without quarrel; and have not suffered from want of food.’
12, Then the Blessed One thus addressed the Bhikkhus: ‘Indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it badly ; indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it like a herd of cattle; indeed... . have kept it like a herd of rams; indeed....have kept it like a company of indolent people. How can these foolish persons, O Bhikkhus, take upon themselves the vow of silence, as the Titthiyas do?
13. ‘ This will not do, O Bhikkhus, for converting the unconverted (&c., as in Book III, chapter 14, § 3).’
And when he had rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus:
13. ‘ This will not do, O Bhikkhus, for converting the unconverted (&c., as in Book III, chapter 14, § 3).’
And when he had rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus:
‘Let no one, O Bhikkhus, take upon himself the vow of silence, as the Titthiyas do. He who does, commits a dukka/a offence.
‘I prescribe, O Bhikkhus, that the Bhikkhus, when they have finished their Vassa residence, hold Pavaraza with each other! in these three ways: by what has been seen, or by what has been heard, or by what is suspected. Hence it will result that you live in accord with each other, that you atone for the offences (you have committed), and that you keep the rules of discipline before your eyes.
14. ‘And you ought, O Bhikkhus, to hold Pavaraza in this way:
1 Literally, invite each other; i.e. every Bhikkhu present invites his companions to tell him if they believe him guilty of an offence, having seen that offence, or having heard of it, or suspecting it.
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‘Let a learned, competent Bhikkhu proclaim the following #zatti before the Samgha: “Let the Samgha, reverend Sirs, hear me. To-day is the Pav4ravz& day. Ifthe Samgha is ready, let the Samgha hold Pavaraza.”
‘Then let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “I pronounce my PavarazaA, friends, before the Samgha, by what has been seen, or by what has been heard, or by what is suspected!; may you speak to me, Sirs, out of compassion towards me; if I see (an offence), I will atone for it. And for the second time, &c. And for the third time I pronounce my Pavaraza.... (&c., down to). ... if I see (an offence), I will atone for it.”
‘Then let (each) younger Bhikkhu adjust his upper robe... . (&c.)?’
2.
1. At that time the K/abbaggiya Bhikkhus, while the senior Bhikkhus were crouching down and were performing their Pavaraz4, remained on their seats. The moderate Bhikkhus were annoyed, murmured, and became angry: ‘How can the Kkabbaggiya Bhikkhus remain on their seats, while the senior
1 Te. I invite the Samgha to charge me with any offence they think me guilty of, which they have seen, or heard of, or which they suspect.
2 As in the preceding sentence, except that the younger Bhikkhus do not address the Samgha, ‘Friends,’ but, ‘Reverend Sirs,’
p. 2
Bhikkhus crouch down, and perform their Pavaraza?’
Those Bhikkhus told the thing to the Blessed One.
‘Is it true, O Bhikkhus, that the Aabbaggiya Bhikkhus, &c. ?’
‘It is true, O Lord.’
Then the blessed Buddha rebuked them: ‘How can these foolish men, O Bhikkhus, remain on their seats .(&c., as above)? This will not do, O Bhikkhus, for converting the unconverted (&c., as in chap. 1, § 13).’
‘Is it true, O Bhikkhus, that the Aabbaggiya Bhikkhus, &c. ?’
‘It is true, O Lord.’
Then the blessed Buddha rebuked them: ‘How can these foolish men, O Bhikkhus, remain on their seats .(&c., as above)? This will not do, O Bhikkhus, for converting the unconverted (&c., as in chap. 1, § 13).’
Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, remain on his seat, while the senior Bhikkhus crouch down, and perform their Pavarazaé. He who does, commits a dukkaéa offence. I prescribe, O Bhikkhus, that all of you crouch down while Pav4raza is being performed.’
2. At that time a certain Bhikkhu weak from age, who waited crouching till all had finished their Pavaraz, fell down fainting.
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that (every Bhikkhu) crouches down the whole while till he has performed his Pavdravz4, and sits down on his seat when he has performed it.’
3. 1. Now the Bhikkhus thought: ‘How many Pavaraza (days) are there ?’ They told this thing to the Blessed One. ‘There are the two following Pavarawa (days),
p. 331
O Bhikkhus: the fourteenth and the fifteenth (of the half month)!; these are the two Pavadraza (days), O Bhikkhus.’
2. Now the Bhikkhus thought: ‘How many Pavdraza services are there ?’
They told this thing to the Blessed One.
‘There are the four following Pavaraza services, O Bhikkhus, &c.?’
3. Then the Blessed One thus addressed the Bhikkhus: ‘Assemble, O Bhikkhus, the Samgha will hold Pavaraz4.’ 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 shall declare (lit. give) his Pavaraz4 And let him declare it, O Bhikkhus, in this way: Let that sick Bhikkhu go to some Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “I declare my Pavaraza, take my Pavaraza, perform the Pavaraz4 for me.” If he expresses this by gesture, or by word, or by gesture and word, the Pavdrazaé has been declared. If he does not express this by gesture, &c., the Pavaraz4 has not been declared.
4-5. ‘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, &c.°
* Comp. II, 14,1, and the note on II, 34,1.
* This passage is exactly identical with II, 14, 2. 3, replacing ‘Uposatha service’ by ‘PavaramA service.’
® This passage is a repetition of II, 22, 2-4, the words, ‘ Hold Uposatha,’ ‘Declare the P4risuddhi, &c., being replaced respectively by “Hold Pavaran,’ ‘Declare the Pavaraza,’ &c.
p. 4
3, replacing ‘Uposatha service’ by ‘PavaramA service.’
® This passage is a repetition of II, 22, 2-4, the words, ‘ Hold Uposatha,’ ‘Declare the P4risuddhi, &c., being replaced respectively by “Hold Pavaran,’ ‘Declare the Pavaraza,’ &c.
p. 4
‘I prescribe, O Bhikkhus, that on the day of PavarazA he who declares his Pavaraz4, is to declare also his consent! (to acts to be performed eventually by the Order), for (both declarations) are required for the Samgha (and for the validity of its acts) 2.’
4,
At that time relations of a certain Bhikkhu kept him back on the day of Pavaraz4, &c.®
5.
1. At that time five Bhikkhus dwelt in a certain district (or, in a certain residence of Bhikkhus) on the day of Pavaraza.
Now these Bhikkhus thought : ‘The Blessed One has prescribed the holding of Pavaraza by the Samgha, and we are (only) five persons‘. Well, how are we to hold Pavaraza ?’
They told this thing to the Blessed One.
‘I prescribe,O Bhikkhus, that five Bhikkhus should hold Pavaravza in a (regular) chapter’
2. At that time four Bhikkhus dwelt in a certain
1 See II, 23.
2 Comp. the finishing clause of II, 23.
5 This is a repetition of II, 24, but instead of ‘Uposatha’ and ‘Parisuddhi’ read ‘Pavaran4.’
* As a general rule five Bhikkhus were sufficient to form the quorum ; but for the performance of several among the official acts of the Order the presence of more than five members was required ; see IX, 4, 1 seq.
® See IX, 4,1.
p. 333
district on the day of Pava4raz&. Now these Bhikkhus thought : ‘ The Blessed One has prescribed that five Bhikkhus shall hold Pavdraz4 in a (regular) chapter, and we are (only) four persons. Well, how are we to hold Pavaéraza ?’
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that four Bhikkhus should hold Pavdraz& with each other.
3. ‘And let them hold Pavdrawza4,O Bhikkhus, in this way: Let a learned, competent Bhikkhu pro- — claim the following #atti before those Bhikkhus: “Hear me, Sirs. To-day is Pavaraza day. If you are ready, Sirs, let us hold Pavdrazé with each other.”
‘Then let the senior Bhikkhu adjust his upper robe, &c., and say to those Bhikkhus : “I pronounce my Pavdraz4, friends, before you, by what has been seen, or by what has been heard, or by what is suspected ; may you speak to me, Sirs, out of compassion towards me;; if I see (an offence), I will atone for it. And for the second time, &c.; and for the third time, &c.”
‘Then let each younger Bhikkhu, &c.’
4. At that time three Bhikkhus dwelt in a certain district on the day of Pav4raza. Now these Bhikkhus thought : ‘ The Blessed One has prescribed that five Bhikkhus shall hold Pav4raza in a (regular) chapter, that four Bhikkhus shall hold Pavaraza with each other, and we are (only) three persons. Well, how are we to hold Pavaraza ?’
‘I prescribe, O Bhikkhus, that three Bhikkhus should hold Pavaraz& with each other. And let them hold PavarazA (&c., see § 3).’
Well, how are we to hold Pavaraza ?’
‘I prescribe, O Bhikkhus, that three Bhikkhus should hold Pavaraz& with each other. And let them hold PavarazA (&c., see § 3).’
5. At that time two Bhikkhus dwelt in a certainp. 6 district on the day of Pav4raz&. Now these Bhikkhus thought : ‘ The Blessed One has prescribed that five Bhikkhus, &c., that four Bhikkhus, &c., that three Bhikkhus, &c., and we are (only) two persons. Well, how are we to hold Pavaraza ?’
‘I prescribe, O Bhikkhus, that two Bhikkhus should hold Pavdraza with each other.
6. ‘And let them hold Pav4raza, O Bhikkhus, in this way: Let the senior Bhikkhu adjust his upper robe, &c., and say to the junior Bhikkhu: “I pronounce my Pavdraza, friend, &c.”
‘Then let the junior Bhikkhu, &c.’
7. At that time there dwelt a single Bhikkhu in a certain district on the day of Pavaraz&. Now this Bhikkhu thought: ‘The Blessed One has prescribed that five Bhikkhus, &c., &c., and I am only one person. Well, how am I to hold Pavaraza ?’
8. ‘In case there dwell, O Bhikkhus, in a certain district on the day of Pavaram, a single Bhikkhu: Let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus use 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 PavdrazA with them; if they do not come, let him fix his mind upon the thought: “To-day is my Pavaraza.” If he does not fix his mind upon this thought, he commits a dukka/¢a offence.
g. ‘ Now, O Bhikkhus, where five Bhikkhus dwell (together), they must not convey the Pavaraza! of one (to their assembly) and hold Pavarazé by
? See chap. 3, §3. Compare II, chap. 22, and chap. 26, § 10.
IV, 6, 3. THE PAVARANA CEREMONY. 3 3 )
four (as) in a (regular) chapter. If they do, they commit a dukkaZa offence.
‘Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the Pavaraza of one (to their assembly) and hold PavarazaA with each other by three. If they do, they commit a dukkaZa offence.
‘ Now, O Bhikkhus, where three Bhikkhus (&c., as in the last clause). . ;
‘Now, O Bhikkhus, where two Bhikkhus dwell, one of them must not convey the Pavdraza of the other one, and fix (only) his thoughts (upon the Pavaraz4). If he does, he commits a dukkaéa offence.’
6.
1. At that time a certain Bhikkhu was guilty of an offence on the day of Pavdraz&. Now this Bhikkhu thought : ‘The Blessed One has prescribed: “Pavadraza 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 Pavdraw4 (&c., as in II, 27. 1, 2, down to:) “ When I shall feel no doubt, then I will atone for that offence.” Having spoken thus, let him hold Pavaraza. But in no case must there any hindrance arise to holding Pavaraza from such a cause,’
1, 2, down to:) “ When I shall feel no doubt, then I will atone for that offence.” Having spoken thus, let him hold Pavaraza. But in no case must there any hindrance arise to holding Pavaraza from such a cause,’
2-3. At that time a certain Bhikkhu remembered
1 See chap. 16, §1.
p. 1
an offence, while Pavaraz4a was being held (&c., see II, 27. 4-8).
End of the first BhAzavara.
7-13.
7. 1. At that time there assembled in a certain residence (or district) on the day of Pavaraw4 a number of resident Bhikkhus, five 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 Pavaraza. While they were holding Pavaravzzd, other resident Bhikkhus, a greater number (than the first ones), arrived.
They told this thing to the Blessed One.
2. ‘In case there assemble, O Bhikkhus, in a certain residence on the day of Pavaraza (&c., as in § 1,down to).... they hold Pavaraz4. While they are holding Pav4rava, other resident Bhikkhus, a greater number, arrive. Let (all) those Bhikkhus, O Bhikkhus, hold Pavaraz4 again; they who have held Pav4rava, are free from guilt.
3. ‘In case there assemble, &c..... While they are holding Pavarazd4, other resident Bhikkhus, exactly the same number (as the first ones), arrive. Those who have held Pavaraz4, have held it correctly; let the other ones hold Pavdraz4; they who have held Pav4raza, are free from guilt.’
1 The following paragraphs and chapters exactly follow the course indicated by II, 28-35. The alterations to be made are
p. 1
p. 337
14.
1-3. ‘Let no one, O Bhikkhus, hold Pavarazé in a seated assembly (of Bhikkhus) before a Bhikkhuni, ... . (&c.?)
4. ‘Let no one, O Bhikkhus, hold Pavaéraza by (accepting) the Pavarama declaration of a parivasika’, except if the assembly has not yet risen (at the time when the Pavdraza is declared). And let no one, O Bhikkhus, hold Pavaraz4 on another day than the Pavdraw4 day, except for the sake of (preserving) concord among the Samgha %’
15.
1. At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Pavaraza by savage people. The Bhikkhus were not able to perform Pavadraz4 with the threefold formula.
They told this thing to the Blessed One.
obvious and sufficiently indicated by §§ 1-3; instead of, ‘Let them proclaim their Parisuddhi’ (II, 28, 4, &c.), read here, ‘Let them pronounce their Pavaran4.’
1 See II, 36, 1~3.
2 Comp. II, 36, 4, with the note.
They told this thing to the Blessed One.
obvious and sufficiently indicated by §§ 1-3; instead of, ‘Let them proclaim their Parisuddhi’ (II, 28, 4, &c.), read here, ‘Let them pronounce their Pavaran4.’
1 See II, 36, 1~3.
2 Comp. II, 36, 4, with the note.
5 See, for instance, the cases in chap. 17. Buddhaghosa’s explanation is different ; he says: ‘Concord among the Samgha is to be understood of such cases as that of Kosambi.’ It is said in the account of the schism of Kosambt that, if concord has been re-established, the reconciled parties hold Uposatha together (X, 5,14; comp. II, 36, 4); Buddhaghosa apparently extends this to holding Pavaraza also.
[13] Zz
338 MAHAVAGGA. IV, 1g, 2.
‘T allow you, O Bhikkhus, to perform Pavaraza with the twofold formula’,’
The danger from savage people became still more urgent. The Bhikkhus were not able to perform Pavaraza with the twofold formula.
They told this thing to the Blessed One.
‘T allow you, O Bhikkhus, to perform Pavéraza with the onefold formula 1.’
The danger from savage people became still more urgent. The Bhikkhus were not able to perform Pav4razA with the onefold formula.
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, that all the Bhikkhus who have kept Vassa together, perform Pavaraza (by one common declaration).’
2. At that time in a certain district on the day of Pavaramza the greater part of the night had passed away while (lay-)people were offering gifts (to the Bhikkhus). Now the Bhikkhus thought: ‘The greater part of the night has passed away while the people were offering gifts. If the Samgha performs Pavdrawzaé with the threefold formula, it will not have finished the Pavaraz& when day breaks. Well, what are we to do?’
They told this thing to the Blessed One.
3. ‘In case, O Bhikkhus, in a certain district on the day of Pavaraza the greater part of the night has passed away while people were offering gifts (to the Bhikkhus). Now if those Bhikkhus think: “ The greater part (&c., down to :) when day breaks,”
1 This means apparently that the Bhikkhus were not obliged to pronounce the formula of Pavarama (chap. 1, 14) thrice, but twice or once respectively.
IV, 18, g. THE PAVARANA CEREMONY. 339 let a learned, competent Bhikkhu proclaim the following Zatti before the Samgha: “Let the Samgha, reverend Sirs, hear me. While people were offering gifts, the greater part of the night has passed away. If the Samgha performs Pavdraz4 with the threefold formula, it will not have finished the Pavaraza when day breaks. If the Samgha is ready, let the Samgha hold Pavaraza with the twofold formula, or with the onefold formula, or by common declaration of all the Bhikkhus who have kept Vassa together.”
If the Samgha is ready, let the Samgha hold Pavaraza with the twofold formula, or with the onefold formula, or by common declaration of all the Bhikkhus who have kept Vassa together.”
4. ‘In case, O Bhikkhus, in a certain district on the day of Pav4raw4 the greater part of the night has passed away while the Bhikkhus were in confusion : the Bhikkhus were reciting the Dhamma, those versed in the Suttantas were propounding the Suttantas, those versed in the Vinaya were discussing the Vinaya, the Dhamma preachers were talking about the Dhamma. Now if those Bhikkhus think : “The greater part of the night has passed away while the Bhikkhus were in confusion. If the Samgha performs Pavaraz4 with the threefold formula, it will not have finished the Pav4raza when day breaks,” let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, &c. The greater part of the night has passed away while the Bhikkhus were in confusion. If the Samgha performs Pavaraza (&c. as in § 3).”’
5. At that time in a certain district in the Kosala country a great assembly of Bhikkhus had come together on the day of Pav4ravza, and there was but a small place protected from rain, and a great cloud was in the sky. Now the Bhikkhus thought: ‘A great assembly of Bhikkhus has come together
Zz 2
p. 6
here, and there is but a small place protected from rain, and a great cloud is in the sky. If the Samgha performs Pav4raz4 with the threefold formula, it will not have finished the Pav4raza when this cloud will begin to rain. Well, what are we to do ?’
They told this thing to the Blessed One.
6. ‘In case, O Bhikkhus, in a certain district a great assembly of Bhikkhus has come together on the day of Pavarav4, and there is but a small place protected from rain, and a great cloud is in the sky. Now if those Bhikkhus think... .(&c., as in § 3 to the end).
7. ‘In case, O Bhikkhus, in a certain district on the day of Pavarama danger arises from kings, danger from robbers, danger from fire, danger from water, danger from human beings, danger from nonhuman beings, danger from beasts of prey, danger from creeping things, danger of life, danger against chastity. Now if those Bhikkhus think: “ Here is danger for our chastity. If the Samgha performs Pav4drazA with the threefold formula, it will not have finished the Pav4raz& when this danger for chastity will arise,” let a learned, competent Bhikkhu....’ (&c., as in § 3 to the end).
16.
1. At that time the Adabbaggiya Bhikkhus held Pavaraza being guilty of an offence.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, hold Pavdaraz& who is guilty of an offence. He who does, commits a
IV, 16, 3. THE PAVARANA CEREMONY. I 3
dukka?¢a offence. I prescribe, O. Bhikkhus, that you ask a Bhikkhu who holds Pavdrazaé being guilty of an offence, for his leave! and reprove him for that offence.’
‘Let no one, O Bhikkhus, hold Pavdaraz& who is guilty of an offence. He who does, commits a
IV, 16, 3. THE PAVARANA CEREMONY. I 3
dukka?¢a offence. I prescribe, O. Bhikkhus, that you ask a Bhikkhu who holds Pavdrazaé being guilty of an offence, for his leave! and reprove him for that offence.’
2. At that time the AZabbaggiya Bhikkhus, when asked for leave, were not willing to give leave (to Bhikkhus who were going to reprove them for an offence).
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you inhibit the Pavaraza of a Bhikkhu who does not give leave. And you ought to inhibit it, O Bhikkhus, in this way: Let (a Bhikkhu) say on the day of Pavaraza, on the fourteenth or on the fifteenth day (of the half month), in presence of that person, before the assembled Samgha: “ Let the Samgha, reverend Sirs, hear me. Such and such a person is guilty of an offence; I inhibit his Pavaraz4; PavaéranzA must not be held in his presence.” Thus his Pavaraza is inhibited.
3. At that time the Aabbaggiya Bhikkhus, who thought: ‘Otherwise good Bhikkhus might inhibit our Pavdraza, themselves inhibited beforehand, without object and reason, the Pavaraza of pure Bhikkhus who had committed no offence, and they also inhibited the Pav4raz4 of Bhikkhus who had already performed their Pavéraza.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, inhibit, without object and reason, the Pavaraza4 of pure Bhikkhus who have committed no offence. He who does, commits a dukkaZa offence. And further, O Bhikkhus, let no
1 Comp. II, 16, 1.
p. 4
one inhibit the Pavdarawz4 of Bhikkhus who have already performed their Pavaraza. He who does, commits a dukka/Za offence.
4. ‘And thus, O Bhikkhus, (you may discern whether) the Pavaraza is (duly) inhibited or not inhibited.
‘In what cases is the Pavaraz4, O Bhikkhus, not inhibited? When Pavdraza, O Bhikkhus, is pronounced, declared, and finished with the threefold formula, and if (a Bhikkhu then) inhibits the Pavd4razA (of another Bhikkhu), the Pavaraza is not inhibited. When Pavdraza, O Bhikkhus, is pronounced, declared, and finished with the twofold formula, with the onefold formula, by common declaration of all Bhikkhus who have kept Vassa together, and if (a Bhikkhu then) inhibits,.... (&c., as before). In these cases, O Bhikkhus, the Pavaraza is not inhibited.
5. ‘And in what cases, O Bhikkhus, is the Pavaraza inhibited? When Pavdraz4, O Bhikkhus, is pronounced, declared, but not finished? with the threefold formula, and if (a Bhikkhu then) inhibits the Pavdraz4 (of another Bhikkhu), the Pavaraz is inhibited,....(&c.?). In these cases, O Bhikkhus, the PavarazA is inhibited.
6. ‘In case, O Bhikkhus, one Bhikkhu, on the day of Pavdraz4, inhibits the Pavdrawz& of another Bhikkhu: then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu: “This vene-
1 Correct in the Pali text pariyositaya into apariyositaya.
6. ‘In case, O Bhikkhus, one Bhikkhu, on the day of Pavdraz4, inhibits the Pavdrawz& of another Bhikkhu: then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu: “This vene-
1 Correct in the Pali text pariyositaya into apariyositaya.
? The paragraph is repeated with the phrases, ‘With the twofold formula,’ ‘with the onefold formula,’ and ‘by common declaration of all the Bhikkhus who have kept Vassa together,’ respectively, instead of ‘ with the threefold formula.’
p. 343
rable brother is not of a pure conduct in his deeds, nor in his words, nor as regards his means of livelihood, he is ignorant, unlearned, unable to give explanation when he is questioned,” (let them say to him) : “Nay, friend, let not quarrel arise, nor strife, nor discord, nor dispute,” and having thus put him to silence, let the Samgha hold Pavaraza.
7-9. ‘In case, O Bhikkhus, &c.!
10. ‘In case, O Bhikkhus, one Bhikkhu on the day of Pavaraza inhibits the Pav4razaé of another Bhikkhu: then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu: “ This venerable brother is of a pure conduct in his deeds and in his words and with regard to his means of livelihood, he is clever, learned, and able to give explanation when he is questioned,” let them say to him: “If you inhibit, friend, the Pavaraza of this Bhikkhu, on what account do you inhibit it, on account of a moral transgression, or on account of a transgression against the rules of conduct, or on account of heresy ?”
11. ‘If he replies: “I inhibit it on account of a moral transgression, I inhibit it on account of a transgression against the rules of conduct, I inhibit it on account of heresy,” let them say to him: “Well, do you know, Sir, what a moral transgression is, what a transgression against the rules of conduct is, what heresy is?” If he replies, “I
1 Asin §6. But instead of ‘Not of a pure conduct in his deeds, nor in his words, nor as regards his means of livelihood,’ read respectively, ‘Of a pure conduct in his deeds, but not in his words, nor as regards his means of livelihood’ (§ 7); ‘Of a pure conduct in his deeds and in his words, but not with regard to his means of livelihood’ (§ 8); ‘Of a pure conduct in his deeds and in his words and with regard to his means of livelihood’ (§ 9).
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know, friends, what a moral transgression is, &c.,” let them say to him: “ And what is, friend, a moral transgression, &c. ?”
12. ‘If he replies: “ The four paragika offences and the thirteen samgh4disesa offences are the moral transgressions; thulla#éaya offences, pa- Rittiya offences, pa¢idesantya offences, dukka¢a offences, and wicked language are the transgressions against the rules of conduct; false doctrine and.... doctrine! are heresy,” let them say to him: “If you inhibit, friend, the Pavd4raza of this Bhikkhu, do you inhibit it on account of what you have seen, or of what you have heard, or of what you suspect?”
doctrine! are heresy,” let them say to him: “If you inhibit, friend, the Pavd4raza of this Bhikkhu, do you inhibit it on account of what you have seen, or of what you have heard, or of what you suspect?”
13. ‘If he replies: “I inhibit it on account of what I have seen, or on account of what I have heard, or on account of what I suspect,” let them say to him: “If you inhibit, friend, the Pavdraza of this Bhikkhu on account of what you have seen, what have you seen? What is it that you have seen? When have you seen it? Where have you seen it? Have you seen him committing a p4régika offence? _Have you seen him committing a samgh4disesa offence? Have you seen him committing a thullaééaya offence, a pAittiya offence, a patidesantya offence,a dukka/a offence, or making himself guilty of wicked language? And where were you? And where was this Bhikkhu? And what did you do? And what did this Bhikkhu do ?”
1 The meaning of antaggahik4 dis#hi (Sanskrit 4ntargrahiké drzshéi? A4ntagrahik4 dv#sh/i?) is unknown to us; Buddhaghosa gives no explanation. Perhaps it may mean doctrine partly false and partly correct (eclectic).
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14. ‘If he then replies: “I do not inhibit, friends, the Pavaraza of this Bhikkhu on account of what I have seen, but I inhibit it on account of what I have heard,” let them say to him: “If you inhibit, friend, the Pav4razé of this Bhikkhu on account of what you have heard, what have you heard? What is it that you have heard? When have you heard it? Where have you heard it? Have you heard that he has committed a p4rAgika offence, .... (&c., down to)....or that he has made himself guilty of wicked language? Have you heard it from a Bhikkhu? Have you heard it from a Bhikkhuni? Have you heard it from a sikkham4n4, from a sAmazera, from a sAmazeri, from an up4saka, from an upasika, from kings, from royal officers, from Titthiyas, from Titthiya disciples?”
15. ‘If he then replies: “I do not inhibit, friends, the Pavaraza of this Bhikkhu on account of what I have heard, but I inhibit it on account of what I suspect,” let them say to him: “If you inhibit, friend, the Pav4raza of this Bhikkhu on account of what you suspect, what do you suspect? What is it that you suspect? When do you suspect it? Where do you suspect it? Do you suspect that he has committed a paragika offence,....(&c., down to).... wicked language? Does your suspicion come from what you have heard from a Bhikkhu,.... (&c., down to).... from Titthiya disciples ?”
16. ‘If he then replies: “I do not inhibit, friends, the Pav4raza of this Bhikkhu on account of what I suspect; I do not know the reason why I inhibit the Pavaraza of this Bhikkhu,” and if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned by intelligent fellow Bhikkhus, is not able