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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1. . . with a Bhikkhu undergoing the Manatta discipline... . with a Bhikkhu who is in a position to receive rehabilitation‘, ‘If a meeting of four Bhikkhus, of whom one is 1 This recurs in Khandhaka I, chapter 27. ? Compare the 69th Sekhiya,. ® Compare the 68th Sekhiya. * A narrow space of open ground, levelled and cleared of jungle, for the purpose of being used to walk up and down upon when meditating. See our note on Mah4vagga V, 1, 14. * On these disciplines and on rehabilitation, see the following Khandhaka, TI, 2, 1. PROBATION AND PENANCE. 391 a probationer, should place a Bhikkhu on probation, or throw him back to the beginning of his probationary course, or subject him to the MAnatta discipline—or if a meeting of twenty Bhikkhus, of whom one is a probationer, should rehabilitate a Bhikkhu, that, O Bhikkhus, is an invalid act, and need not be obeyed.’ Here end the ninety-four duties encumbent on a probationer. 2. 1. Now the venerable Up4li went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable Upali said to the Blessed One: ‘ Now in what case, Lord, can there be an interruption of the probationary period of a Bhikkhu who has been placed on probation? ?’ ‘There are three ways of interruption of the probationary period, O Upali, of a Bhikkhu who has been placed on probation; (that is to say), by 1 Compare Mahav4gga IX, 4, r. ® Literally, ‘ breaking of the nights.’ The time of probation was reckoned, not by days, but by nights; and in either of the three cases which follow the reckoning was interrupted, and had to begin afresh. 392 KULLAVAGGA. Il, 3, 1 dwelling together!, by dwelling alone*, and by not announcing ®. ‘These are the three ways of interruption to the probationary period, O Upali, of a Bhikkhu who has been placed under probation.’ 34, 1. Now at that time, since there was a great company of the Bhikkhus gathered together at SAvatthi, those Bhikkhus who had been placed on probation did not know how to carry out their probation correctly. They told this thing to the Blessed One. ‘I prescribe to you, O Bhikkhus, to carry out your probation correctly. Now thus, O Bhikkhus, ought you to postpone the probation. The Bhikkhu who has been placed on probation is to go up to a single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say: “I postpone my probation.” Then the probation is postponed. Or he is to say: “I postpone 1 Buddhaghosa explains this to mean when the probationer has done any of the things forbidden in IT, 1, 4. * That is, when the probationer has done any of the things forbidden in II, 1, 3. 5 That is, when the probationer has omitted to make any of the announcements prescribed at the end of I, r, 2.
2* That is, when the probationer has done any of the things forbidden in II, 1, 3. 5 That is, when the probationer has omitted to make any of the announcements prescribed at the end of I, r, 2. ‘ This chapter is repeated below, chap. 8, in reference to Bhikkhus undergoing the Manatta discipline. ® That is, if it should be impossible during the time immediately succeeding the imposition of probation to fulfil all the thereto necessary duties, then a Bhikkhu might postpone the fulfilment to some more convenient season. Il, 4, 1. PROBATION AND PENANCE. 393 the duties (i.e. of a probationer).” Then also the probation is postponed.’ 2. Now at that time the Bhikkhus who were at SAvatthi went away hither and thither, and the Bhikkhus who had been placed on probation were not able to carry out their probation correctly! They told this thing to the Blessed One. ‘I prescribe to you, O Bhikkhus, to take upon yourselves again the probation (which had been postponed). Now thus, O Bhikkhus, ought you to take it upon yourselves again. The Bhikkhu who has been placed under probation is to go up toa single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say: “I take my probation again upon myself.” Then the probation is resumed. Or he is to say: “I take the duties (i.e. of a probationer) upon myself again.” Then also is the probation resumed.’ Here end the duties encumbent on a probationer. 4, 1. Now at that time Bhikkhus, who had rendered themselves liable to be thrown back to the commencement (of their probationary course)?, used to 2 The Samanta PAsidik& here says, Evam vattam samAdiyitva parivutta-parivdsassa m4nattam ganhato puna vatta-sam4dana-kikkam n’atthi samAdinna-vatto yeva hi esa. Tasmfssa £h4rattam manattam d&tabbam, 4inna-m4natto abbhetabbo, evam anfpattiko hutva suddhante pati//Aito tisso sikkh4 pfretva dukkhass’ antam karissatiti. ® This is fully explained in the next Khandhaka. 394 KULLAVAGGA. II, s. accept reverence [&c., as before in chapter 1, reading throughout ‘ Bhikkhus liable to be thrown back to the beginning of their probationary course’ for ‘ Bhikkhus who had been placed on probation!;’ and omitting in chapter 2 the announcements referred to there in our note]. 5. [In this chapter the same rules are laid down, word for word, as in the last, reading throughout for ‘Bhikkhus liable to be thrown back to the beginning of their probationary course,’ ‘ Bhikkhus liable to be subjected to the MAnatta discipline®.’] 6. [In this chapter the same rules for the Manatta, or Penance, are laid down word for word as those in chapter 1, §) 1, 2, 3, and 4, for the probation, reading throughout ‘Bhikkhus who are going through the Ma4natta discipline’ for ‘Bhikkhus who have been placed under probation.’ There are, however, one or two minor points of difference, which are as follows : 1. At the end of the announcements (chapter 1,
3At the end of the announcements (chapter 1, 1 In the text alter the words ‘Instead of samghena parivdso dinno hoti read samghena mflaya pa/ikassanaraho kato hoti’ into ‘Instead of parivasiké bhikkhf@ read mflaya pa/ikassanarahaé bhikkh(’ * This is fully explained in the next Khandhaka. II, 7,1. PROBATION AND PENANCE. 395 ' § 2) there is inserted the injunction, ‘He ought to announce the fact every day.’ 2. In the passages about going from one residence to another (chapter 1, § 3) read ‘unless with the Samgha’ instead of ‘unless with a regular Bhikkhu.’]' 7. 1. Now the venerable Up4li went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable Upali said to the Blessed One: ‘ Now in what case, Lord, can there be an interruption of the Manatta discipline? of a Bhikkhu who is undergoing that discipline ?’ ‘There are four ways of interruption of the Manatta discipline, O Upali, of a Bhikkhu who is undergoing that discipline ; (that is to say), by dwelling together’, by dwelling alone’, by not announcing’, and by living with less than four other Bhikkhus‘, These are the four ways (&c., as before, down to) undergoing that discipline.’ 1 It will be seen, therefore, that there is very little, one might almost say no practical, difference between the Parivasa, which we have rendered ‘probation,’ and the MAnatta, which we have usually left untranslated, and sometimes rendered ‘penance.’ Neither the one nor the other are at present enforced anywhere among the Buddhists. * See chapter 2, note 1. * See the notes above on chapter 2. * The Samanta PAs&dik4 says, Qne game ti Aattdro va atireka va. 396 KULLAVAGGA. II, 8. 8. [In this chapter the means of postponing and resuming the MAnatta penance are laid down, word for word, as in chapter 3, reading ‘ Bhikkhus who are undergoing the M4natta discipline’ for ‘ Bhikkhus who have been placed on probation.’] 9. [This chapter is word for word the same as chapter 1, reading ‘Bhikkhus who have rendered themselves capable of receiving rehabilitation’ for ‘Bhikkhus who have been placed on probation.’] Here ends the Second Khandhaka, called the Khandhaka on Probationers, &c. IIT, 1, 2. PROBATION AND PENANCE. 397 THIRD KHANDHAKA. PROBATION AND PENANCE (CONTINUED). 1. 1. Now at that time the Blessed Buddha was staying at S4vatthi, in the Getavana, Andthapizdika’s Grove. ‘And at that time the venerable Udayi committed an offence, to wit, the first SamghAdisesa offence, and did not conceal it. He told the Bhikkhus, saying, ‘I have committed an offence—the first Samgh4disesa offence—and do not ‘conceal it. What now shall I do?’ They told this thing to the Blessed One. ‘Then, O Bhikkhus, let the Samgha lay the MAnatta penalty on Udayi the Bhikkhu for the space of six days on account of that offence—the first Samghadisesa—which he has not concealed.
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.
1. . . with a Bhikkhu undergoing the Manatta discipline... . with a Bhikkhu who is in a position to receive rehabilitation‘, ‘If a meeting of four Bhikkhus, of whom one is 1 This recurs in Khandhaka I, chapter 27. ? Compare the 69th Sekhiya,. ® Compare the 68th Sekhiya. * A narrow space of open ground, levelled and cleared of jungle, for the purpose of being used to walk up and down upon when meditating. See our note on Mah4vagga V, 1, 14. * On these disciplines and on rehabilitation, see the following Khandhaka, TI, 2, 1. PROBATION AND PENANCE. 391 a probationer, should place a Bhikkhu on probation, or throw him back to the beginning of his probationary course, or subject him to the MAnatta discipline—or if a meeting of twenty Bhikkhus, of whom one is a probationer, should rehabilitate a Bhikkhu, that, O Bhikkhus, is an invalid act, and need not be obeyed.’ Here end the ninety-four duties encumbent on a probationer. 2. 1. Now the venerable Up4li went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable Upali said to the Blessed One: ‘ Now in what case, Lord, can there be an interruption of the probationary period of a Bhikkhu who has been placed on probation? ?’ ‘There are three ways of interruption of the probationary period, O Upali, of a Bhikkhu who has been placed on probation; (that is to say), by 1 Compare Mahav4gga IX, 4, r. ® Literally, ‘ breaking of the nights.’ The time of probation was reckoned, not by days, but by nights; and in either of the three cases which follow the reckoning was interrupted, and had to begin afresh. 392 KULLAVAGGA. Il, 3, 1 dwelling together!, by dwelling alone*, and by not announcing ®. ‘These are the three ways of interruption to the probationary period, O Upali, of a Bhikkhu who has been placed under probation.’ 34, 1. Now at that time, since there was a great company of the Bhikkhus gathered together at SAvatthi, those Bhikkhus who had been placed on probation did not know how to carry out their probation correctly. They told this thing to the Blessed One. ‘I prescribe to you, O Bhikkhus, to carry out your probation correctly. Now thus, O Bhikkhus, ought you to postpone the probation. The Bhikkhu who has been placed on probation is to go up to a single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say: “I postpone my probation.” Then the probation is postponed. Or he is to say: “I postpone 1 Buddhaghosa explains this to mean when the probationer has done any of the things forbidden in IT, 1, 4. * That is, when the probationer has done any of the things forbidden in II, 1, 3. 5 That is, when the probationer has omitted to make any of the announcements prescribed at the end of I, r, 2.
2* That is, when the probationer has done any of the things forbidden in II, 1, 3. 5 That is, when the probationer has omitted to make any of the announcements prescribed at the end of I, r, 2. ‘ This chapter is repeated below, chap. 8, in reference to Bhikkhus undergoing the Manatta discipline. ® That is, if it should be impossible during the time immediately succeeding the imposition of probation to fulfil all the thereto necessary duties, then a Bhikkhu might postpone the fulfilment to some more convenient season. Il, 4, 1. PROBATION AND PENANCE. 393 the duties (i.e. of a probationer).” Then also the probation is postponed.’ 2. Now at that time the Bhikkhus who were at SAvatthi went away hither and thither, and the Bhikkhus who had been placed on probation were not able to carry out their probation correctly! They told this thing to the Blessed One. ‘I prescribe to you, O Bhikkhus, to take upon yourselves again the probation (which had been postponed). Now thus, O Bhikkhus, ought you to take it upon yourselves again. The Bhikkhu who has been placed under probation is to go up toa single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say: “I take my probation again upon myself.” Then the probation is resumed. Or he is to say: “I take the duties (i.e. of a probationer) upon myself again.” Then also is the probation resumed.’ Here end the duties encumbent on a probationer. 4, 1. Now at that time Bhikkhus, who had rendered themselves liable to be thrown back to the commencement (of their probationary course)?, used to 2 The Samanta PAsidik& here says, Evam vattam samAdiyitva parivutta-parivdsassa m4nattam ganhato puna vatta-sam4dana-kikkam n’atthi samAdinna-vatto yeva hi esa. Tasmfssa £h4rattam manattam d&tabbam, 4inna-m4natto abbhetabbo, evam anfpattiko hutva suddhante pati//Aito tisso sikkh4 pfretva dukkhass’ antam karissatiti. ® This is fully explained in the next Khandhaka. 394 KULLAVAGGA. II, s. accept reverence [&c., as before in chapter 1, reading throughout ‘ Bhikkhus liable to be thrown back to the beginning of their probationary course’ for ‘ Bhikkhus who had been placed on probation!;’ and omitting in chapter 2 the announcements referred to there in our note]. 5. [In this chapter the same rules are laid down, word for word, as in the last, reading throughout for ‘Bhikkhus liable to be thrown back to the beginning of their probationary course,’ ‘ Bhikkhus liable to be subjected to the MAnatta discipline®.’] 6. [In this chapter the same rules for the Manatta, or Penance, are laid down word for word as those in chapter 1, §) 1, 2, 3, and 4, for the probation, reading throughout ‘Bhikkhus who are going through the Ma4natta discipline’ for ‘Bhikkhus who have been placed under probation.’ There are, however, one or two minor points of difference, which are as follows : 1. At the end of the announcements (chapter 1,
3At the end of the announcements (chapter 1, 1 In the text alter the words ‘Instead of samghena parivdso dinno hoti read samghena mflaya pa/ikassanaraho kato hoti’ into ‘Instead of parivasiké bhikkhf@ read mflaya pa/ikassanarahaé bhikkh(’ * This is fully explained in the next Khandhaka. II, 7,1. PROBATION AND PENANCE. 395 ' § 2) there is inserted the injunction, ‘He ought to announce the fact every day.’ 2. In the passages about going from one residence to another (chapter 1, § 3) read ‘unless with the Samgha’ instead of ‘unless with a regular Bhikkhu.’]' 7. 1. Now the venerable Up4li went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable Upali said to the Blessed One: ‘ Now in what case, Lord, can there be an interruption of the Manatta discipline? of a Bhikkhu who is undergoing that discipline ?’ ‘There are four ways of interruption of the Manatta discipline, O Upali, of a Bhikkhu who is undergoing that discipline ; (that is to say), by dwelling together’, by dwelling alone’, by not announcing’, and by living with less than four other Bhikkhus‘, These are the four ways (&c., as before, down to) undergoing that discipline.’ 1 It will be seen, therefore, that there is very little, one might almost say no practical, difference between the Parivasa, which we have rendered ‘probation,’ and the MAnatta, which we have usually left untranslated, and sometimes rendered ‘penance.’ Neither the one nor the other are at present enforced anywhere among the Buddhists. * See chapter 2, note 1. * See the notes above on chapter 2. * The Samanta PAs&dik4 says, Qne game ti Aattdro va atireka va. 396 KULLAVAGGA. II, 8. 8. [In this chapter the means of postponing and resuming the MAnatta penance are laid down, word for word, as in chapter 3, reading ‘ Bhikkhus who are undergoing the M4natta discipline’ for ‘ Bhikkhus who have been placed on probation.’] 9. [This chapter is word for word the same as chapter 1, reading ‘Bhikkhus who have rendered themselves capable of receiving rehabilitation’ for ‘Bhikkhus who have been placed on probation.’] Here ends the Second Khandhaka, called the Khandhaka on Probationers, &c. IIT, 1, 2. PROBATION AND PENANCE. 397 THIRD KHANDHAKA. PROBATION AND PENANCE (CONTINUED). 1. 1. Now at that time the Blessed Buddha was staying at S4vatthi, in the Getavana, Andthapizdika’s Grove. ‘And at that time the venerable Udayi committed an offence, to wit, the first SamghAdisesa offence, and did not conceal it. He told the Bhikkhus, saying, ‘I have committed an offence—the first Samgh4disesa offence—and do not ‘conceal it. What now shall I do?’ They told this thing to the Blessed One. ‘Then, O Bhikkhus, let the Samgha lay the MAnatta penalty on Udayi the Bhikkhu for the space of six days on account of that offence—the first Samghadisesa—which he has not concealed.
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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