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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1These, Upali, are the two kinds of re-establishment of concord among a Samgha.’ 3. And the venerable Upéli rose from his seat, adjusted his upper robe so as to cover one shoulder, bent his clasped hands towards the Blessed One, and addressed the Blessed One in the following stanzas : ‘In the affairs of the Samgha and in its consultations, in the business that arises and in trials, what sort of man is then most wanted? what Bhikkhu is then most worthy of the leadership ?’ Y 2 324 MAHAVAGGA. X, 6, 3. ‘ Above all he who is blameless in his moral conduct, who watches over his behaviour, whose senses are well controlled, whom his rivals do not reprove according to the law,—for there is nothing for which they could censure him,— ‘Such a man, who abides in blameless conduct, is well versed (in the doctrine), and mighty are his words. He is not perplexed, nor does he tremble, when he enters an assembly’. He does not disparage his cause by vain talk. ‘So also when he is asked questions in the assemblies, he does not hesitate, and is not troubled. By his timely words, that solve the questions, the clever man gladdens the assembly of the wise. ‘Full of reverence for elder Bhikkhus, well versed in what his teacher has taught him, able to find out (the right), a master of speech, and skilled in making his rivals fail,— ‘By whom his rivals are annihilated, by whom many people receive instruction —he does not forsake the cause he has taken up, (nor does he become tired) of answering questions and putting questions without hurting others ;— ‘If he is charged with a mission, he takes it upon himself properly, and in the business of the Samgha (he does) what they tell him?;—when a number of Bhikkhus despatches him (somewhere), he obeys 1 The same idea is put into the Buddha’s mouth in the Mahaparinibbana Sutta I, 23, 24. 2 We propose to read 4hu nam yatha. This seems more satisfactory than the reading and the explanation found in Buddhaghosa’s A//Aakatha: ‘yatha ndma a4hunam 4hutipindam samugganhanti (sic) evam api so scmanassagaten’ eva etasd samghassa kikdesu samuggaho.’ X, 6, 3. - SCHISMS AMONG THE SAMGHA. 325 ‘their command, but he does not think therefrom, “Tt is I who do this ;">— ‘In what cases a Bhikkhu commits an offence, what an offence is, and how it is atoned for; both these expositions are well known to him’; he is versed in the rules about offence and atonement ;— ‘ By what deeds a Bhikkhu brings expulsion upon himself, in what cases one has been expelled, and the rehabilitation of a person who has undergone that penance,—all this he‘ also knows, well versed in the Vibhangas ;— ‘Full of reverence for elder Bhikkhus, for the young, for the Theras, for the middle-aged, bringing welfare to many people, a clever one:—such a Bhikkhu is the one who is then worthy of the leadership.’ End of the tenth Khandhaka, which contains the story of the Bhikkhus of Kosambt. End of the Mahavagga.
2End of the Mahavagga. 1 For ‘Exposition’ the text has vibhanga, about the technical meaning of which see our Introduction, pp. xv seq. ‘ Both’ refers to the Bhikkhuvibhanga and Bhikkhunivibhanga. In the text, ubhayassa must be corrected into ubhay’ assa, i.e, ubhaye assa. Digitized by Google KULLAVAGGA. Digitized by Google KULLAVAGGA. FIRST KHANDHAKA. THE MINOR DISCIPLINARY PROCEEDINGS. I. Tue Taeeantya Kama (Act oF REBUKE). 1, 1, At that time the Blessed One was staying at Getavana, in the grove of An&tha-piaaika. Now at that time the Bhikkhus who were followers of Pazduka and of Lohitaka';—who themselves were makers of strife, quarrelsome’, makers of disputes’, given to idle talk, and raisers of legal questions in the Samgha‘*,—used to go up to such other Bhikkhus as were the same, and say, ‘Do not allow such a one, venerable Sirs, to turn you back. Discuss loud and long. You are indeed cleverer, more wise, more well informed, more able at that (than 1 These were two out of the six notorious KAabbaggiya Bhikkhus, who are so frequently mentioned elsewhere. Buddhaghosa says, tesam nissitaka pi Pazdukalohitaké tv’ eva pafiwdyanti. * In addition to the passages referred to in the two following notes, compare the closing words of the Patimokkha, and the 2nd, 3rd, rath, 13th, 17th, 54th, 74th, and 75th Pasittiyas. ® Such persons were formerly dealt with according to the roth, 11th, and 12th Samgh4disesas. * Such persons were formerly dealt with according to the 8th and goth Samgh4disesas and the 76th PAsittiya. Compare also below, IV, 14, and the 63rd and 79th PA&sittiyas. 330 KULLAVAGGA. I, 1,2. your adversaries are) and do not you be afraid of them. We too will be on your side.’ Thereby both disputes arose which had not arisen before; and disputes which had arisen grew hotter. 2. Those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘How can the Bhikkhus who are followers of Pazduka and of Lohitaka act thus.’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened an assembly of the Order of Bhikkhus, and inquired of the Bhikkhus: ‘Is it true, as they say, Bhikkhus, that those Bhikkhus who are followers of Pazduka and Lohitaka,—who themselves (&c., as in § 1, down to the end) ?’ ‘It is true, Lord!’ The Blessed Buddha rebuked them, saying, ‘ This is improper, O Bhikkhus, for those foolish persons, not according to rule, unsuitable, unworthy of a Samavza, unbecoming, and ought not to be done. How can these foolish persons, O Bhikkhus, who themselves (&c., as in § 1, down to the end). This will not conduce,O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’
3This will not conduce,O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’ 3. And when the Blessed One had rebuked those Bhikkhus in various ways,—speaking of the evils of being hard to satisfy in the matter of support or nourishment, of wishing for much, of discontent, of love of society, and of sloth; and speaking in praise of being easy to satisfy in the matter of support and nourishment, of wishing for little, of the I, 1,44 THE MINOR DISCIPLINARY PROCEEDINGS. 331 contented man who has eradicated (evils from his mind), has quelled his passions’, and is full of faith, of reverence, and of the exercise of zeal,—when he had thus held a religious discourse to the Bhikkhus as to what was fit and suitable in that respect, he addressed the Bhikkhus, and said : ‘ Let the Samgha, therefore, O Bhikkhus, carry out the Tagganiyakamma (Act of Rebuke) against those Bhikkhus. 4. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Pavzduka and Lohitaka ought to be warned ; when they have been warned, they ought to be reminded (of the Rule in the Patimokkha against which they have offended); when they have been reminded, they ought to be charged with the (particular) offence ; when they have been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Samgha, saying, ‘“Let the venerable Samgha hear me. These Bhikkhus who are followers of Pazduka and Lohitaka, who themselves (&c., as in § 1, down to the end). If the time is fit for the Samgha (to do so) let the Samgha carry out the Tagganiya-kamma against the Bhikkhus who are followers of Pazduka and Lohitaka. ‘Such is the motion (Zatti). ‘“Let the venerable Samgha hear me. The Bhikkhus who are followers of Pazduka and Lohitaka, 1 We have here the substance of that ‘religious discourse’ (dhammim katham) which the Buddha is so frequently stated to have held before he laid down the rule for the guidance of the Bhikkhus in the particular matter which had been brought before him. It recurs inthe Mahavagga (I, 25, 6), and is constantly to be supplied both there and below. 332 KULLAVAGGA. I, 2,1. who themselves (&c., as in § 1, down to the end). ~ The Samgha hereby carries out the Tagganiyakamma against them. Whosoever of the venerable ones approves of the carrying out of the T agganiyakamma against the Bhikkhus who are followers of Pazduka and Lohitaka, let him remain silent. Whosoever approves not thereof, let him speak. ‘“ A second time I say the same thing. Let the venerable Samgha (&c.,. as before'). A third time I say the same thing. Let the venerable Samgha (&c., as before’). ,
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.
1These, Upali, are the two kinds of re-establishment of concord among a Samgha.’ 3. And the venerable Upéli rose from his seat, adjusted his upper robe so as to cover one shoulder, bent his clasped hands towards the Blessed One, and addressed the Blessed One in the following stanzas : ‘In the affairs of the Samgha and in its consultations, in the business that arises and in trials, what sort of man is then most wanted? what Bhikkhu is then most worthy of the leadership ?’ Y 2 324 MAHAVAGGA. X, 6, 3. ‘ Above all he who is blameless in his moral conduct, who watches over his behaviour, whose senses are well controlled, whom his rivals do not reprove according to the law,—for there is nothing for which they could censure him,— ‘Such a man, who abides in blameless conduct, is well versed (in the doctrine), and mighty are his words. He is not perplexed, nor does he tremble, when he enters an assembly’. He does not disparage his cause by vain talk. ‘So also when he is asked questions in the assemblies, he does not hesitate, and is not troubled. By his timely words, that solve the questions, the clever man gladdens the assembly of the wise. ‘Full of reverence for elder Bhikkhus, well versed in what his teacher has taught him, able to find out (the right), a master of speech, and skilled in making his rivals fail,— ‘By whom his rivals are annihilated, by whom many people receive instruction —he does not forsake the cause he has taken up, (nor does he become tired) of answering questions and putting questions without hurting others ;— ‘If he is charged with a mission, he takes it upon himself properly, and in the business of the Samgha (he does) what they tell him?;—when a number of Bhikkhus despatches him (somewhere), he obeys 1 The same idea is put into the Buddha’s mouth in the Mahaparinibbana Sutta I, 23, 24. 2 We propose to read 4hu nam yatha. This seems more satisfactory than the reading and the explanation found in Buddhaghosa’s A//Aakatha: ‘yatha ndma a4hunam 4hutipindam samugganhanti (sic) evam api so scmanassagaten’ eva etasd samghassa kikdesu samuggaho.’ X, 6, 3. - SCHISMS AMONG THE SAMGHA. 325 ‘their command, but he does not think therefrom, “Tt is I who do this ;">— ‘In what cases a Bhikkhu commits an offence, what an offence is, and how it is atoned for; both these expositions are well known to him’; he is versed in the rules about offence and atonement ;— ‘ By what deeds a Bhikkhu brings expulsion upon himself, in what cases one has been expelled, and the rehabilitation of a person who has undergone that penance,—all this he‘ also knows, well versed in the Vibhangas ;— ‘Full of reverence for elder Bhikkhus, for the young, for the Theras, for the middle-aged, bringing welfare to many people, a clever one:—such a Bhikkhu is the one who is then worthy of the leadership.’ End of the tenth Khandhaka, which contains the story of the Bhikkhus of Kosambt. End of the Mahavagga.
2End of the Mahavagga. 1 For ‘Exposition’ the text has vibhanga, about the technical meaning of which see our Introduction, pp. xv seq. ‘ Both’ refers to the Bhikkhuvibhanga and Bhikkhunivibhanga. In the text, ubhayassa must be corrected into ubhay’ assa, i.e, ubhaye assa. Digitized by Google KULLAVAGGA. Digitized by Google KULLAVAGGA. FIRST KHANDHAKA. THE MINOR DISCIPLINARY PROCEEDINGS. I. Tue Taeeantya Kama (Act oF REBUKE). 1, 1, At that time the Blessed One was staying at Getavana, in the grove of An&tha-piaaika. Now at that time the Bhikkhus who were followers of Pazduka and of Lohitaka';—who themselves were makers of strife, quarrelsome’, makers of disputes’, given to idle talk, and raisers of legal questions in the Samgha‘*,—used to go up to such other Bhikkhus as were the same, and say, ‘Do not allow such a one, venerable Sirs, to turn you back. Discuss loud and long. You are indeed cleverer, more wise, more well informed, more able at that (than 1 These were two out of the six notorious KAabbaggiya Bhikkhus, who are so frequently mentioned elsewhere. Buddhaghosa says, tesam nissitaka pi Pazdukalohitaké tv’ eva pafiwdyanti. * In addition to the passages referred to in the two following notes, compare the closing words of the Patimokkha, and the 2nd, 3rd, rath, 13th, 17th, 54th, 74th, and 75th Pasittiyas. ® Such persons were formerly dealt with according to the roth, 11th, and 12th Samgh4disesas. * Such persons were formerly dealt with according to the 8th and goth Samgh4disesas and the 76th PAsittiya. Compare also below, IV, 14, and the 63rd and 79th PA&sittiyas. 330 KULLAVAGGA. I, 1,2. your adversaries are) and do not you be afraid of them. We too will be on your side.’ Thereby both disputes arose which had not arisen before; and disputes which had arisen grew hotter. 2. Those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘How can the Bhikkhus who are followers of Pazduka and of Lohitaka act thus.’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened an assembly of the Order of Bhikkhus, and inquired of the Bhikkhus: ‘Is it true, as they say, Bhikkhus, that those Bhikkhus who are followers of Pazduka and Lohitaka,—who themselves (&c., as in § 1, down to the end) ?’ ‘It is true, Lord!’ The Blessed Buddha rebuked them, saying, ‘ This is improper, O Bhikkhus, for those foolish persons, not according to rule, unsuitable, unworthy of a Samavza, unbecoming, and ought not to be done. How can these foolish persons, O Bhikkhus, who themselves (&c., as in § 1, down to the end). This will not conduce,O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’
3This will not conduce,O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’ 3. And when the Blessed One had rebuked those Bhikkhus in various ways,—speaking of the evils of being hard to satisfy in the matter of support or nourishment, of wishing for much, of discontent, of love of society, and of sloth; and speaking in praise of being easy to satisfy in the matter of support and nourishment, of wishing for little, of the I, 1,44 THE MINOR DISCIPLINARY PROCEEDINGS. 331 contented man who has eradicated (evils from his mind), has quelled his passions’, and is full of faith, of reverence, and of the exercise of zeal,—when he had thus held a religious discourse to the Bhikkhus as to what was fit and suitable in that respect, he addressed the Bhikkhus, and said : ‘ Let the Samgha, therefore, O Bhikkhus, carry out the Tagganiyakamma (Act of Rebuke) against those Bhikkhus. 4. ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Pavzduka and Lohitaka ought to be warned ; when they have been warned, they ought to be reminded (of the Rule in the Patimokkha against which they have offended); when they have been reminded, they ought to be charged with the (particular) offence ; when they have been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Samgha, saying, ‘“Let the venerable Samgha hear me. These Bhikkhus who are followers of Pazduka and Lohitaka, who themselves (&c., as in § 1, down to the end). If the time is fit for the Samgha (to do so) let the Samgha carry out the Tagganiya-kamma against the Bhikkhus who are followers of Pazduka and Lohitaka. ‘Such is the motion (Zatti). ‘“Let the venerable Samgha hear me. The Bhikkhus who are followers of Pazduka and Lohitaka, 1 We have here the substance of that ‘religious discourse’ (dhammim katham) which the Buddha is so frequently stated to have held before he laid down the rule for the guidance of the Bhikkhus in the particular matter which had been brought before him. It recurs inthe Mahavagga (I, 25, 6), and is constantly to be supplied both there and below. 332 KULLAVAGGA. I, 2,1. who themselves (&c., as in § 1, down to the end). ~ The Samgha hereby carries out the Tagganiyakamma against them. Whosoever of the venerable ones approves of the carrying out of the T agganiyakamma against the Bhikkhus who are followers of Pazduka and Lohitaka, let him remain silent. Whosoever approves not thereof, let him speak. ‘“ A second time I say the same thing. Let the venerable Samgha (&c.,. as before'). A third time I say the same thing. Let the venerable Samgha (&c., as before’). ,
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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