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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 78,5. ADMISSION TO THE ORDER OF BHIKKHUS. 235 ‘I prescribe, O Bhikkhus, that you give a companion to a newly-ordained Bhikkhu, and that you tell him the four Interdictions : ‘“ A Bhikkhu who has received the upasampada ordination, ought to abstain from all sexual intercourse even with an animal. A Bhikkhu who practises sexual intercourse is no Samaza and no follower of the Sakyaputta. As a man whose head is cut off, cannot live any longer with his trunk alone, thus a Bhikkhu who practises sexual intercourse is no Samaza and no follower of the Sakyaputta. Abstain from doing so as long as your life lasts. 3. ‘“A Bhikkhu who has received the upasampada ordination, ought to abstain from taking what is not given to him, and from theft, even of a blade of grass. A Bhikkhu who takes what is not given to him, or steals it, if it is a pAda(iie.a quarter of a karshApamza), or of the value of a pada, or worth more than a pada, is no Samamwa and no follower of the Sakyaputta. Asa sear leaf loosed from its stalk cannot become green again, thus a Bhikkhu who takes, &c. Abstain from doing so as long as your life lasts. 4. ‘“ A Bhikkhu who has received the upasampada ordination, ought not intentionally to destroy the life of any being down to a worm or an ant. A Bhikkhu who intentionally kills a human being, down to procuring abortion, is no Samaza and no follower of the Sakyaputta. As a great stone which is broken in two, cannot be reunited, thus a Bhikkhu who intentionally, &c. Abstain from doing so as long as your life lasts. 5. ‘“A Bhikkhu who has received the upasampada ordination, ought not to attribute to 236 MAHAVAGGA. I, 79, 1. himself any superhuman condition, and not to say even: ‘I find delight in sojourning in an empty place.’ A Bhikkhu who with bad intention and out of covetousness attributes to himself a superhuman condition, which he has not, and which he is not possessed of, a state of gz4na (mystic meditation), or one of the vimokkhas}, or one of the samAdhis (states of self-concentration), or one of the samépattis (the attainment of the four g/Anas and four of the eight vimokkhas), or one of the Paths (of sanctification), or one of the Fruits thereof, is no Samaza and no follower of the Sakyaputta. Asa palm tree of which the top sprout has been cut off, cannot grow again, thus a Bhikkhu who with bad intention, &c. Abstain from doing so as long as your life lasts.”’ End of the four Interdicts. 79. 1. At that time a certain Bhikkhu against whom expulsion? had been pronounced for his refusal to see an offence (committed by himself), returned to * The vimokkhas (literally, deliverances) are eight stages of meditation different from the four ganas. The characteristics of the different vimokkhas are specified by Childers s. v.
2had been pronounced for his refusal to see an offence (committed by himself), returned to * The vimokkhas (literally, deliverances) are eight stages of meditation different from the four ganas. The characteristics of the different vimokkhas are specified by Childers s. v. * This temporary expulsion (ukkhepaniyakamma), which is pronounced against Bhikkhus who refuse to see an offence committed by themselves (4pattiy4 adassane), or to atone for such an offence (Apattiya appa/ikamme), or to renounce a false doctrine (papikaya di/thiy4 appa/inissagge), must be distinguished from the definitive and permanent expulsion (n4san4) which is pronounced against Bhikkhus who have committed a p4ragika offence, or in cases like those treated of in chapters 61 seq. I, 79,3. ADMISSION TO THE ORDER OF BHIKKHUS. 237 the world. Afterwards he came back to the Bhikkhus and asked them for the upasam pada ordination. They told this thing to the Blessed One. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), returns to the world, and afterwards comes back to the Bhikkhus and asks them for the upasampada ordination, let them say to him: “ Will you see that offence ?” ' If he replies: “I will see it,” let him be admitted to the pabbagga ordination; if he replies: “I will not see it,” let him not be admitted to the pabbag ordination. 2. ‘When he has received the pabbagg4 ordination let them say to him: “Will you see that offence?” If he says: “I will see it,” let him be admitted to the upasampada ordination; if he says: “I will not see it,” let him not be admitted to the upasampada ordination. ‘When he has received the upasampada ordination (&c., as before). If he says: “I will see it,” let him be restored!; if he says: “I will not see it,” let him not be restored. ‘When he has been restored, let them say to him: “Do you see that offence?” If he sees it, well and good ; if he does not see it, let them expel him again, if it is possible to bring about unanimity (of the fraternity for the sentence of expulsion); if that is impossible, it is no offence to live and to dwell together (with such a Bhikkhu). 3. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal 1 I.e, the sentence of expulsion is abolished; compare the Samanta Pasddika, ap. Minayeff, Pratimoksha, p. 92. \ 238 MAHAVAGGA. I, 79, 4. to atone for an offence (committed by himself), &c.! When he has been restored, let them say to him: “‘ Atone now for that offence.” If he atones for it, well and good, &c. 4. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to renounce a false doctrine, &c.2 When he has been restored, let them say to him: “ Renounce now that false doctrine.” If he renounces it, well and good, &c.’ . End of the first Khandhaka, which is called the Great Khandhaka °,
3End of the first Khandhaka, which is called the Great Khandhaka °, 1 As in §§ 1, 2. Instead of ‘ Will you see that offence?’ and, ‘I will see it,’ read here: ‘ Will you atone for that offence?’ and, ‘I will atone for it.’ * As above. Read here: ‘Will you renounce that false doctrine?’ and, ‘I will renounce it.’ 5 Here follow some Slokas, probably written in Ceylon, and an elaborate Table of Contents, both of which we leave untranslated. The Slokas are introductory to the Table of Contents (uddana) and belong to it. A similar Table of Contents is found in the MSS. nearly after all the other Khandhakas. II, 1,2, UPOSATHA CEREMONY, AND PATIMOKKHA. 239 SECOND KHANDHAKA. (THE UPOSATHA CEREMONY, AND THE PATIMOKKHA.) 1. 1. At that time the blessed Buddha dwelt near Ragagaha, on the GiggakQZa mountain (‘the Vulture’s Peak’). At that time the Paribbagakas belonging to Titthiya schools assembled on the fourteenth, fifteenth, and eighth day of each half month?! and recited their Dhamma. The people went to them in order to hear the Dhamma. They were filled with favour towards, and were filled with faith in, the Paribbagakas belonging to Titthiya schools; the Paribbagakas belonging to Titthiya schools gained adherents. 2. Now when the Magadha king Seniya Bimbisdra was alone, and had retired into solitude, the following consideration presented itself to his mind: ‘The Paribbagakas belonging to Titthiya schools assemble now on the fourteenth, fifteenth, and eighth day of each half month and recite their Dhamma. The people go to them in order to hear the Dhamma. They are filled with favour towards, and are filled with faith in, the Paribb4gakas who belong to Titthiya * One should be inclined to understand that the Paribbagakas assembled twice each half month, on the eighth day of the pakkha and on the fourteenth or fifteenth day, according to the different length of the pakkha. However, chap. 4 makes it probable that not two days in each pakkha are to be understood, but three. Compare, however, the remark of Buddhaghosa, quoted in the note on chap. 34. 1. 240 MAHAVAGGA. II, 1, 3. schools; the Paribbagakas who belong to Titthiya schools gain adherents. What if the reverend ones (the Buddhist Bhikkhus) were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.’ 3. Then the Magadha king Seniya Bimbisara went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Magadha king Seniya Bimbisdra said to the Blessed One: ‘Lord, when I was alone and had retired into solitude, the following consideration presented itself to my mind: “The Paribbagakas, &c. ; what if the reverend ones were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.” Well, Lord, let the reverend ones assemble also on the fourteenth, fifteenth, and eighth day of each half month.’
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.
1I, 78,5. ADMISSION TO THE ORDER OF BHIKKHUS. 235 ‘I prescribe, O Bhikkhus, that you give a companion to a newly-ordained Bhikkhu, and that you tell him the four Interdictions : ‘“ A Bhikkhu who has received the upasampada ordination, ought to abstain from all sexual intercourse even with an animal. A Bhikkhu who practises sexual intercourse is no Samaza and no follower of the Sakyaputta. As a man whose head is cut off, cannot live any longer with his trunk alone, thus a Bhikkhu who practises sexual intercourse is no Samaza and no follower of the Sakyaputta. Abstain from doing so as long as your life lasts. 3. ‘“A Bhikkhu who has received the upasampada ordination, ought to abstain from taking what is not given to him, and from theft, even of a blade of grass. A Bhikkhu who takes what is not given to him, or steals it, if it is a pAda(iie.a quarter of a karshApamza), or of the value of a pada, or worth more than a pada, is no Samamwa and no follower of the Sakyaputta. Asa sear leaf loosed from its stalk cannot become green again, thus a Bhikkhu who takes, &c. Abstain from doing so as long as your life lasts. 4. ‘“ A Bhikkhu who has received the upasampada ordination, ought not intentionally to destroy the life of any being down to a worm or an ant. A Bhikkhu who intentionally kills a human being, down to procuring abortion, is no Samaza and no follower of the Sakyaputta. As a great stone which is broken in two, cannot be reunited, thus a Bhikkhu who intentionally, &c. Abstain from doing so as long as your life lasts. 5. ‘“A Bhikkhu who has received the upasampada ordination, ought not to attribute to 236 MAHAVAGGA. I, 79, 1. himself any superhuman condition, and not to say even: ‘I find delight in sojourning in an empty place.’ A Bhikkhu who with bad intention and out of covetousness attributes to himself a superhuman condition, which he has not, and which he is not possessed of, a state of gz4na (mystic meditation), or one of the vimokkhas}, or one of the samAdhis (states of self-concentration), or one of the samépattis (the attainment of the four g/Anas and four of the eight vimokkhas), or one of the Paths (of sanctification), or one of the Fruits thereof, is no Samaza and no follower of the Sakyaputta. Asa palm tree of which the top sprout has been cut off, cannot grow again, thus a Bhikkhu who with bad intention, &c. Abstain from doing so as long as your life lasts.”’ End of the four Interdicts. 79. 1. At that time a certain Bhikkhu against whom expulsion? had been pronounced for his refusal to see an offence (committed by himself), returned to * The vimokkhas (literally, deliverances) are eight stages of meditation different from the four ganas. The characteristics of the different vimokkhas are specified by Childers s. v.
2had been pronounced for his refusal to see an offence (committed by himself), returned to * The vimokkhas (literally, deliverances) are eight stages of meditation different from the four ganas. The characteristics of the different vimokkhas are specified by Childers s. v. * This temporary expulsion (ukkhepaniyakamma), which is pronounced against Bhikkhus who refuse to see an offence committed by themselves (4pattiy4 adassane), or to atone for such an offence (Apattiya appa/ikamme), or to renounce a false doctrine (papikaya di/thiy4 appa/inissagge), must be distinguished from the definitive and permanent expulsion (n4san4) which is pronounced against Bhikkhus who have committed a p4ragika offence, or in cases like those treated of in chapters 61 seq. I, 79,3. ADMISSION TO THE ORDER OF BHIKKHUS. 237 the world. Afterwards he came back to the Bhikkhus and asked them for the upasam pada ordination. They told this thing to the Blessed One. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), returns to the world, and afterwards comes back to the Bhikkhus and asks them for the upasampada ordination, let them say to him: “ Will you see that offence ?” ' If he replies: “I will see it,” let him be admitted to the pabbagga ordination; if he replies: “I will not see it,” let him not be admitted to the pabbag ordination. 2. ‘When he has received the pabbagg4 ordination let them say to him: “Will you see that offence?” If he says: “I will see it,” let him be admitted to the upasampada ordination; if he says: “I will not see it,” let him not be admitted to the upasampada ordination. ‘When he has received the upasampada ordination (&c., as before). If he says: “I will see it,” let him be restored!; if he says: “I will not see it,” let him not be restored. ‘When he has been restored, let them say to him: “Do you see that offence?” If he sees it, well and good ; if he does not see it, let them expel him again, if it is possible to bring about unanimity (of the fraternity for the sentence of expulsion); if that is impossible, it is no offence to live and to dwell together (with such a Bhikkhu). 3. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal 1 I.e, the sentence of expulsion is abolished; compare the Samanta Pasddika, ap. Minayeff, Pratimoksha, p. 92. \ 238 MAHAVAGGA. I, 79, 4. to atone for an offence (committed by himself), &c.! When he has been restored, let them say to him: “‘ Atone now for that offence.” If he atones for it, well and good, &c. 4. ‘In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to renounce a false doctrine, &c.2 When he has been restored, let them say to him: “ Renounce now that false doctrine.” If he renounces it, well and good, &c.’ . End of the first Khandhaka, which is called the Great Khandhaka °,
3End of the first Khandhaka, which is called the Great Khandhaka °, 1 As in §§ 1, 2. Instead of ‘ Will you see that offence?’ and, ‘I will see it,’ read here: ‘ Will you atone for that offence?’ and, ‘I will atone for it.’ * As above. Read here: ‘Will you renounce that false doctrine?’ and, ‘I will renounce it.’ 5 Here follow some Slokas, probably written in Ceylon, and an elaborate Table of Contents, both of which we leave untranslated. The Slokas are introductory to the Table of Contents (uddana) and belong to it. A similar Table of Contents is found in the MSS. nearly after all the other Khandhakas. II, 1,2, UPOSATHA CEREMONY, AND PATIMOKKHA. 239 SECOND KHANDHAKA. (THE UPOSATHA CEREMONY, AND THE PATIMOKKHA.) 1. 1. At that time the blessed Buddha dwelt near Ragagaha, on the GiggakQZa mountain (‘the Vulture’s Peak’). At that time the Paribbagakas belonging to Titthiya schools assembled on the fourteenth, fifteenth, and eighth day of each half month?! and recited their Dhamma. The people went to them in order to hear the Dhamma. They were filled with favour towards, and were filled with faith in, the Paribbagakas belonging to Titthiya schools; the Paribbagakas belonging to Titthiya schools gained adherents. 2. Now when the Magadha king Seniya Bimbisdra was alone, and had retired into solitude, the following consideration presented itself to his mind: ‘The Paribbagakas belonging to Titthiya schools assemble now on the fourteenth, fifteenth, and eighth day of each half month and recite their Dhamma. The people go to them in order to hear the Dhamma. They are filled with favour towards, and are filled with faith in, the Paribb4gakas who belong to Titthiya * One should be inclined to understand that the Paribbagakas assembled twice each half month, on the eighth day of the pakkha and on the fourteenth or fifteenth day, according to the different length of the pakkha. However, chap. 4 makes it probable that not two days in each pakkha are to be understood, but three. Compare, however, the remark of Buddhaghosa, quoted in the note on chap. 34. 1. 240 MAHAVAGGA. II, 1, 3. schools; the Paribbagakas who belong to Titthiya schools gain adherents. What if the reverend ones (the Buddhist Bhikkhus) were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.’ 3. Then the Magadha king Seniya Bimbisara went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Magadha king Seniya Bimbisdra said to the Blessed One: ‘Lord, when I was alone and had retired into solitude, the following consideration presented itself to my mind: “The Paribbagakas, &c. ; what if the reverend ones were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.” Well, Lord, let the reverend ones assemble also on the fourteenth, fifteenth, and eighth day of each half month.’
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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