Tue KuLvavacca. Fourth Khandhaka (The Settlement of Disputes among the Fraternity) . . . Fifth Khandhaka (On the Daily Life of the Bhikkhus) . Sixth Khandhaka (On Dwellings and Furniture) . Seventh Khandhaka (Dissensions in the Order)
Eighth Khandhaka (Regulations as to the Duties of the Bhikkhus towards one another)
Ninth Khandhaka (On Exclusion from the Patimokkha Ceremony) . . . . .
Tenth Khandhaka (On the Duties of Bhikkhunis) Eleventh Khandhaka (On the Council of Ragagaha) Twelfth Khandhaka (On the Council of Vesali)
~ Note on the Bhanavaras Index of Subjects
Index of Proper Names Index of Pali Words explained or referred to in the Notes .
Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East .
PAGR
299 320 370° 386 415 42t 428 433
44!
KULLAVAGGA.
FOURTH KHANDHAKA.
THE SETTLEMENT OF DISPUTES AMONG THE FRATERNITY.
ENTVEQSTEY 1. Now at that time the Blessed Buddha was dwelling at SAvatthi, in the Arama of Andthapizdika. And at that time the Aabbaggiya Bhikkhus used to carry out the formal Acts—the Tagganiya, and the Nissaya, and the Pabb4aganiya, and the Pa/¢isdraziya, and the Ukkhepaniya—against Bhikkhus who were not present.
Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘How can the K#abbaggiya Bhikkhus [act thus]!?’ And those Bhikkhus told the matter to the Blessed One.
‘Is it true, O Bhikkhus, as they say, that the Khabbaggiya Bhikkhus carry out the (aforesaid)’ formal Acts against Bhikkhus who are not present ?’
‘It is true, Lord!’
The Blessed Buddha rebuked them, saying, ‘This is improper (&c., as in I, 1, 2, down to the end).’
And when he had thus rebuked them, and had
! The words above are repeated. [20] 16 &B
p. 1
The words above are repeated. [20] 16 &B
p. 1
delivered a religious discourse, he addressed the Bhikkhus, and said: ‘The formal Acts, O Bhikkhus, the Tagganiya-, the Nissaya-, the Pabbaganiya-, the Pa/isdraziya-, and the Ukkhepaniya-kammas, ought not to be carried out against Bhikkhus who are not present. Whosoever does so, shall be guilty of a dukka/a offence.’
2.
1. The single Bhikkhu who speaks not in accordance with the right, the many who speak not in accordance with the right, the Samgha which speaks not in accordance with the right. The single Bhikkhu who speaks in accordance with the right, the many who speak in accordance with the right, the Samgha which speaks in accordance with the right}.
Now (it may happen that) the one Bhikkhu who speaks not in accordance with the right may point out (the right course) to a single Bhikkhu who speaks in accordance with the right, or gives him to understand what it is?, or urges him to see or consider the matter in that light®, or teaches him, or
1 This short enumeration of the different categories occurring in the subsequent paragraphs is quite in the style of the Abhidhamma texts, in which such lists are accustomed to be called m4atik4; compare the expression matik4-dharo as applied to a learned Bhikkhu in the stock phrase at Mahavagga X, 2, 1; Xullavagga I, 11; IV, 14, 25, &c.
? The Samanta Pasidiké here says: nigghApetiti yatha so tam attham niggh4yati oloketi evam karoti.
® Pekkheti anupekkhetfti yatha so tam attham pekkhati # eva punappunaf 4a pekkhati evam karoti. (Samanta PAsadik4.)
p. 3
instructs him, saying, ‘This is the Dhamma, this the Vinaya, this the teaching of the Master. Accept this, and approve this.’ If the dispute should be thus settled, it is settled contrary to the Dhamma, and with a mere counterfeit of the Vinaya rule of procedure (that cases of dispute must be settled before a duly constituted meeting of the Samgha, and in the presence of the accused person)?.
[And in like manner, if he instruct the many, or the Samgha, who speak according to the right ;—or if the many or the Samgha who speak not according to the right instruct the one, or the many, or the Samgha who speak according to the right ;—then the dispute is settled contrary to the Dhamma (&c., as before). ]
End of the nine cases in which the wrong side decides.
3.
[This chapter is the contrary of the last; the cases put being those in which the three last members of
1 Sammukh4-vinaya-pa/iripakena. The rule of procedure, called Sammukh4-vinaya, hereafter rendered ‘ Proceeding in Presence,’ is one of the seven modes of settling disputes already referred to in the closing chapter of the Patimokkha (‘ Vinaya Texts,’ vol. i, p. 68), and is more fully described below in Kullavagga IV, 14, 16, and following sections.
i, p. 68), and is more fully described below in Kullavagga IV, 14, 16, and following sections.
It will be seen below, from §§ IV, 14, 27-30, that it is involved in, or rather is supposed to accompany, each of the other Proceedings mentioned in this chapter.
B2
p. 1
the mAtik4 in the first paragraph of chapter 2 instruct, &c., the three first members. ]
End of the nine cases in which the right side decides.
4},
1. Now at that time the Blessed Buddha was staying at Ragagaha, in the Kalandaka Nivd4pa, in the Bamboo Grove.
Now at that time the venerable Dabba the Mallian, who had realised Arahatship when he was seven years old, had entered into possession of every (spiritual gift) which can be acquired by a disciple; there was nothing left that he ought still to do, nothing left that he ought to gather up of the fruit of his past labour®. And when the venerable Dabba the Mallian had retired into solitude, and was sunk in thought, the following consideration presented itself to his mind: ‘Arahatship had I
’ The whole of the following story of Dabba down to the end of section 9 (except the last sentence) recurs in the Sutta-vibhanga as the Introductory Story to the Eighth Samghadisesa. The Samanta PAsédika has therefore no commentary upon it here, and the few extracts that we give from it are taken from the notes of that work on the corresponding passage in the Sutta-vibhanga. The stupidity of Udayi, who once supplanted Dabba the Mallian in the performance of his duty as bhattuddesaka, forms the burthen of the Introductory Story to the G&taka on ‘the Measure of Rice’ (No. 5 in the Gataka book ; ‘ Buddhist Birth Stories,’ pp. 172 and following).
? On this phrase compare Mahfvagga V, 1, 21, and the verses at V, 1, 27.
p. 5
acquired when I was seven years old. I have gained everything that a learner can reach to. There is nothing further left for me to do, nothing to gather up of the fruit of that which I have done. What service is it possible for me to render to the Samgha?’ And it occurred to the venerable Dabba the Mallian: ‘It would be a good thing for me to regulate the lodging-places for the Samgha, and to apportion the rations of food.’
2. And when, at eventide, the venerable Dabba the Mallian had arisen from his meditations, he went to the place where the Blessed One was; and when he had come there he saluted the Blessed One, and took his seat on one side; and when he was so seated the venerable Dabba the Mallian spake thus to the Blessed One:
‘When I had retired, Lord, into solitude and was sunk in thought, the following consideration presented itself to my mind (&c., as before, down to) It would be a good thing for me to regulate the lodging-places for the Samgha, and to apportion the rations of food. I desire, Lord, [so to do].’
‘Very good, Dabba. Do you then regulate the lodging-places for the Samgha, and apportion the rations of food!’
I desire, Lord, [so to do].’
‘Very good, Dabba. Do you then regulate the lodging-places for the Samgha, and apportion the rations of food!’
‘It is well, Lord, said the venerable Dabba the Mallian, accepting the word of the Blessed One.
.3. And the Blessed One on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said :
‘Let then the Samgha, O Bhikkhus, appoint Dabba the Mallian as the regulator of lodgingplaces, and as the -apportioner of rations. And thus, O Bhikkhus, should the appointment be made.
p. 4
‘First Dabba should be asked (whether he is willing to undertake the office). When he has been asked, some able and discreet Bhikkhu should lay the resolution before the Samgha, saying,
‘“Let the venerable Samgha hear me.
‘“If it be convenient to the Samgha, let the Samgha appoint Dabba the Mallian as regulator of lodging-places, and as apportioner of rations.
‘“This is the resolution (Zatti).
‘“Let the venerable Samgha hear me.
‘“The Samgha appoints the venerable Dabba the Mallian as regulator of lodging-places, and as apportioner of rations. Whosoever of the venerable ones agrees that Dabba should be so appointed, let him remain silent; whosoever does not agree, ’ let him speak. The venerable Dabba is appointed by the Samgha as regulator of the lodging-places, and as apportioner of rations. The Samgha approves thereof. Therefore is it silent. Thus do I understand.”’
4. And the venerable Dabba the Mallian, being so chosen, appointed one lodging-place in the same place for the Bhikkhus who belonged to the same division. For those Bhikkhus who were repeaters of the Suttantas he appointed a lodging-place together, thinking, ‘They will be able to chant over the Suttantas to one another.’ For those Bhikkhus who were in charge of the Vinaya he appointed a lodging-place together, thinking, ‘ They will be able to discuss the Vinaya one with another.’ For those Bhikkhus who were preachers of the Dhamma he appointed a lodging-place together, thinking, ‘ They will be able to talk over the Dhamma one with another.’ For those Bhikkhus who were given top. 7 meditation ' he appointed one lodging-place together, thinking, ‘ They will not disturb one another.’ For those Bhikkhus who were wise in worldly lore, and abounding in bodily vigour’, he appointed one lodging-place together, thinking, ‘These venerable ones, too, will thus remain settled according to their pleasure.’ And for such Bhikkhus as came in late, for them he caught fire®, and by the light of the flame thereof he pointed out to them a lodging-place.
So much so‘ that Bhikkhus of set purpose would come in late, thinking, ‘We shall thus behold the power of the Iddhi of the venerable Dabba the Mallian.” And they went up to the venerable Dabba the Mallian, and said: ‘Appoint us, O venerable Dabba, a lodging-place.’
So much so‘ that Bhikkhus of set purpose would come in late, thinking, ‘We shall thus behold the power of the Iddhi of the venerable Dabba the Mallian.” And they went up to the venerable Dabba the Mallian, and said: ‘Appoint us, O venerable Dabba, a lodging-place.’
And to them the venerable Dabba the Malian would speak thus: ‘Where do the venerable ones desire to rest? Where shall I appoint it ?’
And they of set purpose would designate some place afar, saying, ‘May the venerable Dabba appoint us a lodging-place on the Vulture’s Peak; may the venerable one appoint us a lodging-place at the Robber’s Cliff; may the venerable one appoint us a lodging-place at the Black Rock on the Isigili Passa ; may the venerable one appoint us a lodging on the Vebhara Passa; may the venerable one appoint us a lodging-place in the Sattapazwi Cave; may the
1 Ghayino possibly used with the technical connotation of being addicted to the practice of the Four GAdna meditations ; but compare Mahavagga I, 1, 3, 5, 7.
® See the comment as quoted by H. O.
® Compare the use of tegodhatum sam4fpaggitv4 at Mah4vagga I, 16, 4.
* Compare api ssu at Kullavagga I, 9, 1.
p. 8
venerable one appoint us a lodging-place in the mountain cave of the Snake’s Pool in Sita’s Wood; may the venerable one appoint us a lodging-place in the Gomaéa Grotto; may the venerable one appoint us a lodging-place in the cave of the Tinduka Tree; may the venerable one appoint us a lodgingplace at the Tapoda Ghat; may the venerable one appoint us a lodging-place in the Tapoda Arama; may the venerable one appoint us a lodging-place in Gtvaka’s Mango Grove; may the venerable one appoint us a lodging-place in the deer-park at MaddakuZéii.’
And the venerable Dabba the Mallian would burst into flame, and walk on in front of them with his finger burning, and they by the light thereof would follow close upon the venerable Dabba the Mallian. And the venerable Dabba the: Mallian would appoint them a lodging-place, saying, ‘This is the couch, and this the stool, and this the mat, and this the pillow, and this the privy place, and this the drinking-water’, and this the water for washing, and this the staff*, and this the form of (the result of) the consultation of the Samgha’, that at such and such a time are you to enter thereon, and at such and such a time are you to depart therefrom‘. And when thep. 9 venerable Dabba the Mallian had thus appointed unto them their lodging-place, he would return back again to the Bamboo Grove.
1 That paribhoganiyam does not mean drinking-water, as Childers renders it, is clear from VIII, 1, 2, where it is implied that it is to be used for washing feet. Our translation of Mah&vagga II, 20, 5 should be corrected accordingly.
2 Compare below, VIII, 6, 3.
5 Katika-sazshanam. Compare GéAtaka I, 81, and Mahéavagga VIII, 32, and Aullavagga VIII, 1, 2.
* That this is the correct rendering of this otherwise doubtful
* That this is the correct rendering of this otherwise doubtfulp. 9 venerable Dabba the Mallian had thus appointed unto them their lodging-place, he would return back again to the Bamboo Grove.
5. Now at that time the Bhikkhus who were followers of Mettiya and Bhummagaka! had been but recently received into the Samgha, and were wanting in merit, and such among the lodgingplaces appertaining to the Samgha as were inferior fell to their lot, and the inferior rations 2.
Now at that time the people of Ragagaha were desirous of presenting to the Thera Bhikkhus a wishing-gift °, to wit, ghee and oil and dainty bits ¢; while to the Bhikkhus who were followers of Mettiya and Bhummagaka they used to give an ordinary gift according to their ability, to wit, scraps of food and sour gruel with it °.
passage is clear from the closing words of VIII, 1, 2, where most of these phrases recur. In the text, for the last word nikkhipitabbam read nikkhamitabbam, as pointed out in the note at p. 363 of the edition of the text.
* These were two of the six leaders of the notorious Khabbaggiya Bhikkhus.
3 Compare the 22nd Nissaggiya.
® Abhisamkh4rikam; that is, a gift by the giving of which the donor expressly wished that a particular result (as, for instance, that the donor should be re-born as a king or queen, or should enter the paths, or have opportunity to hear a Buddha preach) should be brought about by the normal effect of that good act in a future birth, There are not a few instances of such wishes, and of their fulfilment, recorded in various parts of the sacred literature.
‘ Uttaribhangam. See the passages quoted in the note on Mahfdvagga VI, 14, 3. These three things are also mentioned together at VIII, 4, 4.
5 These expressions recur at Gataka I, 228. ‘The Samanta Pas4dika says merely kaxAgakan ti sakuntaka-bhattam. Bilangadutiyan ti katgika-dutiyam.
p. 6
When they had returned from their receipt of alms, and had eaten their meal, they asked the Thera Bhikkhus, ‘What did you get, Sirs, at the place of alms; what did you get ?’
Some of the Theras answered, ‘We had ghee, Sirs; we had oil; we had dainty bits.’
The Bhikkhus who were followers of Mettiya and Bhummagaka replied : ‘We got nothing at all, Sirs ; just an ordinary gift such as they could manage, scraps of food, and sour gruel with it.’
6. Now at that time a certain householder, possessed of good food ', used to give a perpetual alms to the Samgha, a meal for four Bhikkhus. He with his wife and children used to stand at the place of alms and serve; and offer to some Bhikkhus boiled rice, and to some congey, and to some oil, and to some dainty bits.
He with his wife and children used to stand at the place of alms and serve; and offer to some Bhikkhus boiled rice, and to some congey, and to some oil, and to some dainty bits.
Now at that time the meal for the Bhikkhus who were followers of Mettiya and Bhummagaka had been fixed for the morrow at the house of this prosperous householder. And the prosperous householder went to the Arama for some business or other, and went up to the place where the venerable Dabba the Mallian was. And when he had come there, he saluted the venerable Dabba the Mallian, and took his seat on one side. And him so seated did the venerable Dabba instruct, and arouse, and gladden, and incite with religious discourse.
And when the prosperous householder had thus been instructed, and aroused, and gladdened, and incited by the venerable Dabba the Mallian with
1 The Samanta Pasfdik& says simply kalyfzam bhattam assé ti kaly4za-bhattiko.
IV; 4, 7. THE SETTLEMENT OF DISPUTES. II
religious discourse, he said to the venerable Dabba the Mallian: ‘For whom, Sir, has the meal been appointed to-morrow at our house ?’
‘ The meal has been appointed, my friend, at your house to-morrow for those Bhikkhus who are followers of Mettiya and Bhummagaka.’
Then the prosperous householder was ill-pleased, thinking, ‘ How can bad Bhikkhus enjoy themselves at our house?’ And going home he gave command to the slave-girl: ‘For those who come to-morrow for the meal, spread out the mats in the entrance hall?, and serve them with scraps of food, and with sour gruel with it!’
‘Even so, Sir!’ said the slave-girl, accepting the word of the householder.
7. Then the Bhikkhus who were followers of Mettiya and Bhummagaka spake one to another: ‘Yesterday a meal has been appointed for us at the house of the prosperous householder. Tomorrow he, with his wife and children, will attend upon us at the place of alms, and serve us. And he will offer to some of us boiled rice, and to some congey, and to some oil, and to some dainty bits.’ And through joy thereat they slept uneasily that night.
Then the Bhikkhus who were followers of Mettiya and Bhummagaka, having robed themselves in the early morning, went duly bowled and robed to the dwelling-place of the prosperous householder. And that slave-girl saw the Bhikkhus who were followers
! Koffhake, which means the battlemented gateway which formed the entrance to an important house; and in which there was aroom. See Gataka I, 227.
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of Mettiya and Bhummagaka approaching from afar; and spreading out the mats in the entrance hall, she said to them, ‘ Be seated, Sirs.’ 7
And the Bhikkhus who were followers of Mettiya and Bhummagaka thought: ‘For a certainty the meal cannot yet be ready, since we are told to take our seats in the entrance.’
Then the slave-girl coming up with scraps of food, and sour gruel with it, said to them, ‘Eat, Sirs!’
‘We, sister, are of those for whom perpetual meals are provided.’
‘I know, Sirs, that you are so. But only yesterday I received command from the householder that for them who should come to-morrow for the meal I was to spread out the mats in the entrance hall, and serve them with scraps of food, and some gruel with it. Eat, Sirs!’
Then the Bhikkhus who were followers of Mettiya and Bhummagaka thought: ‘It was yesterday that the householder, the prosperous one, came to the Arama to visit Dabba the Mallian. For a certainty the householder must have been set against us by Dabba the Mallian.’ And through sorrow thereat they ate uneasily. And the Bhikkhus who were followers of Mettiya and Bhummagaka, when they had finished their meal, returned from the receipt of alms, went to the Arma, and laid aside their bowls and their robes, and sat down outside the porch of the Arama, squatting against their waist cloths,
’ Samghafi-pallatthikaya. There is a misprint in the text (‘ttik4ya). On this curious expression, see below, V, 28, 2.
IV, 4,8 THE SETTLEMENT OF DISPUTES.
silent, and ashamed, with fallen hearts !, snd ken" faces, moody, and bewildered *.
8. Now the Bhikkhuni MettiyA came up to the place where the Bhikkhus who were followers of Mettiya and Bhummagaka were: and when she had come there she said to them: ‘ My salutation to you, Sirs?!’
When she had so said the Bhikkhus who were followers of Mettiya and Bhummagaka did not speak to her. So a second time she said to them: ‘My salutation to you, Sirs!’ and they did not speak. And a third time she said to them: ‘My salutation to you, Sirs!’ Still the third time the Bhikkhus who were followers of Mettiya and Bhummagaka did not speak. And she said: ‘Wherein have I offended you, Sirs? Wherefore do you not speak to me ?’
‘Are you then so indifferent ‘, sister, when we are tormented by Dabba the Mallian ?’
‘But what can I do, Sirs?’
* Pattakkhandhé4, which the Samanta Pasadik4 explains by patitakkhandh&. Khandh4 here seems to mean ‘faculties.’ Compare the use of Dhammé in a similar connection at Mah4-parinibbana Sutta II, 32=Mah4vagga V, 13, 9; and see Buddhaghosa’s commentary on that passage, quoted by Rh. D. in ‘ Buddhist Suttas from the P4li,’ p. 36.
? Appa/ibhan4. Pasibh&nam is the rapid suggestion of an idea in a case of doubt or difficulty, an illumination; so that patibhanako, the man of ready wit, may be compared with upayakusalo, the man fertile in resource. ‘Absent-minded ’ would be an incorrect rendering; they had no idea what to think or do, and the appearance of the nun on the scene (in the next paragraph) supplied the want. Till then they hesitated, drifted.
* The following narrative, down to § 9, is repeated almost word for word in V, 20, only that the person there persuaded to bring the false accusation is different.
* Agghupekkhati. Compare G&taka I, 147.
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‘If you like, sister, you could this very day make the Blessed One expel the venerable Dabba the Mallian.’ .
* Agghupekkhati. Compare G&taka I, 147.
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‘If you like, sister, you could this very day make the Blessed One expel the venerable Dabba the Mallian.’ .
‘But what shall I do, Sirs? What is it that it is in my power to do?’ .
‘Come now, sister; do you go to the place where the Blessed One is, and when you have come there say as follows : “This, Lord, is neither fit nor proper that the very quarter of the heavens which should be safe, secure, and free from danger, that from that very quarter should come danger, calamity, and distress—that where one might expect a calm, one should meet a gale. Methinks the very water has taken fire. I have been defiled, Lord, by Dabba the Mallian!”’
‘Very well, Sirs!’ said the Bhikkhunt Mettiy4, accepting the word of the followers of Mettiya and Bhummagaka. And she went to the Blessed One [and spake even as she had been directed].
g. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Samgha, and asked the venerable Dabba the Mallian :
‘Are you conscious1, Dabba, of having done such a thing as this Bhikkhunt says ?’
‘Even as my Lord, the Blessed One, knows me.’ [And a second and a third time the Blessed One asked the same question, and received the same reply.]
1 Literally, ‘Do you recollect?’ But it is quite clear from the technical words at the close of this section that the verb sarati had already acquired the secondary meaning ‘to be conscious of.’ The whole story is peculiarly valuable as illustrating the growth of the connotation of the verb and its allied meanings, and indirectly the origin and growth of the idea of ‘ conscience’ which has played so great a part in theological and ethical speculation.
p. 15
Then said the Blessed One: ‘The Dabbas, O Dabba, do not thus repudiate’. If you’ have done it, say so. If you have not done it, say you have not.’
‘Since I was born, Lord, I cannot call to mind ? that I have practised sexual intercourse even in a dream, much less when I was awake !’
And the Blessed One addressed the Bhikkhus, and said: *‘Expel then, O Bhikkhus, the Bhikkhunt Mettiy4, and examine those Bhikkhus about it.’ And so saying he rose from his seat and entered into the Vih4ra.
Then those Bhikkhus expelled the Bhikkhunt Mettiy4. But the Bhikkhus who were followers of Mettiya and Bhummagaka said to those Bhikkhus : ‘Do not, Sirs, expel the Bhikkhunt Mettiya. She has not committed any offence. She has been set on by us with angry and bitter intentions of causing his fall.’ .
‘What then, Sirs? is it you who are thus harassing the venerable Dabba the Mallian with a groundless charge and breach of morality ?’
‘That is true, Sirs.’
Then those Bhikkhus who were moderate were indignant and annoyed and complained, saying, ‘ How can these Bhikkhus the followers of Mettiya and Bhummagaka harass the venerable Dabba the Mallian with a groundless charge of breach of
» That is, ‘Men of character and standing such as yours, O Dabba, are not in the habit of repudiating a charge in so indirect a manner by adverting merely to their standing and known character.’
3 Here the word used is abhigAn4mi.
p. 10
morality?’ And they told the matter to the Blessed One.
‘Is this true, O Bhikkhus ?’
‘It is true, Lord.’
Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said:
‘Let then the Samgha grant to Dabba the Mallian, whose conscience in respect of this matter is quite clear, the Proceeding for the consciously innocent}.
10. ‘And thus, O Bhikkhus, is it to be granted.
‘Let that Dabba the Mallian go before the Samgha, and having arranged his robe over one shoulder, let him bow down at the feet of the senior Bhikkhus, and crouching down?, let him stretch
' Dabbassa sati-vepulla-ppattassa sati-vinayam detu. The explanation of the compound sati-vepulla-ppatto given by Childers, though it rests on so good an authority as that of Vigesimha Mudaliar, cannot be right. He makes it mean ‘a man of great intellectual development.’ But sati must here refer to the fact that Dabba has been formally called upon to remember (sarito) whether he did or did not commit the offence. And though the exact sense of the compound is subject to some doubt, the general sense of the clause must be very much as we have conjecturally rendered it. On this formal appeal to the conscience, or memory (sati), of a Bhikkhu charged with an offence, or supposed to have offended, see Xullavagga I, 2, and 5 at the end; and X, 20.
? Ukkuésikam nisfditva. This verb does not mean ‘ to sit on the hams,’ as rendered by Childers. The exact posture, unknown in Europe, is to crouch down on the feet (keeping both toes and heels on the ground) in such a way that the hams do not touch the ground, but come within an inch or two of it. Europeans find it very difficult to retain this posture for any length of time, but the natives of India find it easy, and it is regarded in the Pifakas as a posture of humility.
p. 17
Europeans find it very difficult to retain this posture for any length of time, but the natives of India find it easy, and it is regarded in the Pifakas as a posture of humility.
p. 17
forth his hands with the palms joined together, and let him say, ‘‘ These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, are harassing me by a groundless charge of breach of morality. But I, Sirs, in respect thereof have a clear conscience, and I ask the Samgha for the acquittal to be accorded to those who are conscious of innocence.” Then some able and discreet Bhikkhu is thus to lay the resolution (#atti) before the Samgha. “Let the venerable Samgha hear me. These Bhikkhus, Sirs, the followers of Mettiya and Bhummagaka, are harassing the venerable Dabba the Mallian with a groundless charge of a breach of morality, and the venerable Dabba the Mallian has in respect thereof a conscience that is clear, and asks the Samgha for the acquittal of those who are conscious of innocence. If the time is convenient to the Samgha, let the Samgha accord to the venerable Dabba the Mallian the acquittal of those who are conscious of innocence. This is the resolution. Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) asks the Samgha for the acquittal of those who are conscious of innocence. The Samgha accords to the venerable Dabba the Mallian the acquittal of those who are consciously innocent. Whosoever of the venerable ones approves of the grant to Dabba the Mallian of the acquittal of those who are conscious of innocence, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. And a third time I say the same thing. Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) let him speak. The acquittal of those who are conscious of innocence has been [20] cp. 11 granted by the Samgha to Dabba the Mallian. The Samgha approves thereof. Therefore is it silent. Thus do I understand?.”’
11. ‘ There are five things which make a grant of acquittal to those who are conscious of innocence to be according to law. The Bhikkhu must be innocent and without offence, others must have censured him, he must ask the Samgha for acquittal as being conscious of innocence, the Samgha must grant it, the Sasgha must be duly held and duly constituted.
- These, O Bhikkhus, are the five things which make a grant of the acquittal of those who are conscious of innocence to be according to law.’
54,
1. Now at that time the Bhikkhu Gagga was insane and out of his mind; and by him, when so insane and out of his mind, many things unworthy of a samava had been committed, as well in speech as in act®*, The Bhikkhus warned the Bhikkhu Gagga of a fault so committed by him when insane and out of his mind, saying, ‘ Does the venerable one call to
' This section is repeated below, chap. 14, § 27, with the necessary alterations for a general rule instead of a particular case.
? The particular decision given in this chapter for the particular case is elaborated in chap. 14, § 28 below into a general rule for every similar case.
3 Buddhaghosa explains this word as follows: ‘Bh4sitaparikantan ti vasd4ya bhdsitam kayena parikkantam parikkametva katan ti attho.’ The similar word Parikantam, which occurs in the Sutta-vibhanga, Paragika IV, 1, 2, in the sense of lacerated, is from the root krnt.
p. 19
mind that he has committed such and such an offence ?’
He replied, ‘I, my friends, was insane and out of my mind, (No doubt) many things unworthy of a samazma, as well in speech as in act, may have been committed by me when so insane and out of my mind. But I do not recollect it. It was done by me by reason of my insanity.’
But though they received that answer from him’, they warned him still, saying, ‘Does the venerable one call to mind that he has committed such and such an offence ?’
‘Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, “ How can those Bhikkhus warn the Bhikkhu Gagga ... saying. .. such and such an offence?” And when he replies, “I, my friends, was insane... by reason of my insanity’”—how can those Bhikkhus still warn him, saying ... of such and such an offence ?’
And those Bhikkhus told the matter to the Blessed One.
‘Is it true, O Bhikkhus, that those Bhikkhus (&c., as before, down to) such and such an offence ?’
‘It is true, Lord.’
Then he rebuked them, and when he had delivered a religious discourse he addressed the Bhikkhus, and said:
‘Let then the Samgha grant to Gagga the
' Nam in the text is correct. It is identical with the nam so frequently found in Jain Prakrit; on which see Weber in his Bhagavatf ‘Abhandlungen der Berliner Akadamie,’ 1865, pp. 422 and foll,
C2
p. 2
Bhikkhu who is now sane the dispensation for those who are no longer insane. — 2. ‘And thus, O Bhikkhus, should it be granted. ‘Let that Bhikkhu Gagga [here follow the words of the formal request, of the resolution, and of the grant by decision of the Samgha, exactly in the same way as in the last case, chapter 4, § 10}
6.
1. ‘There are three cases, O Bhikkhus, in which grants of dispensation for those who are no longer insane are not valid: and three cases in which such grants are valid.
‘What are the three cases in which grants of dispensation for those who are no longer insane are not valid ?
1. ‘There are three cases, O Bhikkhus, in which grants of dispensation for those who are no longer insane are not valid: and three cases in which such grants are valid.
‘What are the three cases in which grants of dispensation for those who are no longer insane are not valid ?
‘In the first place, O Bhikkhus, in case a Bhikkhu have committed an offence: and in respect thereof either the Samgha, or a number of Bhikkhus, or a single Bhikkhu, warn him, saying, “Does the venerable one call to mind that he has been guilty of such and such an offence?” And he, notwithstanding that he does remember it, says, “I do not remember, Sirs, that I have been guilty of such and such an offence.” Then if the Samgha grant him the dispensation of those who are no longer insane, that grant is not valid.
‘Again, O Bhikkhus, in case a Bhikkhu (&c., as before, down to) And he, notwithstanding that he does remember it, says, “I remember it, Sirs, but as if inadream.” Then if the Samgha grant him
IV, 6, 2. THE SETTLEMENT OF DISPUTES. 2!
the dispensation of those who are no longer insane, that grant is not valid.
‘Again, O Bhikkhus, in case a Bhikkhu have committed an offence, and in respect thereof either the Samgha, or a number of Bhikkhus, or a single Bhikkhu, warn him, saying, “Does the venerable one call to mind that he has been guilty of such and such an offence?” And he, though he is not insane, acts in the (deceptive) way of an insane person’, saying, “I act so, and you act so likewise. It beseems me, and it likewise beseems you.” Then if the Samgha grant him the dispensation of those who are no longer insane, that grant is not valid.
‘ These are the three cases, O Bhikkhus, in which a grant of the dispensation for those who are no longer insane is not valid.
2. ‘What are the three cases in which grants of dispensation for those who are no longer insane are valid ?
‘In the first place, O Bhikkhus, in case a Bhikkhu be insane and out of his mind; and by him, when so insane and out of his mind, many things unworthy of a samama have been committed, as well in speech asin act. And either the Samgha, or a number of Bhikkhus, or a single Bhikkhu, warns him in respect thereof, saying, “ Does the venerable one call to mind that he has committed such and such an offence?” And he really not remembering it, answers, “I do not remember, Sirs, that I have been guilty of such and such an offence.” Then if the Samgha grants him the dispensation for those who are no longer insane, that grant is valid.
‘ Ummattak4layam karoti, on which Buddhaghosa says nothing. The word recurs in the following section.
p. 1
‘Again, O Bhikkhus, in case a Bhikkhu be insane and out of his mind (&c., as before, down to) And he, not really remembering it, answers, “I remember it, Sirs, but as if ina dream.” Then if the Samgha grants him the dispensation for those who are no> longer insane, that grant is valid.
IV, 7,1.
‘Again, O Bhikkhus, in case a Bhikkhu be insane and out of his mind (&c., as before, down to) And he, not really remembering it, answers, “I remember it, Sirs, but as if ina dream.” Then if the Samgha grants him the dispensation for those who are no> longer insane, that grant is valid.
‘ Again, O Bhikkhus, in case a Bhikkhu be insane and out of his mind (&c., as before, down to) “ Does the venerable one call to mind that he has been guilty of such and such an offence ?” And he, being still insane, acts in the way of an insane person, saying, “I act so, and you act so likewise. It beseems me, and it likewise beseems you.” Then if the Samgha (afterwards) grant him the dispensation for those who are no longer insane, that grant is valid.
‘These are the three cases, O Bhikkhus, in which the grant of the dispensation for those who are no longer insane is valid.’
7,
1. Now at that time the K/abbaggiya Bhikkhus carried out official acts against Bhikkhus who had not confessed themselves guilty—the Tagganiyakamma, or the Nissaya-kamma, or the Pabbaganiya-kamma, or the Pa¢isAraziya-kamma, or the Ukkhepaniya-kamma.
Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can the Kkabbaggiya Bhikkhus (&c., as before). And those Bhikkhus told the matter to the Blessed One.
p. 23
‘Is it true, O Bhikkhus, that the AAabbaggiya Bhikkhus do so ?’
‘It is true, Lord.’
Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said :
‘No official act, O Bhikkhus,—whether the Tagganiya-kamma, or the Nissaya-kamma, or the Pabbaganiya-kamma, or the Pat¢isdramiyakamma, or the Ukkhepaniya-kamma,—is to be carried out against Bhikkhus who have not confessed themselves guilty’. Whosoever does so, shall be guilty of a dukkaZa offence.’
8.
1. ‘Now, O Bhikkhus, an official act carried out against a Bhikkhu who has confessed himself guilty is invalid as follows, and is valid as follows. And how does such an official act become invalid? In case a Bhikkhu have committed a P4rAgika offence, and in respect thereof either the Samgha, or a number of Bhikkhus, or a single Bhikkhu warns him, saying, “ The venerable one has been guilty of a P&éragika.” And he replies thus, “I have not, Sirs, been guilty of a Péragika. I have been guilty of a Samghadisesa.” And in respect thereof the Samgha deals with him for a Samghddisesa. Then that official act is invalid.’
* The mode in which such a confession ought to be made is set out in full in IV, 14, 30-34.
p. 2
[And so also if on being warned of any one of the seven offences! he confesses himself to be guilty of any one of the offences different from the one charged, then the official act is invalid.]
p. 2
[And so also if on being warned of any one of the seven offences! he confesses himself to be guilty of any one of the offences different from the one charged, then the official act is invalid.]
2. ‘And when, O Bhikkhus, is such an official act valid? In case a Bhikkhu have committed a P4régika offence, and in respect thereof the Samgha, or a number of Bhikkhus, or a single Bhikkhu warns him, saying, “The venerable one has -been guilty of a Paragika.” And he replies, “ Yea, Sirs, I have been guilty of a Paragika.” And in respect thereof the Samgha deals with him for a Paragika. Then that official act is valid *.’
[And so for each of the other offences mentioned in § 1, the whole of § 2 is repeated.]
98,
Now at that time the Bhikkhus in chapter (Samgha) assembled, since they became violent, quarrelsome, and disputatious, and kept on wounding one another with sharp words‘, were unable
' The same, namely, as those in the list given at Mahavagga IV, 16, 12, &c.
2 In other words, if a Bhikkhu confesses an offence different from that with which he has been charged, the confession cannot be used against him even as regards a decision with respect to the offence confessed.
5 On this chapter, see further below, IV, 14, 16.
‘Afiiamantiam mukhaisattfhi vitudanta viharanti. Literally, ‘with mouth-javelins.’ Vitudati, and not vitfdati as Childers gives, is the right spelling. So Fausbdll reads at Gataka II, 185, 186.
p. 25
to settle the disputed question (that was brought before them).
They told this matter to the Blessed One.
1*] allow you, O Bhikkhus, to settle such a dispute by the vote of the majority. A Bhikkhu who shall be possessed of five qualifications shall be appointed as taker of the voting tickets—one who does not walk in partiality, one who does not walk in malice, one who does not walk in folly, one who does not walk in fear?, one who knows what (votes) have been taken and what have not been taken.
‘ And thus shall he be appointed.
‘First the Bhikkhu is to be requested (whether he will undertake the office). Then some able and discreet Bhikkhu is to bring the matter before the Samgha, saying, .
‘“Let the venerable Samgha hear me. If the time seems meet to the Samgha, let the Samgha appoint a Bhikkhu of such and such a name as taker of the voting tickets.
‘“ This is the motion (#atti).
‘“Let the venerable Samgha hear me. The Samgha appoints a Bhikkhu of such and such a name as taker of the tickets. Whosoever of the -venerable ones approves of the Bhikkhu of such and such a name being appointed as taker of the
1 From here to the end of the chapter recurs in IV, 14, 24.
‘“Let the venerable Samgha hear me. The Samgha appoints a Bhikkhu of such and such a name as taker of the tickets. Whosoever of the -venerable ones approves of the Bhikkhu of such and such a name being appointed as taker of the
1 From here to the end of the chapter recurs in IV, 14, 24.
* These are the qualifications always ascribed to one who rightly fills any judicial offence, and are called the four Agatis. They are the especial attributes of a good king sitting as judge, and are mentioned elsewhere (Samghadisesa XIII; Mahavagga VIII, 5, 2; VIII, 6,1; andsbelow, VI, 11, 2) of other officials of the order with duties similar to those in the text.
p. 1
tickets, let him keep silence. Whosoever approves not thereof, let him speak. The Bhikkhu of such and such a name is appointed by the Samgha as taker of the voting tickets. Therefore is it silent. Thus do I understand.’”
107.
1. ‘There are ten cases, O Bhikkhus, in which the taking of votes is invalid; and ten in which the taking of votes is valid.
‘Which are the ten in which the taking of votes is invalid? When the matter in dispute is trivial * —when the case has not run its course (that is, when the necessary preliminaries of submission to . arbitration have not been carried out *)—when regarding the matter in dispute the Bhikkhus have not formally remembered, or been formally called upon to remember, the offence —when the taker of votes 5 knows that those whose opinions are not in accordance with the law will be in the majority,
’ On this chapter, see further below, IV, 14, 24-26.
? Oramattakam. Compare the English law maxim, De minimis non curat lex.
5 Buddhaghosa says, Na fa gatigatan ti dve tayo 4vdse na gatam, tattha tatth’ eva va dvitikkhattum aviniékhitam. See on these proceedings above.
‘ Buddhaghosa says, Na a sarita-sdritan ti dvitikkhattum tehi bhikkh@hi sayam saritam va ajifiehi sAritam va na hoti.
® Ganati ti saldkam gahento gAnati. (S. P.)
p. 27
or probably’ may be in the majority—when he knows that the voting will result in a schism in the Samgha—when he is in doubt whether the voting will result in a schism in the Samgha—when the votes are irregularly given *—when all do not vote equally *—and when they do not vote in accordance with the view (which they really hold). These are the ten cases in which the voting is invalid 4.
2. ‘And which are the ten cases in which the voting is valid ?’
[The ten cases are precisely the reverse of the other ten.]
11,
1. Now at that time the Bhikkhu Uvad/a‘, being examined in the midst of the Samgha with an offence, when he had denied then confessed it, when he had confessed it then denied it, made
* App eva néma. That this phrase does not merely mean ‘perhaps’ is clear from its use in § 2.
*Adhammena ganhantf ti adhammavddino evam mayam bahd bhaviss4mé ti dve dve salakayo ganhanti. (S. P.)
That this phrase does not merely mean ‘perhaps’ is clear from its use in § 2.
*Adhammena ganhantf ti adhammavddino evam mayam bahd bhaviss4mé ti dve dve salakayo ganhanti. (S. P.)
* On vagga, here = vi + agga, compare our note on the 21st PAfittiya, and Xullavagga I, 2, 1. Buddhaghosa here says, Vagga gazhantf ti dve dhammavadino ekam dhammavddisalikam gamhanti evam dhammavadino na bahfi bhavissanti ti mafizamana.
‘ With this chapter the 26th section of chapter 14 should be compared, where very curious means are inculcated for avoiding some of the votes here stated to be invalid.
® In the Burmese MSS. the name of this monk is written Upavala.
28 KULLAVAGGA. TV, x1, 2.
counter-charges', and spoke lies which he knew to be such?
Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘ How can the Bhikkhu Uv4éa do so?’ And they told the matter to the Blessed One.
‘Is it true, O Bhikkhus, as they say that the Bhikkhu [&c., as before}.’
‘It is true, Lord.’
Then he rebuked him, and when he had delivered a religious discourse he addressed the Bhikkhus, and said:
‘Then, O Bhikkhus, let the Samgha carry out the Tassa-pdpiyyasika-kamma (the Proceeding in the case of the obstinately wrong) *.’
2. ‘And thus, O Bhikkhus, is it to be carried out. In the first place the Bhikkhu Uva/a must have been warned ; when he had been warned, he must have been called upon to remember (whether he has, or has not, consciously committed the offence); when he had been called upon to remember, he must have been caused (by being put on his trial with respect to the offence) to bring upon himself a newp. 29 offence (namely, of obstinacy or prevarication); when he has brought upon himself this new offence, some discreet and able Bhikkhu ought to lay th the matter before the Samgha, saying,
1 Afitiena affiam pasikarati. We follow Wijesimha Mudaliyar’s interpretation of this phrase as given by Childers (s. v. tassapapiyyasik4).
* Chapter 14, section 29 below, is in fact an elaboration of this paragraph, giving instances of the kind of prevarication here intended to be referred to.
* The exact meaning of the phrase is somewhat doubtful, owing to the ambiguity ofthe tassa. It should probably be analysed ‘ the proceeding against one who is more sinful (papiyo) than that (tassa);’ that is, who adds sin to sin. Childers gives a long note on the Proceeding drawn by Wijesimha Mudaliyar from this chapter, but does not analyse the word.
‘“Let the venerable Samgha hear me. This Bhikkhu Uvd4da, being examined in the midst of the Samgha with an offence, when he has denied it then confesses it, when he has confessed it then denies it, makes counter-charges, and speaks lies which he knows to be such. If the time seems meet to the Samgha, let the Samgha carry out the Tassapapiyyasik4a-kamma against the Bhikkhu Uva/a.
‘“ This is the motion.
If the time seems meet to the Samgha, let the Samgha carry out the Tassapapiyyasik4a-kamma against the Bhikkhu Uva/a.
‘“ This is the motion.
‘“Let the venerable Samwgha hear me. This Bhikkhu Uvaéa (&c., as before). The Samgha carries out the Tassa-pApiyyasika-kamma against Uv4é/a the Bhikkhu. Whosoever of the venerable ones approves of the Tassa-pApiyyasika-kamma being carried out against Uvaéa the Bhikkhu, let him keep silence. Whosoever approves not thereof, let him speak.
‘“A second time I say the same thing. This Bhikkhu Uv&/a (&c., as before, down to) let him speak. A third time I say the same thing (&c., as before, down to) let him speak.
‘“The Tassa-pdpiyyasika-kamma has been carried out by the Samgha against Uvd/a the
Bhikkhu. Therefore is it silent. Thus do I understand ?.”’
1 This Kammav&Aé is precisely the same as is laid down in Kullavagga I, 1, 4, &c. in the case of all the other penal Kammas.
p. 1
12,
1. ‘ There are five things, O Bhikkhus, which are necessary to the valid carrying out of the Tassapapiyyasika-kamma. To wit—he is impure, he is shameless—a censure has been set on foot against him'—the Samgha carries out the Kamma—it carries it out lawfully, and in a full quorum.
2. ‘ There are three things, O Bhikkhus, by which, when a Tassa-p4piyyasika4-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has not been carried out in a full assembly of properly qualified persons, according to law and justice, and in the presence of the litigant parties— when it has been carried out without the accused person having been heard—when it has been carried out without the accused person having confessed himself guilty.
‘These are the three things, O Bhikkhus, by which, when a Tassa-p4piyyasiké-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled.
‘There are three things by which (and as in last paragraph) it is in accordance with the Dhamma, and in accordance with the Vinaya, and easy to be settled ; (that is to say), when it has been [&c., the rest of this paragraph is the reverse of the last] ?.’
? Compare the use of anuvado in Xullavagga I, 5.
* These paragraphs exactly correspond to paragraphs at Xullavagga I, 2. It is probably merely owing to this repetition that it is here also prescribed that the accused person must confess
p. 31
3. [This paragraph exactly corresponds to Kullavagga I, 4, paragraph 1, as to the three cases in which the Samgha, if it likes, may carry out the Tassa-pdpiyyasik4é-kamma against a Bhikkhu.]
4. [In this paragraph the ‘right conduct’ for a Bhikkhu who has been subjected to this Kamma is laid down precisely as in I, 5 for a Bhikkhu subjected to the Tagganiya-kamma.]
Then the Samwgha carried out the Tassa-p4piyyasik4-kamma against Uv4/a the Bhikkhu.
13},
[In this paragraph the ‘right conduct’ for a Bhikkhu who has been subjected to this Kamma is laid down precisely as in I, 5 for a Bhikkhu subjected to the Tagganiya-kamma.]
Then the Samwgha carried out the Tassa-p4piyyasik4-kamma against Uv4/a the Bhikkhu.
13},
1. Now at that time, while the Bhikkhus were continuing in quarrels, strifes, and disputes, they had been guilty of many things unworthy of a Samaza, as well in word as in deed, and it occurred to the Bhikkhus, ‘Whilst we were continuing, &c.... we have been guilty, &c.... as well in word as in deed. If we now deal one with another for those offences, it may happen that that proceeding may result in harshness, in ill-feeling, in divisions. How now should we manage ?’
And they told the matter to the Blessed One.
‘In case, O Bhikkhus, whilst the Bhikkhus are continuing, &c.. .. they are guilty, &c. ... as well in word as in deed. And it occurs to them, “ Whilst we were continuing, &c. . . . we have been guilty, &c. ., . If we now deal, &c. . . ._ How now shall himself guilty, as it must be evident from the Introductory Story, that he will not do so. * The whole of this chapter recurs below, IV, 14, 33.
p. 2
we manage?” I enjoin upon you, O Bhikkhus, to settle a matter of this kind by Tizavatth4raka (the Covering over as with grass)!.
2. ‘And thus, O Bhikkhus, is it to be settled. All are to meet together in one spot. When they have met together some able and discreet Bhikkhu is to bring the matter before the Samgha, saying,
‘“ Let the venerable Samgha hear me. While we were continuing, &c.. . . we have been guilty, &c. ... as well in word as in deed. And it occurred to us ‘ (&c., down to) If we now deal one with another, &c. . . . it may result in harshness, in ill-feeling, in divisions. If the time seems meet to the Samgha, let the Samgha settle this matter by the Covering over as with grass—except only as regards serious offences ?, and as regards those things in which the laity have been concerned.”
‘Then some discreet and able Bhikkhu among those Bhikkhus who belong to the one party is to bring the matter before his own party, saying,
‘May the venerable ones hear me. While we were continuing, &c. . . . we have been guilty, &c.
. . as well in word as in deed. And it occurred to us, &c. . . . (down to) in divisions. If the time seems meet to you, venerable Sirs, I would confess in the midst of the Samgha, both on your behalf, venerable Sirs, and on my own behalf, both such offence as is yours, venerable Sirs, and such offence
1 Buddhaghosa’s commentary on this expression will be found in the notes to H. O.’s edition of the text, pp. 313, 314.
® Buddhaghosa (H. O. loc. cit.) explains this as meaning either Paragika or Samgh&disesa offences. So also he explains Duf/kullé Apatti at Mah4vagga X, 5, 4.
p. 33
O.’s edition of the text, pp. 313, 314.
® Buddhaghosa (H. O. loc. cit.) explains this as meaning either Paragika or Samgh&disesa offences. So also he explains Duf/kullé Apatti at Mah4vagga X, 5, 4.
p. 33
as is mine own, to the end that it may be covered over as with grass, except only as regards serious offences, and as regards those things in which the laity have been concerned.”
‘And some discreet and able Bhikkhu among the Bhikkhus belonging to the other party is to bring the matter before his own party, saying, “ May the venerable ones hear me [&c., as before in the last paragraph, down to the end].”
‘Then the discreet and able Bhikkhu among the Bhikkhus belonging to the one party is to bring the matter before the Samgha, saying, “ May the venerable Samgha hear me. While we (&c., as before, down to) in divisions. If the time seems meet to the Samgha, I would confess? in the midst of the Samgha, both on behalf of these venerable ones and on my own behalf, both such offence as is theirs and such offence as is mine own, to the end that it may be covered over as with grass, except only as regards serious offences, and as regards those things in which the laity have been concerned. This is the motion (#atti). May the venerable Samgha hear me. While we (&c., as before, down to) in divisions. I confess (&c., as before, down to) in which the laity have been concerned. Whosoever of the venerable ones approves of the confession of these our offences, to the end that they may so be covered over as with grass, except as before mentioned, let him keep silence. Whosoever approves not thereof, let him speak. These our offences are confessed in the midst of the Samgha, to the end that they may be covered over as with grass, except
* Deseyyam. Compare IV, 14, 33, at the end. [20] Dp. 1 as before mentioned. The Samgha approves thereof. Therefore is it silent. Thus do I understand.”
‘And the discreet and able Bhikkhu among the Bhikkhus belonging to the other party is to bring the matter before the Samgha, saying, “Let the venerable Samgha hear me (&c., as before in the last paragraph, down to the end).”
‘Then thus, O Bhikkhus, those Bhikkhus are absolved of those offences, except as regards serious offences, and as regards those things in which the laity have been concerned, and except also as regards those who express their disapproval of the proceedings, or who are not present at them ?,’
14.
1. Now at that time Bhikkhus had disputes with Bhikkhus, and Bhikkhunts with Bhikkhus. And the Bhikkhu AZanna’, forcing his way (into the apartments) of the Bhikkhunis 3, took the part of the Bhikkhunts and disputed with the Bhikkhus.
1. Now at that time Bhikkhus had disputes with Bhikkhus, and Bhikkhunts with Bhikkhus. And the Bhikkhu AZanna’, forcing his way (into the apartments) of the Bhikkhunis 3, took the part of the Bhikkhunts and disputed with the Bhikkhus.
1 On these phrases Buddhaghosa has the following note: Dis‘havikamman ti ye pana na me tam khamatt ti ativamanna di#/havikammam karonti tehi va saddhim 4pattim &paggitva pi, tattha anfgaté dgantva va Akandam datva parivenAdisu nisinné, te &pattihi na vué/hahanti. This is more an exegesis on the rule than an explanation of the words Dis/havikammam /hapetv4, the exact meaning of which remains doubtful. The literal rendering would be ‘ except as regards the manifestation of opinion.’
2 It was with reference to this conduct of Ahanna that the Buddha is stated in the Mah4-parinibbana Sutta VI, 4 to have imposed a penalty upon him, He is also mentioned above, I, 25-31, and below, XI, 1, 12-14.
5 Compare the 16th and 43rd P4éittiyas. Buddhaghosa says here, Bhikkhuninam anupakhagg4 ti bhikkhuninam antopavisitva.
p. 25
e
Those Bhikkhus who were moderate were indignant, &c. .. . told the Blessed One, &c.... he addressed the Bhikkhus, and said:
2. ‘There are, O Bhikkhus, the following four kinds of legal questions that require formal settlement by the Samgha ; (that is to say), legal questions arising out of disputes, legal questions arising out of censure, legal questions arising out of offences, legal questions arising out of business '.
‘Among these, what is a legal question arising out of dispute? This, O Bhikkhus, is when Bhikkhus dispute, saying, “This is Dhamma,” or “This is not Dhamma,” or “ This is Vinaya,” or “This is not Vinaya,” or “ This is taught and spoken by the Tath4gata,” or “This is not taught nor spoken by the Tathagata,” or “ This has been practised by the Tathagata,” or “ This has not been practised by the Tath4gata,” or “This has been ordained by the Tath4gata,” or “ This has not been ordained by the Tathagata,” or “ This is an offence,” or “ This is not an offence,” or “This is a slight offence,” or “ This is a grievous offence,” or “ This is an offence which can be done away,” or “ This is an offence which cannot be done away ?,” or “ This is a most grave offence,” or “ This is not a most grave
1 The various ways of settling these four kinds of legal questions are recapitulated in §§ 27-34 of this chapter.