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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
126). End of the duties towards an antevAsika. End of the sixth BhAzavadra. 34, At that time the antevdsikas did not observe a proper conduct towards their 4éariyas (&c., as in chap. 27. 1-8). I, 36, 1.5 ADMISSION TO THE ORDER OF BHIKKHUS, 181 35, 1,2. At that time ignorant, unlearned Bhikkhus (who said), ‘We have completed ten years (since our upasam pada), we have completed ten years,’ gave a nissaya (i.e. they received young Bhikkhus as their antevasikas); (thus) ignorant 4ariyas were found and clever antevAsikas; unlearned Afariyas were found and learned antevdsikas; Aéariyas were found who had small knowledge, and antevasikas who had great knowledge; foolish Aéariyas were found and wise antevdsikas. The moderate Bhikkhus were annoyed (&c., as in chap. 31. 7, 8). ‘Let no ignorant, unlearned Bhikkhu, O Bhikkhus, give a nissaya. If he does, he is guilty of a dukkadza offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may give a nissaya.’ 36. 1. At that time the Bhikkhus whose 4éariyas and upagghAyas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction, were not acquainted with (the rules about) the cessation of their nissayas’. They told this thing to the Blessed One. ‘There are five cases of cessation of a nissaya, O Bhikkhus, between (saddhiviharika and) upag- 1 That is, ‘did not know how to decide whether their nissaya was destroyed, or not.’ 182 MAHAVAGGA. I, 36, 2. ghaya: When the upagg4ya is gone away, or he has returned to the world, or has died, or is gone over to a (schismatic) faction; the fifth case is that of order (given by the upagg4ya to the saddhiviharika). These, O Bhikkhus, are the five cases of the cessation of a nissaya between (saddhivihérika and) upagghaya. ‘There are six cases of cessation of a nissaya, O Bhikkhus, between (antevdsika and) 4éariya: When the 4éariya is gone away, &c.; the fifth case is that of order (given by the 4ariya to the antevasika); or (sixthly) when the A4ariya and the upagghaya have come together at the same place”. These, O Bhikkhus, are the six cases of cessation of a nissaya between (antevdsika and) 4gariya. 2. ‘In five cases, O Bhikkhus, a Bhikkhu should not confer the upasampada4 ordination, nor give a nissaya, nor ordain a novice: When he does not possess full perfection in what belongs to moral practices ; or does not possess full perfection in what belongs to self-concentration; or does not possess full perfection in what belongs to wisdom; or does ' This refers, according to Buddhaghosa, to the pas4mana (turning away of the saddhiviharika); see chap. 27. 2.
227. 2. 2 Buddhaghosa: ‘Coming together may be understood either by seeing or by hearing. If a saddhiviharika who lives in dependence (nissaya) on his 4ariya sees his upagghaya paying homage to a sacred shrine in the same Vih4ra, or going on his rounds in the same village, cessation of the nissaya (towards the akariya) is the consequence. If he hears the voice of his upaggh&ya, who preaches the Dhamma or gladdens (lay-people by religious discourse), in the Vihara or in the interior of a house, and if he recognises that it is his upagghAya’s voice, cessation of the nissaya (towards the 4éariya) is the consequence.’ * About the ordination of novices, see chap. 54. 3. I, 36,.8. ADMISSION TO THE ORDER OF BHIKKHUS. 183 not possess full perfection in what belongs to eman- cipation; or does not possess full perfection in what belongs to knowledge and insight into emancipation. In these five cases, O Bhikkhus, a Bhikkhu should not confer the upasampada ordination, nor give a nissaya, nor ordain a novice. 3. ‘In five cases, O Bhikkhus, a Bhikkhu may confer the upasam pada ordination, give a nissaya, and ordain a novice: When he possesses full perfection in what belongs to moral practices, &c. In these five cases, O Bhikkhus, a Bhikkhu may, &c. 4. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not possess for himself full perfection in what belongs to moral practices, and is not able to help others to full perfection in what belongs to moral practices; or does not possess for himself full perfection in what belongs to self-concentration, and is not able to help others to full perfection in what belongs to self-concentration, &c. 5. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he possesses for himself full perfection in what belongs to moral practices, and is able to help others to full perfection, &c. 6. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is unbelieving, shameless, fearless of sinning, indolent, forgetful. In these five cases, &c. 7. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is believing, modest, fearful of sinning, strenuous, of ready memory. In these five cases, &c. 8. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When as regards 2 184 MAHAVAGGA. I, 36, 9. moral practices he is guilty of moral transgressions ; or when as regards the rules of conduct? he is guilty of transgressions in his conduct; or when as regards belief he is guilty of heresy ; or when he is unlearned ; or when he is foolish. In these five cases, &c. g. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When as regards moral practices he is not guilty of ‘moral transgressions, &c.; when he is learned; and when he is wise. In these five cases, &c.
3In these five cases, &c. g. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When as regards moral practices he is not guilty of ‘moral transgressions, &c.; when he is learned; and when he is wise. In these five cases, &c. 10. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to nurse or to get nursed an antev4sika ora saddhivih4rika when he is sick, to appease him or to cause him to be appeased when discontent with religious life has sprung up within him, to dispel or to cause to be dispelled according to the Dhamma doubts of conscience which have arisen in his mind; when he does not know what is an offence; or does not know how to atone for an offence. In these five cases, &c. 11. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able (&c., down to:); when he knows what is an offence; and knows how to atone for an offence. In these five cases, &c. 12. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to train an antevAsika or a saddhivih4rika in the precepts of proper conduct’, to educate him * According to Buddhaghosa, moral transgression (adhisila) is said with regard to offences against the paragika and samgh4disesa rules, while transgressions in conduct (aggh4 ara) consist | in offences against the minor rules of the Patimokkha. Buddhaghosa’s explanation is confirmed by the Mahavagga IV, 16, 12. ? According to Buddhaghosa, this refers to instruction in the I, 36, 16. ADMISSION TO THE ORDER OF BHIKKHUS., 185 in the elements of morality!, to instruct him in what pertains to the Dhamma, to instruct him in what pertains to the Vinaya, to discuss or to make another discuss according to the Dhamma a false doctrine that might arise. In these five cases, &c. 13. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able, &c. 14. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence ; or does not know what is a light offence ; or does not know what is a grave offence ; when the two Patimokkhas are not perfectly known to him in their entirety, with all their divisions and their whole course, and with the entire discussion according to the single rules and to the single parts of each rule. In these five cases, &c. 15- ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he knows, &c. 16. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence ; khandhakavatta (i.e. in the rules contained in the Khandhaka texts, Mahavagga and Kullavagga?). See also Spence Hardy, Manual, p. 492.
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.
126). End of the duties towards an antevAsika. End of the sixth BhAzavadra. 34, At that time the antevdsikas did not observe a proper conduct towards their 4éariyas (&c., as in chap. 27. 1-8). I, 36, 1.5 ADMISSION TO THE ORDER OF BHIKKHUS, 181 35, 1,2. At that time ignorant, unlearned Bhikkhus (who said), ‘We have completed ten years (since our upasam pada), we have completed ten years,’ gave a nissaya (i.e. they received young Bhikkhus as their antevasikas); (thus) ignorant 4ariyas were found and clever antevAsikas; unlearned Afariyas were found and learned antevdsikas; Aéariyas were found who had small knowledge, and antevasikas who had great knowledge; foolish Aéariyas were found and wise antevdsikas. The moderate Bhikkhus were annoyed (&c., as in chap. 31. 7, 8). ‘Let no ignorant, unlearned Bhikkhu, O Bhikkhus, give a nissaya. If he does, he is guilty of a dukkadza offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may give a nissaya.’ 36. 1. At that time the Bhikkhus whose 4éariyas and upagghAyas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction, were not acquainted with (the rules about) the cessation of their nissayas’. They told this thing to the Blessed One. ‘There are five cases of cessation of a nissaya, O Bhikkhus, between (saddhiviharika and) upag- 1 That is, ‘did not know how to decide whether their nissaya was destroyed, or not.’ 182 MAHAVAGGA. I, 36, 2. ghaya: When the upagg4ya is gone away, or he has returned to the world, or has died, or is gone over to a (schismatic) faction; the fifth case is that of order (given by the upagg4ya to the saddhiviharika). These, O Bhikkhus, are the five cases of the cessation of a nissaya between (saddhivihérika and) upagghaya. ‘There are six cases of cessation of a nissaya, O Bhikkhus, between (antevdsika and) 4éariya: When the 4éariya is gone away, &c.; the fifth case is that of order (given by the 4ariya to the antevasika); or (sixthly) when the A4ariya and the upagghaya have come together at the same place”. These, O Bhikkhus, are the six cases of cessation of a nissaya between (antevdsika and) 4gariya. 2. ‘In five cases, O Bhikkhus, a Bhikkhu should not confer the upasampada4 ordination, nor give a nissaya, nor ordain a novice: When he does not possess full perfection in what belongs to moral practices ; or does not possess full perfection in what belongs to self-concentration; or does not possess full perfection in what belongs to wisdom; or does ' This refers, according to Buddhaghosa, to the pas4mana (turning away of the saddhiviharika); see chap. 27. 2.
227. 2. 2 Buddhaghosa: ‘Coming together may be understood either by seeing or by hearing. If a saddhiviharika who lives in dependence (nissaya) on his 4ariya sees his upagghaya paying homage to a sacred shrine in the same Vih4ra, or going on his rounds in the same village, cessation of the nissaya (towards the akariya) is the consequence. If he hears the voice of his upaggh&ya, who preaches the Dhamma or gladdens (lay-people by religious discourse), in the Vihara or in the interior of a house, and if he recognises that it is his upagghAya’s voice, cessation of the nissaya (towards the 4éariya) is the consequence.’ * About the ordination of novices, see chap. 54. 3. I, 36,.8. ADMISSION TO THE ORDER OF BHIKKHUS. 183 not possess full perfection in what belongs to eman- cipation; or does not possess full perfection in what belongs to knowledge and insight into emancipation. In these five cases, O Bhikkhus, a Bhikkhu should not confer the upasampada ordination, nor give a nissaya, nor ordain a novice. 3. ‘In five cases, O Bhikkhus, a Bhikkhu may confer the upasam pada ordination, give a nissaya, and ordain a novice: When he possesses full perfection in what belongs to moral practices, &c. In these five cases, O Bhikkhus, a Bhikkhu may, &c. 4. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not possess for himself full perfection in what belongs to moral practices, and is not able to help others to full perfection in what belongs to moral practices; or does not possess for himself full perfection in what belongs to self-concentration, and is not able to help others to full perfection in what belongs to self-concentration, &c. 5. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he possesses for himself full perfection in what belongs to moral practices, and is able to help others to full perfection, &c. 6. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is unbelieving, shameless, fearless of sinning, indolent, forgetful. In these five cases, &c. 7. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is believing, modest, fearful of sinning, strenuous, of ready memory. In these five cases, &c. 8. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When as regards 2 184 MAHAVAGGA. I, 36, 9. moral practices he is guilty of moral transgressions ; or when as regards the rules of conduct? he is guilty of transgressions in his conduct; or when as regards belief he is guilty of heresy ; or when he is unlearned ; or when he is foolish. In these five cases, &c. g. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When as regards moral practices he is not guilty of ‘moral transgressions, &c.; when he is learned; and when he is wise. In these five cases, &c.
3In these five cases, &c. g. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When as regards moral practices he is not guilty of ‘moral transgressions, &c.; when he is learned; and when he is wise. In these five cases, &c. 10. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to nurse or to get nursed an antev4sika ora saddhivih4rika when he is sick, to appease him or to cause him to be appeased when discontent with religious life has sprung up within him, to dispel or to cause to be dispelled according to the Dhamma doubts of conscience which have arisen in his mind; when he does not know what is an offence; or does not know how to atone for an offence. In these five cases, &c. 11. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able (&c., down to:); when he knows what is an offence; and knows how to atone for an offence. In these five cases, &c. 12. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to train an antevAsika or a saddhivih4rika in the precepts of proper conduct’, to educate him * According to Buddhaghosa, moral transgression (adhisila) is said with regard to offences against the paragika and samgh4disesa rules, while transgressions in conduct (aggh4 ara) consist | in offences against the minor rules of the Patimokkha. Buddhaghosa’s explanation is confirmed by the Mahavagga IV, 16, 12. ? According to Buddhaghosa, this refers to instruction in the I, 36, 16. ADMISSION TO THE ORDER OF BHIKKHUS., 185 in the elements of morality!, to instruct him in what pertains to the Dhamma, to instruct him in what pertains to the Vinaya, to discuss or to make another discuss according to the Dhamma a false doctrine that might arise. In these five cases, &c. 13. ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able, &c. 14. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence ; or does not know what is a light offence ; or does not know what is a grave offence ; when the two Patimokkhas are not perfectly known to him in their entirety, with all their divisions and their whole course, and with the entire discussion according to the single rules and to the single parts of each rule. In these five cases, &c. 15- ‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he knows, &c. 16. ‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence ; khandhakavatta (i.e. in the rules contained in the Khandhaka texts, Mahavagga and Kullavagga?). See also Spence Hardy, Manual, p. 492.
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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