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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Then the Blessed One on that occasion, and in that connection, after he had convened a meeting of the Bhikkhu-samgha, asked the Bhikkhus: ‘Is it true, O Bhikkhus, as they say, that X/anna 1 There is no mention in the Patimokkha of any such proceeding. At the close of each of the four Pafidesaniya Rules there is a form of confession to be observed. It would seem from the following chapters, which are nowhere expressly confined to these four cases, that a similar confession was expected after the commission of an offence against any of the Patimokkha Rules. In the closing words of the Samgh4disesa Rules, an older proceeding is mentioned, under which an offending Bhikkhu who has not confessed any breach of either of those thirteen Rules is to remain on probation for as many days as he has allowed to go by without confessing. ? On Xhanna’s character, see also below, IV, 14, 1, XI, 1, 12-14, and Mah4-parinibbana Sutta VI, 4. I, 25, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 371 when he has committed a fault, is not willing to acknowledge the fault ?’ ‘It is true, Lord!’ The Blessed Buddha rebuked him, saying, ‘ How, O Bhikkhus, can that foolish one act so? This will not conduce 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.’ And when the Blessed One had so rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus and said: ‘ Let therefore the Samgha, O Bhikkhus, carry out against A/anna the Bhikkhu the ApattiyA adassane Ukkhepaniya-kamma (the Act of Suspension which follows on not acknowledging a fault) to the intent that he shall not eat or dwell together with the Samgha!. ‘Now thus, O Bhikkhus, should it be carried out.’ {Here follow the formal words of the KammavA&a as in chapter 1. 4, with the necessary alterations owing to the difference of the fault and of the Kamma following on it. And at the end of the Kammavaéa (after the words ‘Thus I understand’) the following sentence is added.] ‘And send a proclamation, O Bhikkhus, from residence to residence?; saying, “A anna the Bhikkhu has been subjected by the Samgha to the Ukkhepaniya-kamma for not acknowledging a fault.”’ 1 Compare Mahfvagga I, 79 generally, and § 2 of that chapter on the last clause (asambhogam samghena), * On this phrase the Samanta Pasddiké says, Avasa-paramparaf ka bhikkhave samsathé ti sabbavasesu 4roketha, Bb 2 372 KULLAVAGGA, I, 26. 26. [Here follow the twelve cases in which a Kamma is against the law, and the twelve in which it is according to law; and also the six permissive cases in which it may be carried out, if the Samgha likes, precisely as in chapters 2, 3, and 4.] 27),
226. [Here follow the twelve cases in which a Kamma is against the law, and the twelve in which it is according to law; and also the six permissive cases in which it may be carried out, if the Samgha likes, precisely as in chapters 2, 3, and 4.] 27), 1. ‘A Bhikkhu against whom the Ukkhepaniyakamma that follows on not acknowledging a fault 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 himself with a sAmanera*—he ought not to accept the office of giving exhortation to the nuns *—if he have accepted that office, he ought not to exhort the nuns*—he ought not to commit the offence for which the Ukkhepaniya-kamma that follows on not acknowledging a fault has been carried out 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 accept from a regular Bhikkhu reverence, or 1 As this chapter, containing the samm4-vattana or right conduct, differs from the corresponding chapters of the preceding Kammas (chapters 5, 10, 15, and 21), it is here set out in full. 4 See the passages quoted above (chapter 5). ’ The passage between these two figures recurs at II, 1, 1. I, 27,1. THE MINOR DISCIPLINARY PROCEEDINGS. 373 service, or salutation, or respect, nor allow him to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool‘, or a foot-towel® for him, nor to carry his bowl or his robe, nor to shampoo him*— he ought not to harass a regular Bhikkhu with a complaint that he has failed in morality, or in conduct, or in doctrine, or in the mode of obtaining a livelihood—he ought not to cause division between a Bhikkhu and the Bhikkhus—he ought not to wear the outward signs of being a layman, or of being a follower of some other doctrine *—he ought not to follow the professors of other doctrines—he ought to follow the Bhikkhus—he ought to train himself in the training of the Bhikkhus—he ought not to dwell under one and the same roof with a regular Bhikkhu, whether in a place formally declared to be a residence, or to be not a residence, or in a place which is neither the one nor the other,—on seeing a regular Bhikkhu he ought to rise from his seat—he ought not to touch’ a regular Bhikkhu, either inside or outside (of the residence)—he ought not to raise objections against a regular Bhikkhu’s taking part in the Uposatha ceremony *—or in the Pavaraza ‘ At II,1,1. Buddhaghosa explains this word as confined to a stool on which to place feet that have been washed (dhota-padathapanakam). 5 Buddhaghosa says on the same expression in II, 1, 1, padakathaliyan (sic) ti adhota-pada-éhapanakam p4da-ghamsanam va. * The Samanta Pasddik4 says, Na titthiya-dhago ti kusaéiridim na dharetabbam. Compare the use of arahad-dhagam at Gataka I, 65.
35 Buddhaghosa says on the same expression in II, 1, 1, padakathaliyan (sic) ti adhota-pada-éhapanakam p4da-ghamsanam va. * The Samanta Pasddik4 says, Na titthiya-dhago ti kusaéiridim na dharetabbam. Compare the use of arahad-dhagam at Gataka I, 65. 7 The Samanta Pas4dik4 says, Na 4sfdetabbo ti na p4s4detabbo (compare the use of 4sAdesi, GAtaka I, 481). Anto va ‘bahi va ti viharassa anto v4 bahi va. * On this and the following sentences compare the passages quoted above, chapter 5. 374 KULLAVAGGA. I, 28, 1. ceremony—he ought not to issue command (to a junior, inhibiting him from going beyond the bounds, or summoning him to appear 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 not to remind (another Bhikkhu of a law against which he supposes that Bhikkhu to be offending)—and he ought not to associate with the Bhikkhus.’ Here end the forty-three duties which follow on an Ukkhepaniya-kamma for not acknowledging a fault. 28. 1. So the Samgha carried out against A/anna the Bhikkhu the Ukkhepaniya-kamma for not acknowledging a fault to the effect that he should not eat or dwell together with the Samgha. And after he had been subjected by the Samgha to the Ukkhepaniya-kamma for not acknowledging his fault he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service, offered him not salutation, paid not respect to him, offered him not hospitality, nor esteemed him, nor honoured him, nor supported him. And when he received from the Bhikkhus neither hospitality, nor welcome, nor esteem, nor honour, nor I,29. THE MINOR DISCIPLINARY PROCEEDINGS. 375 support, he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service (&c., as before, down to:) he went from that residence to another residence. And when he received no hospitality he returned back again even to Kosambi. Then he conducted himself aright, and he became subdued, and he sought for release, and going up to the Bhikkhus he spake as follows: ‘I, Sirs, having been subjected by the Samgha to the Ukkhepaniyakamma am conducting myself aright in accordance thereto, and I am become subdued, and I seek for release. What now should I do?’ They told this thing to the Blessed One. ‘Then, O Bhikkhus, let the Samgha revoke the Ukkhepaniya-kamma for not acknowledging his fault carried out against Kanna the Bhikkhu. 2. ‘There are five things, O Bhikkhus, [&c., the rest of this section bearing the same relation to the last, which chapter 6, § 2, does to chapter 5.]’ Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault is not to be revoked]. 29,
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.
1Then the Blessed One on that occasion, and in that connection, after he had convened a meeting of the Bhikkhu-samgha, asked the Bhikkhus: ‘Is it true, O Bhikkhus, as they say, that X/anna 1 There is no mention in the Patimokkha of any such proceeding. At the close of each of the four Pafidesaniya Rules there is a form of confession to be observed. It would seem from the following chapters, which are nowhere expressly confined to these four cases, that a similar confession was expected after the commission of an offence against any of the Patimokkha Rules. In the closing words of the Samgh4disesa Rules, an older proceeding is mentioned, under which an offending Bhikkhu who has not confessed any breach of either of those thirteen Rules is to remain on probation for as many days as he has allowed to go by without confessing. ? On Xhanna’s character, see also below, IV, 14, 1, XI, 1, 12-14, and Mah4-parinibbana Sutta VI, 4. I, 25, 1. THE MINOR DISCIPLINARY PROCEEDINGS. 371 when he has committed a fault, is not willing to acknowledge the fault ?’ ‘It is true, Lord!’ The Blessed Buddha rebuked him, saying, ‘ How, O Bhikkhus, can that foolish one act so? This will not conduce 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.’ And when the Blessed One had so rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus and said: ‘ Let therefore the Samgha, O Bhikkhus, carry out against A/anna the Bhikkhu the ApattiyA adassane Ukkhepaniya-kamma (the Act of Suspension which follows on not acknowledging a fault) to the intent that he shall not eat or dwell together with the Samgha!. ‘Now thus, O Bhikkhus, should it be carried out.’ {Here follow the formal words of the KammavA&a as in chapter 1. 4, with the necessary alterations owing to the difference of the fault and of the Kamma following on it. And at the end of the Kammavaéa (after the words ‘Thus I understand’) the following sentence is added.] ‘And send a proclamation, O Bhikkhus, from residence to residence?; saying, “A anna the Bhikkhu has been subjected by the Samgha to the Ukkhepaniya-kamma for not acknowledging a fault.”’ 1 Compare Mahfvagga I, 79 generally, and § 2 of that chapter on the last clause (asambhogam samghena), * On this phrase the Samanta Pasddiké says, Avasa-paramparaf ka bhikkhave samsathé ti sabbavasesu 4roketha, Bb 2 372 KULLAVAGGA, I, 26. 26. [Here follow the twelve cases in which a Kamma is against the law, and the twelve in which it is according to law; and also the six permissive cases in which it may be carried out, if the Samgha likes, precisely as in chapters 2, 3, and 4.] 27),
226. [Here follow the twelve cases in which a Kamma is against the law, and the twelve in which it is according to law; and also the six permissive cases in which it may be carried out, if the Samgha likes, precisely as in chapters 2, 3, and 4.] 27), 1. ‘A Bhikkhu against whom the Ukkhepaniyakamma that follows on not acknowledging a fault 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 himself with a sAmanera*—he ought not to accept the office of giving exhortation to the nuns *—if he have accepted that office, he ought not to exhort the nuns*—he ought not to commit the offence for which the Ukkhepaniya-kamma that follows on not acknowledging a fault has been carried out 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 accept from a regular Bhikkhu reverence, or 1 As this chapter, containing the samm4-vattana or right conduct, differs from the corresponding chapters of the preceding Kammas (chapters 5, 10, 15, and 21), it is here set out in full. 4 See the passages quoted above (chapter 5). ’ The passage between these two figures recurs at II, 1, 1. I, 27,1. THE MINOR DISCIPLINARY PROCEEDINGS. 373 service, or salutation, or respect, nor allow him to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool‘, or a foot-towel® for him, nor to carry his bowl or his robe, nor to shampoo him*— he ought not to harass a regular Bhikkhu with a complaint that he has failed in morality, or in conduct, or in doctrine, or in the mode of obtaining a livelihood—he ought not to cause division between a Bhikkhu and the Bhikkhus—he ought not to wear the outward signs of being a layman, or of being a follower of some other doctrine *—he ought not to follow the professors of other doctrines—he ought to follow the Bhikkhus—he ought to train himself in the training of the Bhikkhus—he ought not to dwell under one and the same roof with a regular Bhikkhu, whether in a place formally declared to be a residence, or to be not a residence, or in a place which is neither the one nor the other,—on seeing a regular Bhikkhu he ought to rise from his seat—he ought not to touch’ a regular Bhikkhu, either inside or outside (of the residence)—he ought not to raise objections against a regular Bhikkhu’s taking part in the Uposatha ceremony *—or in the Pavaraza ‘ At II,1,1. Buddhaghosa explains this word as confined to a stool on which to place feet that have been washed (dhota-padathapanakam). 5 Buddhaghosa says on the same expression in II, 1, 1, padakathaliyan (sic) ti adhota-pada-éhapanakam p4da-ghamsanam va. * The Samanta Pasddik4 says, Na titthiya-dhago ti kusaéiridim na dharetabbam. Compare the use of arahad-dhagam at Gataka I, 65.
35 Buddhaghosa says on the same expression in II, 1, 1, padakathaliyan (sic) ti adhota-pada-éhapanakam p4da-ghamsanam va. * The Samanta Pasddik4 says, Na titthiya-dhago ti kusaéiridim na dharetabbam. Compare the use of arahad-dhagam at Gataka I, 65. 7 The Samanta Pas4dik4 says, Na 4sfdetabbo ti na p4s4detabbo (compare the use of 4sAdesi, GAtaka I, 481). Anto va ‘bahi va ti viharassa anto v4 bahi va. * On this and the following sentences compare the passages quoted above, chapter 5. 374 KULLAVAGGA. I, 28, 1. ceremony—he ought not to issue command (to a junior, inhibiting him from going beyond the bounds, or summoning him to appear 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 not to remind (another Bhikkhu of a law against which he supposes that Bhikkhu to be offending)—and he ought not to associate with the Bhikkhus.’ Here end the forty-three duties which follow on an Ukkhepaniya-kamma for not acknowledging a fault. 28. 1. So the Samgha carried out against A/anna the Bhikkhu the Ukkhepaniya-kamma for not acknowledging a fault to the effect that he should not eat or dwell together with the Samgha. And after he had been subjected by the Samgha to the Ukkhepaniya-kamma for not acknowledging his fault he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service, offered him not salutation, paid not respect to him, offered him not hospitality, nor esteemed him, nor honoured him, nor supported him. And when he received from the Bhikkhus neither hospitality, nor welcome, nor esteem, nor honour, nor I,29. THE MINOR DISCIPLINARY PROCEEDINGS. 375 support, he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service (&c., as before, down to:) he went from that residence to another residence. And when he received no hospitality he returned back again even to Kosambi. Then he conducted himself aright, and he became subdued, and he sought for release, and going up to the Bhikkhus he spake as follows: ‘I, Sirs, having been subjected by the Samgha to the Ukkhepaniyakamma am conducting myself aright in accordance thereto, and I am become subdued, and I seek for release. What now should I do?’ They told this thing to the Blessed One. ‘Then, O Bhikkhus, let the Samgha revoke the Ukkhepaniya-kamma for not acknowledging his fault carried out against Kanna the Bhikkhu. 2. ‘There are five things, O Bhikkhus, [&c., the rest of this section bearing the same relation to the last, which chapter 6, § 2, does to chapter 5.]’ Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault is not to be revoked]. 29,
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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