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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For £aveyyan in the text read AAveyyan. ® Samgha; that is, the company of the Brethren dwelling in one place, or in one district. SAMGHADISESA DHAMMA, II one authority!’ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admonished about it by the Bhikkhus as a body?, even to the third time, to the intent that he abandon that course. If, while being so admonished up to the third time, he abandon that course, it is well: if he abandon it not—that is a SamghAdisesa. 11. Now if other Bhikkhus, one, or two, or three, become adherents of that Bhikkhu, and raise their voices on his side; if they should say thus: ‘Say not, Sirs, anything against that Bhikkhu! That Bhikkhu both speaks according to the Dhamma, and-he speaks according to the Vinaya; it is our wish, too, and desire, that he adopts, and gives expression to; and he speaks, knowing that what he says appears to us also to be right:’—then let those Bhikkhus be addressed by the Bhikkhus thus: ‘Say not so, Sirs! That Bhikkhu speaks not according to the Dhamma, neither does he speak according to the Vinaya. Let not, Sirs, the causing of division in the community be pleasing to you! Be, Sirs, at one with the community ! for the community, being at unity, in harmony, without dispute, dwells pleasantly under one discipline. If those Bhikkhus, when they have thus been spoken to by the Bhikkhus, should persist as before, those Bhikkhus should be 1 Ekuddeso; that is, the authority of the rules recited in the Patimokkha. ? Samanubhdasitabbo, We think ‘admonish’ is not too strong a rendering of this term; and not inconsistent with the equality of the fraternity, as the admonition comes from the united body. The preposition sam need not imply a Samghakamma, which appears to have been necessary only after the Samgh&disesa offence had been completed. We occasionally render the word by ‘ adjure.’ 12 PATIMOKKHA, (formally) adjured by the Bhikkhus, as a body, even to the third time, to the end that they abandon that course. If, while being so adjured, up to the third time, they abandon that course, it is well: if they abandon it not—that is a Samgh4disesa.
2If, while being so adjured, up to the third time, they abandon that course, it is well: if they abandon it not—that is a Samgh4disesa. »/ 12. Should a Bhikkhu refuse to listen to what is said to him!; and when spoken to by the Bhikkhus, in accordance with the Dhamma, touching the precepts handed down in the body of recited law 8, will allow nothing to be said to him (objecting), ‘Say nothing to me, Sirs, either good or bad: and I will say nothing, either good or bad, to you. Be good enough, Sirs, to refrain from speaking to me !’—then let that Bhikkhu be addressed by the Bhikkhus thus: ‘Do not, Sir, make yourself a person who cannot be spoken to: make yourself rather, Sir, a person to whom we can speak. Speak to the Bhikkhus, Sir, in accordance with the Dhamma; and the Bhikkhus, Sir, will speak in accordance with the Dhamma to you. For thus has the church‘ of the Blessed One grown large; that is to say, by mutual converse, and by mutual help®.’ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be 1 Dubbafo is not ‘ unruly,’ as Dickson has, following Childers, who gives ‘abusive, unruly, violent.’ It means rather ‘ difficult to reason with, averse to instruction.’ Compare GAtaka I, 151, 152. 2 Sahadhammikam, which is here adverbial; and where the Dhamma refers to the Rules, as is pointed out in the Introduction. ® Uddesa-pariyapannesu; uddesa being here practically the same as Patimokkha. * Paris, ‘the retinue, the followers, the adherents,’ referring here to the Samgha only. ® In the text read vu/‘Aapanena, SAMGHADISESA DHAMMA, 13 (formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not—that is a SamghAdisesa.
3If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not—that is a SamghAdisesa. VY 13- Should a Bhikkhu dwell near a certain village or town, leading a life hurtful to the laity, and devoted to evil, (so that) his evil deeds are seen and heard, and the families led astray by him are seen and heard, let that Bhikkhu be spoken to by the Bhikkhus thus: ‘Your life, Sir, is hurtful to the laity, and evil; your evil deeds, Sir, are seen and heard; and families are seen and heard to be led astray by you. Be so good, Sir, as to depart from this residence; you have dwelt here, Sir, long enough.’ If, when that Bhikkhu is thus addressed by the Bhikkhus he should answer the Bhikkhus thus: ‘The Bhikkhus are walking in longing, the Bhikkhus are walking in malice, the Bhikkhus are walking in delusion, the Bhikkhus are walking in fear; and, for a fault of a like nature, they send some away, and some they send not away’:’—then that Bhikkhu should be spoken to by the Bhikkhus thus: ‘Say not so, Sir! The Bhikkhus walk not in longing, the Bhikkhus walk not in malice, the Bhikkhus walk not in delusion, the Bhikkhus walk not in fear; and they send not some away, for a fault of a like nature, while they send others not away. Your life, Sir, is hurtful to the laity, and evil; your evil deeds, Sir, are seen and heard, and families are seen and heard, Sir, to be led astray by you. Be so good, Sir, as to depart from this residence ; you have dwelt * On the use of Pabb4geti in this sense comp. the znd Pr. 14 PATIMOKKHA, here, Sir, long enough.’ If that Bhikkhu, when thus spoken to by the Bhikkhus should persist as before, that Bhikkhu should be (formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not—that is a Samghdadisesa. Venerable Sirs, the thirteen matters which require, as well in their earlier as in their later stages, formal meetings of the Order, have been recited; nine which become offences at once, and four which are not completed until the third admonition. If a Bhikkhu have committed either one or other of these’, for as many days as he knowingly conceals his sin, for so many days must that Bhikkhu, even against his will, remain in probation*, When the probation is over, that Bhikkhu must, for six further days, undergo the Maénatta discipline ® (Penance). When the Penance has been removed, that Bhikkhu must be reinstated in some place where the community of the Bhikkhus forms a body of twenty. If a community of Bhikkhus forming a body of less than twenty, even by one, should reinstate that Bhikkhu, he is not reinstated, and that community is blameworthy. This is the proper course in that case. 1 Literally, ‘of which.’ In the text there should be no full stop after yavatatiyaka.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For £aveyyan in the text read AAveyyan. ® Samgha; that is, the company of the Brethren dwelling in one place, or in one district. SAMGHADISESA DHAMMA, II one authority!’ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admonished about it by the Bhikkhus as a body?, even to the third time, to the intent that he abandon that course. If, while being so admonished up to the third time, he abandon that course, it is well: if he abandon it not—that is a SamghAdisesa. 11. Now if other Bhikkhus, one, or two, or three, become adherents of that Bhikkhu, and raise their voices on his side; if they should say thus: ‘Say not, Sirs, anything against that Bhikkhu! That Bhikkhu both speaks according to the Dhamma, and-he speaks according to the Vinaya; it is our wish, too, and desire, that he adopts, and gives expression to; and he speaks, knowing that what he says appears to us also to be right:’—then let those Bhikkhus be addressed by the Bhikkhus thus: ‘Say not so, Sirs! That Bhikkhu speaks not according to the Dhamma, neither does he speak according to the Vinaya. Let not, Sirs, the causing of division in the community be pleasing to you! Be, Sirs, at one with the community ! for the community, being at unity, in harmony, without dispute, dwells pleasantly under one discipline. If those Bhikkhus, when they have thus been spoken to by the Bhikkhus, should persist as before, those Bhikkhus should be 1 Ekuddeso; that is, the authority of the rules recited in the Patimokkha. ? Samanubhdasitabbo, We think ‘admonish’ is not too strong a rendering of this term; and not inconsistent with the equality of the fraternity, as the admonition comes from the united body. The preposition sam need not imply a Samghakamma, which appears to have been necessary only after the Samgh&disesa offence had been completed. We occasionally render the word by ‘ adjure.’ 12 PATIMOKKHA, (formally) adjured by the Bhikkhus, as a body, even to the third time, to the end that they abandon that course. If, while being so adjured, up to the third time, they abandon that course, it is well: if they abandon it not—that is a Samgh4disesa.
2If, while being so adjured, up to the third time, they abandon that course, it is well: if they abandon it not—that is a Samgh4disesa. »/ 12. Should a Bhikkhu refuse to listen to what is said to him!; and when spoken to by the Bhikkhus, in accordance with the Dhamma, touching the precepts handed down in the body of recited law 8, will allow nothing to be said to him (objecting), ‘Say nothing to me, Sirs, either good or bad: and I will say nothing, either good or bad, to you. Be good enough, Sirs, to refrain from speaking to me !’—then let that Bhikkhu be addressed by the Bhikkhus thus: ‘Do not, Sir, make yourself a person who cannot be spoken to: make yourself rather, Sir, a person to whom we can speak. Speak to the Bhikkhus, Sir, in accordance with the Dhamma; and the Bhikkhus, Sir, will speak in accordance with the Dhamma to you. For thus has the church‘ of the Blessed One grown large; that is to say, by mutual converse, and by mutual help®.’ If that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be 1 Dubbafo is not ‘ unruly,’ as Dickson has, following Childers, who gives ‘abusive, unruly, violent.’ It means rather ‘ difficult to reason with, averse to instruction.’ Compare GAtaka I, 151, 152. 2 Sahadhammikam, which is here adverbial; and where the Dhamma refers to the Rules, as is pointed out in the Introduction. ® Uddesa-pariyapannesu; uddesa being here practically the same as Patimokkha. * Paris, ‘the retinue, the followers, the adherents,’ referring here to the Samgha only. ® In the text read vu/‘Aapanena, SAMGHADISESA DHAMMA, 13 (formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not—that is a SamghAdisesa.
3If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not—that is a SamghAdisesa. VY 13- Should a Bhikkhu dwell near a certain village or town, leading a life hurtful to the laity, and devoted to evil, (so that) his evil deeds are seen and heard, and the families led astray by him are seen and heard, let that Bhikkhu be spoken to by the Bhikkhus thus: ‘Your life, Sir, is hurtful to the laity, and evil; your evil deeds, Sir, are seen and heard; and families are seen and heard to be led astray by you. Be so good, Sir, as to depart from this residence; you have dwelt here, Sir, long enough.’ If, when that Bhikkhu is thus addressed by the Bhikkhus he should answer the Bhikkhus thus: ‘The Bhikkhus are walking in longing, the Bhikkhus are walking in malice, the Bhikkhus are walking in delusion, the Bhikkhus are walking in fear; and, for a fault of a like nature, they send some away, and some they send not away’:’—then that Bhikkhu should be spoken to by the Bhikkhus thus: ‘Say not so, Sir! The Bhikkhus walk not in longing, the Bhikkhus walk not in malice, the Bhikkhus walk not in delusion, the Bhikkhus walk not in fear; and they send not some away, for a fault of a like nature, while they send others not away. Your life, Sir, is hurtful to the laity, and evil; your evil deeds, Sir, are seen and heard, and families are seen and heard, Sir, to be led astray by you. Be so good, Sir, as to depart from this residence ; you have dwelt * On the use of Pabb4geti in this sense comp. the znd Pr. 14 PATIMOKKHA, here, Sir, long enough.’ If that Bhikkhu, when thus spoken to by the Bhikkhus should persist as before, that Bhikkhu should be (formally) adjured by the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is well: if he abandon it not—that is a Samghdadisesa. Venerable Sirs, the thirteen matters which require, as well in their earlier as in their later stages, formal meetings of the Order, have been recited; nine which become offences at once, and four which are not completed until the third admonition. If a Bhikkhu have committed either one or other of these’, for as many days as he knowingly conceals his sin, for so many days must that Bhikkhu, even against his will, remain in probation*, When the probation is over, that Bhikkhu must, for six further days, undergo the Maénatta discipline ® (Penance). When the Penance has been removed, that Bhikkhu must be reinstated in some place where the community of the Bhikkhus forms a body of twenty. If a community of Bhikkhus forming a body of less than twenty, even by one, should reinstate that Bhikkhu, he is not reinstated, and that community is blameworthy. This is the proper course in that case. 1 Literally, ‘of which.’ In the text there should be no full stop after yavatatiyaka.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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