From the archive

Vinaya Texts, Part II: The Mahâvagga V–X, Kullavagga I–III — SBE Vol. 17 (1882)

English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·256 passages

The text · part 10 of 13

(and the noble

1 TsAdanta; see Béhtlingk-Roth, sub voce fshé.

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One among men)—the mind of the one and the mind of the other harmonise in this, that they take delight in dwelling alone in the forest.’

1. And the Blessed One, having dwelt at Parileyyaka as long as he thought fit, went forth to Savatthi. Wandering from place to place he came to SAvatthi. There the Blessed One dwelt at SAvatthi, in the Getavana, the garden of Andthapizdika. And the lay-devotees of Kosambt thought: ‘These venerable Bhikkhus of Kosambt have brought much misfortune to us; worried! by them the Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of Kosambi, nor rise from our seats before them, nor raise our hands before them, nor perform the proper duties towards them, nor honour and esteem and revere and support them, nor give them food when they come on their walks for alms; thus, when they are not honoured, esteemed, revered, supported, and hospitably received by us, they will go away, or return to the world, or propitiate the Blessed One.’

2. Thus the lay-devotees of Kosambt did not salute any more the Bhikkhus of Kosambf, nor did they rise from their seats before them (&c., down to:) nor gave them food when they came on their walks for alms.

Then the Bhikkhus of Kosambt, when they were no more honoured (&c., down to:) and hospitably

» Ubba/ha; see Gataka I, 300, and Mah4vagga III, 9, 1.

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received by the lay-devotees of Kosambt, said to each other: ‘Well, friends, let us go to SAvatthi and let us settle there that question before the Blessed One.’ And the Bhikkhus of Kosambt put their resting-places in order, took up their almsbowls and their robes, and went forth to SAvatthi.

3. And the venerable Sdriputta heard: ‘ Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha, are coming to SAvatthi.’ And the venerable Sériputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sériputta said to the Blessed One: ‘Lord, those litigious, contentious (&c., down to:) are coming to Savatthi. How am I to behave, Lord, towards those Bhikkhus?’

‘Well, Sé4riputta, you must side with those who are right according to the Dhamma.’

‘ But how shall I discern, Lord, what is right and what is wrong ?’

How am I to behave, Lord, towards those Bhikkhus?’

‘Well, Sé4riputta, you must side with those who are right according to the Dhamma.’

‘ But how shall I discern, Lord, what is right and what is wrong ?’

4. ‘There are eighteen things, Sariputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. In case, Sériputta, a Bhikkhu declares what is not Dhamma to be Dhamma, or declares what is Dhamma not to be Dhamma, or declares what is not Vinaya to be Vinaya, or declares what is Vinaya not to be Vinaya, or declares what has not been taught and spoken by the Tathagata to have been taught and spoken by the Tathagata, or declares something taught and spoken by the Tathagata not to have been taught and spoken by the Tathagata, or declares what has not beenp. 316 practised by the Tathagata to have been practised by the Tathagata, or declares something practised by the Tathagata not to have been practised by the Tathagata, or declares what has not been ordained by the Tathagata to have been ordained by the Tathagata, or declares something ordained by the Tathagata not to have been ordained by the Tathagata, or declares what is no offence to be an offence, or declares an offence to be no offence, or declares a slight offence to be a grievous offence, or declares a grievous offence to be a slight offence, or declares (a rule regarding) an offence to which there is an exception to be without an exception, or declares (a rule regarding) an offence to which there is no exception to admit of exceptions}, or declares a grave offence® to be a not grave offence, or declares an offence that is not grave to be a grave offence, —these are the eighteen things, Sariputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma.

5. ‘And there are eighteen things, Sariputta, by which you may conclude that a Bhikkhu is right according to the Dhamma. In case, Sdriputta, a Bhikkhu declares what is not Dhamma to be not

1 Our translation of sAvasesa and anavasesa is entirely conjectural. By the exceptions alluded to here we believe that such clauses must be understood as, for instance, in the sixth Nissaggiya Rule the words: ‘Except at the right season ;—here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection.’

* The term ‘ Du/fulla 4patti’ is used also in the ninth P&sittiya Rule, and the Old Commentary there states that by ‘ grave offences’ those belonging to the P4ragika and Samghadisesa classes are understood.

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Dhamma,or declares what is Dhamma to be Dhamma (&c., down to:), or declares a grave offence to be a grave offence, or declares an offence that is not grave to be not grave,—these are the eighteen things, Sdriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma.’

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6. And the venerable Mahamoggallana heard (&c., as in §§ 3-5)—and the venerable Mahdakassapa heard, &c.—and the venerable Mahaka#sana heard, &c.—and the venerable Mahako/¢Zita! heard, &c.—and the venerable Mah4kappina heard, &c.— and the venerable Mah4éunda heard, &c.—and the venerable Anuruddha heard, &c.—and the venerable Revata heard, &c.—and the venerable Up§li heard, &c.—and the venerable Ananda heard, &c.—and the venerable Rahula heard (&c., as above).

7. And Mahdpag4pati Gotamt heard: ‘Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha, are coming to Savatthi.. And Mahapagdpati Gotami went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, she stationed herself near him. Standing near him Mahapagdpati Gotamt said to the Blessed One: ‘Lord, those litigious, contentious (&c., down to:) are coming to Savatthi. How am I to behave, Lord, towards those Bhikkhus ?’

‘Well, Gotamt, hear the Dhamma on both sides.
When you have heard the Dhamma on both sides,

1 The name of this Thera is spelt in the MSS. Mahako/shita and Mahdko/tika. In the Northern Buddhist works he is called Mahakaush/hilya. In the Lalita Vistara (p. 1, ed. Calc.) Kaundilya is a misprint.

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then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma ; and whatever the Bhikkhuntsamgha has to apply for to the Bhikkhusamgha!, for all that you must apply to the party of those who are right.’

8. And Anéatha-pizdika the householder heard
(&c., as in § 3, down to:). ‘How am I to behave,
Lord, towards those Bhikkhus ?’

‘Well, householder, bestow gifts on both sides; having bestowed gifts on both sides, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma.’

9. And Visékhé Mig4ramata heard, &c.*

10. And the Bhikkhus of Kosambt in due course came to SAvatthi. And the venerable Sé4riputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sariputta said to the Blessed One: ‘Lord, those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambt, the constant raisers of questions before the Samgha, have arrived at S4vatthi. How are we, Lord, to arrange the dwelling-places of those Bhikkhus ?’

‘Well, S4riputta, assign separate dwelling-places to them.’

How are we, Lord, to arrange the dwelling-places of those Bhikkhus ?’

‘Well, S4riputta, assign separate dwelling-places to them.’

’ See Xullavagga X, 1, 4, and the sgth P&éittiya Rule in the Bhikkhuni-paitimokkha. * As in §8. Instead of ‘ Well, householder,’ read ‘Well, Vis&kh4.’

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‘And if there be no separate dwelling-places, what are we to do then, Lord?’

‘Then, Sdriputta, you must separate (some dwelling-places from the rest) and then assign them (to those Bhikkhus). But in no wise, Sériputta, do I say that the dwelling-place of a senior- Bhikkhu must be taken from him. He who does that, commits a dukka/Za offence.’

‘And how are we to act, Lord, regarding (the distribution of) material gifts! ?’

‘Material gifts, Sariputta, must be distributed among all in equal parts.’

11. And that Bhikkhu against whom expulsion had been pronounced, pondering over both Dhamma and Vinaya, came to the following conclusion: ‘ This is an offence ; thisis not no offence. I aman offender ; I am not offenceless, I am expelled; I am not unexpelled. The sentence by which I have been
- expelled is lawful, unobjectionable, and valid.’ Then that expelled Bhikkhu went to the expelled Bhikkhu’s partisans ; having approached them, he said to the partisans of the expelled Bhikkhu: ‘This is an offence, friends; this is not no offence, &c. Come now, my venerable brethren, and restore me.’

12. Then the partisans of that expelled Bhikkhu took with them the expelled Bhikkhu, and went to the place where the Blessed’ One was; having approached him and respectfully saluted the Blessed One, they sat down near him. Sitting near him those Bhikkhus said to the Blessed One: ‘Lord, this Bhikkhu, against whom expulsion has been pronounced, says, “ This is an offence, friends (&c.,

¥ Such as food, robes, &c.

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down to:) and restore me.” What are we to do here, Lord ?’

‘This is an offence, O Bhikkhus; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; he is not unexpelled; the sentence by which he has been expelled is lawful, unobjectionable, and valid. But since this Bhikkhu, O Bhikkhus, having committed

_an offence, and having been sentenced to expulsion, sees (his offence), restore now that Bhikkhu, O Bhikkhus.’

This Bhikkhu is expelled; he is not unexpelled; the sentence by which he has been expelled is lawful, unobjectionable, and valid. But since this Bhikkhu, O Bhikkhus, having committed

_an offence, and having been sentenced to expulsion, sees (his offence), restore now that Bhikkhu, O Bhikkhus.’

13. And the partisans of that expelled Bhikkhu, having restored that expelled Bhikkhu, went to the Bhikkhus who had sentenced him to expulsion; having approached them, they said to the Bhikkhus who had pronounced that sentence: ‘As regards that matter, friends, which gave origin to altercations among the Samgha, to contentions, discord, quarrels, divisions among the Samgha, to disunion among the Samgha, to separations among the Samgha, to schisms among the Samgha,—that Bhikkhu (who was concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. Come, friends, let us declare now the re-establishment of concord among the Samgha in order to bring that matter to an end.’

Then the Bhikkhus who had pronounced that sentence of expulsion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him; sitting near him those Bhikkhus said to the Blessed One: ‘Lord, those partisans of the expelled Bhikkhu have said to us: “As regardsp. 321 that matter (&c., down to:) in order to-bring that matter to an end.” What are we to do here, Lord?’

14. ‘Since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored, let the Samgha, O Bhikkhus, declare the re-establishment of concord in order to bring that matter to an end. And this declaration is to be performed in this way: Let all brethren assemble together, both the sick and the healthy; no one is allowed to send his declaration of £4anda! (and to stay away). When you have assembled, let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. As regards that matter which gave origin to altercations among the Samgha, to contentions, discord, quarrels, divisions among the Samgha, to disunion among the Samgha, to separations among the Samgha, to schisms among the Samgha,—that Bhikkhu (concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. Ifthe Samgha is ready, let the Samgha declare the re-establishment of concord in order to bring that matter to an end. This is the #atti. Let the Samgha, reverend Sirs, hear me (&c.?, down to:) the re-establishment of concord, in order to bring that matter to an end, has been declared by the Samgha; the division that existed among the Samgha has been settled; the disunion that existed

This is the #atti. Let the Samgha, reverend Sirs, hear me (&c.?, down to:) the re-establishment of concord, in order to bring that matter to an end, has been declared by the Samgha; the division that existed among the Samgha has been settled; the disunion that existed

* See II, 23.
* Here follows the repetition of the fiatti and the other solemn. formulas belonging to a fiattidutiya kamma in the usual way.

(17] Y

322, MAHAVAGGA. X, 6,1.

among the Samgha has been settled. The Samgha is in favour (of this declaration); therefore you are silent; thus I understand.” Then let the Samgha hold Uposatha and proclaim the Patimokkha.’

1. And the venerable Up4li! went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Upali said to the Blessed One: ‘ Lord, if the Samgha, regarding a matter which has given origin to altercations (&c., down to :) to schisms among the Samgha, declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it, is this declaration, Lord, lawful ?’

‘If the Samgha, Upali, regarding a matter (&c., down to :) declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it,—this declaration, Upali, is unlawful.’

‘ But if the Samgha, Lord, regarding a matter (&c., down to:) declares the re-establishment of concord, after having inquired into that matter and after having got to the bottom of it,—is this declaration, Lord, lawful ?’

‘If the Samgha, Upali, (&c., down to:) declares the re-establishment of concord, after having inquiredp. 323 into that matter and after having got to the bottom of it,—this declaration, U p4li, is lawful.’

1 See the note at IX, 6,1.

2. ‘How many kinds are there, Lord, of the reestablishment of concord among a S4mgha ?’

‘There are the following two kinds, Upali, of re-establishment of concord among a Samgha: Concord may be re-established, Up§li, in the letter, but not in the spirit, and concord may be re-established both in the spirit and in the letter.

‘And in what case, U pili, is concord re-established in the letter, but not in the spirit? If the Samgha, Upali, (&c., as above) declares the re-establishment of concord, without having inquired into that matter and without having got to. the bottom of it,—in this case, Updli, concord is said to have been re-established in the letter, but not in the spirit.

‘And in what case, U pli, is concord re-established both in the spirit and in the letter? If the Samgha, Upili, (&c., as above) declares the re-establishment of concord, after having inquired into that matter and after having got to the bottom of it,—in this case, Upali, concord is said to have been re-established both in the spirit and in the letter. These, Upali, are the two kinds of re-establishment of concord among a Samgha.’

These,
Upali, are the two kinds of re-establishment of concord among a Samgha.’

3. And the venerable Upéli rose from his seat, adjusted his upper robe so as to cover one shoulder, bent his clasped hands towards the Blessed One, and addressed the Blessed One in the following stanzas :

‘In the affairs of the Samgha and in its consultations, in the business that arises and in trials, what sort of man is then most wanted? what Bhikkhu is then most worthy of the leadership ?’

Y 2

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‘ Above all he who is blameless in his moral conduct, who watches over his behaviour, whose senses are well controlled, whom his rivals do not reprove according to the law,—for there is nothing for which they could censure him,—

‘Such a man, who abides in blameless conduct, is well versed (in the doctrine), and mighty are his words. He is not perplexed, nor does he tremble, when he enters an assembly’. He does not disparage his cause by vain talk.

‘So also when he is asked questions in the assemblies, he does not hesitate, and is not troubled. By his timely words, that solve the questions, the clever man gladdens the assembly of the wise.

‘Full of reverence for elder Bhikkhus, well versed in what his teacher has taught him, able to find out (the right), a master of speech, and skilled in making his rivals fail,—

‘By whom his rivals are annihilated, by whom many people receive instruction —he does not forsake the cause he has taken up, (nor does he become tired) of answering questions and putting questions without hurting others ;—

‘If he is charged with a mission, he takes it upon himself properly, and in the business of the Samgha (he does) what they tell him?;—when a number of Bhikkhus despatches him (somewhere), he obeys

1 The same idea is put into the Buddha’s mouth in the Mahaparinibbana Sutta I, 23, 24.

2 We propose to read 4hu nam yatha. This seems more satisfactory than the reading and the explanation found in Buddhaghosa’s A//Aakatha: ‘yatha ndma a4hunam 4hutipindam samugganhanti (sic) evam api so scmanassagaten’ eva etasd samghassa kikdesu samuggaho.’

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‘their command, but he does not think therefrom,
“Tt is I who do this ;">—

‘In what cases a Bhikkhu commits an offence, what an offence is, and how it is atoned for; both these expositions are well known to him’; he is versed in the rules about offence and atonement ;—

‘ By what deeds a Bhikkhu brings expulsion upon himself, in what cases one has been expelled, and the rehabilitation of a person who has undergone that penance,—all this he‘ also knows, well versed in the Vibhangas ;—

‘Full of reverence for elder Bhikkhus, for the young, for the Theras, for the middle-aged, bringing welfare to many people, a clever one:—such a Bhikkhu is the one who is then worthy of the leadership.’

End of the tenth Khandhaka, which contains the story of the Bhikkhus of Kosambt.

End of the Mahavagga.

1 For ‘Exposition’ the text has vibhanga, about the technical meaning of which see our Introduction, pp. xv seq. ‘ Both’ refers to the Bhikkhuvibhanga and Bhikkhunivibhanga. In the text, ubhayassa must be corrected into ubhay’ assa, i.e, ubhaye assa.

KULLAVAGGA.

FIRST KHANDHAKA.
THE MINOR DISCIPLINARY PROCEEDINGS.

I. Tue Taeeantya Kama (Act oF REBUKE).

1, At that time the Blessed One was staying at
Getavana, in the grove of An&tha-piaaika.

Now at that time the Bhikkhus who were followers of Pazduka and of Lohitaka';—who themselves were makers of strife, quarrelsome’, makers of disputes’, given to idle talk, and raisers of legal questions in the Samgha‘*,—used to go up to such other Bhikkhus as were the same, and say, ‘Do not allow such a one, venerable Sirs, to turn you back. Discuss loud and long. You are indeed cleverer, more wise, more well informed, more able at that (than

1 These were two out of the six notorious KAabbaggiya Bhikkhus, who are so frequently mentioned elsewhere. Buddhaghosa says, tesam nissitaka pi Pazdukalohitaké tv’ eva pafiwdyanti.

* In addition to the passages referred to in the two following notes, compare the closing words of the Patimokkha, and the 2nd, 3rd, rath, 13th, 17th, 54th, 74th, and 75th Pasittiyas.

® Such persons were formerly dealt with according to the roth, 11th, and 12th Samgh4disesas.

* Such persons were formerly dealt with according to the 8th and goth Samgh4disesas and the 76th PAsittiya. Compare also below, IV, 14, and the 63rd and 79th PA&sittiyas.

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your adversaries are) and do not you be afraid of them. We too will be on your side.’ Thereby both disputes arose which had not arisen before; and disputes which had arisen grew hotter.

2. Those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘How can the Bhikkhus who are followers of Pazduka and of Lohitaka act thus.’ And those Bhikkhus told the matter to the Blessed One.

Then the Blessed One on that occasion, and in that connection, convened an assembly of the Order of Bhikkhus, and inquired of the Bhikkhus: ‘Is it true, as they say, Bhikkhus, that those Bhikkhus who are followers of Pazduka and Lohitaka,—who themselves (&c., as in § 1, down to the end) ?’

‘It is true, Lord!’

The Blessed Buddha rebuked them, saying, ‘ This is improper, O Bhikkhus, for those foolish persons, not according to rule, unsuitable, unworthy of a Samavza, unbecoming, and ought not to be done. How can these foolish persons, O Bhikkhus, who themselves (&c., as in § 1, down to the end). This will not conduce,O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’

This will not conduce,O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’

3. And when the Blessed One had rebuked those Bhikkhus in various ways,—speaking of the evils of being hard to satisfy in the matter of support or nourishment, of wishing for much, of discontent, of love of society, and of sloth; and speaking in praise of being easy to satisfy in the matter of support and nourishment, of wishing for little, of thep. 331 contented man who has eradicated (evils from his mind), has quelled his passions’, and is full of faith, of reverence, and of the exercise of zeal,—when he had thus held a religious discourse to the Bhikkhus as to what was fit and suitable in that respect, he addressed the Bhikkhus, and said : ‘ Let the Samgha, therefore, O Bhikkhus, carry out the Tagganiyakamma (Act of Rebuke) against those Bhikkhus.

4. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Pavzduka and Lohitaka ought to be warned ; when they have been warned, they ought to be reminded (of the Rule in the Patimokkha against which they have offended); when they have been reminded, they ought to be charged with the (particular) offence ; when they have been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Samgha, saying,

‘“Let the venerable Samgha hear me. These Bhikkhus who are followers of Pazduka and Lohitaka, who themselves (&c., as in § 1, down to the end). If the time is fit for the Samgha (to do so) let the Samgha carry out the Tagganiya-kamma against the Bhikkhus who are followers of Pazduka and Lohitaka.

‘Such is the motion (Zatti).

‘“Let the venerable Samgha hear me. The Bhikkhus who are followers of Pazduka and Lohitaka,

1 We have here the substance of that ‘religious discourse’ (dhammim katham) which the Buddha is so frequently stated to have held before he laid down the rule for the guidance of the Bhikkhus in the particular matter which had been brought before him. It recurs inthe Mahavagga (I, 25, 6), and is constantly to be supplied both there and below.

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who themselves (&c., as in § 1, down to the end). ~ The Samgha hereby carries out the Tagganiyakamma against them. Whosoever of the venerable ones approves of the carrying out of the T agganiyakamma against the Bhikkhus who are followers of Pazduka and Lohitaka, let him remain silent. Whosoever approves not thereof, let him speak.

‘“ A second time I say the same thing. Let the venerable Samgha (&c.,. as before'). A third time I say the same thing. Let the venerable Samgha (&c., as before’). ,

Whosoever approves not thereof, let him speak.

‘“ A second time I say the same thing. Let the venerable Samgha (&c.,. as before'). A third time I say the same thing. Let the venerable Samgha (&c., as before’). ,

‘“The Tagganiya-kamma against the Bhikkhus who are followers of Paduka and Lohitaka has been carried by the Samegha. The Samgha approves (the motion). Therefore is it silent. Thus do I understand.”’

23%,

1. ‘There are three things, O Bhikkhus, by which, when a Tagganiya-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has not been carried out in a full assembly of properly qualified persons, according to law and justice, and in the presence of the litigant parties 5— when it has been carried out without the accused person having been heard—when it has been carried out without the accused person having confessed himself guilty. A Tagganiya-kamma, O Bhikkhus, charac-

1 The motion just proposed is repeated down to the end.

2 Repeated below, chapters 10, 14, and 19.

* All these details are involved in the meaning of the technical term asammukhat4, which is fully explained in Xullavagga IV, 14, 16, and following.

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terised by these three things is against the Dhamma, and against the Vinaya, and difficult to be settled.

‘There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out though no fault has been committed—when it has been carried out for a Paragika or a Samghddisesa offence '—when it has been carried out though the fault has been confessed. A Tagganiya-kamma, O Bhikkhus, characterised (&c., as before, down to) settled.

‘There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out without the accused person having been warned—when it has been carried out without the accused person having been called upon to remember (whether he has or has not committed the offence)—when it has been carried out without the accused person having been convicted. A Tagganiya-kamma, O Bhikkhus, characterised (&c., as before, down to) settled.

1 Buddhaghosa says, Adesanfg4miniy4 ti Paragikapattiya va
Samghadisesapattiya va.

* As in the first paragraph of this section more fully described. The word here used is the same. .

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* As in the first paragraph of this section more fully described. The word here used is the same. .

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been carried out without justice —when it has been carried out without the presence and approval of all the Bhikkhus belonging to the particular circuit? A Tagganiya-kamma, O Bhikkhus, characterised by these three things is (&c., as before, down to) settled.

‘There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out without the accused person having been heard—when it has been carried out without justice—when it has been carried out without the presence and approval of all the Bhikkhus belonging to the circuit. A Tagganiya-kamma, O Bhikkhus, characterised by these three things is (&c., as before, down to) settled.

‘There are other three things (&c., as before, down to) that is to say, when it has been carried out without the accused person having been convicted—when it has been carried out without justice—when it has been carried out without the presence and approval of all the Bhikkhus belonging to the circuit.’

[And in a similar way each of the three things in paragraphs 2 and 3 of this section are united with the two things just repeated in each of paragraphs 4, 5, and 6, to make six further cases in which a Tagganiya-kamma is declared to be against the Dhamma, and against the Vinaya, and difficult to be revoked.]

Here end the twelve cases of a proceeding (Kamma) which is against the law.

} Adhammena; perhaps ‘contrary to the Rules.’ * Vaggena for vi+-aggena, the opposite of samaggena. See our note on the 21st Paittiya, and Mahavagga IX, 3, 5.

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1. ‘There are three things, O Bhikkhus, by which, when a Tagganiya-kamma is characterised, it is a proceeding in accordance with the Dhamma, a proceeding in accordance with the Vinaya, and is easy to be settled; (that is to say), when it has been carried out in a full assembly of qualified persons, according to law, and in the presence of the litigant parties—when it has been carried out after the accused person has been heard—when it has been carried out after the accused person has confessed himself guilty. A Tagganiya-kamma, O Bhikkhus, characterised by these three things is in accordance with the Dhamma, and in accordance with the Vinaya, and is easy to be settled.’

[And in a similar way the opposite of each of the twelve propositions in the last section is here laid down. ]

Here end the twelve cases of a proceeding (Kamma) which is according to law.

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]

Here end the twelve cases of a proceeding (Kamma) which is according to law.

p. 4

1. ‘ There are three things,O Bhikkhus, which, when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Tagganiya-kamma against him; (that is to say), when he is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, and a raiser of legal questions in the Samgha1— when he is dull, stupid, full of faults, and devoid of merit—when he is living in lay society, in unlawfulp. 2 association with the world. - There are three things, O Bhikkhus, which, when the Samgha suspects (&c., as before, down to) against him.

1 This refers to the Introductory Story, I, 1, 1.

‘There are other three things, O Bhikkhus, (&c., as before, down to) against him; (that is to say), when he has failed in morality as regards moral things—when he has failed in conduct as regards transgression—when he has failed in opinion as regards the principal matters of opinion’. There are three things, O Bhikkhus, (&c., as before, down to) against him.

‘There are other three things, O Bhikkhus, (&c., as before, down to) against him; (that is to say), when he speaks in dispraise of the Buddha—when he speaks in dispraise of the Dhamma—when he speaks in dispraise of the Samgha. These are three things, O Bhikkhus, (&c., as before, down to) against him.

2. ‘There are three kinds of Bhikkhus, O Bhikkhus, against whom, if the Samgha likes, it should carry out the Tagganiya-kamma; (that is to say), one who is a maker of strife (&c., as in § 1, down to) a raiser of legal questions in the Samgha—one who is dull, stupid, full of faults, and devoid of merit—and one who is living in lay society, in unlawful association with the world. These are three kinds of Bhikkhus, O Bhikkhus, (&c., as before, down to) the Tagganiya-kamma.

‘There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the Samgha likes, it should carry out the Tagganiya-kamma; (that is to say), one who has failed in morality in regard to moral matters—one who has failed in conduct

* Compare Mahavagga I, 36, 8, and our note there.

p. 337

as regards transgression—one who has failed in opinion as regards the principal matters of opinion. These are three kinds of Bhikkhus, O Bhikkhus (&c., as before, down to) the Tagganiya-kamma.

‘There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the Samgha likes, it should carry out the Tagganiya-kamma; (that is to say), one who speaks in dispraise of the Buddha—one who speaks in dispraise of the Dhamma—one who speaks in dispraise of the Samgha. These are three kinds of Bhikkhus, O Bhikkhus (&c., as before, down to) the Tagganiyakamma,’

Here end the six permissive cases of Tagganiyakamma.

Bt,

These are three kinds of Bhikkhus, O
Bhikkhus (&c., as before, down to) the Tagganiyakamma,’

Here end the six permissive cases of Tagganiyakamma.

Bt,

1. ‘A Bhikkhu against whom the Tagganiyakamma has been carried out ought to conduct himself aright. And herein this is the right conduct *: he ought not to confer the upasampad4—he ought not to give a nissaya*—he ought not to provide

1 This chapter is repeated below for the Nissaya-, Pabbaganiya-, and Pa/isaraniya-kammas (chapters 10, 15, and 21). The corresponding rule for the first two Ukkhepaniya-kammas is different, and much more stringent (chapter 27, repeated in chapter 31); but that for the third (chapter 33) is again the same as the rule laid down in this chapter. In the second Khandhaka (1, 2) the list of restrictions is again longer.

* Sammévattana. See Mahavagga I, 26,1; 27,1; 33, 13 34) 1.

* Buddhaghosa says, 4gantukanam nissayo na databbo. The relation of a junior Bhikkhu either to his upagg/4ya or to his fkariya is alike called nissaya (Mahavagga I, 36,1); but the term is more especially applied to the latter (Mahdvagga I, 32, 2, whereas in the corresponding formula for the upagghaya, Mah4-

[17] Zzp. 1 himself with a simazera'—he ought not to accept the office of giving exhortation to the nuns*—and if he has accepted the office, he ought not to exhort the nuns*— he ought not to commit the offence for which the Tagganiya-kamma has been carried out by the Samgha against him—nor any offence of a similar kind—nor any worse offence—he ought not to find fault with the proceeding (that has been carried out against him)—nor with (the Bhikkhus) who have carried it out—he ought not to raise objection against a regular® Bhikkhu’s taking part in the U posatha ceremony ‘*—or in the Pavarama4 ceremony 5—he ought not to issue commands (to a junior inhibiting him from going beyond the bounds *, or summoning him to come before the elders)—he ought not to set on foot a censure against any other Bhikkhu’—he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu *)—he ought not to warn (another Bhikkhu ® whom he supposes to be offending)—he ought vagga I, 25, 7, the word nissaya does not occur). In other words, nissaya means all that is included in the phrase ‘ nissdya te vatthabbam’ (Kullavagga I, 9, 2).

1 Compare Mahavagga I, 36, 37.

* See below, Xullavagga X, 9, 4, and also the arst P&tittiya.

* Compare Minayeff, Patimokkha, p. 63.

* Compare Patimokkham shapetum at Kullavagga IX, 2.

5 Compare Mahiavagga IV, 16, 2.

* As, for example, under the rule at Mahavagga I, 27, 2. Buddhaghosa says, Na savadaniyam katabban ti aham 4yasmantam asmim vatthusmim vakaniyam karomi imamha Avas4 param pi ma pakkami y4va na tam adhikaranam vapasantam hotiti. He also gives a longer note, partly to the same effect, on the corresponding passage in II, 1, 2, which will be found in our note there, and from which we have taken the second clause in the parentheses.

He also gives a longer note, partly to the same effect, on the corresponding passage in II, 1, 2, which will be found in our note there, and from which we have taken the second clause in the parentheses.

7 See the note on this word in the next chapter.

* Compare Mah4vagga II,16,1. ° Compare Xullavagga IX, 5.

p. 339

not to call upon another Bhikkhu to remember (whether he has or has not committed an offence)— and he ought not to associate with the Bhikkhus.’

Here end the eighteen duties which follow on a
Tagganiya-kamma.

6},

1. So the Samgha carried out the Tagganiyakamma against the Bhikkhus who were followers of Pazduka and Lohitaka. And when they had been subjected by the Samgha to the Tagganiyakamma and were conducting themselves aright in accordance thereto, they became subdued %, and they sought for release ®; and going up to the Bhikkhus they spake as follows: ‘We, Sirs, have been subjected by the Samgha to the Tagganiya-kamma (&c., down to) release. What now should we do ?’

They told this thing to the Blessed One.

‘Then, O Bhikkhus, let the Samgha revoke the Tagganiya-kamma carried out against the followers of Paduka and Lohitaka.

2. ‘There are five things, O Bhikkhus, by which,

* Compare below, chapters 11, 16, 23, 28, 34.

* Lomam pAtenti. See the commentary as given by H. Oldenberg at p. 309 of his edition of the text. That our translation is correct is evident from the use of panna-lomo (at Kullavagga VII, 1, 6), that being simply the opposite of ha//ha-lomo, which signifies ‘ having the hair of the body erect in consequence of the excitement produced by fear, joy, or amazement ;’ and hence simply ‘troubled, excited.’ The opposite of this is ‘ pacified, subdued.’

* Netthdram vattanti. See the commentary in the edition of the text loco citato.

p. 2

when a Bhikkhu is characterised, a Tagganiyakamma ought not to be revoked for him; (that is to say), when he confers the upasampad4—when he gives a nissaya—when he provides himself with a simazera—when he accepts the office of giving exhortation to the nuns—and when, having accepted that office, he exhorts the nuns. These are the five things, O Bhikkhus (&c., as before, down to) revoked for him.

‘There are other five things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tagganiya-kamma ought not to be revoked for him; (that is to say), when he commits the offence for which the Tagganiya-kamma has been carried out by the Samgha against him—or any other offence of a similar kind—or any worse offence— when he finds fault with the proceeding that has been carried out against him—or with the Bhikkhus who have carried it out. These are five things, O Bhikkhus (&c., as before, down to) revoked for him.

These are five things,
O Bhikkhus (&c., as before, down to) revoked for
him.

‘There are eight things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tagganiyakamma ought not to be revoked for him; (that is to say), when he raises objections against a regular' Bhikkhu’s taking part in the Uposatha ceremony—or in the Pavdraza ceremony—when he inhibits a junior from going beyond the bounds— when he sets on foot a censure against any other Bhikkhu—when he asks another Bhikkhu to give

1 Pakatattassa, that is a Bhikkhu who has not made himself liable to any disciplinary proceeding, has committed no irregularity. It is one of the expressions unknown to the Patimokkha, but occurs in the much later Introduction to that work (Dickson, p.11). See below, ITI, 1, 1.

p. 341

him leave to rebuke that Bhikkhu—when he warns another Bhikkhu whom he supposes to be offending—when he reminds another Bhikkhu of a rule against which he supposes that Bhikkhu to be offending—when he associates with the Bhikkhus. These are the eight things, O Bhikkhus (&c., as before, down to) revoked for him.’

Here end the eighteen cases in which there ought to be no revocation (of the Tagganiya-kamma).

7,
[This chapter is exactly the converse of the last.]

Here end the eighteen cases in which there ought to be a revocation (of the Tagganiya-kamma)..

8%,

1. ‘ Now, thus, O Bhikkhus, should the revocation be carried out. Those Bhikkhus who are followers of Pazduka and Lohitaka should go before the Samgha, with their upper robe arranged over one shoulder, and should bow down at the feet of the elder Bhikkhus, and squatting down, and raising their hands with the palms joined together, should speak as follows: “We, Sirs, have been subjected by the Samgha to the Tagganiya-kamma, and are conducting ourselves aright in accordance thereto; and we have become subdued, and we seek for release, and beg for a revocation of the Tagganiya-

1 Compare below, chapters 12 and 17.

p. 2

kamma.” And a second time they should beg [in the same words]. And a third time they should beg [in the same words]. Then a discreet and able Bhikkhu should lay the matter before the Samgha:

2. ‘“ Let the venerable Samgha hear me. These Bhikkhus who are followers of Pazduka and Lohitaka have been subjected (&c., as before), and they are conducting themselves (&c., as before), and they beg (&c., as before).

‘“ This is the motion (Zatti).

‘“Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) and they beg for a revocation of the Tagganiya-kamma. The Samgha revokes the Tagganiya-kamma for the Bhikkhus who are followers of Pazduka and Lohitaka. Whosoever of the venerable ones approves of the revocation of the Tagganiya-kamma for the Bhikkhus who are followers of Pazduka and Lohitaka, let him hold his peace. Whosoever approves not thereof, let him speak.

Whosoever of the venerable ones approves of the revocation of the Tagganiya-kamma for the Bhikkhus who are followers of Pazduka and Lohitaka, let him hold his peace. Whosoever approves not thereof, let him speak.

‘“And a second time I say the same thing. Let the venerable Samgha (&c., as before, down to) let him speak.

‘“And a third time I say the same thing. Let the venerable Samgha (&c., as before, down to) let him speak.

‘“The revocation of the Tagganiya-kamma for the Bhikkhus who are followers of Pazduka and Lohitaka has been carried by the Samgha. The Samgha approves; therefore is it silent. Thus do I understand.”’

Here ends the first (Kamma), the
Tagganiya-kamma.

p. 343

II. THe Nissaya-KAMMA (AcT OF SUBORDINATION).

1. Now at that time the venerable Seyyasaka was stupid, and indiscreet, and full of faults, and devoid of merit, and was living in lay society in unlawful association with the world'. So much so that the Bhikkhus were worn out? with placing him on probation’, and with throwing him back to the beginning (of his probationary term)‘, and with subjecting him to the mAnatta discfpline5, and with rehabilitating him*. The moderate Bhikkhus were annoyed, and murmured, and became indignant

1 There is no rule in the Patimokkha in which any of these things are declared to be an offence. The 31st and 85th Pasittiyas only refer to a Bhikkhu’s staying an unreasonable time in a public rest-house, and to his frequenting a village beyond ‘the ordinary occasions. Stupidity, and keeping low company, are not mentioned. Why then should Seyyasaka have been placed upon probation? We think the answer will appear from our note 1 on lI, x, 1.

* Pakata, ‘done up,’ explained by vava/4a. See Oldenberg’s quotation from Buddhaghosa at p. 310 of his edition of the text.

* Compare Mah4vagga I, 38,1; Mah4-parinibbana Sutta V, 64, 65; and Xullavagga III, 3. On the distinction between these kinds of probation, see also our note below on II, 1, 1.

‘ See below, II, 2,1. Compare also Subh{fiti’s explanation in Childers, and the passages quoted in the index to Oldenberg’s edition of the text, p. 348, sub voce, especially Kullavagga III, 7.

5 See below, Xullavagga III, 1; III, 4.

* See below, Xullavagga III, 2; III, 5.

p. 2

(saying), ‘ How can the venerable Seyyasaka be so stupid (&c., as before), that the Bhikkhus are worn out (&c., as before)?’

Then those Bhikkhus told that matter to the
Blessed One.

And the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusamgha, and asked the Bhikkhus, ‘Is it true, O Bhikkhus, as they say, that the venerable Seyyasaka is stupid (&<., as before, dawn to) with rehabilitating him ?’

‘It is true, Lord!’

The Blessed Buddha rebuked him (saying), ‘This is improper’ (&c., as usual, compare I, 2, 3, down to), and addressed the Bhikkhus, and said, ‘ Let the Samgha therefore, O Bhikkhus, carry out the Nissaya-kamma (Act of Subordination) against the venerable Seyyasaka: ‘Thou must remain under the superintendence of others?.”

2. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Seyyasaka ought tobe warned; when he has been warned, he ought to be reminded?; when he has been reminded, he ought to be charged with the offence*?; when he has been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Samgha (saying),

‘“Let the venerable Samgha hear me (&c., as usual ; see above, chapters 1. 4 and 8. 2).”’

1 These are the distinctive and technical words of the Nissayakamma, just as the corresponding clause in chap. 13, § 7 contains the technical words of the Pabbéganiya-kamma.

5. As explained above, chap. 1. 4.

p. 345

10.

[Chapters 2-5 are here repeated at length, Nissaya-kamma being substituted throughout for Tagganiya-kamma.]

11},

1. So the Samgha carried out the Nissayakamma against the Bhikkhu Seyyasaka (saying), ‘Thou must remain under the superintendence of others.’

And he, when subjected by the Samgha to the Nissaya-kamma, by resorting to and cultivating the acquaintance of good companions’, associating with them, getting them to declare to him (the Dhamma), and asking them questions, became wise in the traditions; a man to whom the Nikd4yas had been handed down; a reciter of the Dhamma, of the Vinaya, and of the MAtikas; clever, discreet, wise, modest, full of remorse, and docile; he conducted himself aright, he became subdued, he sought for release, and going up to the Bhikkhus, he spake as follows :

‘I, Sirs, after having been subjected by the Samgha to the Nissaya-kamma, am conducting myself aright, and have become subdued, and I seek for release. What now should I do?’

They told this thing to the Blessed One.

‘Then, O Bhikkhus, let the Samgha revoke the
Nissaya-kamma for the Bhikkhu Seyyasaka.

1 Compare above, chapter 6. * Compare Dhammapada, ver. 357.

p. 2

2. ‘There are five things, O Bhikkhus (&c., as in chap. 6. 2, down to the end of chap. 7, reading throughout Nissaya-kamma for Tagganiyakamma).’

12.

[This chapter sets out the mode of revocation by a kamma-v4A&aé precisely as above in chapter 8.]

Here ends the second (Kamma), the Nissayakamma.

p. 347

III. Tue PaspAGantya-KAMMA (ACT OF BANISHMENT).

131,

[This chapter sets out the mode of revocation by a kamma-v4A&aé precisely as above in chapter 8.]

Here ends the second (Kamma), the Nissayakamma.

p. 347

III. Tue PaspAGantya-KAMMA (ACT OF BANISHMENT).

131,

1. Now at that time the Bhikkhus who were followers of Assagi and Punabbasu were dwelling on the KiéA Hill, wicked Bhikkhus, and shameless. Such as these were the evil practices they followed : they used to plant cuttings of flowers, and have them planted; they used to water flowers, and have them watered; they used to gather them, and have them gathered; they used to make them up into nosegays, and have them so made up; they used to make them up, and to have them made up, into wreaths, of the kind with the stalks together, and of the kind with the stalks separate*, of the kind called ma#garika®, of the kind called vidhutik4‘, of the kind called va¢amsaka', of the kind

1 The whole of this chapter recurs in the Sutta Vibhanga on the 13th Samghadisesa. The proceeding here laid down is really only a later method of acting under the circumstances similar to those for which that rule had previously been the authorised dealing.

2 The Samanta PAsddiké says, Ekatovan/ikan ti pupphanam vante ekato katva kata-m4lam. Ubhatovaz/ikan ti ubhohi passehi puppha-vaz/e katva kata-mdlam.

® Perhaps ‘like an anklet.’ The Sam. Pas. says, Mafigart viya kat puppha-vikati mavigariké ti.

* Perhaps ‘like a fan.’ The Sam. Ps. says, Vidhutik4 ti siitiya v4 salakaya v4 sinduv4ra-pupphadini viggAitva kata (m4lé).

® Perhaps ‘like a crest.’ The Sam. Pas. says, vasamsako tip. 2 called 4ve/a}, of the kind called urakkhada? ;— and they then used to take or send wreaths of each of these various kinds to the wives and daughters and young womren and sisters-in-law and female slaves in respectable families;—and they used to eat out of one dish, to drink out of one vessel, to sit on one seat, to lie on one bed, one mat, one coverlet, with the wives and daughters and young women and sisters-in-law and female slaves in respectable families ;—and they used to eat food at the wrong time, and to drink strong drink, and to make use of garlands, and scents, and unguents ;—and they used to dance, and sing, and play music, and wanton, and all these together in every combination.

2. And they used to amuse themselves at games? with eight pieces and ten pieces, and with tossing up, hopping over diagrams formed on the ground, and removing substances from a heap without shaking the remainder; and with games at dice, and trap-ball; and with sketching rude figures, tossing balls, blowing trumpets, having matches at ploughing with mimic ploughs, tumbling, forming mimic wind-mills, guessing at measures, having avatamsako. Compare the close of Rh. D.’s note on vegha for avegha, ‘ Buddhist Suttas,’ p. 37.

Compare the close of Rh. D.’s note on vegha for avegha, ‘ Buddhist Suttas,’ p. 37.

1 Perhaps ‘like an earring.’ The Sam. P4s. says, afelo (sic) ti
kannika. Compare Sanskrit Apida, and GAtaka, vol. i, pp. 12,
95 269.

2 The Sam. Pas. says, Urakéhado ti hara-sadisam ure-/hapanakapuppha damam. ‘Like mail-armour.’

® All these games are forbidden seriatim in paragraph 4 of the Magghima Sila, and the whole list of offences recurs in the Suttavibhanga, Samgh&disesa XIII, 1, 2. See Rh. D., ‘ Buddhist Suttas from the Pali,’ p. 193. We adhere to the translations there given and based on the Sumanhgala Vilasinf.

p. 349

chariot races, and archery matches, shooting marbles with the fingers, guessing other people’s thoughts, and mimicking other people’s acts ;—and they used to practise elephant riding, and horse riding, and carriage driving, and archery, and swordsmanship ;— and they used to run to and fro in front of elephants, and in front of horses, and in front of carriages ;— and they used to exhibit signs of anger’, and to wring their hands*, and to wrestle*, and to box with their fists;—and spreading their robes out as a stage they used to invite dancing girls, saying, ‘Here you may dance, sister!’ and greet her with applause*. Thus manifold were the evil lives which they practised.

3. Now at that time a certain Bhikkhu who had spent the rainy season in the country of K4si, and was on his way to visit the Blessed One, arrived at the Ki¢& Hill. And that Bhikkhu in the early morning put on his under garment, and went, duly bowled and robed, to the Kié4 Hill for alms. And he was perfect in dignity, with his eyes cast down, and pleasing in appearance, whether in going in orp. 4 in coming out, in looking or in watching, in bending in his arm or in stretching it forth’.

1 Usse/henti. We are quite uncertain how to render this word. One might be tempted to think that a denominative verb from usso/Ai may have acquired a technical sense appropriate to this passage. But we do not favour any such conjectural alteration of the clear reading of the MSS., at all events at present.

* Appo/kenti. See Buddhaghosa’s note quoted by Rh. D. in his note on the Book of the Great Decease, II, 19:

* Nibbugg/anti, which Buddhaghosa explains by malla-yuddham karonti. Compare ubbugghati at Xullavagga VIII, 10, and Sutta-vibhanga, Paragika I, 10, 26.

* The Sam. Pas. says, Nalasikam pi denti sadhu sddhu bhaginiti attano nal&/e angulim /hapetva tass4 nala/e /hapenti.

Then the people on beholding that Bhikkhu, said, ‘Who is this fellow like a fool of fools, or like an idiot of idiots, or like a simpleton of simpletons?? Who would give an alms when this fellow comes near! Now our own masters, the followers of Assagi and Punabbasu, are gentle, friendly, pleasant in speech, radiant with smiles, by no means fools, but open in countenance, and the first to speak. To such now it is fit to give an alms!’

Who would give an alms when this fellow comes near! Now our own masters, the followers of Assagi and Punabbasu, are gentle, friendly, pleasant in speech, radiant with smiles, by no means fools, but open in countenance, and the first to speak. To such now it is fit to give an alms!’

And a certain lay-disciple saw that Bhikkhu as he was going along the Ki/4 Hill for alms. And on seeing him, he went up to the place where he was ; and on coming there he said to that Bhikkhu:

‘Has your reverence received an alms ?’

‘No, my friend, I have received no alms!’

‘Come, your reverence! Let us go to my house!’

4. So the lay-disciple took the Bhikkhu to his house, and gave him to eat, and asked him:

‘Whither then is your reverence going ?’

‘Iam on my way to SAvatthi, my friend, to visit -the Blessed One.’

‘Then let your reverence bow down at the feet of the Blessed One in my name, and say, “The residence on the Kiz4 Hill, Lord, has been spoiled. The Bhikkhus who are followers of Assagi and Punabbasu are dwelling on the Ki‘é Hill, wicked Bhikkhus, and shameless. Such as these are the

1 Compare Mahé4-parinibbana Sutta IT, 15. _* The Sam. Ps. says, Samku/ita-mukhataya bhakuAka-bhakuéka viya.

I, 13, . THE MINOR DISCIPLINARY PROCEEDINGS. 35!

evil practices they follow (&c., as in §§ 1, 2, down to the end). And people, Lord, who were formerly believers and full of faith, are now become nonbelievers and void of faith; the opportunities of alms that were formerly open to the Samgha are now destroyed; worthy Bhikkhus forsake, and wicked Bhikkhus dwell in the place. Let, Lord, the Blessed One be pleased to send (other) Bhikkhus to the Ki¢4 Hill in order that the residence there may be re-established.”’

5. ‘Very well, my friend, said the Bhikkhu, in assent, to that lay-disciple. And rising from his seat, he set out for Sdvatthi, and went straight on to Andtha-piadika’s grove, to the Getavana in . Savatthi, to the place where the Blessed One was staying. And on arriving there he saluted the Blessed One, and took his seat on one side.

Now it is the custom for the Blessed Buddhas to exchange words of greeting with in-coming Bhikkhus. And the Blessed One said to that Bhikkhu, ‘Do things go well with you, O Bhikkhu? Have you enough for your support? Have you accomplished your journey without too much fatigue ? And whence, O Bhikkhu, have you come ?’

‘Things go well with me, Lord. I have enough for my support. And I have accomplished my journey without too much fatigue. I have spent the rainy season, Lord, in the land of K4si; and on my way to SAvatthi to visit the Blessed One I arrived at the Ki44 Hill. And after having dressed early in the morning, I went, Lord, duly bowled and robed, on to the Ki¢a Hill for alms. Anda certain lay-disciple saw me (&c., as above, down to the end of § 4, with the alterations necessary top. 6 the narrative form of speech). Thence, Lord, am I- come.’

Anda certain lay-disciple saw me (&c., as above, down to the end of § 4, with the alterations necessary top. 6 the narrative form of speech). Thence, Lord, am I- come.’

6. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu-Samgha, and asked the Bhikkhus :

‘Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of Assagi and Punabbasu, and are dwelling on the Ki¢4 Hill, are wicked Bhikkhus, and shameless; and that such are the evil practices they follow (&c., as in 4 4, down to the end) ?’

‘It is true, Lord.’

The Blessed Buddha rebuked them, saying, ‘ How can they, O Bhikkhus, foolish persons that they are, follow such practices as these (&c., as in §§ 1, 2, down to the end)? This will not conduce, O Bhikkhus, to the conversion of the unconverted (&c., as usual. Compare chap. 1, § 2, down to the end).’

And when the Blessed Buddha had rebuked them, and had delivered a religious discourse, he addressed the venerable S4riputta and Moggallana, and said, ‘Go now, Sariputta and Moggalléna?, to the Kiéa Hill. And on arriving there carry out the Pabbéaganiya-kamma (Act of Banishment?) against those Bhikkhus who are followers of Assagi and Punabbasu, to the effect that they may become your Saddhi-viharikas&’

x On this meaning of S4riputta, see the note on Mahavagga 1 4, 3-

* That is, out of the particular place where they have caused the scandal, not of the Order. When they in anger left the Order, their conduct in doing so is blamed. See chap. 16, § 1.

5 See Mahdvagga I, 25, 6, and following, and KXullavagga VIII,
11,12, and compare above, g. 1.

p. 353

‘How, Lord, can we carry out the Pabbaganiyakamma against those Bhikkhus who are followers of Assagi and Punabbasu; for they are passionate men and violent ?’

‘Then do you go, Sdriputta and Moggallana, together with a number of Bhikkhus.’

‘So be it, Lord!’ said Sériputta and Moggallana, in assent, to the Blessed One.

71, ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Assagi and Punabbasu ought to be warned: when they have been warned, they ought to be reminded (of the Rule in the P4timokkha against which they have offended); when they have been reminded they ought to be charged with the offence ; when they have been charged some discreet and able Bhikkhu ought to lay the matter before the Samgha, saying,

‘“Let the venerable Samgha hear me. These Bhikkhus who are followers of Assagi and Punabbasu are wicked Bhikkhus and shameless. Their evil practices are both seen and heard, and also that respectable families have been led astray by them is seen, too, and heard®, If the time is fit for the Samgha to do so, let the Samgha carry out the Pabb4ganiya-kamma against those Bhikkhus who are followers of Assagi and Punabbasu, to the effect that the Bhikkhus who are followers