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 13 of 13
? On the opposition of vavatthita and sambhinna, compare Minayeff Patimokkha, p. 29, where these two expressions are used of language.
* The chapter is translated as it stands. To supply the implications involved, the words ‘a Bhikkhu’ at the beginning should be understood as ‘a Bhikkhu undergoing probation, or liable to the Manatta discipline, or undergoing the Manatta discipline, or fit to be rehabilitated.’ And the conclusion should be supplied as in chap. 28, except that the penalty in each case is not an additional probation, but a probation corresponding in length to the period which has elapsed since the first of those offences which the re-ordained Bhikkhu has concealed (either before or after the second ordination). The details are only worked out, in chap. 28, of the first of the several pairs here enumerated, and are intended to be supplied here for each of the other pairs in a similar way. All ° the pairs recur in chaps. 35, 36.
p. 1
34,
1. ‘Two Bhikkhus have been guilty of a Samghédisesa offence, and as touching that SamghAdisesa offence they are of opinion that it is a Samghadisesa offence?. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukkaZa_ offence, and a probation corresponding to the period during which he has concealed it having been imposed upon him, a Manatta should be imposed upon them both.
‘Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samgh4disesa offence they are in doubt.. One of them conceals, the other does not conceal it. [The penalty is the same. ]?
‘Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samghdadisesa offence they are of opinion that it is a mixed offence*. One of them conceals, the other does not conceal it. [The penalty is the same.]?
‘Two Bhikkhus have been guilty of a mixed offence, and as touching that mixed offence they are of opinion that it is a Samghadisesa offence. One ofp. 433 them conceals, the other does not conceal it. [The penalty is the same.]? ,
1 Compare chap. 23, § 4.
2 The concluding words of the last paragraph are here repeated.
* The Samanta Pasddika says, Missakan ti thullatéayAdfhi missitam; that is an act which involves not only a Samghadisesa, but also some one or other of the lesser offences. Compare the use of missaka at Gataka II, 420, 433, and at Maha-parinibbana Sutta, ed. Childers, p. 22.
‘Two Bhikkhus have been guilty of a mixed offence, and as touching that mixed offence they are of opinion that it is a mixed offence. One of them conceals, the other does not conceal it. [The penalty is the same. ]
p. 433
them conceals, the other does not conceal it. [The penalty is the same.]? ,
‘Two Bhikkhus have been guilty of a mixed offence, and as touching that mixed offence they are of opinion that it is a mixed offence. One of them conceals, the other does not conceal it. [The penalty is the same. ]
‘Two Bhikkhus have been guilty of a minor offence?; and as regarding that minor offence they are of opinion that it is a SamghAdisesa offence. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukkaZa offence, and both of them should be dealt with according to law.
‘Two Bhikkhus have been guilty of a minor offence, and as touching that minor offence they are of opinion that it is a minor offence. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukka¢a offence, and both of them should be dealt with according to law.
2. ‘Two Bhikkhus have been guilty of a Samgh4disesa offence, and as touching that Samghddisesa offence they are of opinion that it is a SamghAdisesa. One of them thinks: “I will tell (the Samgha of it).” The other thinks: “I will not tell (the Samgha of it);” and during the first watch of the night he conceals it, and during the second watch of the night he conceals
1 The concluding words of the last paragraph are here repeated.
* That is, any offence less than a Samghadisesa. The Samanta Pasfdika says, Suddhakan ti Samghddisesam vin4 lahuk4pattikkhandham eva, :
(17] Ffp. 2 it, and during the third watch of the night he conceals it. After the sun has arisen the offence is a concealed one. He who has concealed it [&c.; the penalty is the same as in section 1, paragraph 1].
‘Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samgh4disesa offence they are of opinion that it is a Samghdadisesa offence. They set out, intending to tell (the Samgha of it). On the way there springs up in one of them a desire to conceal it; and during the first watch of the night he conceals it, and during the second watch of the night he conceals it, and during the third watch of the night he conceals it. After the sun has arisen the offence is a concealed one. He who has concealed it [&c.; the penalty is the same as before]. .
‘Two Bhikkhus have been guilty of a Samghadisesa offence, and as touching that Samghddisesa offence they are of opinion that it is a Samgh4disesa offence. They go out of their mind; and afterwards when they have recovered their senses one of them conceals, the other does not conceal it. He who has concealed it [&c.; the penalty is the same as before].
They go out of their mind; and afterwards when they have recovered their senses one of them conceals, the other does not conceal it. He who has concealed it [&c.; the penalty is the same as before].
‘Two Bhikkhus have been guilty of a Samghadisesa offence. When the Patimokkha is being recited they say thus: “ Now do we come to perceive it; for this rule they say has been handed down in the Suttas, is contained in the Suttas, and comes into recitation every half month.” As touching that Samghadisesa offence, they (thus) come to be of
* It is probably to be understood that a like rule is to apply in the other similar cases mentioned in the last paragraph of chap. 32.
p. 435
opinion that it is a Samgh4disesa offence. One of them conceals, the other does not conceal it. He who has concealed it [&c.; the penalty is the same as before}.
35.
1. ‘And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Samghddisesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar —connected with each other, and disconnected’. He asks the Samgha for an inclusive probation on account of those offences?» The Samgha imposes upon him an inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of SamghAdisesa offences, definite ones, which he does not conceal. He asks the Samgha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Samgha [does so] by a lawful proceeding that cannot be quashed, and fit
1 See chap. 33 for this list. ;
* In accordance with the rule laid down in chap. 28, which shows that by ‘a Bhikkhu’ must be understood ‘a Bhikkhu who is under probation ;’ and the offences he has committed must have been concealed by him.
* Akuppa. The technical trm kammam kopeti is not to revoke the valid decision of a kamma regularly held, but to show that the kamma by reason of some irregularity was no real kamma, and its whole proceedings therefore void. One may compare akupp4& me eto-vimutti spoken by the Buddha immediately after he had attained Nirvaza under the Bo Tree (Ariyapariyosina Sutta in H. O.’s ‘Buddha,’ p. 429) and the opposite idea in Sutta Nipata IV, 3, 5.
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p. 2
for the occasion; and it also imposes a MAnatta upon him, but by an unlawful proceeding, and then by an unlawful proceeding rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.
429) and the opposite idea in Sutta Nipata IV, 3, 5.
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p. 2
for the occasion; and it also imposes a MAnatta upon him, but by an unlawful proceeding, and then by an unlawful proceeding rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.
‘And in case, O Bhikkhus, a Bhikkhu is guilty ofa number of Samgh4disesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar—connected with each other, and disconnected. And he asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an-inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Samghddisesa offences, definite ones, which he does conceal. He asks the Samgha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Samgha [does so] by a lawful proceeding that cannot be quashed, and fit for the occasion ; and it also imposes upon him an inclusive probation by a lawful proceeding, and imposes upon him a Manatta, but by an unlawful proceeding, and by an unlawful proceeding it rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.’
[The same decision is given if, of the intervening offences, all.of which are definite, some have been concealed, and some not concealed. ]
2. [The same if the intervening offences have been not definite and not concealed, or not definite and concealed, or all not definite but some concealed and some not concealed, or all not concealed but some definite and some not definite, or all concealedp. 437 but some definite and some not definite, or some definite and some not definite and some concealed and some not concealed.]
Here end the nine principal cases (which serve as a basis for the variations in the following chapter) in which a Bhikkhu is not purified (by undergoing a term of probation).
36.
1. [The same nine cases of the throwing back is carried by unlawful proceeding, though the Ménatta and the rehabilitation are by a lawful proceeding. ]
2. ‘And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Samghadisesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar— connected with each other, and disconnected. He asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an additional probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Samghadisesa offences, definite ones, which he does conceal. He asks the Samgha to throw him back on account
1 These offences must be understood to be offences committed while under probation, and concealed. See the note on chap. 35, § 1.
p. 2
He asks the Samgha to throw him back on account
1 These offences must be understood to be offences committed while under probation, and concealed. See the note on chap. 35, § 1.
p. 2
of those intervening offences to the commencement of his term of probation. The Samgha [does so] by an unlawful proceeding that is liable to be quashed, and unfit for the occasion; and it also imposes an inclusive probation upon him, but by an unlawful proceeding. He thinking, “I am undergoing that probation,” is guilty meanwhile of a number of SamghAdisesa offences, definite ones, which he does conceal. When he has arrived at this condition he calls to mind the other offences committed while the first offences were being committed, and he calls to mind also the other offences committed while the latter offences were being committed.
‘Then it occurs to him, “I have been guilty of a number of SamghAdisesa offences (&c., as in the whole of the section from the beginning to the end of the last paragraph, down to) and I called to mind also the other offences committed while the latter offences were being committed. Let me now ask the Samgha to throw me back on account of those offences committed while the former offences, and while the latter offences, were being committed, to the commencement of my term of probation, by a lawful proceeding that cannot be quashed, and is fit for the occasion; and let me ask for an inclusive probation to be imposed by a lawful proceeding, and for a Manatta to be imposed by a lawful proceeding, and then for rehabilitation by a lawful proceeding.”
‘And he asks the Samgha [accordingly], and the Samgha [does so}. That Bhikkhu, O Bhikkhus, is purified from those offences.’
[The same if some of the offences in each case have been concealed and some not concealed.]
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3, 4. [The Bhikkhu is not purified from such intervening and remembered offences as are specified in the last section, if the Samgha has proceeded, as in the first section of this chapter, by an unlawful proceeding. ]
Here ends the Third Khandhaka, on the Accumulation of Offences.
NOTE ON ABHIHAT7AUM™.
]
Here ends the Third Khandhaka, on the Accumulation of Offences.
NOTE ON ABHIHAT7AUM™.
In the 7th Nissaggiya, in the 34th Pééittiya, and in the 36th Pafittiya there occurs the phrase abhiha/‘hum pavdreyya, regarding the correct translation of which, as will be seen from the note on the first passage, we were in doubt. The connection is always ‘if A should offer B,’ &c.; and the only difficulty is the force of the word abhiha//Aum which precedes the ‘should offer,’ and in some way qualifies it. In all three passages the Old Commentary preserved in the Sutta-Vibhanga explains the two words abhihas‘hum pavareyya by ‘Take just as much as you want’ (yavatakam ikkhasi tavatakam gazhdhi), which does not solve the difficulty. On the following words of the third passage, however, the Old Commentary (see H. O.,‘ Vinaya Pitakam,’ vol. iv, p. 84) uses the word abhiharati in its usual sense of ‘ he brings up to, offers to, hands over to,’ as practically equivalent to abhihas‘hum pavdreti; and Buddhaghosa, in the Samanta PAs4dika on the 7th Nissaggiya, uses abhiharitva as directly equivalent to abhi- ‘hadthum.
Now in a passage quoted from the Thera-gath4 in H. O.’s ‘Buddha, sein Leben, seine Lehre, und seine Gemeinde’ (p. 425, note 1), nikkhamitumna occurs as the gerund of nikkhamati instead of nikkhamitvana. The existence in Prakrit of corresponding gerunds in -tu, -tum for -tv4, and in -tia, -tudsa for -tvdna, is laid down in Hemaéandra II, 146 (Pischel, vol. i, p. 62). And Professor Weber has given corresponding forms (&haétu, ka/ssu, &c.) from the Gain dialect in his Bhagavatt I, p. 433.
What we have in the phrase in question is therefore simply a geriind in -tum, and the two words taken together mean, ‘if A should lay before and offer to B,’ &c. The thing offered in one case is robes, in the other two cases food; and abhiharati is the usual word in Pali for serving food, laying it before another person. Compare théli-p&ka-satani abhihari at Gataka I, 186; and the phrase bhattabhih4ro abhih@riyittha constantly repeated in the Mah4-sudassana Sutta (Rh. D., ‘ Buddhist Suttas,’ in the last paragraph of chap. II, §§ 12, 29, 31, 33, 37):
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