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 8 of 13

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saddhi-vih4rika, or a fellow antevdsika'. And if he have neither of all these, then should the Samgha wait upon him; and whosoever does not do so, Shall be guilty of a dukka/a.

5. ‘There are five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon— when he does not do what is good for him; when he does not know the limit (of the quantity of food) that is good for him*; when he does not take his medicine; when he does not let a nurse who desires his good know what manner of disease he has, or when it is getting worse that that is so, or when it is getting better that that is so, or when it is stationary that that is so; and when he has become unable to bear bodily pains that are severe, sharp, grievous, disagreeable, unpleasant, and destructive to life*. These are the five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon.

6. ‘There are five qualities, O Bhikkhus, which, when a sick man has, he is easy to wait upon— when he does’ (&c., the contrary of the last section).

7. ‘There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task—when he is not capable of prescribing ‘medicines ; when he does not know what (diet) is good and what is not good for the patient, serving what is not good, and not serving what is good for him; when he waits upon the sick out ofp. 243 greed, and not out of love; when he revolts from removing evacuations, saliva or vomit; when he is not capable from time to time of teaching, inciting, arousing, and gladdening the patient with religious discourse. These are the five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task.

1 On all except the last two this duty has already been enjoined above in the passages on the mutual duties of masters and pupils (Mahavagga I, 24, 25; I, 26,11; I, 32, 3; I, 33,1).

* Compare GAtaka II, 293, 294.

* This last clause occurs also above, at I, 49, 6.

8. ‘ There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is competent to the task—when he is capable’ (&c., the contrary of the last section).

27,

1. Now at that time two Bhikkhus were journeying along a high road in the country of Kosala. And they came to a certain residence, and there one of the two fell ill, Then the Bhikkhus there thought: ‘ Waiting upon the sick has been highly spoken of by the Blessed One. Let us then, friends, now wait upon this Bhikkhu.’ And they waited upon him, and while he was being nursed by them, he completed his time’. Then those Bhikkhus took that Bhikkhu’s bowl and his robes, and went to S4vatthi, and told the matter to the Blessed One.

Let us then, friends, now wait upon this Bhikkhu.’ And they waited upon him, and while he was being nursed by them, he completed his time’. Then those Bhikkhus took that Bhikkhu’s bowl and his robes, and went to S4vatthi, and told the matter to the Blessed One.

2. ‘On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the bowl and the set of robes are to be assigned by the

1 That is, he died.
R 2

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Samgha to them who have waited upon the sick. And thus, O Bhikkhus, are they to be assigned. The Bhikkhu who has waited upon the sick ought to go before the Samgha, and to say thus: “Such and such a Bhikkhu, Sirs, has completed his time. These are his set of robes and his bowl.” Then a discreet and able Bhikkhu ought to lay the proposition before the Samgha, saying, “ Let the Samgha hear me. Such and such a Bhikkhu has completed his time. These are his set of robes and his bowl. If it is convenient to the Samgha, let the Samgha assign this set of robes and this bowl to those who have waited upon the sick.” This is the #atti’ [Here follow the usual formal words of a kammavakal.]

3. Now at that time a certain SAmazera had completed his time.

They told this matter to the Blessed One.

[The decision and the kammav44aé are the same as in § 2.]

4. Now at that time a certain Bhikkhu and a S4mazera waited upon a sick Bhikkhu; and while he was being waited upon by them he completed his time. And the Bhikkhu who had waited upon the sick thought : ‘ How now ought the due portion of robes be given to the SAmazera who waited upon the sick ?’

They told this matter to the Blessed One.

‘I prescribe, O Bhikkhus, that you are to give an equal portion to a SAmazera who waits upon the sick,’

5. Now at that time a certain Bhikkhu who was

1 There is only one, not three Kammavééas, given in the text.

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possessed of much property, and ofa plentiful supply of a Bhikkhu’s requisites, completed his time.

They told this matter to the Blessed One.

‘On the death of a Bhikkhu, O Bhikkhus, the Samgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the set of robes and the bowl are to be assigned by the Samgha to them who have waited upon the sick. And whatever little property and small supply of a Bhikkhu’s requisites there may be, that is to be divided by the Samgha that are present there; but whatever large quantity of property and large supply of a Bhikkhu’s requisites there may be, that is not to be given away’ and not to be apportioned?, but to belong to the Samgha of the four directions’, those who have come in, and those who have not*.’

28.

1. Now at that time a certain Bhikkhu came naked up to the place where the Blessed One was, and said:

‘The Blessed One, Lord, has praised in many ways the moderate man and the contented who has eradicated (evil), who has shaken off his passions, who is gracious, reverent, energetic’. Now this

1 See Kullavagga VI, 15, 2. 2 See Kullavagga VI, 16, 2.

8 That is, ‘of all the world.’

‘ This description of the totality of the Samgha is constantly found in dedicatory inscriptions. See Rh. D.’s paper in the Indian Antiquary, May, 1872.

5 So, for example, in Xullavagga I, 1, 3.

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nakedness, Lord, is in many ways effectual to moderation and content, to the eradication of evil, to the suppressions of the passions, to graciousness, reverence, and zeal. It were well, Lord, if the Blessed One would enjoin nakedness upon the Bhikkhus.’

The Blessed Buddha rebuked him, saying, ‘ This would be improper, O foolish one, crooked, unsuitable, unworthy of a Samaza, unbecoming, and it ought not to be done. How can you, O foolish one, adopt nakedness as the Titthiyas do? This will not conduce, O foolish one, to the conversion of the unconverted.’

And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said :

‘You are not, O Bhikkhus, to adopt nakedness, as the Titthiyas do'. Whosoever does so, shall be guilty of a grave offence (Thulla#&aya).’

2. [The whole section repeated respectively in the case of a Bhikkhu clad in a garment of grass, clad in a garment of bark?, clad in a garment of phalaka cloth’, clad in a garment of hair‘, clad in the skin of a wild animal, clad in the feathers of

1 Compare above, VIII, 15, 7 and rr.

2 This is several times referred to in the GAtakas ; for instance, pp. 6, 9, 12.

® Perhaps made of leaves. Compare Bohtlingk-Roth’s, No. 5, sub voce; and Gtaka I, 304 (phalakattharasayana). Perhaps also GAtaka I, 356,‘making a man his phalaka, may be a figure of speech founded on this use of the word, and mean ‘making him his covering.’

“ Like the well-known Titthiya Agita, one of the six great heretics (SAmavifia-phala Sutta, ed. Grimblot, p. 114,=Book of the Great Decease, V, 60).

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an owl, clad in antelope skins (with the hoofs left on)?, But instead of ‘adopt nakedness as the Titthiyas do’ substitute respectively ‘wear a garment of grass, &c., which is the symbol? the Titthiyas use.’]

.3- Now at that time a certain Bhikkhu came up to the place where the Blessed One was, clad in cloth made of the stalks of the akka plant’.

[All as before in § 1, down to:]

And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said:

‘You are not, O Bhikkhus, to dress yourselves in the stalks of the akka plant. Whosoever does so, shall be guilty of a dukkaZa.’

[§ 3 is then repeated of a Bhikkhu clad in cloth made of the makaAi fibre ¢.]

29.

Whosoever does so, shall be guilty of a dukkaZa.’

[§ 3 is then repeated of a Bhikkhu clad in cloth made of the makaAi fibre ¢.]

29.

1. Now at that time the XZabbaggiya Bhikkhus wore robes that were all of a blue, light yellow, crimson, brown, black, brownish yellow, or dark

1 Buddhaghosa, at Suttavibhanga, P4rfgika I, 10, 3, where this word occurs, says on it, Aginakkhikan (sic) ti salomam sakhuram agina-miga-kammam. Compare also above, Mahdvagga V, 2, 4.

* Titthiya-dhaga. Compare G4taka I, 65, and Kullavagga I, 27. ,

* Akkan&/an ti akkan4/amayam (B.). Compare Buhtlingk- Roth, under arka.

‘ Potthako ti makatimayo vuééati (B.). So also Childers, sub voce.

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yellow colour’; they wore robes with skirts to them which were not made of torn pieces of cloth, or were long, or had flowers on them, or cobras’ hoods on them; they wore jackets, and dresses of the Tirtéaka plant’, and turbans.

The people were indignant, murmured, and became annoyed, saying, ‘This is like those still living in the enjoyments of the world.’

They told the matter to the Blessed One.

‘Robes that are all of a blue colour [&c.; all the things mentioned in the first paragraph being here repeated] are not to be worn. Whosoever wears them shall be guilty of a dukka¢a®,’

30.

1. Now at that time Bhikkhus, after having spent the rainy season, but before a gift of robes had fallen to the Samgha, went away (from the place); left the Order; died ; admitted that they were Samamzeras; or that they had abandoned the precepts ; or that they had become guilty of an extreme

1 See Buddhaghosa’s explanations of all these colours in the note on V, 2, 1.

* Buddhaghosa says on this word, Tirftan (sic) ti pana rukkhafhallimayam, tam pada-punthanam kAtum vafati. Kaalli is ‘bark.’

5 Buddhaghosa says that the robes of the colours mentioned in this chapter may be worm if they have first been dyed, or may be used as coverlets, or may be cut up and used as parts of robes. So the robes with skirts to them may be worn if the forbidden skirts have first been torn or cut off,p. 249 offence; or that they were mad; or that their minds were unhinged; or that they suffered bodily pain; or that suspension had been pronounced against them for their refusal to acknowledge an offence they had committed, or to atone for such an offence, or to renounce a false doctrine; or that they were eunuchs; or that they had furtively attached themselves (to the Samgha); or that they had gone over to the Titthiyas; or that they were an animal; or that they had been guilty of matricide, or of parricide; or that they had murdered an Arahat; or that they had violated a Bhikkhunt; or that they had caused a schism in the Samgha; or that they had shed (a Buddha’s) blood; or that they were hermaphrodites '.

They told this matter to the Blessed One.

2. ‘In case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, goes away before a gift of robes has fallen to the Samgha—then they are nevertheless to be allotted to him if there be any person present proper to receive them on his behalf.

‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, leaves the Order, or dies, or acknowledges that he has become a SA4mamzera, or that he has abandoned the precepts, or lastly that he has become guilty of an extreme offence,—then the Samgha becomes the owner (of the portion of robes that would have fallen to him).

* The above list of disqualifications has already occurred at II, 36; IV, 14.

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‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, acknowledges that he has become mad, or unhinged in his mind, or in bodily pain, or that he has been suspended for refusal to acknowledge an offence he had committed, or to atone for such an offence, or to renounce a false doctrine—then (his portion of robes- is nevertheless) to be allotted to him if there be any person present proper to receive them on his behalf.

‘Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Samgha, acknowledges that he is a eunuch, or that he had furtively attached himself to the Samgha, or that he had gone over to the Titthiyas, or that he is an animal, or that he had been guilty of matricide, or of parricide, or that he had murdered an Arahat, or that he had violated a Bhikkhunt, or that he had raised a schism in the Samgha, or that he had shed a Buddha’s blood, or that he is a hermaphrodite— then the Samgha becomes the owner (of the portion of robes that would have fallen to him).

3. ‘[The same rules as in § 2, if he had gone away, &c., after the gift of robes had been made to the Samgha, but before the robes had been divided among the individual members of the Samgha belonging to the place where he had spent the rainy season. |

4. ‘Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Samgha before any robes have fallen to them, and the people there give the water (of

VIII, 31, I. THE DRESS OF THE BHIKKHUS. 25!

presentation") to one party, and the robes to the other party, thinking, “We are giving to the Samgha”—then those (robes are the property) of the (whole) Samgha.

‘The people there give the water of presentation to one party, and the robes to the same party, thinking, “We are giving to the Samgha’”—then those robes are the property of the whole Samgha.

5. ‘[In the same two cases, if the people intend to give to the one party only, the robes are to be the property of that party.]

6. ‘Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Samgha after the gift of robes has been made to the Samgha, but before the division (of the robes to the individual members) has taken place—then at the division an equal share is to be given to all.’

31.

1. Now at that time the venerable Revata sent a robe to the venerable Sariputta in charge of a certain Bhikkhu, saying, ‘Give this robe to the Thera.’ But that Bhikkhu, whilst on the way, took the robe himself in trust on the venerable Revata *. Now the venerable Revata, on meeting with the

1 There is no doubt that this is the meaning here of udaka.
Compare above, Mah4vagga I, 22, 18, and GAtaka I, 93; III, 286;
Dipavamsa XIII, 29.

2 That is, in trust that the venerable Revata, if he knew that the Bhikkhu wanted it, would have given it to him. See above, Mah4- vagga VIII, 19.

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venerable Sdriputta, asked him, saying, ‘I sent to the venerable Thera a robe. Did that robe come into his hands?’

‘I know nothing, friend, about that robe.’

Then the venerable Revata said to that Bhikkhu: ‘I sent a robe, my friend, in your charge to the Thera. Where is that robe?’

‘I took the robe myself, Lord,’in trust upon you.’

They told the matter to the Blessed On

2. ‘In case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “Give this robe to such and such a Bhikkhu;” and _ he, whilst on the way, takes it himself in trust on the one who sends it—then it is rightly taken. But if he takes it himself in trust on the one to whom it was sent, it is wrongly taken.

‘(The same repeated, the latter case being put first, and the former case last.]

‘Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “Give this robe to such and such a Bhikkhu ;” and he, whilst on the way, hears that that Bhikkhu who sent it is dead ;—then if he keeps the robe himself? as the robe of a deceased Bhikkhu, it is rightly kept; if he takes it himself in trust on the one to whom it was sent, it is wrongly taken.

‘[In the same case], if he, whilst on the way, hears that that Bhikkhu to whom it was sent is dead— then if he keeps the robe himself as the robe of a deceased Bhikkhu, it is wrongly kept; if he takes

1 On this meaning of adhiti/sAati, see our note above, VIII,
20, 2; VIII, 24, 2.

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it himself in trust on the one who sent it, it is rightly taken.

‘{In the same case, if he hears, whilst on the way, that both are dead—then if he keeps it himself as the robe of a deceased Bhikkhu, to wit, the one who sent it, it is rightly kept; if he keeps it himself as the property of ‘a deceased Bhikkhu, to wit, the one to whom it was sent, it is wrongly kept. ]

]

3. ‘Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “I give the robe to such and such a Bhikkhu”—then [in all the cases given in § 2 the decision is reversed]'.’

82.

1. There are, O Bhikkhus, these eight grounds? for the getting of a gift of robes—when he gives it to the boundary, when he gives it to (a Samgha which is) under agreement (with other Samghas), when he gives it on a declaration of alms, when he gives it to the Samgha, when he gives it. to both the Samghas, when he gives it to the Samgha which has spent the rainy season (at the place), when he gives it to a specified number *, when he gives it to a single Bhikkhu.

? The reason of all this is, that if the sender (A) says to the messenger (B), ‘Give this robe to the sendee (C),’ the property in the robe does not pass; if A says to B,‘I give this robe to C,’ it does pass.

* M4tik4; used in the same sense here as at VII, 1, 7.

* That is, of monks and nuns—the Bhikkhu-samgha and the Bhikkhunf-samgha.

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‘When he gives it to the boundary, it is to be divided among all those Bhikkhus who have come within the boundary '.

‘When he gives it to a Samgha which is under agreement, there are a number of residences which hold in common whatever they get, and what is given in one residence is given in all.

‘When he gives it on a declaration of alms (means when the givers say), “We give it at the place where constant supply of alms is kept up for the Samgha*.”

‘*When he gives it to the Samgha, it is to be divided among the Samgha there present.

‘When he gives it to both the Samghas, though there be many Bhikkhus and only one Bhikkhunt, an equal half is to be given (to each of the two Samghas), and though there be many Bhikkhunts and only one Bhikkhu, an equal half is to be given (to each of the two Samghas).

‘When he gives it to the Samgha which has spent the rainy season, it is to be divided among as many Bhikkhus as have spent the rainy season at that particular residence.

‘When he gives it to a specified number, it is the number present at the giving of congey, or

1 See chapters II, 6 and following.

2 Buddhaghosa says, Bhikkh4-pafiattiy 4, ti attano parizsigapaftfapana-//hane. Ten’ ev’ 4ha yattha samghassa dhuvak4ra kariyantf ti. Tass’ attho, yasmim vihare imassa Aivara-dayakassa santakam samghassa paikavasfam va va/fati, yasmim va vihfre bhikkhfi attano bharam katva sad& gehe bhogesi. Yattha varena 4vaso va k4rito, salakabhattédini va nibaddhani, yena pana sakalo pi viharo pati//Aapito, tattha vattabbam eva n’ atthi ime dhuvak4ra nama.

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rice, or hard food, or robes, or bedding, or medicine},

‘When he gives it to a single Bhikkhu, he says,
“T give a set of robes to such and such a one.”’

Here ends the eighth Khandhaka, the Xivarakhandhaka.

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rice, or hard food, or robes, or bedding, or medicine},

‘When he gives it to a single Bhikkhu, he says,
“T give a set of robes to such and such a one.”’

Here ends the eighth Khandhaka, the Xivarakhandhaka.

1 That is, he invites a number of Bhikkhus to partake of y4gu, and when the y4gu is served he says, ‘I give robes to those who have partaken of the y4gu,’ and so on in all the other cases except that of robes. In that case he says, ‘I give robes to those who have previously received robes from me’ (B.).

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NINTH KHANDHAKA.

(VALIDITY AND INVALIDITY OF FORMAL ACTS
OF THE SAMGHA.)

1. At that time the blessed Buddha dwelt at Kamp4, on the brink of the lotus-pond Gaggard. At that time there was in the country of KAsi (a village) called V4sabha-gama. There a Bhikkhu called Kassapa-gotta had his residence, who was bound (to that place) by the string (of the religious duties which he had to perform there’), and who exerted himself to the end that clever Bhikkhus from a distance might come to that place, and the clever Bhikkhus therein might live at ease, and that (religious life at) that residence might progress, advance, and reach a high state.

. Now at that time a number of Bhikkhus, making their pilgrimage in the country of K4si, came to Vasabha-gama. And the Bhikkhu Kassapa-gotta saw those Bhikkhus coming from afar; when he saw them, he prepared seats for them, brought water for the washing of their feet, a foot-stool, and a towel %. Then he went forth to meet them, took their bowls and their robes, offered them (water) to drink, and provided a bath for them, and provided also ricemilk and food hard and soft.

* Tanti-baddha. Buddhaghosa says, Tanti-baddho ’ti tasmim vase kAtabbata-tanti-pafibaddho. 2 See our note at I, 6, 11.

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Now those stranger Bhikkhus thought: ‘The resident Bhikkhu here, O friends, is indeed goodnatured; he provides a bath for us and provides also rice-milk, and food, hard and soft. What if we were to stay here, friends, at Vasabha-g4ma.’ Thus those stranger Bhikkhus stayed there at V4sabhagama.

2. Now the Bhikkhu Kassapa-gotta thought: ‘These stranger Bhikkhus are rested now from their travel-weariness ; they did not know their way here before, but now they know their way. It is troublesome indeed to be busy all one’s life for people not related to one’s self, and being asked! is disagreeable to men. What if I were to provide no longer rice-milk, and food, hard and soft (for those Bhikkhus).’ Thus he did not provide any more (for them) rice-milk, and food, hard and soft.

is disagreeable to men. What if I were to provide no longer rice-milk, and food, hard and soft (for those Bhikkhus).’ Thus he did not provide any more (for them) rice-milk, and food, hard and soft.

Then those stranger Bhikkhus thought: ‘Formerly, friends, this resident Bhikkhu used to provide baths for us, and to provide also rice-milk, and food, hard and soft. But now he does not provide any more rice-milk, and food, hard and soft. This resident Bhikkhu, friends, is in anger with us now. Well, friends, let us pronounce expulsion against this resident Bhikkhu.’

3. Then those stranger Bhikkhus assembled and said to the Bhikkhu Kassapa-gotta: ‘Formerly, friend, you used to provide baths for us and to provide also rice-milk, and food, hard and soft. But now you do not provide any more rice-milk, and food, hard and soft. You have committed an offence, friend ; do you see that offence ?’

1 As he was obliged to ask the people of V4sabha-g4ma for what the stranger Bhikkhus wanted.

(r7] s

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‘There is no offence, friends, for me to see.’

Then those stranger Bhikkhus pronounced expulsion against the Bhikkhu Kassapa-gotta for his refusal to see that (pretended) offence. Then the Bhikkhu Kassapa-gotta thought: ‘I do not know indeed whether this is an offence or not, and whether I have made myself guilty of an offence or not, and whether I have been expelled or not, and whether that sentence is lawful or unlawful, objectionable or unobjectionable, valid or invalid. What if I were to go to Kamp4 and to ask the Blessed One about this matter ?’

4. And the Bhikkhu Kassapa-gotta put his resting-place in order, took up his alms-bowl and his robe, and went forth to Kamp4; and in due course he came to Aampé and to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him.

Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to the Bhikkhu Kassapa-gotta: ‘Is it all well with you, O Bhikkhu? Do you find your living? Have you made your journey without too much fatigue? And from what place do you come, O Bhikkhu ?’

‘It is all well, Lord; I find my living, Lord;
I have made the journey, Lord, without too much
fatigue.

5. ‘There is in the country of K4si, Lord, (a village) called VAsabha-giama. There I had my residence, Lord, (&c.!, down to:) Then those

1 See §§ 1-3. Instead of ‘the Bhikkhu Kassapa-gotta’ the

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5. ‘There is in the country of K4si, Lord, (a village) called VAsabha-giama. There I had my residence, Lord, (&c.!, down to:) Then those

1 See §§ 1-3. Instead of ‘the Bhikkhu Kassapa-gotta’ thep. 259 stranger Bhikkhus, Lord, pronounced against me expulsion for my refusal to see that offence. Then I thought, Lord: “I do not know indeed whether this is an offence or not, and whether I have made myself guilty of an offence or not, and whether I have been expelled or not, and whether that sentence is lawful or unlawful, objectionable or unobjectionable, valid or invalid. What if I were to go to Xampa and to ask the Blessed One about this matter.” Thus I have come here, Lord.’

6. (Buddha replied) : ‘ This is no offence, O Bhikkhu; it is not an offence. You are innocent; you are not guilty of an offence. You are not expelled, and have not been expelled; the sentence by which you have been expelled is unlawful, objectionable, and invalid. Go, O Bhikkhu, and settle yourself again at VAsabha-g4ma.’

The Bhikkhu Kassapa-gotta expressed his assent to the Blessed One (by saying), ‘Yes, Lord,’ rose from his seat, and having respectfully saluted the Blessed One and walked round him with his right side towards him, he went on his way to Vasabhagama. ;

7. Now those stranger Bhikkhus (at V4sabhagama) were overcome by scruples and remorse: ‘It is all loss to us indeed, it is no gain to us; we will fare ill indeed, we will not fare well, in this that we have expelled that pure, guiltless Bhikkhu without any cause and reason. Well, friends, let us go to Kampé and let us confess there in the Blessed One’s presence our sin in its sinfulness.’

pronoun of the first person is to be read; and the appellation ‘Lord,’ addressed to Buddha, is inserted several times,

S 2

p. 8

And those stranger Bhikkhus put their restingplaces in order, took up their alms-bowls and their robes, and went forth to Kampa, and in due course they came to Kampé and to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, they sat down near him. Now it is the custom of the blessed Buddhas (&c.!, down to:) ‘It is all well, Lord; we find our living, Lord; we have made the journey, Lord, without too much fatigue. There is in the country of K4si, Lord, (a village) called Vasabhagama; from that place we come, Lord.’

8. ‘So are you, O Bhikkhus, those who have expelled the resident Bhikkhu there ?’

‘We are, Lord.’

‘For what cause, O Bhikkhus, and for what reason ?’

‘Without any cause and reason, Lord.’

There is in the country of K4si, Lord, (a village) called Vasabhagama; from that place we come, Lord.’

8. ‘So are you, O Bhikkhus, those who have expelled the resident Bhikkhu there ?’

‘We are, Lord.’

‘For what cause, O Bhikkhus, and for what reason ?’

‘Without any cause and reason, Lord.’

Then the Blessed One rebuked those Bhikkhus: ‘That is improper, O Bhikkhus, it is unbecoming, indecent, unworthy of Samamas, unallowable, and to be avoided. How can you, O fools, expel a pure and guiltless Bhikkhu, without any cause and reason? This will not do, O Bhikkhus, for converting the unconverted.’ Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, expel a pure and guiltless Bhikkhu without cause and reason. He who does, commits a dukkaéa offence.’

g. Then those Bhikkhus rose from their seats, adjusted their upper robes so as to cover one

1 See § 4. The alterations to be made (‘those Bhikkhus’ instead of ‘the Bhikkhu Kassapa-gotta,’ &c.) are obvious.

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shoulder, prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: ‘Transgression, O Lord, has overcome us like the foolish, like the erring, like the unhappy, in this that we have expelled a pure, guiltless Bhikkhu without any cause and reason. May, O Lord, the Blessed One accept (the confession of) our sin in its sinfulness, and we will refrain from it in future.’

‘Truly, O Bhikkhus, transgression has overcome you like the foolish, like the erring, like the unhappy, in that you have expelled a pure, guiltless Bhikkhu without any cause and reason. But as you see, O Bhikkhus, your sin in its sinfulness, and duly make amends for it, we accept it from you. For this, O Bhikkhus, is called progress in the discipline of the noble one, if one sees his sin in its sinfulness, and duly makes amends for it, and refrains from it in future.’

1. At that time the Bhikkhus of Xamp4 performed official acts in the following ways: they performed unlawful acts before an incomplete congregation ; they performed unlawful acts before a complete congregation; they performed lawful acts before an incomplete congregation; they performed seemingly lawful acts before an incomplete congregation; they performed seemingly lawful acts before a complete congregation; a single Bhikkhu pronounced expulsion against a single one; a single Bhikkhu pronounced expulsion against two; a single Bhikkhup. 2 pronounced expulsion against a number of Bhikkhus; a single Bhikkhu pronounced expulsion against a Samgha; two Bhikkhus pronounced expulsion against a single one... . against two.... against a number of Bhikkhus.... against a Samgha ; a number of Bhikkhus pronounced expulsion against a single one.... against two... . against another number.... against a Samgha ; a Samgha pronounced expulsion against another Samghal.

. against two.... against a number of Bhikkhus.... against a Samgha ; a number of Bhikkhus pronounced expulsion against a single one.... against two... . against another number.... against a Samgha ; a Samgha pronounced expulsion against another Samghal.

2. Those Bhikkhus who were moderaté, were annoyed, murmured, and became angry: ‘ How can the Bhikkhus of Kampa perform official acts in the following ways: perform unlawful acts before an incomplete congregation (&c., down to:) how can a Samgha pronounce expulsion against another Samgha ?’

These Bhikkhus told this thing to the Blessed One.

‘Is it true, as they say, O Bhikkhus, that the Bhikkhus of AKampa perform official acts in the following ways, &c. ?’

‘It is true, Lord.’

Then the blessed Buddha rebuked those Bhikkhus: ‘It is improper, O Bhikkhus, what these foolish persons are doing ; it is unbecoming, indecent, unworthy of Samazas, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, perform official acts in the following ways, &c. This will not do, O Bhikkhus, for converting the unconverted.’ Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus:

3. ‘If an official act, O Bhikkhus, is performed

1 The cases of a Samgha’s expelling a single Bhikkhu, or two Bhikkhus, or a number of Bhikkhus, are omitted, because such proceedings are lawful,p. 263 unlawfully by an incomplete congregation, it is no real act! and ought not to be performed. An official act performed unlawfully by a complete congregation is no real act and ought not to be performed (&c., as in § 1, down to:). A seemingly lawful act performed before a complete congregation is no real act and ought not to be performed. In case a single Bhikkhu pronounces expulsion against a single one,— this is no real act and ought not to be performed (&c., down to:). In case a Samgha pronounces expulsion against another Samgha,—this is no real act and ought not to be performed.

4. ‘There are, O Bhikkhus, four kinds of official acts (which a Samgha can perform); an unlawful act performed by an incomplete congregation, an unlawful act performed by a complete congregation, a lawful act performed by an incomplete congregation, and a lawful act performed by a complete congregation.

‘If, O Bhikkhus, an act is unlawful and performed by an incomplete congregation—such an act, O Bhikkhus, is objectionable and invalid on account of its unlawfulness and of the incompleteness (of the congregation). Such an act, O Bhikkhus, ought not to be performed, nor is such an act allowed by me.

‘If, O Bhikkhus, an act is unlawful and performed by a complete congregation—such an act, O Bhikkhus, is objectionable and invalid on account of its unlawfulness. Such an act, &c.

‘If, O Bhikkhus, an act is lawful and performed by an incomplete congregation—such an act, O Bhikkhus, is objectionable and invalid on account of

1 Te. it is null and void.

Such an act, &c.

‘If, O Bhikkhus, an act is lawful and performed by an incomplete congregation—such an act, O Bhikkhus, is objectionable and invalid on account of

1 Te. it is null and void.

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the incompleteness (of the congregation). Such an act, &c.

‘If, O Bhikkhus, an act is lawful and performed by a complete congregation—such an act, O Bhikkhus, is unobjectionable and valid on account of its lawfulness and of the completeness (of the congregation). Such an act, O Bhikkhus, ought to be performed, and such an act is allowed by me.

‘Therefore, O Bhikkhus, you ought to train yourselves thus: “ Lawful acts which are performed by complete congregations—such acts will we perform}.””

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1. At that time the AK/abbaggiya Bhikkhus performed official acts in the following ways: they performed unlawful acts before an incomplete congregation (&c., as in chap. 2, § 1, down to:) they performed seemingly lawful acts before a complete congregation; they performed acts without a #atti® and with the proclamation (of the kammavaééé*); they performed acts without a proclamation (of the kammav4£a) and with the #atti; they performed acts without a #zatti and without a proclamation (of the kammav4é4); they performed acts contrary to the Dhamma; they performed acts contrary to the Vinaya; they performed acts contrary to the doctrine of the Teacher; and they performed acts against which (the Bhikkhus present) protested, which were unlawful, objectionable, and invalid.

Those Bhikkhus who were moderate, were annoyed,

1 A similar injunction is found at the close of chapter II, 14.
2 See I, 28, &c.

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&c. These Bhikkhus told this thing to the Blessed One.

‘Is it true, as they say, O Bhikkhus, that the
Khabbaggiya Bhikkhus, &c. ?’

‘It is true, Lord, &c.’

Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus :

2. ‘If an official act, O Bhikkhus, is performed unlawfully by an incomplete congregation, it is no real act and ought not to be performed (&c.', down to:). If an official act, O Bhikkhus, is performed against which (the Bhikkhus present) protest, which is unlawful, objectionable, and invalid, this is no real act and ought not to be performed.

3. ‘There are, O Bhikkhus, six kinds of official acts (which a Samgha can perform): an unlawful act, an act performed by an incomplete congregation, an act performed by a complete congregation, a seemingly lawful act performed by an incomplete congregation, a seemingly lawful act performed by a complete congregation, a lawful act performed by a complete congregation.

‘And which, O Bhikkhus, is an unlawful act? If one performs, O Bhikkhus, a #attidutiya act? with one Zatti, and does not proclaim a kammavA4A&a, such an act is unlawful. If one performs, O Bhikkhus, a #attidutiya act with two #attis and does not proclaim a kammav4é4 .... with one kammava& and does not propose a #atti.... with two

If one performs, O Bhikkhus, a #attidutiya act? with one Zatti, and does not proclaim a kammavA4A&a, such an act is unlawful. If one performs, O Bhikkhus, a #attidutiya act with two #attis and does not proclaim a kammav4é4 .... with one kammava& and does not propose a #atti.... with two

1 Here the different categories of forbidden acts are enumerated one after the other, as in § 1.

* About fiatti, kammav4A§, fattidutiya, and fattizatuttha acts, see our note at I, 28, 3. ‘Proposing a fiatti’ and ‘proclaiming a kammav4s4’ mean proposing a motion and putting a resolution to the assembled brethren.

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kammavaé4s and does not propose a #atti, such an act is unlawful.

4. ‘If one performs, O Bhikkhus, a #attiZatuttha act with one #atti and does not proclaim a kammavaa, such an act is unlawful. If one performs, O Bhikkhus, a #attizatuttha act with two(.... three,.... four) #attis and does not proclaim a kammav4Aa, such an act is unlawful. If one performs, O Bhikkhus, a #Zattifatuttha act with one kammav4a (.... with two,....three,.... four kammavé4ZAs) and does not propose a Zatti, such an act is unlawful. Such acts, O Bhikkhus, are called unlawful acts.

5. ‘And which, O Bhikkhus, is an act of an incomplete congregation ?

‘If, O Bhikkhus, at a #attidutiya act not all Bhikkhus, as many as are entitled to vote, are present, if the £4anda! of those who have to declare their £4anda has not been conveyed (to the assembly), and if the Bhikkhus present protest, such an act is performed by an incomplete congregation.

‘Tf, O Bhikkhus, at a #attidutiya act as many Bhikkhus as are entitled to vote, are present, but if the £/anda of those who have to declare their £4anda has not been conveyed (to the assembly), and if the Bhikkhus present protest, such an act is performed by an incomplete congregation.

‘If, O Bhikkhus, at a #attidutiya act as many Bhikkhus as are entitled to vote, are present, if the khanda of those who have to declare their 44anda has been conveyed, but if the Bhikkhus present protest, such an act is performed by an incomplete congregation.

1 See II, 23.

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‘Tf, O Bhikkhus, at a #Zattifatuttha act, &c.)

‘Such acts, O Bhikkhus, are called acts performed by incomplete congregations.

6. ‘And which, O Bhikkhus, is an act of a complete congregation ?

‘If, O Bhikkhus, at a #Zattidutiya act as many Bhikkhus as are entitled to vote, are present, if the khanda of those who have to declare their £4anda has been conveyed (to the assembly), and if the Bhikkhus present do not protest, such an act is performed by a complete congregation.

‘If, O Bhikkhus, at a #attifatuttha act (&c., as in last section). ‘Such acts, O Bhikkhus, are called acts performed by complete congregations.

7. ‘And which, O Bhikkhus, is a seemingly lawful act performed by an incomplete congregation ?

‘If, O Bhikkhus, at a #attifatuttha act (&c., as in last section). ‘Such acts, O Bhikkhus, are called acts performed by complete congregations.

7. ‘And which, O Bhikkhus, is a seemingly lawful act performed by an incomplete congregation ?

‘If, O Bhikkhus, at a #attidutiya act the kammav4AAis proclaimed first and the #atti is proposed afterwards, if not all Bhikkhus, as many as are entitled to vote, are present, &c.?

8. ‘And which, O Bhikkhus, is a seemingly lawful act performed by a complete congregation ?

‘If, O Bhikkhus, at a #attidutiya act the kammav4&aé is proclaimed first and the #atti is proposed afterwards, ifas many Bhikkhus as are entitled to vote, are present, &c.*p. 9 g. ‘And which, O Bhikkhus, is a lawful act performed by a complete congregation ?

1 The identical three cases given before with regard to the fattidutiya act are repeated here.

* The six cases given in this paragraph, of which three refer to wattidutiya acts and three to siattizatuttha acts, differ from those specified in § 5 only by the statement added in each of these cases regarding the inverted order of %atti and kammava&éa.

* This paragraph stands precisely in the same relation to § 6 in which the preceding one stands to § 5.

‘If, O Bhikkhus, at a #attidutiya act the #atti is proposed first and afterwards the act is performed with one kammav44&é, if as many Bhikkhus as are entitled to vote, are present, if the £Zanda of those who have to declare their £4anda has been conveyed (to the assembly), and if the Bhikkhus present do not protest, such an act is lawful and performed by a complete congregation.

‘If, O Bhikkhus, at a #attizatuttha act the atti is proposed first and afterwards the act is performed with three kammavdAds, if as many Bhikkhus as are entitled to vote, &c., such an act is lawful and performed by a complete congregation.’

1. ‘There are five kinds of Samghas: the Bhikkhu Samgha consisting of four persons, the Bhikkhu Samgha consisting of five persons... . of ten persons. . . . of twenty persons... . of more than twenty persons.

‘In case, O Bhikkhus, the Bhikkhu Samgha consist of four persons, and acts lawfully, and is complete, it is entitled to perform all official acts except three acts, that is, the upasampad4 ordination, pavaraza, and abbhana?.

‘In case, O Bhikkhus, the Bhikkhu Samgha consist of five persons, and acts lawfully, and is complete, it is entitled to perform all official acts except

? See Xullavagga III, 2 seq.

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two acts, that is, the upasampada ordination in the central countries? and abbh4na.

‘In case, O Bhikkhus, the Bhikkhu Samgha consist of ten persons, and acts lawfully, and is complete, it is entitled to perform all official acts except one, namely, abbh4na.

‘In case, O Bhikkhus, the Bhikkhu Samgha consist of twenty persons, and acts lawfully, and is complete, it is entitled to perform all official acts.

‘In case, O Bhikkhus, the Bhikkhu Samgha consist of more than twenty persons, and acts lawfully, and is complete, it is entitled to perform all official acts.

2. ‘An official act, O Bhikkhus, which requires the presence of four persons, if performed by a congregation in which a Bhikkhunt is the fourth, is no real act, and ought not to be performed. An official act, O Bhikkhus, which requires the presence of four persons, if performed by a congregation in which a sikkham4néa is the fourth,. . . . in which a sAmavera, &c.?, is the fourth, ... . in which a person belonging to another communion is the fourth, .... in which a person staying within a different boundary® is the fourth, ... .in which a person poised in the air by supernatural power is

1 As regards the exceptional regulations referring to the upasampada4 ordination in the bordering countries, see above, V, 13, 12.

2 Here follows the very frequent enumeration given, for instance, at IT, 36, §§ 1-4. *

® Generally speaking, the two categories of ‘persons belonging to another communion,’ and ‘persons staying within another boundary,’ can be considered as coincident. In certain cases, however, they could be distinguished; see X, 1, § 9, 10.

p. 3

the fourth, .... in whicha person against whom the Samgha institutes a proceeding is the fourth— is no real act and ought not to be performed.’

End of the regulations about acts performed by four persons.

3-5. ‘An official act, O Bhikkhus, which requires the presence of five (.... ten,.... twenty) persons, if performed by a congregation in which a Bhikkhunf, &c.1, is the fifth (.... tenth, .... twentieth), is no real act and ought not to be performed.’

End of the regulations about acts performed by five, (ten, twenty) persons.

6. ‘If, O Bhikkhus, a congregation in which a person sentenced to the parivasa discipline? is the fourth, institutes the proceedings of pariv4sa, of miléya pa¢ikassan4, and of manatta, or if acongregation in which such a person is the twentieth, confers abbh4na, this is no real act and ought not to be performed.

‘If, O Bhikkhus, a congregation in which a person that ought to be sentenced to mfldya patikassand... . that ought to be sentenced to manatta .... that is subject to the m4natta discipline. ...

1 Here the enumeration of § 2 is repeated.

2 See about parivdsa, and the other Samghakammas referred to in this paragraph, the details given in the second book of the Kullavagga.

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on whom the abbh4na sentence ought to be conferred}, institutes the proceedings of parivdsa, of mfilaya pa¢ikassan4, and of mAnatta, or if a congregation in which such a person is the twentieth, confers abbh4na, this is no real act and ougkit not to be performed.

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7. ‘Of some persons, O Bhikkhus, the protest ? raised in the assembly is effectual, of some persons it is ineffectual.

‘ And which are the persons, O Bhikkhus, whose protest raised in the assembly is ineffectual ?

‘The protest, O Bhikkhus, raised in the assembly by a Bhikkhunt is ineffectual. The protest, O Bhikkhus, raised in the assembly by a sikkhamana (&c.’, down to:) by a person against whom the Samgha institutes a proceeding, is ineffectual. These are the persons, O Bhikkhus, whose protest raised in the assembly is ineffectual.

8. ‘And which are the persons, O Bhikkhus, whose protest raised in the assembly is effectual ?

‘The protest, O Bhikkhus, of a Bhikkhu who is healthy (in mind), who belongs to the same communion ‘, who stays within the same boundary °, even

1 But has not yet been conferred. An abbhita Bhikkhu is considered as fully rehabilitated.

® Against official acts which the Samgha is performing.

5 This list of persons who cannot protest against official acts of the Samgha differs from that given in § 2 or at II, 36, §§ 1-4, only by three categories being here added after ‘a person guilty of an extreme offence’ (antimavatthum agghapannaka). These categories are the following: ‘a madman,’ ‘a person whose mind is unhinged,’ ‘a person who suffers (bodily) pain.’ See II, 22, 3, &c.

“ That is, the Samgha which is going to perform the act in question.

5 See the note at § 2.

p. 9

if he have committed a sin which brings about immediate punishment in hell,—if he give notice of his protest at the meeting,—is effectual. This is the person, O Bhikkhus, whose protest raised in the assembly is effectual.

9. ‘There are, O Bhikkhus, two cases of expulsion! (pronounced against a person). If expulsion, O Bhikkhus, had not been pronounced (before) against a person, and the Samgha pronounces expulsion against him, there are some against whom such expulsion has been pronounced duly, and others against whom it has been pronounced unduly.

‘And which is a person, O Bhikkhus, against whom, if expulsion had not been pronounced before, and the Samgha pronounces expulsion against him, expulsion has been pronounced unduly? In case, O Bhikkhus, there be a pure, guiltless Bhikkhu,— if the Samgha pronounces expulsion against him, expulsion has been pronounced unduly. This, O Bhikkhus, is called a person against whom, if expulsion had not been pronounced before, and the Samgha pronounces expulsion against him, expulsion has been pronounced unduly.

This, O Bhikkhus, is called a person against whom, if expulsion had not been pronounced before, and the Samgha pronounces expulsion against him, expulsion has been pronounced unduly.

‘And which is a person, O Bhikkhus, against whom, &c., expulsion has been pronounced duly ? In case, O Bhikkhus, there be an ignorant, unlearned Bhikkhu, a constant offender, who is unable to discern what is an offence’, who lives in lay society, unduly

1 Compare the rules regarding the pabbaganiyakamma, Xullavagga I, 13 seq., and our note at I, 79, 1.

* Anapad4éna. Buddhaghosa: ‘Anapad4no’ti apafina- (read apadana-) virahito. apadanam vukkati parikkhedo. Apatti-pariékheda-virahito ’ti attho.’ Probably the word must not be derived from the root d4, ‘to give,’ but from dé, ‘to cut.’

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associating himself with lay people,—if the Samgha pronounces expulsion against him, expulsion has been pronounced duly. This, O Bhikkhus, is called a person, &c.

10. ‘ There are, O Bhikkhus, two cases of restoration (of an expelled Bhikkhu). If restoration, O Bhikkhus, had not been granted before to a person, and the Samgha grants restoration to him, there are some to whom such restoration will have been granted duly, and others to whom it will have been unduly granted.

‘And which is a person, O Bhikkhus, to whom, &c., restoration has been granted unduly ? A eunuch, O Bhikkhus, to whom restoration had not been granted before, and whom the Samgha restores, has been restored unduly. A person who has furtively attached himself (to the Samgha), &c.1, to whom restoration had not been granted before, and whom the Samgha restores, has been restored unduly.

‘This, O Bhikkhus, is called a person to whom, &c., restoration has been granted unduly. These, O Bhikkhus, are called persons to whom, &c., restoration has been granted duly.

11. ‘And which is a person, O Bhikkhus, to whom, &c., restoration has been granted duly?’ &c.?

End of the first Bhazavara, called the VAsabhagama Bhanavara.

1 See the list of persons given at II, 36, 3.

* The formality and the repetitions are the same here as in § 10, and need not be repeated. The list of persons whose restoration is stated to be valid is the same as at I, 71, 1.

[17] T

p. 1

1. ‘In case, O Bhikkhus, there be no offence which a Bhikkhu should see (or, acknowledge as committed by himself), and if the Samgha, or a number of Bhikkhus, or a single person reprove him (and say): “ You have committed an offence, friend; do you see that offence ?”—and he replies: “There is no offence, friends, which I should see,” and the Samgha pronounces expulsion against him for his refusal to see that offence,—this is an unlawful act.

‘In case, O Bhikkhus, there be no offence which a Bhikkhu should atone for, &c.?

‘In case, O Bhikkhus, there be no false doctrine which a Bhikkhu should renounce, &c.?

‘In case, O Bhikkhus, there be no offence which a Bhikkhu should atone for, &c.?

‘In case, O Bhikkhus, there be no false doctrine which a Bhikkhu should renounce, &c.?

2. ‘In case, O Bhikkhus, there be no offence which a Bhikkhu should see, and there be no offence which he should atone for, and if the Samgha, or a number of Bhikkhus, or a single person reprove him (and say): “You have committed an offence, friend; do you see that offence? Atone for that offence,’—and he replies: “There is no offence, friends, which I should see; there is no offence,

1 The ukkhepaniyakamma 4pattiya appafinissagge (expulsion for a Bhikkhu’s refusal to atone for an offence) is spoken of here exactly in the same terms as those in which the ukkhepaniyakamma 4pattiya adassane (expulsion for a Bhikkhu’s refusal to see an offence) is spoken of in the preceding clause. The brethren say to the pretended offender, ‘You have committed an offence, friend ; atone for that offence’—which he refuses to do.

* As above; the Bhikkhus institute the ukkhepaniyakamma papikaya di/#Aiya appasinissagge (expulsion for a Bhikkhu’s refusal to renounce a false doctrine).

p. 275

friends, which I should atone for,” and the Samgha pronounces expulsion against him for his refusal to see that offence, or for his refusal to atone for that offence,—this is an unlawful act.

3-5).

6-7. ‘In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and if the Samgha, or a number of Bhikkhus, or a single person reprove him (and say): ‘You have committed an offence, friend ; do you see that offence ?”—and he replies: “Yes, friends, I see it,’ and the Samgha pronounces expulsion against him for his (pretended) refusal to see that offence,—this is an unlawful act.

‘In case, O Bhikkhus, there be an offence which a Bhikkhu should atone for, &c.?

8-9. ‘In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and if the Samgha, or a number of Bhikkhus, or a single person reprove him (and say): “You have committed an offence, friend; do you see that offence ?”—and he replies : “ There is no offence, friends, which I should see,” and the Samgha pronounces expulsion against him for his refusal to see that offence,—this is a lawful act®,’

1 As in § 2, the first and second of the three cases given in § 1 are combined, so follow now combinations of the first and third, the second and third, and of the first, second, and third cases respectively.

* Here follow again the cases of the ukkhepaniyakamma 4pattiy2 appasinissagge and papikaya di/shiy4 appafnissagge, and the combinations of the three cases as above.

> Here follow the two other cases, together with the combinations of the three, exactly as above.

p. 1

* Here follow again the cases of the ukkhepaniyakamma 4pattiy2 appasinissagge and papikaya di/shiy4 appafnissagge, and the combinations of the three cases as above.

> Here follow the two other cases, together with the combinations of the three, exactly as above.

p. 1

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 a complete congregation performs an act at which the presence (of the accused Bhikkhu) is required, in his absence— is this act, Lord, performed lawfully according to Dhamma qnd Vinaya ?’

‘It is performed, Updali, unlawfully against
Dhamma and Vinaya.’

2. ‘Lord, if a complete congregation performs an act at which (the accused Bhikkhu) ought to be called upon for an answer, without calling upon him for an answer—if it performs an act at which the confession (of the culprit) is required, without his confession—if it grants to a Bhikkhu to whom sativinaya? ought to be granted, an amd /Aavinaya *&— if it proceeds against a Bhikkhu to whom amf//avinaya ought to be granted, with the tassapapiy yasikakamma‘—if it proceeds against a Bhikkhu against whom the tassap4piyyasikakamma oughtp. 277 to be instituted, with the tagganiyakamma!—f it proceeds against a Bhikkhu against whom the tagganiyakamma ought to be instituted, with the nissayakamma—if it proceeds against a Bhikkhu against whom the nissayakamma ought to be instituted, with the pabbaganiyakamma— if it proceeds against a Bhikkhu against whom the pabbaganiyakamma ought to be instituted, with the pa/is4raziyakamma—if it proceeds against a Bhikkhu against whom the paZis4raziyakamma ought to be instituted, with the ukkhepaniyakamma—if it sentences a Bhikkhu against whom the ukkhepaniyakam ma ought to be instituted, to parivasa ?— if it sentences a Bhikkhu who ought to be sentenced to parivdsa, to mflaya pa¢ikassan4—if it sentences a Bhikkhu who ought to be sentenced to miladya pa¢ikassan4, to m4natta—if it grants to a Bhikkhu who ought to be sentenced to manatta, the decree of abbhA4na—if it confers on a Bhikkhu to whom abbh4na ought to be granted, the upasampada ordination,—is this act, Lord, performed lawfully according to Dhamma and Vinaya ?’

1 That the redactors of this Pifaka have chosen Upfli here and at X, 6, Kullavagga ITI, 2, 7, to question the Blessed One about the Vinaya regulations, stands evidently in connection with the tradition ascribing to Up4li an especial authority regarding the rules of the Order and styling him, as is said in the Dipavamsa (IV, 3, 5; V, 1,9), agganikkhittaka, i.e. original depositary, of the Vinaya tradition. See our Introduction, p. xii seq.

2 See Kullavagga IV, 4, 10. 5 See Kullavagga IV, 5.

* See Xullavagga IV, 11.

3. ‘It is performed, Upali, unlawfully against Dhamma and Vinaya. Ifa complete congregation, Upali, performs an act at which the presence (of the accused Bhikkhu) is required, in his absence (&c., down to:) confers on a Bhikkhu to whom abbh4ana ought to be granted, the upasampada ordination,—in such case, Upali, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Samgha trespasses against the law.’

1 This Samghakamma and the following ones are explained in
Kullavagga I, 1 seq.
3 For this term and the next ones, see Kullavagga III, 1-7.

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4. ‘Lord, if a complete congregation performs an act at which the presence (of the accused Bhikkhu) is required, in his presence (&c., down to:) confers on a person, on whom the upasampada ordination ought to be conferred, the upasampada ordination,—is this act, Lord, performed lawfully according to Dhamma and Vinaya ?’

‘It is performed, Updali, lawfully according to Dhamma and Vinaya. If a complete congregation performs an act (&c., down to:) the upasampadaé ordination,—in such case, U pli, this act is performed lawfully according to Dhamma and Vinaya, and in such case this Samgha does not trespass against the law.’

5. ‘ Lord, if a complete congregation grants toa Bhikkhu to whom sativinaya ought to be granted, an amfi/#avinaya, and to a Bhikkhu to whom amf/kavinaya ought to be granted, a sativinaya (&c.', down to :) confers on a Bhikkhu to whom abbhana ought to be granted, the upasampada ordination, and grants to a person on whom the upasampada ordination ought to be conferred, the decree of abbh4ana,—is this act, Lord, performed lawiully according to Dhamma and Vinaya ?’

6. ‘It is performed, Upali, unlawfully against Dhamma and Vinaya. If a complete congregation grants to a Bhikkhu, &c.,—in such case, Upali, this act is performed unlawfully against Dhamma and

1 The Samghakammas enumerated in § 2, beginning with sativinaya, are arranged here in pairs, in direct and reverse order, in this way: sativinaya and amf@/Aavinaya, amf/savinaya and sativinaya ; then amf/favinaya and tassapapiyyasikakamma, tassapapiyyasikikamma and am(/Aavinaya, &c.

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Vinaya, and in such case this Samgha trespasses against the law.’

7. ‘Lord, if a complete congregation grants sativinaya to a Bhikkhu to whom sativinaya ought to be granted, and amfi/davinaya to a Bhikkhu to whom amf/kavinaya ought to be granted (&c.!, down to:) grants abbh4na to a Bhikkhu to whom abbh4na ought to be granted, and confers the upasam pada ordination on a person on whom the upasampada ordination ought to be conferred,—is this act, Lord, performed lawfully according to Dhamma and Vinaya ?’

8. ‘It is performed, Upali, lawfully according to Dhamma and Vinaya (&c., down to:) and in such case this Samgha does not trespass against the law.’