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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1These are three kinds of Bhikkhus, O Bhikkhus (&c., as before, down to) the Tagganiyakamma,’ Here end the six permissive cases of Tagganiyakamma. Bt, 1. ‘A Bhikkhu against whom the Tagganiyakamma has been carried out ought to conduct himself aright. And herein this is the right conduct *: he ought not to confer the upasampad4—he ought not to give a nissaya*—he ought not to provide 1 This chapter is repeated below for the Nissaya-, Pabbaganiya-, and Pa/isaraniya-kammas (chapters 10, 15, and 21). The corresponding rule for the first two Ukkhepaniya-kammas is different, and much more stringent (chapter 27, repeated in chapter 31); but that for the third (chapter 33) is again the same as the rule laid down in this chapter. In the second Khandhaka (1, 2) the list of restrictions is again longer. * Sammévattana. See Mahavagga I, 26,1; 27,1; 33, 13 34) 1. * Buddhaghosa says, 4gantukanam nissayo na databbo. The relation of a junior Bhikkhu either to his upagg/4ya or to his fkariya is alike called nissaya (Mahavagga I, 36,1); but the term is more especially applied to the latter (Mahdvagga I, 32, 2, whereas in the corresponding formula for the upagghaya, Mah4- [17] Zz 338 KULLAVAGGA. I, 5,1. himself with a simazera'—he ought not to accept the office of giving exhortation to the nuns*—and if he has accepted the office, he ought not to exhort the nuns*— he ought not to commit the offence for which the Tagganiya-kamma has been carried out by the Samgha against him—nor any offence of a similar kind—nor any worse offence—he ought not to find fault with the proceeding (that has been carried out against him)—nor with (the Bhikkhus) who have carried it out—he ought not to raise objection against a regular® Bhikkhu’s taking part in the U posatha ceremony ‘*—or in the Pavarama4 ceremony 5—he ought not to issue commands (to a junior inhibiting him from going beyond the bounds *, or summoning him to come before the elders)—he ought not to set on foot a censure against any other Bhikkhu’—he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu *)—he ought not to warn (another Bhikkhu ® whom he supposes to be offending)—he ought vagga I, 25, 7, the word nissaya does not occur). In other words, nissaya means all that is included in the phrase ‘ nissdya te vatthabbam’ (Kullavagga I, 9, 2). 1 Compare Mahavagga I, 36, 37. * See below, Xullavagga X, 9, 4, and also the arst P&tittiya. * Compare Minayeff, Patimokkha, p. 63. * Compare Patimokkham shapetum at Kullavagga IX, 2. 5 Compare Mahiavagga IV, 16, 2. * As, for example, under the rule at Mahavagga I, 27, 2. Buddhaghosa says, Na savadaniyam katabban ti aham 4yasmantam asmim vatthusmim vakaniyam karomi imamha Avas4 param pi ma pakkami y4va na tam adhikaranam vapasantam hotiti. He also gives a longer note, partly to the same effect, on the corresponding passage in II, 1, 2, which will be found in our note there, and from which we have taken the second clause in the parentheses.
2He also gives a longer note, partly to the same effect, on the corresponding passage in II, 1, 2, which will be found in our note there, and from which we have taken the second clause in the parentheses. 7 See the note on this word in the next chapter. * Compare Mah4vagga II,16,1. ° Compare Xullavagga IX, 5. I, 6,2. THE MINOR DISCIPLINARY PROCEEDINGS. 339 not to call upon another Bhikkhu to remember (whether he has or has not committed an offence)— and he ought not to associate with the Bhikkhus.’ Here end the eighteen duties which follow on a Tagganiya-kamma. 6}, 1. So the Samgha carried out the Tagganiyakamma against the Bhikkhus who were followers of Pazduka and Lohitaka. And when they had been subjected by the Samgha to the Tagganiyakamma and were conducting themselves aright in accordance thereto, they became subdued %, and they sought for release ®; and going up to the Bhikkhus they spake as follows: ‘We, Sirs, have been subjected by the Samgha to the Tagganiya-kamma (&c., down to) release. What now should we do ?’ They told this thing to the Blessed One. ‘Then, O Bhikkhus, let the Samgha revoke the Tagganiya-kamma carried out against the followers of Paduka and Lohitaka. 2. ‘There are five things, O Bhikkhus, by which, * Compare below, chapters 11, 16, 23, 28, 34. * Lomam pAtenti. See the commentary as given by H. Oldenberg at p. 309 of his edition of the text. That our translation is correct is evident from the use of panna-lomo (at Kullavagga VII, 1, 6), that being simply the opposite of ha//ha-lomo, which signifies ‘ having the hair of the body erect in consequence of the excitement produced by fear, joy, or amazement ;’ and hence simply ‘troubled, excited.’ The opposite of this is ‘ pacified, subdued.’ * Netthdram vattanti. See the commentary in the edition of the text loco citato. Z2 340 KULLAVAGGA. T, 6, 2 when a Bhikkhu is characterised, a Tagganiyakamma ought not to be revoked for him; (that is to say), when he confers the upasampad4—when he gives a nissaya—when he provides himself with a simazera—when he accepts the office of giving exhortation to the nuns—and when, having accepted that office, he exhorts the nuns. These are the five things, O Bhikkhus (&c., as before, down to) revoked for him. ‘There are other five things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tagganiya-kamma ought not to be revoked for him; (that is to say), when he commits the offence for which the Tagganiya-kamma has been carried out by the Samgha against him—or any other offence of a similar kind—or any worse offence— when he finds fault with the proceeding that has been carried out against him—or with the Bhikkhus who have carried it out. These are five things, O Bhikkhus (&c., as before, down to) revoked for him.
3These are five things, O Bhikkhus (&c., as before, down to) revoked for him. ‘There are eight things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tagganiyakamma ought not to be revoked for him; (that is to say), when he raises objections against a regular' Bhikkhu’s taking part in the Uposatha ceremony—or in the Pavdraza ceremony—when he inhibits a junior from going beyond the bounds— when he sets on foot a censure against any other Bhikkhu—when he asks another Bhikkhu to give 1 Pakatattassa, that is a Bhikkhu who has not made himself liable to any disciplinary proceeding, has committed no irregularity. It is one of the expressions unknown to the Patimokkha, but occurs in the much later Introduction to that work (Dickson, p.11). See below, ITI, 1, 1. I, 8,1. THE MINOR DISCIPLINARY PROCEEDINGS. 341 him leave to rebuke that Bhikkhu—when he warns another Bhikkhu whom he supposes to be offending—when he reminds another Bhikkhu of a rule against which he supposes that Bhikkhu to be offending—when he associates with the Bhikkhus. These are the eight things, O Bhikkhus (&c., as before, down to) revoked for him.’ Here end the eighteen cases in which there ought to be no revocation (of the Tagganiya-kamma). 7, [This chapter is exactly the converse of the last.] Here end the eighteen cases in which there ought to be a revocation (of the Tagganiya-kamma).. 8%, 1. ‘ Now, thus, O Bhikkhus, should the revocation be carried out. Those Bhikkhus who are followers of Pazduka and Lohitaka should go before the Samgha, with their upper robe arranged over one shoulder, and should bow down at the feet of the elder Bhikkhus, and squatting down, and raising their hands with the palms joined together, should speak as follows: “We, Sirs, have been subjected by the Samgha to the Tagganiya-kamma, and are conducting ourselves aright in accordance thereto; and we have become subdued, and we seek for release, and beg for a revocation of the Tagganiya- 1 Compare below, chapters 12 and 17. 342 KULLAVAGGA. I, 8, 2. kamma.” And a second time they should beg [in the same words]. And a third time they should beg [in the same words]. Then a discreet and able Bhikkhu should lay the matter before the Samgha: 2. ‘“ Let the venerable Samgha hear me. These Bhikkhus who are followers of Pazduka and Lohitaka have been subjected (&c., as before), and they are conducting themselves (&c., as before), and they beg (&c., as before). ‘“ This is the motion (Zatti). ‘“Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) and they beg for a revocation of the Tagganiya-kamma. The Samgha revokes the Tagganiya-kamma for the Bhikkhus who are followers of Pazduka and Lohitaka. Whosoever of the venerable ones approves of the revocation of the Tagganiya-kamma for the Bhikkhus who are followers of Pazduka and Lohitaka, let him hold his peace. Whosoever approves not thereof, let him speak.
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 are three kinds of Bhikkhus, O Bhikkhus (&c., as before, down to) the Tagganiyakamma,’ Here end the six permissive cases of Tagganiyakamma. Bt, 1. ‘A Bhikkhu against whom the Tagganiyakamma has been carried out ought to conduct himself aright. And herein this is the right conduct *: he ought not to confer the upasampad4—he ought not to give a nissaya*—he ought not to provide 1 This chapter is repeated below for the Nissaya-, Pabbaganiya-, and Pa/isaraniya-kammas (chapters 10, 15, and 21). The corresponding rule for the first two Ukkhepaniya-kammas is different, and much more stringent (chapter 27, repeated in chapter 31); but that for the third (chapter 33) is again the same as the rule laid down in this chapter. In the second Khandhaka (1, 2) the list of restrictions is again longer. * Sammévattana. See Mahavagga I, 26,1; 27,1; 33, 13 34) 1. * Buddhaghosa says, 4gantukanam nissayo na databbo. The relation of a junior Bhikkhu either to his upagg/4ya or to his fkariya is alike called nissaya (Mahavagga I, 36,1); but the term is more especially applied to the latter (Mahdvagga I, 32, 2, whereas in the corresponding formula for the upagghaya, Mah4- [17] Zz 338 KULLAVAGGA. I, 5,1. himself with a simazera'—he ought not to accept the office of giving exhortation to the nuns*—and if he has accepted the office, he ought not to exhort the nuns*— he ought not to commit the offence for which the Tagganiya-kamma has been carried out by the Samgha against him—nor any offence of a similar kind—nor any worse offence—he ought not to find fault with the proceeding (that has been carried out against him)—nor with (the Bhikkhus) who have carried it out—he ought not to raise objection against a regular® Bhikkhu’s taking part in the U posatha ceremony ‘*—or in the Pavarama4 ceremony 5—he ought not to issue commands (to a junior inhibiting him from going beyond the bounds *, or summoning him to come before the elders)—he ought not to set on foot a censure against any other Bhikkhu’—he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu *)—he ought not to warn (another Bhikkhu ® whom he supposes to be offending)—he ought vagga I, 25, 7, the word nissaya does not occur). In other words, nissaya means all that is included in the phrase ‘ nissdya te vatthabbam’ (Kullavagga I, 9, 2). 1 Compare Mahavagga I, 36, 37. * See below, Xullavagga X, 9, 4, and also the arst P&tittiya. * Compare Minayeff, Patimokkha, p. 63. * Compare Patimokkham shapetum at Kullavagga IX, 2. 5 Compare Mahiavagga IV, 16, 2. * As, for example, under the rule at Mahavagga I, 27, 2. Buddhaghosa says, Na savadaniyam katabban ti aham 4yasmantam asmim vatthusmim vakaniyam karomi imamha Avas4 param pi ma pakkami y4va na tam adhikaranam vapasantam hotiti. He also gives a longer note, partly to the same effect, on the corresponding passage in II, 1, 2, which will be found in our note there, and from which we have taken the second clause in the parentheses.
2He also gives a longer note, partly to the same effect, on the corresponding passage in II, 1, 2, which will be found in our note there, and from which we have taken the second clause in the parentheses. 7 See the note on this word in the next chapter. * Compare Mah4vagga II,16,1. ° Compare Xullavagga IX, 5. I, 6,2. THE MINOR DISCIPLINARY PROCEEDINGS. 339 not to call upon another Bhikkhu to remember (whether he has or has not committed an offence)— and he ought not to associate with the Bhikkhus.’ Here end the eighteen duties which follow on a Tagganiya-kamma. 6}, 1. So the Samgha carried out the Tagganiyakamma against the Bhikkhus who were followers of Pazduka and Lohitaka. And when they had been subjected by the Samgha to the Tagganiyakamma and were conducting themselves aright in accordance thereto, they became subdued %, and they sought for release ®; and going up to the Bhikkhus they spake as follows: ‘We, Sirs, have been subjected by the Samgha to the Tagganiya-kamma (&c., down to) release. What now should we do ?’ They told this thing to the Blessed One. ‘Then, O Bhikkhus, let the Samgha revoke the Tagganiya-kamma carried out against the followers of Paduka and Lohitaka. 2. ‘There are five things, O Bhikkhus, by which, * Compare below, chapters 11, 16, 23, 28, 34. * Lomam pAtenti. See the commentary as given by H. Oldenberg at p. 309 of his edition of the text. That our translation is correct is evident from the use of panna-lomo (at Kullavagga VII, 1, 6), that being simply the opposite of ha//ha-lomo, which signifies ‘ having the hair of the body erect in consequence of the excitement produced by fear, joy, or amazement ;’ and hence simply ‘troubled, excited.’ The opposite of this is ‘ pacified, subdued.’ * Netthdram vattanti. See the commentary in the edition of the text loco citato. Z2 340 KULLAVAGGA. T, 6, 2 when a Bhikkhu is characterised, a Tagganiyakamma ought not to be revoked for him; (that is to say), when he confers the upasampad4—when he gives a nissaya—when he provides himself with a simazera—when he accepts the office of giving exhortation to the nuns—and when, having accepted that office, he exhorts the nuns. These are the five things, O Bhikkhus (&c., as before, down to) revoked for him. ‘There are other five things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tagganiya-kamma ought not to be revoked for him; (that is to say), when he commits the offence for which the Tagganiya-kamma has been carried out by the Samgha against him—or any other offence of a similar kind—or any worse offence— when he finds fault with the proceeding that has been carried out against him—or with the Bhikkhus who have carried it out. These are five things, O Bhikkhus (&c., as before, down to) revoked for him.
3These are five things, O Bhikkhus (&c., as before, down to) revoked for him. ‘There are eight things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tagganiyakamma ought not to be revoked for him; (that is to say), when he raises objections against a regular' Bhikkhu’s taking part in the Uposatha ceremony—or in the Pavdraza ceremony—when he inhibits a junior from going beyond the bounds— when he sets on foot a censure against any other Bhikkhu—when he asks another Bhikkhu to give 1 Pakatattassa, that is a Bhikkhu who has not made himself liable to any disciplinary proceeding, has committed no irregularity. It is one of the expressions unknown to the Patimokkha, but occurs in the much later Introduction to that work (Dickson, p.11). See below, ITI, 1, 1. I, 8,1. THE MINOR DISCIPLINARY PROCEEDINGS. 341 him leave to rebuke that Bhikkhu—when he warns another Bhikkhu whom he supposes to be offending—when he reminds another Bhikkhu of a rule against which he supposes that Bhikkhu to be offending—when he associates with the Bhikkhus. These are the eight things, O Bhikkhus (&c., as before, down to) revoked for him.’ Here end the eighteen cases in which there ought to be no revocation (of the Tagganiya-kamma). 7, [This chapter is exactly the converse of the last.] Here end the eighteen cases in which there ought to be a revocation (of the Tagganiya-kamma).. 8%, 1. ‘ Now, thus, O Bhikkhus, should the revocation be carried out. Those Bhikkhus who are followers of Pazduka and Lohitaka should go before the Samgha, with their upper robe arranged over one shoulder, and should bow down at the feet of the elder Bhikkhus, and squatting down, and raising their hands with the palms joined together, should speak as follows: “We, Sirs, have been subjected by the Samgha to the Tagganiya-kamma, and are conducting ourselves aright in accordance thereto; and we have become subdued, and we seek for release, and beg for a revocation of the Tagganiya- 1 Compare below, chapters 12 and 17. 342 KULLAVAGGA. I, 8, 2. kamma.” And a second time they should beg [in the same words]. And a third time they should beg [in the same words]. Then a discreet and able Bhikkhu should lay the matter before the Samgha: 2. ‘“ Let the venerable Samgha hear me. These Bhikkhus who are followers of Pazduka and Lohitaka have been subjected (&c., as before), and they are conducting themselves (&c., as before), and they beg (&c., as before). ‘“ This is the motion (Zatti). ‘“Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) and they beg for a revocation of the Tagganiya-kamma. The Samgha revokes the Tagganiya-kamma for the Bhikkhus who are followers of Pazduka and Lohitaka. Whosoever of the venerable ones approves of the revocation of the Tagganiya-kamma for the Bhikkhus who are followers of Pazduka and Lohitaka, let him hold his peace. Whosoever approves not thereof, let him speak.
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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