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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In the first place the Bhikkhu Ari¢éha ought 1 Compare Mah4-parinibb4na Sutta 1V, 8-11. * Up to this point the whole chapter recurs as the Introductory Story in the Sutta-vibhanga on the 68th Pésittiya. I, 34,12 THE MINOR DISCIPLINARY PROCEEDINGS. 381 to be warned [&c., as in chapter 25, down to the end of the Kammavééa, including the supplementary sentence as to the proclamation].’ 33. [Here follow the twelve cases in which the Kamma is against the law, the twelve cases in which it is according to law, the six permissive cases in which it can be carried out if the Samgha likes, and the eighteen divisions of the right conduct for the convicted Bhikkhu to pursue, precisely as in chapters 2, 3, 4, and 5, reading ‘Ukkhepaniya-kamma for not renouncing a sinful doctrine, instead of ‘Tagganiya-kamma. ] 34, 1. So the Samgha carried out against Ari¢tha the Bhikkhu, who had formerly been a vulture tormentor, the Ukkhepaniya-kamma for not renouncing a sinful doctrine, to the intent that he should not eat nor dwell with the Samgha. And when he had been thus subjected by the Samgha to the Ukkhepaniya-kamma for not renouncing a sinful doctrine, he left the Order. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘ How can Ari¢tha the Bhikkhu, having been subjected by the Samgha to the Ukkhepaniya-kamma for not 382 KULLAVAGGA. I, 34, 1 renouncing a sinful doctrine, leave the Order?’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu-samgha, and asked the Bhikkhus, ‘Is it true, O Bhikkhus, as they say, that Arié‘ha the Bhikkhu, having been subjected (&c., as before, down to) left the Order ?’ ‘It is true, Lord.’ The Blessed Buddha rebuked him, saying, ‘How can Arittha the Bhikkhu (&c., as before, down to) leave the Order? This will not conduce either to the conversion of the unconverted, nor to the increase of the converted; but rather to those who have not been converted not being converted, and to the turning back of those who have been converted.’ And when he had rebuked him, and delivered a religious discourse, the Blessed One addressed the Bhikkhus, and said: ‘ Let then the Samgha, O Bhikkhus, revoke the Ukkhepaniya-kamma for not renouncing a sinful doctrine, which has been carried out against Ari¢éha the Bhikkhu. ‘There are five things, O Bhikkhus, [&c., as before, in chapters 6 and 7, down to the end.]’ Here end the eighteen cases in which a revocation of the Ukkhepaniya-kamma on not renouncing a sinful doctrine should be carried out. I,3g- THE MINOR DISCIPLINARY PROCEEDINGS. 383 35. ‘Now thus, O Bhikkhus, should it be carried out, &c. [Here follows the Kammav4Aéa for the revocation of a Kamma precisely as in chapter 8, with the necessary alterations.] Here ends the seventh(Kamma), the Ukkhepaniyakamma on not renouncing a sinful doctrine. Here ends the First Khandhaka, the Khandhaka on the Kammas.
2[Here follows the Kammav4Aéa for the revocation of a Kamma precisely as in chapter 8, with the necessary alterations.] Here ends the seventh(Kamma), the Ukkhepaniyakamma on not renouncing a sinful doctrine. Here ends the First Khandhaka, the Khandhaka on the Kammas. 384 EKULLAVAGGA. II, 1, r. SECOND KHANDHAKA. PROBATION AND PENANCE. 1, 1. Now at that time the Blessed Buddha was staying at S4vatthi, in the Getavana, Andthapizdika’s Grove. And at that time Bhikkhus who had been placed on probation! used to accept reverence and service and salutation and respect from regular Bhikkhus; and to allow them to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for them; and to carry their bowl or their robe, and to shampoo them?. ? There are four principal kinds of probation; the first of which was required when the follower of another of the reforming sects was received into the Buddhist Order, and is described in Mahévagga I, 38. The other three, which follow on the commission of a SamghAdisesa offence, are more particularly described below in the third Khandhaka. The P4li names of these four are respectively apa/izkfanna-parivasa, pasikkhanna-parivasa, suddhanta-parivasa, and samodhana-parivasa. No conclusion should be drawn against this statement from the passage above at I, 9, 1; though Seyyasaka’s conduct, as there described, would not have rendered him liable to any one of these four principal probationary proceedings. For he is said to have been guilty of many offences (4patti-bahulo). The accompanying enumeration must be taken, not as a description of those offences, but as additional to them. And the probation imposed upon him must have been for concealing one or more of the many offences not particularly specified. 2 All these expressions recur above, I, 27, r. II, 1, 1. PROBATION AND PENANCE. 385 Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can Bhikkhus who have been placed on probation accept reverence (&c., as above, down to) shampoo them ?’ And those Bhikkhus told this thing to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusamgha, and asked the Bhikkhus: ‘Is it true, O Bhikkhus, as they say, that Bhikkhus who have been placed on probation accept reverence (&c., as before, down to) shampoo them ?’ ‘It is true, Lord’ The Blessed Buddha rebuked them, saying, ‘How can those Bhikkhus (&c.,as before, down to) shampoo them? This will not conduce, O Bhikkhus (&c., as usual, down to)? turning back of those who have been converted.’
3This will not conduce, O Bhikkhus (&c., as usual, down to)? turning back of those who have been converted.’ And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, saying, ‘A Bhikkhu who has been placed on probation ought not to accept reverence (&c., as before, down to) shampoo them. Whosoever does so, shall be guilty of a dukkaZ¢a offence. I prescribe, O Bhikkhus, to those Bhikkhus who have been placed on probation to do [all the courtesies, duties, and services mentioned above?] for one another, according to their seniority. I prescribe, O Bhikkhus, five things (as permissible) to Bhikkhus who have been placed on probation, 1 See I, 1, 2, down to the end. 3 That is, in the lists recurring in the previous paragraphs, and given in full at I, 23, 1. [17] ce 386 KULLAVAGGA. II, 1, 2. according to their seniority; (that is to say), the Uposatha ceremony, the Pavaraza ceremony, the share in robes for the rainy season, in things dedicated to the Samgha}, and in food. 2. ‘Therefore, O Bhikkhus, do I make known to you a rule of conduct for Bhikkhus who have been placed on probation, according to which they ought to conduct themselves aright. And herein this is the right conduct. He ought not to confer the Upasampada4 (&c., as above, in I, 1, 5, down to the end)”. ‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to walk in front of, or to sit down in front of, a regular Bhikkhu. Whichever belonging to that company of Bhikkhus shall be the worst seat’, or the worst sleeping-place, or the worst room‘, that shall be given to that Bhikkhu, and there- ? Onoganam, which the Samanta Pas&dik4 explains by ‘ visagganam.’ Compare the use of onogesi at Dipavamsa XIII, 29. The etymology of the word is unknown to us. * The Samanta Pasadik4 has here the following note on savakaniyam, which should be compared with the shorter note on the same word given above, I, 1, 5: Na savakaniyam katabban ti palibodhatthaya pakkosanatthfya v4 savakaniyam na kAtabbam. Palibodhatthaya hi karonto, aham 4yasmantam imasmim vatthusmim savakaniyam karomi, imamha Avas4 ekapadam pi m4 pakkami yava na tam adhikarazam vopasantam hotiti; evam karoti. Pakkosanatthaya karonto, aham te savakaniyam karomi, ehi maya saddhim vinaya-dharanam sammukhibhfvam gakéham4 ti: evam karoti. 5 Buddhaghosa says here, Asanapariyanto bhattagg4disu samgha-navak-4sanam vukkati, svassa d&tabbo. Pariyanta is used here in the same sense as in the 22nd Nissaggiya. ‘ Vihara. In later times this word is no doubt always, or almost always, used to designate the whole of a building in which several or many Bhikkhus resided. In the older literature it always, II, 1, 2. PROBATION AND PENANCE. 387
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.
1In the first place the Bhikkhu Ari¢éha ought 1 Compare Mah4-parinibb4na Sutta 1V, 8-11. * Up to this point the whole chapter recurs as the Introductory Story in the Sutta-vibhanga on the 68th Pésittiya. I, 34,12 THE MINOR DISCIPLINARY PROCEEDINGS. 381 to be warned [&c., as in chapter 25, down to the end of the Kammavééa, including the supplementary sentence as to the proclamation].’ 33. [Here follow the twelve cases in which the Kamma is against the law, the twelve cases in which it is according to law, the six permissive cases in which it can be carried out if the Samgha likes, and the eighteen divisions of the right conduct for the convicted Bhikkhu to pursue, precisely as in chapters 2, 3, 4, and 5, reading ‘Ukkhepaniya-kamma for not renouncing a sinful doctrine, instead of ‘Tagganiya-kamma. ] 34, 1. So the Samgha carried out against Ari¢tha the Bhikkhu, who had formerly been a vulture tormentor, the Ukkhepaniya-kamma for not renouncing a sinful doctrine, to the intent that he should not eat nor dwell with the Samgha. And when he had been thus subjected by the Samgha to the Ukkhepaniya-kamma for not renouncing a sinful doctrine, he left the Order. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘ How can Ari¢tha the Bhikkhu, having been subjected by the Samgha to the Ukkhepaniya-kamma for not 382 KULLAVAGGA. I, 34, 1 renouncing a sinful doctrine, leave the Order?’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu-samgha, and asked the Bhikkhus, ‘Is it true, O Bhikkhus, as they say, that Arié‘ha the Bhikkhu, having been subjected (&c., as before, down to) left the Order ?’ ‘It is true, Lord.’ The Blessed Buddha rebuked him, saying, ‘How can Arittha the Bhikkhu (&c., as before, down to) leave the Order? This will not conduce either to the conversion of the unconverted, nor to the increase of the converted; but rather to those who have not been converted not being converted, and to the turning back of those who have been converted.’ And when he had rebuked him, and delivered a religious discourse, the Blessed One addressed the Bhikkhus, and said: ‘ Let then the Samgha, O Bhikkhus, revoke the Ukkhepaniya-kamma for not renouncing a sinful doctrine, which has been carried out against Ari¢éha the Bhikkhu. ‘There are five things, O Bhikkhus, [&c., as before, in chapters 6 and 7, down to the end.]’ Here end the eighteen cases in which a revocation of the Ukkhepaniya-kamma on not renouncing a sinful doctrine should be carried out. I,3g- THE MINOR DISCIPLINARY PROCEEDINGS. 383 35. ‘Now thus, O Bhikkhus, should it be carried out, &c. [Here follows the Kammav4Aéa for the revocation of a Kamma precisely as in chapter 8, with the necessary alterations.] Here ends the seventh(Kamma), the Ukkhepaniyakamma on not renouncing a sinful doctrine. Here ends the First Khandhaka, the Khandhaka on the Kammas.
2[Here follows the Kammav4Aéa for the revocation of a Kamma precisely as in chapter 8, with the necessary alterations.] Here ends the seventh(Kamma), the Ukkhepaniyakamma on not renouncing a sinful doctrine. Here ends the First Khandhaka, the Khandhaka on the Kammas. 384 EKULLAVAGGA. II, 1, r. SECOND KHANDHAKA. PROBATION AND PENANCE. 1, 1. Now at that time the Blessed Buddha was staying at S4vatthi, in the Getavana, Andthapizdika’s Grove. And at that time Bhikkhus who had been placed on probation! used to accept reverence and service and salutation and respect from regular Bhikkhus; and to allow them to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for them; and to carry their bowl or their robe, and to shampoo them?. ? There are four principal kinds of probation; the first of which was required when the follower of another of the reforming sects was received into the Buddhist Order, and is described in Mahévagga I, 38. The other three, which follow on the commission of a SamghAdisesa offence, are more particularly described below in the third Khandhaka. The P4li names of these four are respectively apa/izkfanna-parivasa, pasikkhanna-parivasa, suddhanta-parivasa, and samodhana-parivasa. No conclusion should be drawn against this statement from the passage above at I, 9, 1; though Seyyasaka’s conduct, as there described, would not have rendered him liable to any one of these four principal probationary proceedings. For he is said to have been guilty of many offences (4patti-bahulo). The accompanying enumeration must be taken, not as a description of those offences, but as additional to them. And the probation imposed upon him must have been for concealing one or more of the many offences not particularly specified. 2 All these expressions recur above, I, 27, r. II, 1, 1. PROBATION AND PENANCE. 385 Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can Bhikkhus who have been placed on probation accept reverence (&c., as above, down to) shampoo them ?’ And those Bhikkhus told this thing to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusamgha, and asked the Bhikkhus: ‘Is it true, O Bhikkhus, as they say, that Bhikkhus who have been placed on probation accept reverence (&c., as before, down to) shampoo them ?’ ‘It is true, Lord’ The Blessed Buddha rebuked them, saying, ‘How can those Bhikkhus (&c.,as before, down to) shampoo them? This will not conduce, O Bhikkhus (&c., as usual, down to)? turning back of those who have been converted.’
3This will not conduce, O Bhikkhus (&c., as usual, down to)? turning back of those who have been converted.’ And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, saying, ‘A Bhikkhu who has been placed on probation ought not to accept reverence (&c., as before, down to) shampoo them. Whosoever does so, shall be guilty of a dukkaZ¢a offence. I prescribe, O Bhikkhus, to those Bhikkhus who have been placed on probation to do [all the courtesies, duties, and services mentioned above?] for one another, according to their seniority. I prescribe, O Bhikkhus, five things (as permissible) to Bhikkhus who have been placed on probation, 1 See I, 1, 2, down to the end. 3 That is, in the lists recurring in the previous paragraphs, and given in full at I, 23, 1. [17] ce 386 KULLAVAGGA. II, 1, 2. according to their seniority; (that is to say), the Uposatha ceremony, the Pavaraza ceremony, the share in robes for the rainy season, in things dedicated to the Samgha}, and in food. 2. ‘Therefore, O Bhikkhus, do I make known to you a rule of conduct for Bhikkhus who have been placed on probation, according to which they ought to conduct themselves aright. And herein this is the right conduct. He ought not to confer the Upasampada4 (&c., as above, in I, 1, 5, down to the end)”. ‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to walk in front of, or to sit down in front of, a regular Bhikkhu. Whichever belonging to that company of Bhikkhus shall be the worst seat’, or the worst sleeping-place, or the worst room‘, that shall be given to that Bhikkhu, and there- ? Onoganam, which the Samanta Pas&dik4 explains by ‘ visagganam.’ Compare the use of onogesi at Dipavamsa XIII, 29. The etymology of the word is unknown to us. * The Samanta Pasadik4 has here the following note on savakaniyam, which should be compared with the shorter note on the same word given above, I, 1, 5: Na savakaniyam katabban ti palibodhatthaya pakkosanatthfya v4 savakaniyam na kAtabbam. Palibodhatthaya hi karonto, aham 4yasmantam imasmim vatthusmim savakaniyam karomi, imamha Avas4 ekapadam pi m4 pakkami yava na tam adhikarazam vopasantam hotiti; evam karoti. Pakkosanatthaya karonto, aham te savakaniyam karomi, ehi maya saddhim vinaya-dharanam sammukhibhfvam gakéham4 ti: evam karoti. 5 Buddhaghosa says here, Asanapariyanto bhattagg4disu samgha-navak-4sanam vukkati, svassa d&tabbo. Pariyanta is used here in the same sense as in the 22nd Nissaggiya. ‘ Vihara. In later times this word is no doubt always, or almost always, used to designate the whole of a building in which several or many Bhikkhus resided. In the older literature it always, II, 1, 2. PROBATION AND PENANCE. 387
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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