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 11 of 13
1 On this section compare chap. 1, § 4, chap. 9, § 2.
2 Buddhaghosa points out that whereas the Tagganiya-kamma is directed against quarrelsomeness, and the nissaya-kamma against foolishness, it is scandal to the community against which the Pabbaganiya-kamma is directed.
(17] ‘ Aap. 354 of Assagi and Punabbasu are not to dwell on the Kié Hill?
‘“ This is the motion (Zatti).
‘“Let the venerable Samgha hear me. These Bhikkhus who are followers of Assagi and Punabbasu are wicked Bhikkhus and shameless. Their evil practices (&c., as before, down to) is seen, too, and heard. The Samgha hereby carries out the Pabbaganiya-kamma against them, to the effect that the Bhikkhus who are followers of Assagi and Punabbasu are not to dwell on the Ki‘4 Hill’. Whosoever of the venerable ones approves of the carrying out of the Pabbaganiya-kamma against the followers (&c., as before) to the effect (&c., as before‘) 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).
‘«“The Pabbaganiya-kamma has been carried out by the Samgha against those Bhikkhus who are followers of Assagi and Punabbasu to the effect that those Bhikkhus who are followers of Assagi and Punabbasu are not to dwell on the Kité Hill'. The Samgha approves of it. Therefore is it silent. Thus do I understand.”’
14,
1. [Here follow the twelve cases in which a Pabbaganiya-kamma is declared to be against
' The corresponding clause to the words ‘to the effect,’ &c., is wanting in chap. 1, § 4, but occurs in chap. 9g, § 2.
p. 355
the law, and according to law respectively, in the precise wording of chapters 2 and 3, reading Pabbaganiya for Tagganiya. Then follow the six cases of permissive suspension in the precise wording of chapter 4, but in addition to the cases there given for the Tagganiya-kamma, §§ 1 and 2 of this chapter are respectively added at the end of §§ 1 and 2 of that chapter.]
1. ‘There are three things, O Bhikkhus, which when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Pabbaganiyakamma against him; (that is to say), when he is characterised by frivolity! of action—when he is characterised by frivolity of speech—when he is characterised by frivolity both of action and of speech. These are the three things, O Bhikkhus (&c., as before, down to) against him.
‘ There are other three things, O Bhikkhus, which when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Pabbaganiyakamma against him; (that is to say), when he is characterised by absence of right-doing in action— when he is characterised by absence of right-doing in speech—when he is characterised by absence of right-doing both in action and in speech. These are the other three things, O Bhikkhus (Be as before, down to) against him.
These are the other three things, O Bhikkhus (Be as before, down to) against him.
‘There are other three things (&c., as in each of the last paragraphs; the three things here being injury ? done by him to others in action, in speech, and both in action and in speech, owing to his own
1 The Sam. Pas. says, Kayiko davo nama kaya-ki/a vuéati. * The Sam. Pas. says, Kayikam upaghAtitam nima k4ya-dvare pafizatti-sikkhapadassa asikkhana-bhavena upahananam vudkati.
Aa2
p. 2
want of training in the precepts and practices of the order).
‘There are other three things (&c., as in each of the last paragraphs, the three things here being evilness of life in action, in speech, and both in action and in speech).
2. ‘There are three kinds of Bhikkhus, O Bhikkhus, against whom, when the Samgha likes (to do so), it should carry out the Pabbaganiyakamma; (that is to say), one who is frivolous in action—one who is frivolous in speech—one who is frivolous both in action and in speech. These are the three kinds of Bhikkhus (&c., as above, down to) the Pabbaganiya-kamma.
‘There are other three kinds of Bhikkhus (&c., as in the last paragraph, substituting first, absence of right-doing—secondly, injury to others—and thirdly, evilness of life respectively in action, in speech, and both in action and in speech).
15.
[This chapter is identical with chapter 5, reading Pabbaganiya for Tagganiya.]
16),
1. So the Bhikkhu-Samgha, with S4riputta and Moggallana at their head, proceeded to the Ki Hill, and there carried out the Pabbdganiyakamma against those Bhikkhus who were followers
' Corresponding to chapters 6 and 11 above.
p. 357
of Assagi and Punabbasu, to the intent that those Bhikkhus should no longer dwell on the Kié4 Hill. And they, when subjected by the Samgha to the Pabbaganiya-kamma, did not conduct themselves aright, they did not become subdued, they did not seek for release, they did not ask the Bhikkhus for forgiveness, they reviled them, they found fault with them’, saying that they were offending by acting in partiality, in ill-feeling, in folly, and in fear?; and they not only departed from the place, but also left the Order °,
Those Bhikkhus who were moderate were offended, murmured, and became indignant, saying, ‘How can those Bhikkhus who are followers of Assagi and Punabbasu, after having been subjected by the Samgha to the Pabbaganiya-kamma, refuse to conduct themselves aright (&c., as before, down to) leave the Order?’ And those Bhikkhus told the matter to the Blessed One.
Then 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 those Bhikkhus who are followers of Assagi and Punabbasu, after having been subjected by the Samgha to the Pabbaganiya-kamma, refuse (&c., as before, down to) leave the Order ?’
‘It is true, Lord!’
1 Compare Samghdadisesa 13.
? These are the four so-called Agatis, usually occurring as the faults of a judge (Rh. D., ‘ Buddhist Birth Stories,’ p. xxii, and Dasaratha Gataka, p. 1), but compare Sigdlovada Sutta, ed. Grimbolt, p. 299.
5 Compare Gataka I, 117, and Mahavagga I, 39, 5.
p. 1
‘How can those Bhikkhus who (&c., as before, down to) leave the Order? This will not conduce, O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to the unconverted being not converted, and to the turning back of those which have been converted.’ And when the Blessed One had rebuked those Bhikkhus in various ways, and had delivered a religious discourse, he addressed the Bhikkhus, and said:
‘Then, O Bhikkhus, let not the Samgha revoke the Pabbaganiya-kamma. There are five things, O Bhikkhus (&c., as before, from chapter 6, § 2, down to the end of chapter 7, reading Pabbaganiya for Tagganiya).’
Here end the eighteen cases in which there ought to be a revocation (of the Pabbaganiya-kamma).
17},
1. ‘ Now thus, O Bhikkhus, should the revocation be carried out. The Bhikkhu, who has been subjected to the Pabbaganiya-kamma, should go before the Samgha (&c., as before in chapter 8, §§ 1, 2, down to the end).’
Here ends the third (Kamma), the Pabbaganiya-kamma.
1 Compare chapters 8 and 12.
p. 359
IV. Tue ParisARANIYA-KAMMA (ACT OF RECONCILIATION).
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1. Now at that time the venerable Sudhamma was residing at Ma&é/ik4sazda in dependence upon Xitta the householder, superintending * the new buildings he erected’, and being constantly supplied by him with food. And whenever Xitta the householder wished to give an invitation to the Samgha, or to four or five Bhikkhus‘, or to a single one, he used not to invite them without making special mention of the venerable Sudhamma.
Nowat that time a number of the Thera Bhikkhus, including the venerable Sériputta, and the venerable Mahd4 Moggallana, and the venerable Mahé Kaé4ana, and the venerable Mahé Kod/¢kita, and the venerable Mahé Kappina, and the venerable Maha unda, and
1 The whole of this story of Xitta and Sudhamma recurs in the Dhammapada commentary, pp. 262-264. There is no Rule in the Patimokkha by which giving offence to a layman, the cause of the proceeding described in the following chapters, is considered worthy of censure.
2 Navakammiko, not ‘newly appointed to an office,’ as Dr. Rudolf Hoernle translates in the Indian Antiquary, XI, 29, in dealing with one of the Bharhut Inscriptions. See Gataka I, 92, and below, V, 13, 3, VI, 5, 2, V1, 17,1, X,24. This duty of superintending a new building was even filled by Bhikkhunis; see the Bhikkhunt-vibhanga, Paragika I, where the details of the duty are incidentally mentioned.
® Compare below, Xullavagga VI, 5, 2, and Gataka I, ga, 22.
‘ This clause, both here and below, is omitted in the Sinha- Jese MS. ,
p. 2
® Compare below, Xullavagga VI, 5, 2, and Gataka I, ga, 22.
‘ This clause, both here and below, is omitted in the Sinha- Jese MS. ,p. 2 the venerable Anuruddha, and the venerable Revata, and the venerable Upali, and the venerable Ananda, and the venerable R4hula, as they were journeying through the country of Kasi, arrived at Makkhikasazda. And Xitta the householder heard the news that the Thera Bhikkhus had arrived at Ma&éAikAsanda.
Then Xitta the householder went up to the place where the Thera Bhikkhus were, and on arriving there, he saluted the Thera Bhikkhus, and took his seat on one side. And when he was so seated the venerable S4riputta taught A itta the householder, and incited him, and roused him, and gladdened him with religious discourse. And Aitta the householder, having been thus taught, and incited, and roused, and gladdened with religious discourse, said to the Thera Bhikkhus, ‘May the venerable Theras consent to take their to-morrow’s meal, as incoming Bhikkhus, at my house.’ And the Thera Bhikkhus signified, by silence, their consent.
2. Then perceiving that the Thera Bhikkhus had given their consent, Aitta the householder rose from his seat, and bowed down before the Thera Bhikkhus, and keeping them on his right hand as he passed them, went on to the place where the venerable Sudhamma was. And on arriving there, he saluted the venerable Sudhamma, and stood by on one side. And so standing, Kitta the householder said to the venerable Sudhamma : ‘ May the venerable Sudhamma consent to take his to-morrow’s meal at my house with the Theras.’
But the venerable Sudhamma, thinking, ‘ Formerly indeed this Kitta the householder, whenever he wished to give an invitation to the Samgha, or top. 361 four or five Bhikkhus, or to a single one, used not to invite them without making special mention of me; but now he has invited the Thera Bhikkhus without regarding me. This Xitta the householder is now incensed against me, unfavourable to me, takes pleasure in me no longer.’ And so thinking he refused, saying, ‘ It is enough, O householder.’
And a second time Aitta the householder said to the venerable Sudhamma (&c., as before, with the same result). And a third time (&c., as before, with the same result).
Then Xitta the householder, thinking, ‘What can the venerable Sudhamma do against me, whether he consents, or whether he does not consent,’ saluted the venerable Sudhamma, and keeping him on his right hand as he passed him, departed thence.
And a third time (&c., as before, with the same result).
Then Xitta the householder, thinking, ‘What can the venerable Sudhamma do against me, whether he consents, or whether he does not consent,’ saluted the venerable Sudhamma, and keeping him on his right hand as he passed him, departed thence.
3. And at the end of the night Xitta the householder made ready sweet food, both hard and soft, for the Thera Bhikkhus. And the venerable Sudhamma, thinking, ‘I may as well go and see what Kitta the householder has made ready for the Thera Bhikkhus,’ robed himself early in the morning, and went, duly bowled and robed, to the place where Kitta the householder, dwelt ; and, on arriving there, he took his seat on a mat spread out for him.
Then Aitta the householder went up to the place where the venerable Sudhamma was; and after he had come there, he saluted the venerable Sudhamma, and took his seat on one side. And when he was so seated the venerable Sudhamma addressed Aitta the householder, and said: ‘Though this great store of sweet food, both hard and soft, has been made ready by you, O householder, there is one thing yet wanting, that is to say, tila seed cake.’
p. 362
‘Though then, Sir, there is so much treasure in the ward of the Buddhas, yet there is but one thing of which the venerable Sudhamma makes mention, and that is tila seed cake. Long ago, Sir, certain merchants of Dakkhiz4patha went, for the sake of their traffic, to the country of the East, and thence they brought back a hen. Now, Sir, that hen made acquaintance with a crow, and gave birth to a chicken. And, Sir, whenever that chicken tried to utter the cry of a cock it gave vent to a “caw,” and whenever it tried to utter the cry of a crow, it gave vent to a “ cock-a-doodle-do*.”_ Just even so, Sir, though there is much treasure in the ward of the Buddhas, whenever the venerable Sudhamma speaks, the sound is “tila seed cake.”’
4. ‘You are abusing me, householder. You are finding fault with me, householder. This place, householder, is yours. I must go away from it, said the venerable Sudhamma. -
‘I do not intend, Sir, to abuse the venerable Sudhamma, nor to find fault with him. Let, Sir, the venerable Sudhamma still dwell at Ma#éhikasanda. Pleasant is this grove of plum trees, and I shall take good care to provide the venerable Sudhamma with those things a recluse requires—to wit, with robes and food and lodging and medicine when he is sick.’
And a second time the venerable Sudhamma said : ‘You are abusing me (&c., as before, with the same reply). Anda third time the venerable Sudhamma said: ‘You are abusing me (&c., as before, down to) I must go away from it.’
1 Compare Gataka I, 432; II, 307.
p. 363
~ ‘Whither then, Sir, will the venerable Sudhamma go?’
‘I shall go to Sdvatthi, O householder, to visit the Blessed One.’.
p. 363
~ ‘Whither then, Sir, will the venerable Sudhamma go?’
‘I shall go to Sdvatthi, O householder, to visit the Blessed One.’.
‘Then, Sir, let the Blessed One know all, both what you yourself have said, and what I have said. And I should not, Sir, be surprised if the venerable Sudhamma were to return again even to Makkhikasanda.’
5. So the venerable Sudhamma gathered together his sleeping mat, and set out, with his bowl and his robe, for Savatthi. And he journeyed straight on to SAvatthi, to the Getavana, Andthapizdika’s Grove, to the place where the Blessed One was; and on arriving there he bowed down before the Blessed One, and took his seat on one side. And when he was thus seated the venerable Sudhamma informed the Blessed One of all, both that he himself had said, and that Xitta the householder had said.
The Blessed Buddha rebuked him, saying, ‘ This was improper, O foolish one, not according to rule, unsuitable, unworthy of a Samavza, and ought not to have been done. How is it that you, O foolish one, could put down! and could lower by your censure? Xitta the householder, he being a man of faith, a believing disciple, and a donor, a provider, and a supporter of the Samgha?’ This will not conduce, O foolish one, either to the conversion of the unconverted, or to the increase of the converted ; but rather to the unconverted not being converted, and to the turning back of those who have been
1 Compare Dhammapada, p. 263, and Gataka I, ror. 3 Compare Gataka I, 191, 356, 359, and Sutta Nip4ta, verse go5.
p. 6
converted.’ And after he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘ Let therefore the Samgha, O Bhikkhus, carry out the Pa¢is4raziya-kamma (Act of Reconciliation)! against the Bhikkhu Sudhamma, saying, “ You are to ask and obtairt pardon of Xitta the householder.”’
6. ‘ Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Sudhamma ought to be warned: when he has been warned, he ought to be reminded (of the Rule in the Patimokkha against which he has offended); 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. This Bhikkhu Sudhamma has put down, and has lowered by censure Xitta the householder, a man of faith, a believing disciple, a-donor, provider and supporter of the Samgha. If the time is fit for the Samgha to do so, let the Samgha carry out the Pa¢is4ramiya-kamma against the Bhikkhu Sudhamma.
‘“ This is the motion (Zatti).
If the time is fit for the Samgha to do so, let the Samgha carry out the Pa¢is4ramiya-kamma against the Bhikkhu Sudhamma.
‘“ This is the motion (Zatti).
1 Childers proposes doubtingly to derive the word Pa/isaraniya from the root smar; but that that is impossible is probably sufficiently evident from the meaning of the word, which is quite clear from the context of this, and from the following chapters. Now at p. 530 of the Lalita Vistara the common Pali phrase sammodaniyam katham sarAntyam vitisdretva is represented by the Sanskrit sammodanif samrafiganth kathaz kritva. It is by no means impossible that this parallel may offer the true solution of the etymology of the Pali words in question ; (compare Saraga as equal to samraga, sdratta to samrakta, &c. &c.) Pafisdraniya would then be equal to pratisamragiganiya. See Senart, Mahavagga, p. 599.
p. 365
‘“Let the venerable Samgha hear me. This Bhikkhu (&c., as before, down to) supporter of the Samgha. The Samgha hereby carries out the Pafisdraziya-kamma against the Bhikkhu Sudhamma with the words, ‘You are to ask and obtain pardon of Xitta the householder.’ Whosoever of the venerable ones approves of the carrying out of the Pa/isdraziya-kamma against Sudhamma the Bhikkhu, 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).
‘“The Padisaraziya-kamma has been carried out against the Bhikkhu Sudhamma with the words, ‘You are to ask and obtain pardon of Xitta the householder. The Samgha approves the motion. Therefore is it silent. Thus do I understand.”’
19,
[Here the twelve cases of a proceeding against, and the twelve cases of a proceeding according to law are repeated of the Pa¢isdraziya-kamma in the words of chapters 2 and 3 of the Tagganiyakamma. ]
20°,
1. ‘There are five things, O Bhikkhus, which when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Pa¢isAraziya-kamma against him; (that is to say), when he goes about to bring
1 See above, chapter 4.
p. 366
loss on the laity—when he goes about to do harm to the laity—when he goes about to deprive the laity of their dwellings—when he reviles and finds fault with the laity—when he brings about division between the laity. These are the five things, O Bhikkhus, which (&c., as above, down to) against him.
These are the five things, O Bhikkhus, which (&c., as above, down to) against him.
‘There are other five things, O Bhikkhus, which when they characterise a Bhikkhu, the Samgha, if it likes, should carry out the Paf¢isdraziyakamma against him; (that is to say), when he speaks to the laity in dispraise of the Buddha—when he speaks to the laity in dispraise of the Dhamma— when he speaks to the laity in dispraise of the Samgha—when he puts laymen down, and lowers them by censure—when he does not fulfil a promise ‘ made in accordance with the Rules to the laity. These are the other five things, O Bhikkhus, which (&c., as before, down to) against him.
‘There are five kinds of Bhikkhus, O Bhikkhus, against whom the Samgha, if it likes, should carry out the Pa¢isdraziya-kamma; (that is to say), one who goes about to bring loss on the laity (&c., as in the last paragraph, down to the end).’
Here end the four times five cases of suspicion.
21,
[Chapter 5, as to the right conduct of a Bhikkhu subjected to the Tagganiya-kamma, is repeated, reading Pa/isdraziya for Tagganiya.]
Here end the eighteen duties which follow on a Pa¢isdraziya-kamma.
p. 367
22,
1. So the Samgha carried out the Pa¢isdraziyakamma against Sudhamma the Bhikkhu, saying, ‘You are to ask and obtain pardon of Xitta the householder. And after he had been subjected by the Samgha to the Pa¢is4rawiya-kamma, though he went to Maéshikdsanada, he was unable, being greatly troubled in his mind, to ask and obtain pardon of Xitta the householder, but returned again even to Savatthi.
Then the Bhikkhus asked him, ‘Has Aitta the householder been induced by you to give you his pardon ?’
‘Indeed, though I went to Mak&hikdsanda, I was unable, being greatly troubled in my mind, to ask and obtain pardon of Xitta the householder.’
They told this thing to the Blessed One.
2. ‘Let, then, the Samgha, O Bhikkhus, appoint a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of Xitta the householder.
‘Now thus, O Bhikkhu, should the companion messenger be appointed. In the first place the Bhikkhu (who is to be sent) is to be asked (whether he is willing to go). After he has been asked, let some discreet and able Bhikkhu lay the matter before the Samgha, as follows:
‘“Let the venerable Samgha hear me. If the . time seems meet to the venerable Samgha, let the Samgha appoint such and such a Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of Xitta the householder.
‘“ This is the motion (#atti).
p. 3
‘“Let the venerable Samgha hear me. The Samgha hereby appoints such and such a Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of itta the householder. Whosoever of the venerable ones approves of such and such a Bhikkhu being appointed as a companion messenger to Sudhamma the Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak.
Whosoever of the venerable ones approves of such and such a Bhikkhu being appointed as a companion messenger to Sudhamma the Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak.
‘* Such and such a Bhikkhu has been appointed by the Samgha (&c., as before). The Samgha approves thereof. Therefore is it silent. Thus do I understand.”
3. ‘Then, O Bhikkhus, let Sudhamma the Bhikkhu go, together with the Bhikkhu who is the companion messenger, to Makkhikasaxda, and ask pardon of Xitta the householder, saying, “Pardon me, O householder; I desire to gain once more thy good pleasure.” If, when he thus speaks, he pardons him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, “ Pardon him, O householder; he desires to gain once more thy good pleasure.” If, when he thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, “ Pardon him, O householder ; I desire to gain thy good pleasure.” If, when he thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, “Grant pardon, O householder, to this Bhikkhu, in the name of the Samgha (I ask it).” If (&c., as before, down to). If he pardon him not, the Bhikkhu who is the companion messenger—without going out of sight, and without going out of hearing,p. 369 of Kitta the householder—should make Sudhamma the Bhikkhu arrange his robe on one shoulder, and squat down on his heels, and stretch forth his two hands with the palms together, and so confess his fault.’
23.
1. So the venerable Sudhamma went, with another Bhikkhu as companion messenger, to Mak&hikAsanda, and obtained pardon of Kitta the householder. And he conducted himself aright, and he became subdued, and he sought for release (&c., as above, in chapters 6, 7, down to the end).
Here end the eighteen cases in which there ought to be a revocation of the Pa¢isdraziya-kamma.
24. . [In this chapter the Kammava4é of the revocation of the Pa¢isdraziya-kamma is given in words precisely similar to those of chapters 8 and 12.]
Here ends the fourth (Kamma), the Padisdranxiya-kamma.
(r7] Bb
370 KULLAVAGGA. I, 2g, 1.
V. THe UKKHEPANIYA-KAMMAS (ACTS OF SUSPENSION) for not acknowledging, and for not atoning for, an offence’.
25.
1. Now at that time the Blessed Buddha was dwelling at Kosambt, in the Ghosita ArAma. And at that time the venerable A/anna2, when he had committed a fault, was not willing to acknowledge the fault. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can the venerable Aanna act so?’ And those Bhikkhus told the matter to the Blessed One.
Then the Blessed One on that occasion, and in that connection, after he had convened a meeting of the Bhikkhu-samgha, asked the Bhikkhus:
‘Is it true, O Bhikkhus, as they say, that X/anna
Then the Blessed One on that occasion, and in that connection, after he had convened a meeting of the Bhikkhu-samgha, asked the Bhikkhus:
‘Is it true, O Bhikkhus, as they say, that X/anna
1 There is no mention in the Patimokkha of any such proceeding. At the close of each of the four Pafidesaniya Rules there is a form of confession to be observed. It would seem from the following chapters, which are nowhere expressly confined to these four cases, that a similar confession was expected after the commission of an offence against any of the Patimokkha Rules. In the closing words of the Samgh4disesa Rules, an older proceeding is mentioned, under which an offending Bhikkhu who has not confessed any breach of either of those thirteen Rules is to remain on probation for as many days as he has allowed to go by without confessing.
? On Xhanna’s character, see also below, IV, 14, 1, XI, 1, 12-14, and Mah4-parinibbana Sutta VI, 4.
p. 371
when he has committed a fault, is not willing to acknowledge the fault ?’
‘It is true, Lord!’
The Blessed Buddha rebuked him, saying, ‘ How, O Bhikkhus, can that foolish one act so? This will not conduce 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.’
And when the Blessed One had so rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus and said: ‘ Let therefore the Samgha, O Bhikkhus, carry out against A/anna the Bhikkhu the ApattiyA adassane Ukkhepaniya-kamma (the Act of Suspension which follows on not acknowledging a fault) to the intent that he shall not eat or dwell together with the Samgha!.
‘Now thus, O Bhikkhus, should it be carried out.’ {Here follow the formal words of the KammavA&a as in chapter 1. 4, with the necessary alterations owing to the difference of the fault and of the Kamma following on it. And at the end of the Kammavaéa (after the words ‘Thus I understand’) the following sentence is added.]
‘And send a proclamation, O Bhikkhus, from residence to residence?; saying, “A anna the Bhikkhu has been subjected by the Samgha to the Ukkhepaniya-kamma for not acknowledging a fault.”’
1 Compare Mahfvagga I, 79 generally, and § 2 of that chapter on the last clause (asambhogam samghena),
* On this phrase the Samanta Pasddiké says, Avasa-paramparaf ka bhikkhave samsathé ti sabbavasesu 4roketha,
Bb 2
p. 26
26.
[Here follow the twelve cases in which a Kamma is against the law, and the twelve in which it is according to law; and also the six permissive cases in which it may be carried out, if the Samgha likes, precisely as in chapters 2, 3, and 4.]
27),
26.
[Here follow the twelve cases in which a Kamma is against the law, and the twelve in which it is according to law; and also the six permissive cases in which it may be carried out, if the Samgha likes, precisely as in chapters 2, 3, and 4.]
27),
1. ‘A Bhikkhu against whom the Ukkhepaniyakamma that follows on not acknowledging a fault 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 himself with a sAmanera*—he ought not to accept the office of giving exhortation to the nuns *—if he have accepted that office, he ought not to exhort the nuns*—he ought not to commit the offence for which the Ukkhepaniya-kamma that follows on not acknowledging a fault has been carried out 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 accept from a regular Bhikkhu reverence, or
1 As this chapter, containing the samm4-vattana or right conduct, differs from the corresponding chapters of the preceding Kammas (chapters 5, 10, 15, and 21), it is here set out in full.
4 See the passages quoted above (chapter 5).
’ The passage between these two figures recurs at II, 1, 1.
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service, or salutation, or respect, nor allow him to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool‘, or a foot-towel® for him, nor to carry his bowl or his robe, nor to shampoo him*— he ought not to harass a regular Bhikkhu with a complaint that he has failed in morality, or in conduct, or in doctrine, or in the mode of obtaining a livelihood—he ought not to cause division between a Bhikkhu and the Bhikkhus—he ought not to wear the outward signs of being a layman, or of being a follower of some other doctrine *—he ought not to follow the professors of other doctrines—he ought to follow the Bhikkhus—he ought to train himself in the training of the Bhikkhus—he ought not to dwell under one and the same roof with a regular Bhikkhu, whether in a place formally declared to be a residence, or to be not a residence, or in a place which is neither the one nor the other,—on seeing a regular Bhikkhu he ought to rise from his seat—he ought not to touch’ a regular Bhikkhu, either inside or outside (of the residence)—he ought not to raise objections against a regular Bhikkhu’s taking part in the Uposatha ceremony *—or in the Pavaraza
‘ At II,1,1. Buddhaghosa explains this word as confined to a stool on which to place feet that have been washed (dhota-padathapanakam).
5 Buddhaghosa says on the same expression in II, 1, 1, padakathaliyan (sic) ti adhota-pada-éhapanakam p4da-ghamsanam va.
* The Samanta Pasddik4 says, Na titthiya-dhago ti kusaéiridim na dharetabbam. Compare the use of arahad-dhagam at Gataka I, 65.
5 Buddhaghosa says on the same expression in II, 1, 1, padakathaliyan (sic) ti adhota-pada-éhapanakam p4da-ghamsanam va.
* The Samanta Pasddik4 says, Na titthiya-dhago ti kusaéiridim na dharetabbam. Compare the use of arahad-dhagam at Gataka I, 65.
7 The Samanta Pas4dik4 says, Na 4sfdetabbo ti na p4s4detabbo (compare the use of 4sAdesi, GAtaka I, 481). Anto va ‘bahi va ti viharassa anto v4 bahi va.
* On this and the following sentences compare the passages quoted above, chapter 5.
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ceremony—he ought not to issue command (to a junior, inhibiting him from going beyond the bounds, or summoning him to appear 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 not to remind (another Bhikkhu of a law against which he supposes that Bhikkhu to be offending)—and he ought not to associate with the Bhikkhus.’
Here end the forty-three duties which follow on an Ukkhepaniya-kamma for not acknowledging a fault.
28.
1. So the Samgha carried out against A/anna the Bhikkhu the Ukkhepaniya-kamma for not acknowledging a fault to the effect that he should not eat or dwell together with the Samgha. And after he had been subjected by the Samgha to the Ukkhepaniya-kamma for not acknowledging his fault he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service, offered him not salutation, paid not respect to him, offered him not hospitality, nor esteemed him, nor honoured him, nor supported him. And when he received from the Bhikkhus neither hospitality, nor welcome, nor esteem, nor honour, norp. 375 support, he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service (&c., as before, down to:) he went from that residence to another residence. And when he received no hospitality he returned back again even to Kosambi. Then he conducted himself aright, and he became subdued, and he sought for release, and going up to the Bhikkhus he spake as follows: ‘I, Sirs, having been subjected by the Samgha to the Ukkhepaniyakamma am conducting myself aright in accordance thereto, and I am 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 Ukkhepaniya-kamma for not acknowledging his fault carried out against Kanna the Bhikkhu.
2. ‘There are five things, O Bhikkhus, [&c., the rest of this section bearing the same relation to the last, which chapter 6, § 2, does to chapter 5.]’
Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault is not to be revoked].
29,
2. ‘There are five things, O Bhikkhus, [&c., the rest of this section bearing the same relation to the last, which chapter 6, § 2, does to chapter 5.]’
Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault is not to be revoked].
29,
‘There are five things, O Bhikkhus, [&c., as in ‘ chapter 7. This chapter being the exact opposite of chapter 28.]
Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault ought to be revoked],
p. 30
80.
‘And thus, O Bhikkhus, should the revocation be carried out [&c., as before, in chapters 8, 12, &c.]’
Here ends the fifth Kamma, namely, the Ukkhepaniya-kamma for not acknowledging a fault.
31.
Now at that time the Blessed Buddha was dwelling at Kosambt, in the Ghosita Arama. And at that time the venerable Kanna, when he had committed a fault, was not willing to atone for that fault [&c., the proceeding in this case being the same, and laid down in the same words as the proceeding in the last case, chapters 25-30].
Here ends the sixth Kamma; namely, the Ukkhepaniya-kamma on not atoning for a fault 1.
? It will be seen from the above chapters, and especially from chapter 27, that the Ukkhepaniya-kamma is an Act, not of expulsion, but only of suspension. The ten cases in which a member of the Order could be expelled are those given above in Mahfvagga I, 60; and the technical word for ‘expel’ is naseti.
p. 377
VI. Tue UKKHEPANIYA-KAMMA for not renouncing a sinful doctrine.
32.
1. Now at that time the Blessed Buddha was staying at SAvatthi, in the Getavana, the grove of Anathapizdika. And at that time a certain Bhikkhu by name Ari¢¢ha, who had formerly been a vulture tormentor!, had fallen into a sinful belief of this kind; (that is to say), ‘In this wise do I understand the Dhamma preached by the Blessed One, that to him who practises those things which have been declared by the Blessed One to be impediments 2,
2 In his commentary on the Pééittiya, quoted by Oldenberg in his note on this passage, Buddhaghosa explains this expression to mean ‘born in a family of vulture slayers.’ This does not help us much, vulture slaying as a regular occupation being somewhat incomprehensible, and not referred to elsewhere. Whatever its meaning, the occupation referred to is perhaps the origin of, or should at least be compared with, the statement of Ktesias (circa B.c. 400) in his ‘Indika’ (ed. C. Miiller, Fragment xiii), that the Indians used not dogs but vultures, which they trained for that purpose, in hunting hares and foxes. Lassen in his ‘ Indische Alterthumskunde,’ II, 638, 639, thinks this statement not incredible, very fairly comparing the use of falcons in Europe in the Middle Ages. It is not impossible that the correct rendering here should be ‘vulture-catcher,’ or ‘vulture-trainer ;’ but we prefer to be literal.
It is not impossible that the correct rendering here should be ‘vulture-catcher,’ or ‘vulture-trainer ;’ but we prefer to be literal.
* The only one of such things (Dhamm4) known to us elsewhere in the Vinaya Pi/aka itself is deliberate falsehood. This is stated in Mahdvagga II, 3, 3 to be an impediment, which is explained by the Old Commentator, at Mah4vagga II, 3, 7, to Mean an impediment to the attainment of the GA4nas, and other things of similar nature.
p. 2
there will arise no impediment sufficient (to prevent his acquiring spiritual gifts)’.’
Now many Bhikkhus heard that Ari¢éZa, who had formerly (&c., as before, down to:) to be impediments. And those Bhikkhus went up to the place where Ariéha the Bhikkhu, who had formerly been a vulture tormentor, was; and on arriving there they asked Ari¢éda the Bhikkhu, who had formerly been a vulture tormentor, ‘Is it true, friend Arié‘ha, as they say, that you have fallen into a sinful belief (&c., as above, down to) spiritual gifts ?’
‘Certainly?! I do so understand the Dhamma preached by the Blessed One (&c., as before).’
2. ‘Say not so, friend Ari¢éia. Bear not falsewitness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One have spoken so. By many a figure, friend Ari¢éa, have the things which are impediments been declared to be impediments by the Blessed One, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts)*. Lusts have been declared by the Blessed One to be of short taste‘, full of pain, and full of despair, things wherein the danger is great. Lusts have been declared by the Blessed One to be like the bones of a skeleton, full of pain, and full of despair, things wherein the danger isp. 379 great. Lusts have been declared by the Blessed One to be like lumps of raw meat, full (&c., as before, down to:) is great. Lusts have been declared by the Blessed One to be like torches made of a wisp of hay...., like a pit full of live coals!...., like the visions of a dream... ., like a beggar’s portion...., like the fruits of trees...., like the sword and the slaughter-house...., like darts and clubs ...., like snakes and creeping things, full of pain, and full of despair, things wherein the danger is great.’
1 This is word for word the same speech as that which is condemned in the 68th and 7oth Pésittiyas.
* By is only known to us as an intensive particle occurring in passages like the present one.
5 So far this section is word for word the same as the 68th and the 7oth Pakittiyas.
* Quoted at Dhammapada, ver. 186.
., like a beggar’s portion...., like the fruits of trees...., like the sword and the slaughter-house...., like darts and clubs ...., like snakes and creeping things, full of pain, and full of despair, things wherein the danger is great.’
Yet notwithstanding that Bhikkhu Ari¢¢ha, who had formerly been a vulture tormentor, when thus being addressed by the Bhikkhus, remained steadfastly adhering, in the very same way, and with violence, to that sinful doctrine, declaring, ‘ Verily I do so understand the Dhamma preached by the Blessed One (&c., as before, in § 1).’
3. Then since those Bhikkhus were unable to move Ari¢éha the Bhikkhu, who had formerly been a vulture tormentor, from that sinful doctrine, they went up to the place where the Blessed One was; and when they had come there, they told this thing to the Blessed One.
And the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusamgha, and asked Ari¢‘ha the Bhikkhu, who had formerly been a vulture tormentor, ‘Is it true, as they say, Ari¢tha, that you have fallen into a sinful doctrine of such a kind (&c., as before, in § 1) ?’
‘Certainly, Lord! I do so understand (&c., as before, in § 1).
1 Compare Gataka I, 231, 232.
p. 4
‘How can you, O foolish one, so understand the Dhamma preached by me? Have I not, by many a figure, O foolish one, declared the things which are impediments to be impediments, and sufficient to prevent him who cultivates them (from attaining to spiritual gifts)? Have not lusts been by me declared to be of short taste (&c., as above, down to:) like snakes and creeping things, full of danger, full of despair, things wherein the danger is great ? Yet now you, O foolish one, by your having grasped that doctrine wrongly?, are not only bearing false-witness against us, but you are also rooting yourself up, and are giving rise to much demerit, the which will be to you for a long time for an evil and a woe. This will not conduce, O foolish one, either to the conversion of the uncon- — verted, or to the increase of the converted; but rather to those who are unconverted not being converted, and to the turning back of those who have been converted *,’
When he had thus rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘Let therefore the Samgha, O Bhikkhus, carry out against Ari¢éha the Bhikkhu, who was formerly a vulture tormentor, the Ukkhepaniyakamma for not renouncing a sinful doctrine, to the intent that he shall not eat or dwell together with the Samgha.’
4. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Ari¢éha ought
1 Compare Mah4-parinibb4na Sutta 1V, 8-11. * Up to this point the whole chapter recurs as the Introductory Story in the Sutta-vibhanga on the 68th Pésittiya.
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In the first place the Bhikkhu Ari¢éha ought
1 Compare Mah4-parinibb4na Sutta 1V, 8-11. * Up to this point the whole chapter recurs as the Introductory Story in the Sutta-vibhanga on the 68th Pésittiya.
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to be warned [&c., as in chapter 25, down to the end of the Kammavééa, including the supplementary sentence as to the proclamation].’
33.
[Here follow the twelve cases in which the Kamma is against the law, the twelve cases in which it is according to law, the six permissive cases in which it can be carried out if the Samgha likes, and the eighteen divisions of the right conduct for the convicted Bhikkhu to pursue, precisely as in chapters 2, 3, 4, and 5, reading ‘Ukkhepaniya-kamma for not renouncing a sinful doctrine, instead of ‘Tagganiya-kamma. ]
34,
1. So the Samgha carried out against Ari¢tha the Bhikkhu, who had formerly been a vulture tormentor, the Ukkhepaniya-kamma for not renouncing a sinful doctrine, to the intent that he should not eat nor dwell with the Samgha. And when he had been thus subjected by the Samgha to the Ukkhepaniya-kamma for not renouncing a sinful doctrine, he left the Order.
Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘ How can Ari¢tha the Bhikkhu, having been subjected by the Samgha to the Ukkhepaniya-kamma for not
p. 1
renouncing a sinful doctrine, leave the Order?’ And those Bhikkhus told the matter to the Blessed One.
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 Arié‘ha the Bhikkhu, having been subjected (&c., as before, down to) left the Order ?’
‘It is true, Lord.’
The Blessed Buddha rebuked him, saying, ‘How can Arittha the Bhikkhu (&c., as before, down to) leave the Order? This will not conduce either to the conversion of the unconverted, nor to the increase of the converted; but rather to those who have not been converted not being converted, and to the turning back of those who have been converted.’
And when he had rebuked him, and delivered a religious discourse, the Blessed One addressed the Bhikkhus, and said: ‘ Let then the Samgha, O Bhikkhus, revoke the Ukkhepaniya-kamma for not renouncing a sinful doctrine, which has been carried out against Ari¢éha the Bhikkhu.
‘There are five things, O Bhikkhus, [&c., as before, in chapters 6 and 7, down to the end.]’
Here end the eighteen cases in which a revocation of the Ukkhepaniya-kamma on not renouncing a sinful doctrine should be carried out.
I,3g- THE MINOR DISCIPLINARY PROCEEDINGS. 383
35.
‘Now thus, O Bhikkhus, should it be carried out, &c. [Here follows the Kammav4Aéa for the revocation of a Kamma precisely as in chapter 8, with the necessary alterations.]
Here ends the seventh(Kamma), the Ukkhepaniyakamma on not renouncing a sinful doctrine.
Here ends the First Khandhaka, the Khandhaka on the Kammas.
[Here follows the Kammav4Aéa for the revocation of a Kamma precisely as in chapter 8, with the necessary alterations.]
Here ends the seventh(Kamma), the Ukkhepaniyakamma on not renouncing a sinful doctrine.
Here ends the First Khandhaka, the Khandhaka on the Kammas.
384 EKULLAVAGGA. II, 1, r.
SECOND KHANDHAKA.
PROBATION AND PENANCE.
1,
1. Now at that time the Blessed Buddha was staying at S4vatthi, in the Getavana, Andthapizdika’s Grove. And at that time Bhikkhus who had been placed on probation! used to accept reverence and service and salutation and respect from regular Bhikkhus; and to allow them to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for them; and to carry their bowl or their robe, and to shampoo them?.
? There are four principal kinds of probation; the first of which was required when the follower of another of the reforming sects was received into the Buddhist Order, and is described in Mahévagga I, 38. The other three, which follow on the commission of a SamghAdisesa offence, are more particularly described below in the third Khandhaka. The P4li names of these four are respectively apa/izkfanna-parivasa, pasikkhanna-parivasa, suddhanta-parivasa, and samodhana-parivasa.
No conclusion should be drawn against this statement from the passage above at I, 9, 1; though Seyyasaka’s conduct, as there described, would not have rendered him liable to any one of these four principal probationary proceedings. For he is said to have been guilty of many offences (4patti-bahulo). The accompanying enumeration must be taken, not as a description of those offences, but as additional to them. And the probation imposed upon him must have been for concealing one or more of the many offences not particularly specified.
2 All these expressions recur above, I, 27, r.
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Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can Bhikkhus who have been placed on probation accept reverence (&c., as above, down to) shampoo them ?’
And those Bhikkhus told this thing to the Blessed One.
Then 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 Bhikkhus who have been placed on probation accept reverence (&c., as before, down to) shampoo them ?’
‘It is true, Lord’
The Blessed Buddha rebuked them, saying, ‘How can those Bhikkhus (&c.,as before, down to) shampoo them? This will not conduce, O Bhikkhus (&c., as usual, down to)? turning back of those who have been converted.’
This will not conduce, O Bhikkhus (&c., as usual, down to)? turning back of those who have been converted.’
And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, saying, ‘A Bhikkhu who has been placed on probation ought not to accept reverence (&c., as before, down to) shampoo them. Whosoever does so, shall be guilty of a dukkaZ¢a offence. I prescribe, O Bhikkhus, to those Bhikkhus who have been placed on probation to do [all the courtesies, duties, and services mentioned above?] for one another, according to their seniority. I prescribe, O Bhikkhus, five things (as permissible) to Bhikkhus who have been placed on probation,
1 See I, 1, 2, down to the end. 3 That is, in the lists recurring in the previous paragraphs, and given in full at I, 23, 1.
[17] cep. 2 according to their seniority; (that is to say), the Uposatha ceremony, the Pavaraza ceremony, the share in robes for the rainy season, in things dedicated to the Samgha}, and in food.
2. ‘Therefore, O Bhikkhus, do I make known to you a rule of conduct for Bhikkhus who have been placed on probation, according to which they ought to conduct themselves aright. And herein this is the right conduct. He ought not to confer the Upasampada4 (&c., as above, in I, 1, 5, down to the end)”.
‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to walk in front of, or to sit down in front of, a regular Bhikkhu. Whichever belonging to that company of Bhikkhus shall be the worst seat’, or the worst sleeping-place, or the worst room‘, that shall be given to that Bhikkhu, and there-
? Onoganam, which the Samanta Pas&dik4 explains by ‘ visagganam.’ Compare the use of onogesi at Dipavamsa XIII, 29. The etymology of the word is unknown to us.
* The Samanta Pasadik4 has here the following note on savakaniyam, which should be compared with the shorter note on the same word given above, I, 1, 5: Na savakaniyam katabban ti palibodhatthaya pakkosanatthfya v4 savakaniyam na kAtabbam. Palibodhatthaya hi karonto, aham 4yasmantam imasmim vatthusmim savakaniyam karomi, imamha Avas4 ekapadam pi m4 pakkami yava na tam adhikarazam vopasantam hotiti; evam karoti. Pakkosanatthaya karonto, aham te savakaniyam karomi, ehi maya saddhim vinaya-dharanam sammukhibhfvam gakéham4 ti: evam karoti.
5 Buddhaghosa says here, Asanapariyanto bhattagg4disu samgha-navak-4sanam vukkati, svassa d&tabbo. Pariyanta is used here in the same sense as in the 22nd Nissaggiya.
‘ Vihara. In later times this word is no doubt always, or almost always, used to designate the whole of a building in which several or many Bhikkhus resided. In the older literature it always,
p. 387
‘ Vihara. In later times this word is no doubt always, or almost always, used to designate the whole of a building in which several or many Bhikkhus resided. In the older literature it always,p. 387 with shall he content himself. A Bhikkhu who has been placed under probation ought not, O Bhikkhus, to visit the families who support a regular Bhikkhu (by officiating, in order to do so, as the companion who precedes or follows that regular Bhikkhu)—he ought not to devote himself to a forest life—he ought not to devote himself to living on alms personally received'—he ought not to cause an alms to be brought out to him with the object of escaping an extension of his probationary term?, thinking, “ Let them not recognise me” (as one who has been placed under probation) *.
‘A Bhikkhu who has been placed on probation ought, O Bhikkhus, to announce the fact of his having been so placed when he arrives at a residence as an incoming Bhikkhu—he ought to announce the fact to an incoming Bhikkhu—he ought to announce the fact at an Uposatha meeting—he ought to announce the fact at a Pa'varaz4 meeting—and, if he be sick, he ought to announce the fact at such meetings by means of a messenger‘.
or almost always, denotes the dwelling-place, the private apartment, of a single Bhikkhu.
1 That is, to refrain from salfka-bhatta, &c.
* The Samanta Pas4dika4 says, Tappasaya ’ti niha/abhatto hutv4 viharen’ eva nistditva bhugganto vattiyo ganayissimi gakkhato me bhikkh disva and4rogentassa rattiz&hedo (cap. 2) siya ’ti imina karazena pindapato na nihardpetabbo.
5 M4 mam ganims( ’ti m4 mam ekabhikkhu pi g4natf ’ti fa imina agghasayena vihadre simanerehi pasapetva bhufigitum labbhati, GAmam pindaya pavisitabbam eva. Gildnassa pana navakammam afkariyupagghfyakikkadipasu (sic) tassa va vihare yeva akkhitum vaffati. Sake pi game anekasata bhikkhf vidaranti na sakka hoti froketum gamakavasam gantva sabhagas/hane vasitum va/fati.
* This paragraph, it will be seen, is omitted in three out of the four following cases, which are otherwise similar in every respect, cc2
388 KULLAVAGGA. Il, 1, 3.
Sake pi game anekasata bhikkhf vidaranti na sakka hoti froketum gamakavasam gantva sabhagas/hane vasitum va/fati.
* This paragraph, it will be seen, is omitted in three out of the four following cases, which are otherwise similar in every respect, cc2
388 KULLAVAGGA. Il, 1, 3.
3. ‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a residence in which no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a place which is not a residence! and where no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu (&c., as before) ought not to go away from a residence in which Bhikkhus are living, either to a residence or to a place which is not a residence, and where Bhikkhus are not living, unless (&c., as before)... from a place which is not a residence, but where Bhikkhus are living, to a place which is a residence, but where Bhikkhus are not living .... from a place which is not a residence, but where Bhikkhus are living, to a place which is not a residence and where Bhikkhus are not living... . from a place which is no residence, but where Bhikkhus are living, either to a place which is not a residence or to a residence where no Bhikkhus are living .... from a place which is either a residence or not a residence, to a place which is a residence, but where no Bhikkhus are living .... from a place which is either a residence or no residence, but where Bhikkhus are living, to a place as regards the right conduct which is laid down for them, to the present case of the Bhikkhus who have been placed on probation. 1 The Samanta PAsAdika says, (Abhikkhuko 4vaso) na hi tattha vuttharattiyo gazanupika honti. pakatattena pana saddhim vatfati. Andvaso nfima etiyagharam bodhigharam sammafigania//ako daruaé/ako pAniyam4/o vakkakudé dvarako/thako ’ti evamAdi. * In the text read 4v4so va anavaso v4p. 389 which is not a residence and where no Bhikkhus are living .... from a place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, but where no Bhikkhus are living, unless with a regular Bhikkhu or in time of danger.
from a place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, but where no Bhikkhus are living, unless with a regular Bhikkhu or in time of danger.
‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence where Bhikkhus are living to a residence where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &c., as before). [The same changes as in the last series are here rung upon this inhibition, down to] .... froma place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, and where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &c., as before).
‘A Bhikkhu who has been placed on probation ought to go, O Bhikkhus, from a residence where Bhikkhus are living to a residence where Bhikkhus are living, and where there are Bhikkhus of the same community (with himself), if he knows, “This very day I can go there.” (Here follow the same permutations and combinations as in the last two series. ]
4. ‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell with a regular Bhikkhu in a residence under one and the same roof—nor in a place which is not a residence under one and the same roof—nor in a place which is either a residence or not a residence under one and the same roof. On seeing a regular Bhikkhu hep. 4 ought to rise from his seat!; and he ought to offer his seat to a regular Bhikkhu. He ought not to sit down on one and the same seat with a regular Bhikkhu ; when a regular Bhikkhu is seated on a low seat he ought not to sit down on a high seat?; when a regular Bhikkhu is seated on the ground he ought not to sit down on a seat’; he ought not to walk up and down on the same 4ankama‘ with a regular Bhikkhu; when a regular Bhikkhu is walking up and down on a low £ankama he ought not to walk up and down on a higher £ankama; when a regular Bhikkhu is walking up and down on the ground he ought not to walk up and down on a (properly prepared) Zankama.
‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell (&c., all the other acts mentioned in the last paragraph being here repeated down to the end) with a Bhikkhu senior to himself who has been placed on probation.... with a Bhikkhu who has been thrown back to the commencement of his term of probation.... with a Bhikkhu who has rendered himself liable to the M4anatta discipline® . . . . with a Bhikkhu undergoing the Manatta discipline... . with a Bhikkhu who is in a position to receive rehabilitation‘,