From the archive

Vinaya Texts, Part III: The Kullavagga IV–XII — SBE Vol. 20 (1885)

English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·270 passages

The text · part 10 of 14

of the same nature, and passes not beyond the shore— just so, O Bhikkhus, is the body of precepts which I have established for those who are hearers of my word, and which they, their lives long, do not pass beyond. This is the second [of such qualities].

‘Just, O Bhikkhus, as the great ocean will not brook association with a dead corpse; but whatsoever dead corpse there be in the sea that will it— and quickly—draw to the shore, and cast it out upon the dry land—just so, O Bhikkhus, if there be any individual evil in conduct, wicked in character, of impure and doubtful behaviour, not a Samana though he have taken the vows of one, not a religious student though he have taken the vows of one, foul within, full of cravings, a worthless creature ; with him will the Samgha brook no association, but quickly, on its meeting together, will it cast him out. And what though that man should himself be seated in the midst of the Bhikkhusamgha, verily, both is he afar off from the Samgha,

~~ WA

1 Anma-pa/ivedho. On the use of a%f4, standing alone, in this sense, see the note above on Mahavagga V, 1, 19.

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and the Samgha from him. This is the third [of such qualities].

‘Just, O Bhikkhus, as the great rivers—that is to say, the Ganga, the Yamuna, the Aéiravatt, the Sarabhd, and the Mahit—when they have fallen into the great ocean, renounce their name and lineage and are thenceforth reckoned as the great ocean—just so, O Bhikkhus, do these four castes— the Khattiyas, the Brahmans, the Vessas, and the Suddas—when they have gone forth from the world under the doctrine and discipline proclaimed by the Tathagata, renounce their names and _ lineage, and enter into the number of the Sakyaputtiya Samamas. This is the fourth [of such qualities]

‘Just, O Bhikkhus, as though all the streams in the world flow on till they reach the great ocean, and all the waters of the sky fall into it, yet does it not seem thereby to be either more empty or more full—just so, O Bhikkhus, though many Bhikkhus pass entirely away in that kind of passing away which leaves not a trace behind, yet does not [the Samgha] thereby seem to be either more empty or more full. This is the fifth [of such qualities],

‘Just, O Bhikkhus, as the great ocean has only one taste, the taste of salt—just so, O Bhikkhus, has this doctrine and discipline only one flavour, the flavour of emancipation. This is the sixth [of such qualities].

‘Just, O Bhikkhus, as the great ocean is full of gems, of gems of various kinds—that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian—just so, O Bhikkhus, is this doctrine and discipline full of gems, of gems of various kinds, among which are

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these gems,—that is to say, the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Iddhi, the five Moral Powers, the five Moral Senses, the seven kinds of Wisdom, and the noble eightfold Path. This is the seventh [of such qualities].

‘Just, O Bhikkhus, as the great ocean is the dwelling-place of mighty beings, among which are the Timi, the Timingala, the Timitimingala, the Asuras, the Nagas, and the Gandhabbas; just as there are in the great ocean creatures so constituted that they stretch from one to five hundred leagues—just so, O Bhikkhus, is this doctrine and discipline the resort of mighty beings, among whom are he who has entered the First Path (the converted man, the Sotépanno) and he who has realised the fruit thereof, he who has entered the Second Path (the Sakad4g4min) and he who has realised the fruit thereof, he who has entered the Third Path (the Anag4min) and he who has realised the fruit thereof, the Arahat, and he who has realised the fruit of Arahatship. This is the eighth [of such qualities].

‘These, O Bhikkhus, are the eight marvellous and wonderful qualities in this doctrine and discipline by the constant perception of which the Bhikkhus take delight therein.’

And the Blessed One, on perceiving that matter, gave forth at that time this ecstatic utterance :

‘The rain falls heavily on that which is covered, not upon that which is revealed.

‘Reveal, therefore, what thou hast concealed, and the rain shall touch thee not!’

? This enigmatical saying amounts apparently to this: ‘As a usual thing, no doubt, the rain falls not on that which is covered

(20] x

p. 1

1. Now the Blessed One addressed the Bhikkhus, and said: ‘ Now henceforth I, O Bhikkhus, will not hold Uposatha, nor recite the Patimokkha; let you yourselves, O Bhikkhus, henceforth hold Uposatha and recite the Patimokkha. It is, O Bhikkhus, an impossible thing and an inexpedient that the Tathagata should hold Uposatha and recite the Patimokkha before an assembly which is not pure. And the P&atimokkha, O Bhikkhus, is not to be listened to by one who has committed an offence. Whosoever shall so listen to it, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, for whomsoever shall listen to the PAatimokkha at a time when he is guilty, to interdict for him the Patimokkha?.

‘And thus, O Bhikkhus, is it to be interdicted. On the day of Uposatha, on the fourteenth or fifteenth day of the month, and at a time when that individual is present, thus shall it be proposed in the midst of the Samgha:

‘“Let the venerable Samgha hear me. Such and such an individual is guilty of an offence. For him

On the day of Uposatha, on the fourteenth or fifteenth day of the month, and at a time when that individual is present, thus shall it be proposed in the midst of the Samgha:

‘“Let the venerable Samgha hear me. Such and such an individual is guilty of an offence. For him with a roof; but in morals it is precisely where there is already a fault concealed, unconfessed, that new faults rain in upon him who adds deceit to his fault.’ Buddhaghosa says, Khannam ativassatiti Apattim &paggitva pafiskhddento afiviam navam Apattim fpaggatiti idam etam-sandh4ya vuttam. Vivafam nativassatfti Apattim Apaggitva vivaranto avifiam n’ Apaggatiti idam etam sandhaya vuttam.

1 Patimokkham ¢hapetum: exactly analogous to pavaranam thapetum at Mahavagga IV, 16, 2. H. O. has already pointed out (in his ‘ Buddha,’ p. 381, note 2) that we have evidently here a later innovation. The whole frame of the Patimokkha shows that it was at first intended that a guilty Bhikkhu should confess his offence during the recitation, if he had not done so before.

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do I interdict the Patimokkha to the effect that it shall not be recited when he is present. The Patimokkha is accordingly interdicted.” ’

p. 3

1. Now at that time the Azabbaggiya Bhikkhus thinking, ‘No one knows that we are guilty,’ listened to the Patimokkha. The Thera Bhikkhus, who understood the thoughts of other men, told the Bhikkhus, saying, ‘Such and such a one, Sirs, and such and such a one, A#abbaggiya Bhikkhus, thinking, “ No one knows that we are guilty,” are listening to the Patimokkha.’

When the Xzabbaggiya Bhikkhus heard that, they, thinking ‘the good Bhikkhus will (otherwise) first interdict the PAtimokkha to us,’ interdicted the ‘Patimokkha to the Bhikkhus who were pure and innocent before (they had time to do so to them), and this without ground and without cause.

Those Bhikkhus who were moderate murmured, &c.,. . .. (as usual, down to) told the matter to the Blessed One.

‘Is it true, O Bhikkhus, that the Aabbaggiya
Bhikkhus have [acted thus] ?’

‘It is true, Lord!’

Then he rebuked them, and when he had delivered a religious discourse, he said: ‘The Patimokkha is not, O Bhikkhus, to be interdicted to pure and innocent Bhikkhus without ground and without cause. Whosoever does so, shall be guilty of a dukkaéa.

2. ‘There is one kind of inhibition of the Patimokkha, O Bhikkhus, which is illegal, and one

X 2

p. 3

which is legal. There are two...., three...., four (&c., up to) ten kinds of inhibition of the Pati- ‘mokkha which are illegal, and one, two (&c., up to) ten which are legal.

3. ‘Which is the one kind of inhibition of the Patimokkha which is illegal? When one inhibits the Patimokkha for a breach of morality without ground. This is the one kind, &c.

‘And which is the one kind of inhibition of the Patimokkha which is legal ?. When one inhibits the Patimokkha for a breach of morality with good ground. This is the one kind, &c.

When one inhibits the Patimokkha for a breach of morality without ground. This is the one kind, &c.

‘And which is the one kind of inhibition of the Patimokkha which is legal ?. When one inhibits the Patimokkha for a breach of morality with good ground. This is the one kind, &c.

‘And which are the two kinds of inhibition of the Patimokkha which are illegal? When one inhibits the Patimokkha for a breach of morality, or for an offence against conduct, and each of them without ground. These are the two kinds, &c.

‘And which are the two kinds of inhibition of the Patimokkha which are legal? When one inhibits the Patimokkha for a breach of morality, and for an offence against conduct, and each of them with good ‘ground. These are the two kinds, &c.

‘And which are the three kinds, &c.? [as the last two, adding “ offence against doctrine.” ]

‘And which are the four kinds, &c.? [as the last, adding “ offence against the right mode of livelihood.”7

‘ And which are the five kinds of inhibition of the Patimokkha which are illegal? When one inhibits the Patimokkha for a Paragika, or for a Samghadisesa, or for a P4&ittiya, or for a PA¢idesantya, or for a Dukka?¢a, and each of them without ground, These are the five kinds, &c.

‘ And which are the five kinds of inhibition of the

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Patimokkha which are legal? [Same as. the last,
“ with good ground.”

‘And which are the six kinds of inhibition of the Patimokkha which are illegal ? When one inhibits the Patimokkha for an offence against morality... . conduct .... doctrine’. . . . without ground, the offence being one of omission—when one inhibits the Patimokkha for an offence against morality... . conduct .... doctrine .... without ground, the offence being one of commission?. These are the six, &c.

‘And which are the six kinds of inhibition of the
Patimokkha which are legal? [Same as the last,
“with good ground.”’]

‘And which are the seven kinds of inhibition of the Patimokkha which are illegal? When one inhibits the Pétimokkha for a PardAgika, or for a Samghadisesa, or for a Thullaé#éaya, or for a Pa&ittiya, or for a-PA¢idesantya, or for a Dukkaa, or for a DubbhAsita, and each of them without ground. These are the seven kinds, &c.

‘And which are the seven kinds of inhibition of the Patimokkha which are legal? [Same as the last, “ with good ground.” ]

‘And which are the eight kinds of inhibition of the Patimokkha which are illegal? [The same as the six, adding “ offence against the right means of livelihood.”]

1 The paragraph is repeated in the section full for each of these cases.

2Kata....akat&....kat&kat& we have rendered here and below as offence of omission—of commission—of both, as seems imperatively demanded by the context. Buddhaghosa, however, says, AkatAy4 ti tena puggalena s4 vipatti kata va hotu akaté v4 p4timokkha-/Aapanakassa safiid am(lika-vasena am(lik4 hoti. Katakat4y4 ti kata ka akatawt 4a ubhayam gahetva vuttam.

Buddhaghosa, however, says, AkatAy4 ti tena puggalena s4 vipatti kata va hotu akaté v4 p4timokkha-/Aapanakassa safiid am(lika-vasena am(lik4 hoti. Katakat4y4 ti kata ka akatawt 4a ubhayam gahetva vuttam.

p. 3

‘And which are the nine kinds of inhibition of the Patimokkha which are illegal .... legal? [The same as the six, adding for each kind of offence, “the offence being one both of omission and of commission.”’]

‘And which are the ten kinds of inhibition of the P&atimokkha which are illegal? When (a Bhikkhu) who has been guilty of a Paragika is not seated in that assembly ',—when no discussion is still going on (in the assembly) as to a P4rdgika offence (supposed to have been committed by a Bhikkhu then present)—when (a Bhikkhu) who has abandoned the precepts? is not seated in that assembly,—when no discussion is still going on (in the assembly) in respect of (a Bhikkhu then present having been charged with) abandoning the precepts,—when (the person charged) submits himself to the legally prescribed concord (of the assembly) §, —when (the person charged) does not withdraw his acceptance of the legally prescribed concord (of the assembly) *,—when no discussion is still going on (in the assembly) in respect of the withdrawal of (any member's) acceptance of the legally (prescribed) concord (of the assembly)—when (the Bhikkhu charged) has not been suspected of an offence against morality, nor seen (to have committed one), nor heard (to have committed one)—

. of an offence against conduct —.... of an

? This and the following phrase are further enlarged upon in § 4 and the following sections.

? See our note on Mahavagga II, 22, 3.

5 See Mahfvagga X, 5, 13, &c.

* Pakkadiyati. Buddhaghosa says here, pakAadtyatt ti ti puna katabbam kammam pakédadiyati. Tena ukkosanake pétittiyam apaggati.

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offence against doctrine. .... These are the ten kinds, &c.

‘And which are the ten kinds of inhibition of the Patimokkha which are legal? [The same as the last, positive instead of negative.]

4. ‘And how (can it be legally said that) a Bhikkhu who has been guilty of a Paragika offence is seated in the assembly ?

‘In case, O Bhikkhus, a Bhikkhu sees that (another) Bhikkhu is incurring a PAérdgika offence by those means, marks, and signs by which the incurring of a Paragika offence is brought about. Or in case a Bhikkhu does not himself see that (another) Bhikkhu is incurring a Paragika offence, but another Bhikkhu inform the (first-mentioned) Bhikkhu, saying, “Such and such a Bhikkhu, Sir, has been guilty of a Paragika offence.” Or in case a Bhikkhu does not himself see that another Bhikkhu is incurring a P4ragika offence, but that one himself inform the (first-mentioned) Bhikkhu, saying, “T, Sir, have been guilty of a Paragika offence.”

‘(In either of these cases), O Bhikkhus, if he seem to do so, the Bhikkhu may, on the ground of what he has seen and heard and suspected, bring forward the following resolution on an Uposatha day, on the fourteenth or fifteenth day of the month, at a time when that individual is present in the midst of - the Samgha: “Let the venerable Samgha hear me. Such and such an individual has been guilty of a Péragika offence. I interdict for him the Patimokkha, to the effect that the Patimokkha ought not to be recited at a time when he is present.” That is a legal inhibition of the Patimokkha.

‘If, when the Patimokkha has been inhibited forp. 312 that Bhikkhu, the assembly should rise on account of any one or other of the Ten Dangers '—danger arising from the king, or from thieves, or from fire, or from water, or from human beings, or from nonhuman beings, or from beasts of prey, or from creeping things, or danger of life, or danger against chastity—the Bhikkhu may, if he desire to do so, bring forward the following resolution, either in that circle of residence or in another circle of residence, at a time when that individual is present in the midst of the assembly: “ Let the venerable Samgha hear me. A discussion had commenced with regard to. a Paragika offence of such and. such a person, but that matter was not decided. If the time seems meet to the Samgha, let the Samgha decide that matter.” If he thus succeed, it is well. If not, then on an Uposatha day, on the fourteenth or fifteenth day of the month, at a time when that individual is present in the midst of the Samgha, let him bring forward the following resolution: “Let the venerable Samgha hear me. A discussion had commenced with regard to a P4rdgika offence of such and such a person, but that matter was not decided. I interdict the Patimokkha for him to the effect that the Patimokkha ought not to be recited at a time when he is present.” That is a legal inhibition of the Patimokkha.

5. ‘And how (can it be legally said that a Bhikkhu) who has abandoned the precepts is seated in the assembly?’

[The same as last, reading ‘abandoned the precepts,’ &c., for ‘ Péragika offence,’ &c.]

6. ‘And how (can it be legally said that the person

1 See the rule laid down in Mah&vagga II, 15, 4.

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charged) does not submit himself to the legally (prescribed) concord (of the assembly) ?’

[Same as last, reading ‘not submit himself to the legally (prescribed) concord of the assembly,’ &c., instead of ‘abandon the precepts,’ &c.]

7. ‘And how (can it be legally said that the person charged) withdraws his acceptance of the legally (established) concord (of the assembly) ?’

[Same as last, reading ‘withdraws his acceptance, &c., for ‘does not submit,’ &c.]

‘And how (can it be legally said that the person charged) withdraws his acceptance of the legally (established) concord (of the assembly) ?’

[Same as last, reading ‘withdraws his acceptance, &c., for ‘does not submit,’ &c.]

8. ‘And how can it be legally said that the person charged has been seen or heard or suspected :of having committed an offence against morality .... an offence against conduct.... an offence against doctrine ?’

[Same as § 4, reading ‘offence against morality,’ &c., for ‘ Paragika offence.’]

These are the ten kinds of the inhibition of PAtimokkha which are legal.

Here ends the First Portion for Recitation.

1. Now the venerable Upali! went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Upali said to the Blessed One :

‘When a Bhikkhu, Lord, intends to take upon himself the conduct (of any matter that has to be

* No doubt in his réle of a chief of the Vinaya-dharas, as in Mahavagga IX, 6, &c.

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decided), under what conditions should he take the conduct thereof upon himself? ?’

‘A Bhikkhu, Upé4li, who intends to take upon himself the conduct of any matter, should take such conduct upon himself under five conditions.

‘(In the first place.) A Bhikkhu, Upali, who intends to take the conduct of any matter upon himself, should thus consider: “The conduct of this matter which I intend to take upon myself, is it now the right time for the taking charge of the conduct thereof, or is it not?” If that Bhikkhu, Upali, so considering, come to the conclusion that it is not the right time, he should not, Upali, take charge -of it.

‘(Secondly.) If that Bhikkhu, Up4li, so considering, come to the conclusion that it is the right time, he should, Upali, further consider thus: “ The conduct of this matter which I intend to take upon myself, is it just, or is it not?” Ifthat Bhikkhu, Upali, so considering, come to the conclusion that it would not be just, he should not take charge of it.

‘(Thirdly.) If that Bhikkhu, UpAli, so considering, come to the conclusion that it would be just, he should, Updli, further consider thus: “ The conduct of this matter which I intend to take upon myself, would it tend to advantage, or would it not?” If that Bhikkhu, Updli, so considering, come to the conclusion that it would not tend to advantage, he should not, Upali, take charge of it.

‘(Fourthly.) If that Bhikkhu, UpAli, so considering, come to the conclusion that it would tend to

1 As, for instance, in the last chapter (§§ 4 and following) the
Bhikkhu who lays the matter before the Samgha.

* Attadanam Adfyati, in our explanation of which we follow Buddhaghosa,

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* Attadanam Adfyati, in our explanation of which we follow Buddhaghosa,p. 315 profit, he should, Upali, further consider thus: “While I am taking. the conduct of this matter upon myself, shall I find that the Bhikkhus who are my intimates and associates are on my side in accordance with the Dhamma and the Vinaya, or shall I not?” If that Bhikkhu, Upali, so considering, come to the conclusion that he will not, he should not, Upali, take charge of it.

‘(Fifthly.) If that Bhikkhu, Upali, so considering, come to the conclusion that he will find them so, he should further, U pali, consider thus : “ Whilst I am taking the conduct of this matter upon myself, will the Samgha, as a result thereof, fall into strife, quarrel, contention, or dispute, or will there arise a split in the Samgha, disunion in the Samgha, diversity of position in the Samgha, diversity of action in the Samgha!?” If that Bhikkhu, Upali, so considering, come to the conclusion that that will happen, he should not take charge of it. But if that Bhikkhu, Upali, thus considering, should come to the conclusion that that will not happen, he should take charge of it. The taking charge of a matter, Up4li, subject to these five conditions, will not give cause to subsequent remorse.’

1. ‘When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do so, of how many qualities should he consider whether they are within himself before he does so ?’

(a) ‘A Bhikkhu who warns another should, Upali,

1 This list has occurred above, Mahavagga X, 1,6; X, 5, 13;
Kullavagga VII, 5, 1.

p. 1

when he is about to do so, consider thus: “Am I pure in the conduct of my body; pure therein without a flaw, without a fleck? Is this quality found in me, or is it not?” If, UpAli, the Bhikkhu is not so, there will be some who will say to him: “ Come, now, let your reverence continue still to train yourself in matters relating to the body!”— thus will they say.

(b) ‘And further, a Bhikkhu who warns another should, Up4li, when. he is about to do so, consider thus: “Am I pure in the conduct of my speech; pure therein without a flaw, without a fleck? Is this quality found in me, or is it not?” If, Upéli, the Bhikkhu is not so, there will be some who will say to him: “Come, now, let your reverence continue still to train yourself in matters relating to speech !””— thus will they say..

(c) ‘And further, a Bhikkhu who warns another should, Upéli, consider thus: “Is a kindly mind ever present in me, one without anger against those who are my companions in the religious life? Is this quality found in me, or is it not?” If, Upali, such a mind is not in that Bhikkhu, there will be some who will. say to him: “Come, now, let your reverence continue still to cultivate a friendly feeling towards those who are your companions in the religious life !”— thus will they say.

Is this quality found in me, or is it not?” If, Upali, such a mind is not in that Bhikkhu, there will be some who will. say to him: “Come, now, let your reverence continue still to cultivate a friendly feeling towards those who are your companions in the religious life !”— thus will they say.

(d) ‘And further, a Bhikkhu who warns another should, Up4li, consider thus: “Am I a man versed in the tradition, a custodian of the tradition, a storehouse of the tradition? Whatsoever truths, lovely in their origin, lovely in. their progress, lovely in their consummation, magnify the higher life, both in the spirit and in the letter, and in all its points, inp. 317 all its perfectness,—in such truths am I well versed, of such am I full, are such laid up in my words, dwelt on in my heart, penetrated throughout through right insight?? Is this quality found in me, or is it not?” If that Bhikkhu, Up§li, is not such a man, there will be some who will say to him: “Come, now, let your reverence continue still to learn the faith !”— thus will they say.

(e) ‘And further, a Bhikkhu who warns another should, Up§li, consider thus: “ Have both the Patimokkhas been completely handed down to me in their full extent; have I well divided them, well established them, well investigated them, both Rule by Rule?, and in every detail? Is this quality found in me, or is it not?” If, Upéli, that is not so, then when he is asked, “ Where has this, Sir, been declared by the Blessed One ?” he will not be able to explain ?, and there will be some who will say to him : “ Come, now, let your reverence continue still to learn the Vinaya!’”— thus will they say.

‘These are the five qualities, Up4li, of which a Bhikkhu about to warn another should consider before he does so, whether they are within himself or not.’

2. ‘When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do so, how many qualities should he call up (establish) within himself before he does so?’

* On the whole of this and of the next paragraph, which have occurred already above at IV, 14, 19, see our notes there.

* That is, ‘Sutta by Sutta.’ On the whole stock phrase, compare our remarks in p. xviii of the Introduction ; and above, Mahévagga I, 36, 14; Kullavagga IV, 14, 19.

* Read na sampé4yati, in accordance with H.O.’s note at p. 364 of the text.

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‘A Bhikkhu, Up4li, who is about to warn another, should call‘up within himself five qualities before he does so, (saying to himself): “At the right time will I speak, not at the wrong time. In truth will I speak, and not in falsehood. Gently will I speak, and not in harshness. To profit will I speak, and not senselessly. In kindly spirit will I speak, and not in anger}.

‘These, Upali, are the five,’ &c.

3. ‘In how many ways, Lord, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu ?’

Gently will I speak, and not in harshness. To profit will I speak, and not senselessly. In kindly spirit will I speak, and not in anger}.

‘These, Upali, are the five,’ &c.

3. ‘In how many ways, Lord, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu ?’

‘In five ways, Up§li, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu, (that is to say, by saying to him): “ At the wrong time did you warn him, Sir, not at the right time: wherein is need of repentance. Untruthfully did you warn him, Sir, and not according to fact: wherein is need of repentance. In harshness did you warn him, Sir, and not gently: wherein is need of repentance. Senselessly did you warn him, Sir, and not in a way redounding to profit: wherein is need of repentance. In anger did you warn him, Sir, and not in kindly spirit: wherein is need of repentance.

‘In these five ways, Upali, should repentance be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu. And why? That no other Bhikkhu may think that warning is to be given not according to fact.’

4. ‘In how many ways, Lord, is it to be brought

* On these phrases, compare the X (lla Silam, translated by Rh. D. in ‘ Buddhist Suttas,’ p. 190.

p. 319

about that repentance shall not be brought home to a Bhikkhu who has been wrongfully warned ?’

‘In five ways, Upili, (that is to say, by saying to him): “At the wrong time, Sir, were you warned, and not at the right time: there is no need of repentance,”’ [&c., as in § 3, paragraph 2, with similar alterations. ]

5. ‘In how many ways, Lord, is the contrary of repentance to be brought home to a Bhikkhu who has rightfully warned another Bhikkhu ?’

[The answer is the exact contrary of § 3.]

6. [This section is the contrary of § 5.]

7. ‘When, Lord, a Bhikkhu who warns another Bhikkhu, is about to do so, how many things should he call to mind before he does so ?’

‘Five things, Upali—to wit: mercy, seeking the good of others, compassion, the giving. up of offences, and deference towards the Vinaya. These are the five,’ &c.

‘And a Bhikkhu, Lord, who is warned, in how many qualities should he keep himself firm ?’

‘In two things, Upali—to wit: in truth and in freedom from anger.’

Here ends the Ninth Khandhaka, on the
Interdiction of the Patimokkha.

p. 320

TENTH KHANDHAKA.

On tHE Duties oF BuikkKHunis.

1. Now at that time the Blessed Buddha was staying among the Sakyas in Kapilavatthu, in the Nigrodh4érama. And Maha-pagapatt the Gotamt went to the place where the Blessed One was, and on arriving there, bowed down before the Blessed One, and remained standing on one side. And so standing she spake thus to the Blessed One:

‘It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’

And so standing she spake thus to the Blessed One:

‘It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’

‘Enough, O Gotamt! Let it not please thee that women should be allowed to do so.’ .

[And a second and a third time did Mah4-pagapatt the Gotamt make the same request in the same words, and receive the same reply.]

Then Maha-pagépatt the Gotamt sad and sorrowful for that the Blessed One would not permit women to enter the homeless state, bowed down before the Blessed One, and keeping him on her right hand as she passed him, departed thence weeping and in tears.

2. Now when the Blessed One had remained at Kapilavatthu as long as he thought fit, he set out on his journey towards Vesalt; and travellingp. 321 straight on he in due course arrived thereat. And there at Ves4lf the Blessed One stayed, in the Mahavana, in the Kd/4g4ra Hall.

And Mahé-pag4patt the Gotamt cut off her hair, and put on orange-coloured robes, and set out, with a number of women of the Sdkya clan, towards Ves4lt; and in due course she arrived at Vesallf, at the Mah4vana, at the Ka¢4gara Hall. And Mahépagapatt the Gotamt, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, took>her stand outside under the entrance porch.

“ And the venerable Ananda saw her so standing there, and on seeing her so, he said to Maha-paga-’ patt: ‘Why standest thou there, outside the porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears ?’

‘Inasmuch, O Ananda, as the Lord, the Blessed One, does: not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’

3. Then did the venerable Ananda go up to the place where the Blessed One was, and bow down before the Blessed One, and take his seat on one side. And, so sitting, the venerable Ananda said to the Blessed One:

‘Behold, Lord, Mah4-pagdpatt the Gotam! is standing outside under the entrance porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, inasmuch as the Blessed One does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It were well, Lord, if women were to have permission granted to them to do as she desires.’

[20] Y

p. 4

‘Enough, Ananda! Let it not please thee that women should be allowed to do so.’

[And a second and a third time did Ananda make the same request, in the same words, and receive the same reply.]

Then the venerable Ananda thought : ‘The Blessed One does not give his permission, let me now ask the Blessed One on another ground.’ And the venerable Ananda said to the Blessed One:

‘Are women, Lord, capable—when they have gone forth from the household life and entered the homeless state, under the doctrine and discipline ‘proclaimed by the Blessed One—are they capable of realising the fruit of conyersion, or of the second Path, or of the third Path, jor of Arahatship ?’

‘ They are capable, Ananda.

‘If then, Lord, they are capable thereof, since Mahé-pagapati the Gotamt has proved herself of great service to the Blessed One, when as aunt and nurse she nourished him and gave him milk, and on the death of his mother suckled the Blessed One at her own breast, it were well, Lord, that women should have permission to go forth from the household life and enter the homeless state, under the doctrine and athe proclaimed by the Tathagata'.’

. ‘If then, Ananda, Mah4-pagapatt the Gotamt take upon herself the Eight Chief Rules?, let that be reckoned to her as her initiation.’

8[They are these]: (1) ‘A Bhikkhunt, even if of

1 Ananda’s conduct in this matter was afterwards charged against him as a dukka/a. See below, XI, 1, ro.

2 The Aftha Garudhammé, on which see further our note above on the 21st Pagittiya, and below, X, 9.

* The whole of the following eight paragraphs recur in thep. 323 a hundred years standing, shall make salutation to, shall rise up in the presence of, shall bow down before, and shall perform all proper duties towards a Bhikkhu, if only just initiated. This isa rule to be revered and reverenced, honoured and observed, and her life long never to be transgressed.

(2) ‘A Bhikkhunt is not to spend the rainy season
(of Was) in a district! in which there is no Bhikkhu.
This is arule . .. . never to be transgressed.

(3) ‘ Every half month a Bhikkhunt is to await from _ the Bhikkhu-samgha two things, the asking as to (the date of) the Uposatha ceremony ®, and the (time when the Bhikkhu) will come to give the Exhortation®. This is a rule. . . . never to be transgressed.

(4) ‘After keeping the rainy season (of Was), the Bhikkhunt is to hold Pavdraz4 (to enquire whether any fault can be laid to her charge) before both Samghas—as well that of Bhikkhus as that of Bhikkhunis—with respect to three matters, namely, what has been seen, and what has been heard, and what has been suspected‘. This isarule. . . . never to be transgressed.

Sutta Vibhanga, Pafittiya XXI, 3, 1. It is very instructive to notice the curious blunders which the Tibetan writers (translated by Rockhill in his ‘ Life of the Buddha,’ pp. 62, 63) make in the rendering of the difficult technical terms in these Eight Rules.

1 Avasa. Compare Xullavagga I, 18, 1, VI, 15, 1, VIII, 1, 2.
This rule is the 56th Bhikkhunf P4fittiya.

* The Bhikkhunis are to ask two or three days beforehand whether the Uposatha is to be held on the 14th or rgth day of the month, says Buddhaghosa here. Compare also the 59th Bhikkhuni P4éittiya, where the whole passage recurs.

5 Compare the 21st Pafittiya, and our note there.

* See Mah4vagga IV, 1, 13,14. This rule is the same as the 57th Bhikkhunt Paittiya. The mode of carrying’ out this rule is explained in detail below, X, 19. ofS

Y2 ~

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(5) ‘A Bhikkhunt who has been guilty of a serious offence is to undergo the MAnatta discipline towards both the Samghas (Bhikkhus and Bhikkhunts). This isarule .... never to be transgressed.

(6) ‘When a Bhikkhunt, as novice, has been trained for two years in the Six Rules’, she is to ask leave for the upasampada initiation from both Samghas (as well that of Bhikkhus as that of Bhikkhunts *). This isa rule . . . . never to be transgressed. |

(7) ‘A Bhikkhunt is on no pretext to revile or abuse a Bhikkhu*, This is a rule... . never to be transgressed.

(8) ‘From henceforth official admonition’ by Bhikkhunts of Bhikkhus is forbidden, whereas the official admonition of Bhikkhunis by Bhikkhus is not forbidden. This is a rule. ... never to be transgressed. -

‘If, Ananda, Mahd-pagdpatt the Gotamt take upon herself these Eight Chief Rules, let that be reckoned to her as her initiation.’

5. Then the venerable Ananda, when he had learnt from the Blessed One these Eight Chief Rules, went to Mah4-pag4patt the Gotamt and [told her all that the Blessed One had said].

1 Khasu dhammesu. The Six Rules for novices. They are referred to in the Bhikkhuni Vibhanga, under P4fittiyas LXIII- LXVII.

* The actual ordination (upasampad§) itself is not complete till it has been conferred by Bhikkhus (see the rule at X, 2, 2). The whole proceeding is fully set out below, X, 17. Compare also the 63rd and 64th Bhikkhunf Péfittiyas.

® This is the 52nd Bhikkhunft Pafittiya.

‘ Vakana-patho. That is, literally, speech. But the reference is, no doubt, to the various kinds of official admonitions given in detail in chapter 20 below.

X, 1, 6. ON THE DUTIES OF BHIKKHUuNIS. 325

‘Just, Ananda, as a man or a woman, when young and of tender years, accustomed to adorn himself, would, when he had bathed his head, receive with both hands a garland of lotus flowers, or of jasmine flowers, or of atimuttaka flowers, and place it on the top of his head; even so do I, Ananda, take upon me these Eight Chief Rules, never to be transgressed my life long.’

6. Then the venerable Ananda returned to the Blessed One, and bowed down before him, and took his seat on one side. And, so sitting$ the venerable Ananda said to the Blessed One: ‘ Mahé-pagapatt
* the Gotamf, Lord, has taken upon herself the Eight Chief Rules, the aunt of the Blessed One has received the upasampada initiation.’

And, so sitting$ the venerable Ananda said to the Blessed One: ‘ Mahé-pagapatt * the Gotamf, Lord, has taken upon herself the Eight Chief Rules, the aunt of the Blessed One has received the upasampada initiation.’

‘If, Ananda, women had not received permission to go out from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathagata, then would the pure religion, Ananda, have lasted long, the good law would have stood fast for a thousand years. But since, Ananda, women have now received that permission, the pure religion, Ananda, will not now last so long, the good law will now stand fast for only five hundred years. Just, Ananda, as houses in which there are many women? and but few men are easily violated* by robber burglars®; just so, Ananda, under

' Bahutthik4ni. Thecontext shows that we are to understand itthi and notattha. Compare Rockhill’s ‘Life of the Buddha,’ p.61.

* Suppadhamsiy4ni. Compare Bhikkhunt Vibhanga, Samghadisesa III, 1, 2, and see also Kullavagga VII, 5, 4.

§ Korehi kumbatthenakehi; on which Buddhaghosa has the following note :—Kumbathenakehi ti kumbhe dipam g4letva ena 4lokena paraghare bhadam vikinitva thenakaforehi.

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whatever doctrine and discipline women are allowed to go out from the household life into the homeless state, that religion will not last long. And just, Ananda, as when the disease called mildew falls upon a field of rice in fine condition, that field of rice does not continue long; just so, Ananda, under whatsoever doctrine and discipline women are allowed to go forth from the household life into the homeless state, that religion will not last long. And just, Ananda, as when the disease called blight falls upon a field of sugar-cane in good condition, that field of sugarcane does not continue long ; just so, Ananda, under whatsoever doctrine and discipline women are allowed to go forth from the household life into the homeless state, that religion does not last long. And just, Ananda, as a man would in anticipation build an embankment to a great reservoir, beyond which the water should not overpass; just even so, Ananda, have I in anticipation laid down these Eight Chief Rules for the Bhikkhunts, their life long not to be overpassed.’

Here end the Eight Chief Rules for the
Bhikkhunis.

1. Now Mah4-pag4patt the Gotamt went up to the place where the Blessed One was, and_bowed down before him, and stood respectfully onone side. And, so standing, Mah4-pagdpatt the Gotamt spake thus to the Blessed One: ‘What course, Lord,

X,3,1 ON THE DUTIES OF BHIKKHuNfS. 327 should I pursue towards these women of the Sakya clan ?’

Then the Blessed One taught Mah4-pag4patt the Gotamf and incited her, and aroused her, and gladdened her with religious discourse ; and she, so taught, incited, aroused, and gladdened, bowed down before the Blessed One, and keeping him on her right hand as she passed him, she departed thence. ,

Then the Blessed One, in that connexion, delivered a religious discourse, and said to the Bhikkhus, ‘ Tallow Bhikkhunts, O Bhikkhus, to receive the u pasampada initiation from Bhikkhus'?.’

2. Now those Bhikkhunts said to Mah4-pagépatt the Gotamt: ‘ Neither have you received the upasampadA initiation, nor have we; for it has thus been laid down by the Blessed One: “ Bhikkhunts are to be initiated by Bhikkhus.”’

Then Mahé-pagapatt the Gotamt went to the venerable Ananda, and [repeated their words to him} And the venerable Ananda went to the Blessed One, and [repeated them to him}.

‘In that moment, Ananda, when Mahé-pagdpatt the Gotamt took upon herself the Eight Chief Rules, that was to her as the upasampada initiation.’

1. Now Mahé-pag4patt the Gotamt went up to the place where the venerable Ananda was, and bowed down before him, and stood respectfully on one side.

1 Compare the 6th Garudhamma above, X, 1, 4.

p. 1

And, so standing, Mah4-pagdpatt the Gotamt said to the venerable Ananda: ‘One thing, Ananda, would I ask of the Blessed One. It were well, Sir, if the Blessed One would allow the making of salutations, the rising up in presence of another, the - paying of reverence, and the performance of proper duties one towards another, to take place as between both Bhikkhus and Bhikkhunts (equally) according to seniority.’

And the venerable Ananda went to the, Blessed
One [and repeated her\ words to him}, 4

‘This is impossible, Ananda, and unallowable, that I should so order. Even those others, Ananda, teachers of ill doctrine, allow not such conduct towards women; how much less, then, can the Tath4gata allow it?’

And the Blessed One, on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said: ‘ You are not, O Bhikkhus, to bow down before women, to rise up in their presence, to stretch out your joined hands towards them, nor to perform towards them those duties that are proper (from an inferior to a superior). Whosoever does so, shall be guilty of a dukkad¢a.’

p. 4

1. Now Mahé-pagapati the Gotami went up to the place where the Blessed One was, and bowed down before him, and stood respectfully on one side. And, so standing, Mah4-pagdpatt the Gotamt said to the Blessed One: ‘What course, Lord, shall we pursue with reference to those precepts for the

X,s,1 | ON THE DUTIES OF BHIKKHUNIS. 329

Bhikkhunts which are applicable also to the Bhikkhus ?’

‘Train yourselves, Gotamt, therein in the same manner as the Bhikkhus do.’

‘And what course, Lord, should we pursue in reference to those precepts for the Bhikkhunts which are not applicable also to the Bhikkhus ?’

‘Train yourselves, Gotamt, therein according to the substance thereof, as they are laid down.’

1. Now Maha-pag4pati the Getamt went to the Blessed One [&c., as before], and said: ‘ May the Blessed One preach to me the Dhamma (truth, doctrine) in abstract; so that, having heard the doctrine of the Blessed One, I may remain alone and separate, earnest, zealous, and resolved!.’

‘Of whatsoever doctrines thou shalt be conscious, Gotami, that they conduce to passion and not to peace, to pride and not to veneration, to wishing for much and not to wishing for little, to love of society and not to seclusion, to sloth and not to the exercise of zeal, to being hard to satisfy and not to content ? —verily mayest thou then, Gotamt, bear in mind

1 These last words are the standing expression for the preparatory stage to Arahatship. Compare Mahavagga I, 6, 16; Mahaparinibbéna Sutta V, 68. The whole speech frequently occurs in the Samyutta Nikaya at the. commencement of conversations with the Buddha.

® Most of these terms have already occurred in the standing ‘religious discourse’ which is related to have preceded the enunciation of so many of the rules for Bhikkhus (Xullavagga I, 2, 3).

p. 1

that that is not Dhamma, that that is not Vinaya, that that is not the teaching of the Master. But of whatsoever doctrines thou shalt be conscious, Gotamt, that they conduce to peace and not to passion, to veneration and not to pride, to wishing for little and not to wishing for much, to seclusion and not to love of society, to the exercise of zeal and not to sloth, to content and not to querulousness—verily mayest thou then bear in mind that that is Dhamma, and that is Vinaya, and that the teaching of the Master,’

1. Nowat that time the Patimokkha was not recited to the Bhikkhunts.

They told this matter to the Blessed One.

‘I allow the Patimokkha, O Bhikkhus, to be recited to the Bhikkhunts.’

Now it occurred to the Bhikkhunts: ‘By whom should the PAatimokkha be recited to the Bhikkhunts ?’

They told this matter to the Blessed One.

‘Tallow, O Bhikkhus, the Patimokkha to be recited to Bhikkhunts by Bhikkhus.’

Now at that time Bhikkhus went to the residence of the Bhikkhunts and recited the Patimokkha to the Bhikkhunts there. The people murmured, and were indignant, saying: ‘There are their wives, there are their mistresses; now will they take pleasure together.’

The Bhikkhus heard this, and told the matter to the Blessed One.

‘Bhikkhus are not, O Bhikkhus, to recite. the

X, 6, 2. ON THE DUTIES OF BHIKKHuUN{S. 331

Patimokkha to the Bhikkhunts at their residence. Whosoever does so, shall be guilty of a dukka‘Za. I allow Bhikkhunts, O Bhikkhus, to recite the PAtimokkha to the Bhikkhunts.’

The Bhikkhunts did not know how to recite the Patimokkha. They told this matter to the Blessed One.

‘I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunts how to recite the Patimokkha.’

2. Now at that time the Bhikkhunts did not confess the faults (they had committed).

They told this matter to the Blessed One.

They told this matter to the Blessed
One.

‘I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunts how to recite the Patimokkha.’

2. Now at that time the Bhikkhunts did not confess the faults (they had committed).

They told this matter to the Blessed One.

‘A Bhikkhunt, O Bhikkhus, is not to leave a fault unconfessed. . Whosoever does so, shall be guilty of a dukkaéa,’

The Bhikkhunts did not know how to confess their faults. They told this matter to the Blessed One.

‘I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunts how they should confess their faults.’

Then it occurred to the Bhikkhus: ‘By whom ought the confession of a fault to be received from the Bhikkhunts?’ They told this matter to the Blessed One.

‘I allow Bhikkhus, O Bhikkhus, to receive the confession of a fault from Bhikkhunts.’

Now at that time Bhikkhunts, on seeing a Bhikkhu on the road, or in a street closed at one end, or at the place where four cross-roads met, would place their bowl on the ground, and arranging their robes over one shoulder, would crouch down on their heels, and stretch forth their joined hands, and confess a fault. The people murmured, were indignant, and complained, saying: ‘ There are their wives, there are their mistresses; they are askingp. 332 pardon now after having treated. them scornfully overnight.’

They told this matter to the Blessed One.

‘Bhikkhus are not, O Bhikkhus, to receive the confessions of a fault from Bhikkhunts. Whosoever does so, shall be guilty of a dukkaZa. I allow Bhikkhunts, O Bhikkhus, to receive the confession of a fault from Bhikkhunts,’

The Bhikkhunits did not know how to receive the confession of a fault. They told this matter to the Blessed One.

‘T allow Bhikkhus, O Bhikkhus, to tell Bhikkhunts how to receive the confession of a fault.’

3. Now at that time disciplinary proceedings (Kammas) were not carried out against Bhikkhunts. They told that matter to the Blessed One.

‘I allow disciplinary proceedings, O Bhikkhus, to be carried out against Bhikkhunts.’

Then the Bhikkhus thought: ‘By whom ought disciplinary proceedings to be carried out against Bhikkhunts ?’ They told this matter to the Blessed One.

‘I allow Bhikkhus, O Bhikkhus, to carry out disciplinary proceedings against Bhikkhunts.’

Now at that time Bhikkhunts who had been subjected to disciplinary proceedings, on seeing a Bhikkhu on the road, or in a street closed at one end, or at the place where four cross-roads met, would place their bowls on the ground, and arranging their robes over one shoulder, would crouch down on their heels, and stretching out their joined palms would ask for pardon, thinking that that was the proper time for doing so. The people murmured [&c., as before].

p. 333

They told this matter to the Blessed One.

The people murmured [&c., as before].

p. 333

They told this matter to the Blessed One.

‘Bhikkhus are not, O Bhikkhus, to carry out disciplinary proceedings against the Bhikkhunts. Whosoever does so, shall be guilty of a dukka/a.’ I allow Bhikkhunts, O Bhikkhus, to carry out disciplinary proceedings against Bhikkhunts. ’-

The Bhikkhunts did not know how to carry out the disciplinary proceedings. They told this matter to the Blessed One.

“I allow Bhikkhus, O Bhikkhus, to tell the Bhikkhuntfs how to carry out disciplinary proceedings.’

1. Nowat that time Bhikkhunts in Samgha assembled, having fallen into quarrel, strife, and dispute, got to blows, and were unable to settle the point at issue. They told this matter to the Blessed One.

‘I allow Bhikkhus, O Bhikkhus, to settle for
Bhikkhunts a point at issue.’

Now at that time Bhikkhus were settling for Bhikkhunts a point at issue, and as the point at issue was being enquired into, it was found that both Bhikkhunts competent to take part in an official act}, and Bhikkhunts who had been guilty of an offence (had taken part in the Samgha during the official act (the Kamma) at which the point in issue arose).

The Bhikkhunts said: ‘It would be well if you, Sirs, would carry out disciplinary proceedings against the guilty Bhikkhunts, or absolve their offence: for

1 Kammappatt&; on which see Parivara XIX, 6, 7.

p. 1

thus has it been laid down by the Blessed One: “ Bhikkhus are to settle for the Bhikkhunts a point at issue.”’

They told this matter to the Blessed One.

‘I allow Bhikkhus, O Bhikkhus, to set on foot! an official act for Bhikkhunis, and then to give it in charge for Bhikkhunts to carry out the official act against Bhikkhunis. And I allow Bhikkhus to set on foot the (dealing with an) offence for Bhikkhuntis, and then to give it in charge for Bhikkhuntis to accept the confession thereof.’

p. 8

1. Now at that time a Bhikkhuni, a pupil of the Bhikkhunt Uppalavazz, followed the Blessed One | for seven years, learning the Vinaya ; but she, being forgetful, lost it as fast as she received it. And that Bhikkhuni heard that the Blessed One was about to go to Savatthi. Then she thought: ‘For seven years have I| followed the Blessed One, learning the Vinaya ; and, being forgetful, I have lost it as fast as I received it. Hard is it for a woman to follow the Blessed One her life long. What now shall I do?’

And that Bhikkhuni told this matter to the Bhik- . khunts, and they told it to the Bhikkhus, and the Bhikkhus told it to the Blessed One.

‘I allow Bhikkhus, O Bhikkhus, to teach the
Vinaya to Bhikkhunts.’

Here ends the First Portion for Recitation.

* Ropetum, on which Buddhaghosa says: Tagganiyadisu imam nama kammam etiss4 kAtabban ti evam ropetva.

p. 335

‘I allow Bhikkhus, O Bhikkhus, to teach the
Vinaya to Bhikkhunts.’

Here ends the First Portion for Recitation.

* Ropetum, on which Buddhaghosa says: Tagganiyadisu imam nama kammam etiss4 kAtabban ti evam ropetva.

p. 335

1. Now when the Blessed One had stayed at Vesali as long as he thought fit, he sat out towards S4vatthi; and, journeying straight on, he in due course arrived thereat. And there, at SAvatthi, the Blessed One remained in the Getavana, Anatha Pizdika’s Park.

Now at that time the Aabbaggiya Bhikkhus threw dirty water over Bhikkhunts, thinking, perhaps, they would fall in love with them’.

They told this matter to the Blessed One.

‘A Bhikkhu is not, O Bhikkhus, to throw dirty water at a Bhikkhunt. Whosoever does so, shall be guilty of adukkaZ¢a. I allow a penalty, O Bhik- __khus, to be imposed on that Bhikkhu.

Then the Bhikkhus thought : ‘What penalty is it that ought to be imposed on him?’ They told this matter to the Blessed One.

‘ That Bhikkhu is to be declared to be one who is not to be saluted by the Bhikkhunt-samgha 2.’

Now at that time the AZabbaggiya Bhikkhus uncovered their bodies, or their thighs, or their private parts, and showed them to Bhikkhunts, or addressed Bhikkhunts with wicked words, or associated with Bhikkhunis, thinking, perhaps, they would fall in love with them °.

They told this matter to the Blessed One.

1 On s4raggeyyun compare sfraggati at V, 3, 1.

* On this decision compare the ‘sending to Coventry’ of Khanna for levity of conduct towards Bhikkhus at Maha-parinibbana Sutta VI, 4, and Kullavagga XI, 1, 12 (where the penalty is called Brahma-danda).

* On sampayogeti compare Kullavagga I, 5, at the end.

p. 2

‘A Bhikkhu is not, O Bhikkhus, to do [any of these things] Whosoever does, shall be guilty of a dukka¢a. I allow, O Bhikkhus, a penalty to be imposed on that Bhikkhu.’

Then the Bhikkhus thought: ‘What penalty is it that ought to be imposed on him?’ They told this matter to the Blessed One.

‘ That Bhikkhu is to be declared to be one who is not to be saluted by the Bhikkhunt-samgha.’

2. [The last section repeated of the Khabbaggiya
Bhikkhunts, the decision being the same down to]

Then the Bhikkhus thought: ‘ What penalty is it that ought to be imposed on her?’ They told this matter to the Blessed One.

‘I allow you, O Bhikkhus, to prohibit her (from entering a Vih4ra)}’

When the prohibition was laid upon them, they would not accept it. “They told this matter to the Blessed One.

‘I allow you, O Bhikkhus, to inhibit them from the Exhortation.’

3. Then the Bhikkhus thought: ‘Is it lawful to hold Uposatha with a Bhikkhunt who has been inhibited from the Exhortation, or is it not lawful ?’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to hold Uposatha with a Bhikkhunt who has been inhibited from the Exhortation until such time as her case has been settled,’

Now at that time the venerable Udayi, after having inhibited the Exhortation (to one or more Bhikkhunts), went away on a journey. The Bhik-

1 Avaranan ti viharapavesane nivaranam, says Buddhaghosa.

p. 337

khunts murmured, were indignant, and complained, saying : ‘ How can the venerable Udayi [act so]?’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to go on a journey after having inhibited the Exhortation. Whosoever does so, shall be guilty of a dukka ‘a,’

Now at that time foolish and incompetent Bhikkhus inhibited the Exhortation.

They told this matter to the Blessed One.

‘The Exhortation is not, O Bhikkhus, to be inhibited by a foolish, incompetent Bhikkhu. When such aone does so, he shall be guilty ofa dukkada.’

Now at that time Bhikkhus inhibited the Exhortation without grounds and without cause.

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to inhibit the Exhortation without ground and without cause. Whosoever does so, shall be guilty of a dukka¢a.’

Now at that time Bhikkhus, who had inhibited the Exhortation, would not give a decision (on the - matter out of which the inhibition arose).

They told this matter to the Blessed One.

‘When, O Bhikkhus, you have inhibited the Exhortation, you are not to abstain from giving a decision (on the matter out of which the inhibition arose). Whosoever does so, shall be guilty of a dukkaéa.’

4. Now at that time Bhikkhunts did not go to the Exhortation. They told this matter to the Blessed One.

‘A Bhikkhunt, O Bhikkhus, is not to omit going to the Exhortation. Whosoever does so, shall be dealt with according to the rule!’

? Bhikkhunt Paéittiya LVIII. [20] Zz

p. 4

Now at that time the whole Bhikkhunt-samgha went to the Exhortation together. The people murmured, were indignant, and complained, saying : ‘There are their wives, there are their mistresses ; now will they take pleasure together.’

They told this matter to the Blessed One.

‘The whole Bhikkhunt-samgha is not, O Bhikkhus, to go to the Exhortation together. And if it should so go, it is guilty of a dukka¢a. I allow, O Bhikkhus, four or five Bhikkhunis to go together.’

[The same when four or five went the decision ending,]

‘I allow, O Bhikkhus, two or three Bhikkhunts to go together to Exhortation; and let them go up to some one Bhikkhu, and arrange their robes over one shoulder, and, sitting down on their heels, let ‘them stretch forth their joined palms, and thus address him: “The Bhikkhuni-samgha salutes the feet of the Bhikkhu-saszgha, and requests permission to come for the purpose of the Exhortation being cheld; may that be granted, they say, to the Bhikkhunt-samgha.”