Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1429) and the opposite idea in Sutta Nipata IV, 3, 5. Ff 2 436 KULLAVAGGA. II, 35, 2. for the occasion; and it also imposes a MAnatta upon him, but by an unlawful proceeding, and then by an unlawful proceeding rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences. ‘And in case, O Bhikkhus, a Bhikkhu is guilty ofa number of Samgh4disesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar—connected with each other, and disconnected. And he asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an-inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Samghddisesa offences, definite ones, which he does conceal. He asks the Samgha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Samgha [does so] by a lawful proceeding that cannot be quashed, and fit for the occasion ; and it also imposes upon him an inclusive probation by a lawful proceeding, and imposes upon him a Manatta, but by an unlawful proceeding, and by an unlawful proceeding it rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.’ [The same decision is given if, of the intervening offences, all.of which are definite, some have been concealed, and some not concealed. ] 2. [The same if the intervening offences have been not definite and not concealed, or not definite and concealed, or all not definite but some concealed and some not concealed, or all not concealed but some definite and some not definite, or all concealed TI, 36, 2. PROBATION AND PENANCE. 437 but some definite and some not definite, or some definite and some not definite and some concealed and some not concealed.] Here end the nine principal cases (which serve as a basis for the variations in the following chapter) in which a Bhikkhu is not purified (by undergoing a term of probation). 36. 1. [The same nine cases of the throwing back is carried by unlawful proceeding, though the Ménatta and the rehabilitation are by a lawful proceeding. ] 2. ‘And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Samghadisesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar— connected with each other, and disconnected. He asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an additional probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Samghadisesa offences, definite ones, which he does conceal. He asks the Samgha to throw him back on account 1 These offences must be understood to be offences committed while under probation, and concealed. See the note on chap. 35, § 1. 438 KULLAVAGGA. II, 36, 2.
2He asks the Samgha to throw him back on account 1 These offences must be understood to be offences committed while under probation, and concealed. See the note on chap. 35, § 1. 438 KULLAVAGGA. II, 36, 2. of those intervening offences to the commencement of his term of probation. The Samgha [does so] by an unlawful proceeding that is liable to be quashed, and unfit for the occasion; and it also imposes an inclusive probation upon him, but by an unlawful proceeding. He thinking, “I am undergoing that probation,” is guilty meanwhile of a number of SamghAdisesa offences, definite ones, which he does conceal. When he has arrived at this condition he calls to mind the other offences committed while the first offences were being committed, and he calls to mind also the other offences committed while the latter offences were being committed. ‘Then it occurs to him, “I have been guilty of a number of SamghAdisesa offences (&c., as in the whole of the section from the beginning to the end of the last paragraph, down to) and I called to mind also the other offences committed while the latter offences were being committed. Let me now ask the Samgha to throw me back on account of those offences committed while the former offences, and while the latter offences, were being committed, to the commencement of my term of probation, by a lawful proceeding that cannot be quashed, and is fit for the occasion; and let me ask for an inclusive probation to be imposed by a lawful proceeding, and for a Manatta to be imposed by a lawful proceeding, and then for rehabilitation by a lawful proceeding.” ‘And he asks the Samgha [accordingly], and the Samgha [does so}. That Bhikkhu, O Bhikkhus, is purified from those offences.’ [The same if some of the offences in each case have been concealed and some not concealed.] TI, 36, 4- PROBATION AND PENANCE. 439 3, 4. [The Bhikkhu is not purified from such intervening and remembered offences as are specified in the last section, if the Samgha has proceeded, as in the first section of this chapter, by an unlawful proceeding. ] Here ends the Third Khandhaka, on the Accumulation of Offences. NOTE ON ABHIHAT7AUM™.
3] Here ends the Third Khandhaka, on the Accumulation of Offences. NOTE ON ABHIHAT7AUM™. In the 7th Nissaggiya, in the 34th Pééittiya, and in the 36th Pafittiya there occurs the phrase abhiha/‘hum pavdreyya, regarding the correct translation of which, as will be seen from the note on the first passage, we were in doubt. The connection is always ‘if A should offer B,’ &c.; and the only difficulty is the force of the word abhiha//Aum which precedes the ‘should offer,’ and in some way qualifies it. In all three passages the Old Commentary preserved in the Sutta-Vibhanga explains the two words abhihas‘hum pavareyya by ‘Take just as much as you want’ (yavatakam ikkhasi tavatakam gazhdhi), which does not solve the difficulty. On the following words of the third passage, however, the Old Commentary (see H. O.,‘ Vinaya Pitakam,’ vol. iv, p. 84) uses the word abhiharati in its usual sense of ‘ he brings up to, offers to, hands over to,’ as practically equivalent to abhihas‘hum pavdreti; and Buddhaghosa, in the Samanta PAs4dika on the 7th Nissaggiya, uses abhiharitva as directly equivalent to abhi- ‘hadthum. Now in a passage quoted from the Thera-gath4 in H. O.’s ‘Buddha, sein Leben, seine Lehre, und seine Gemeinde’ (p. 425, note 1), nikkhamitumna occurs as the gerund of nikkhamati instead of nikkhamitvana. The existence in Prakrit of corresponding gerunds in -tu, -tum for -tv4, and in -tia, -tudsa for -tvdna, is laid down in Hemaéandra II, 146 (Pischel, vol. i, p. 62). And Professor Weber has given corresponding forms (&haétu, ka/ssu, &c.) from the Gain dialect in his Bhagavatt I, p. 433. What we have in the phrase in question is therefore simply a geriind in -tum, and the two words taken together mean, ‘if A should lay before and offer to B,’ &c. The thing offered in one case is robes, in the other two cases food; and abhiharati is the usual word in Pali for serving food, laying it before another person. Compare théli-p&ka-satani abhihari at Gataka I, 186; and the phrase bhattabhih4ro abhih@riyittha constantly repeated in the Mah4-sudassana Sutta (Rh. D., ‘ Buddhist Suttas,’ in the last paragraph of chap. II, §§ 12, 29, 31, 33, 37): [17] Gg TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED Books OF THE EAST. CONSONANTS. MISSIONARY ALPHABBT, T Class. TI Class. —= III Class. Zend. Peblevi. Persian, | Arabic. | Hebrew. | Chinese. 2 an Gutturales. 1 Tenuis............ 2 ,» aspirata....... 3 Media. ........20. 4 , aspirata........ 5 Gutturo-labialis....... 6 Nasalis.......200. 7 Spiritus asper... 2... 2. 8 ” lenis. ......0- 9 4» asper faucalis . . . 10 =O, lenis faucalis ... 11 » asper fricatus.... 12 » lenis fricatus . Gutturales modificatae (palatales, &c.) 13 Tenuis ...........-- oan 14 °,, aspirata vs... 15 Medias... 2.2000. . 16 ,, . rere nw vo (ng) (Nn) w'(yohn)} cee e ANA A Th ) Www - Ww) - ww-.- TRANSLITERATION OF ORIENTAL ALPHABETS, 44l
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.
1429) and the opposite idea in Sutta Nipata IV, 3, 5. Ff 2 436 KULLAVAGGA. II, 35, 2. for the occasion; and it also imposes a MAnatta upon him, but by an unlawful proceeding, and then by an unlawful proceeding rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences. ‘And in case, O Bhikkhus, a Bhikkhu is guilty ofa number of Samgh4disesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar—connected with each other, and disconnected. And he asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an-inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Samghddisesa offences, definite ones, which he does conceal. He asks the Samgha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Samgha [does so] by a lawful proceeding that cannot be quashed, and fit for the occasion ; and it also imposes upon him an inclusive probation by a lawful proceeding, and imposes upon him a Manatta, but by an unlawful proceeding, and by an unlawful proceeding it rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.’ [The same decision is given if, of the intervening offences, all.of which are definite, some have been concealed, and some not concealed. ] 2. [The same if the intervening offences have been not definite and not concealed, or not definite and concealed, or all not definite but some concealed and some not concealed, or all not concealed but some definite and some not definite, or all concealed TI, 36, 2. PROBATION AND PENANCE. 437 but some definite and some not definite, or some definite and some not definite and some concealed and some not concealed.] Here end the nine principal cases (which serve as a basis for the variations in the following chapter) in which a Bhikkhu is not purified (by undergoing a term of probation). 36. 1. [The same nine cases of the throwing back is carried by unlawful proceeding, though the Ménatta and the rehabilitation are by a lawful proceeding. ] 2. ‘And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Samghadisesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar— connected with each other, and disconnected. He asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an additional probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Samghadisesa offences, definite ones, which he does conceal. He asks the Samgha to throw him back on account 1 These offences must be understood to be offences committed while under probation, and concealed. See the note on chap. 35, § 1. 438 KULLAVAGGA. II, 36, 2.
2He asks the Samgha to throw him back on account 1 These offences must be understood to be offences committed while under probation, and concealed. See the note on chap. 35, § 1. 438 KULLAVAGGA. II, 36, 2. of those intervening offences to the commencement of his term of probation. The Samgha [does so] by an unlawful proceeding that is liable to be quashed, and unfit for the occasion; and it also imposes an inclusive probation upon him, but by an unlawful proceeding. He thinking, “I am undergoing that probation,” is guilty meanwhile of a number of SamghAdisesa offences, definite ones, which he does conceal. When he has arrived at this condition he calls to mind the other offences committed while the first offences were being committed, and he calls to mind also the other offences committed while the latter offences were being committed. ‘Then it occurs to him, “I have been guilty of a number of SamghAdisesa offences (&c., as in the whole of the section from the beginning to the end of the last paragraph, down to) and I called to mind also the other offences committed while the latter offences were being committed. Let me now ask the Samgha to throw me back on account of those offences committed while the former offences, and while the latter offences, were being committed, to the commencement of my term of probation, by a lawful proceeding that cannot be quashed, and is fit for the occasion; and let me ask for an inclusive probation to be imposed by a lawful proceeding, and for a Manatta to be imposed by a lawful proceeding, and then for rehabilitation by a lawful proceeding.” ‘And he asks the Samgha [accordingly], and the Samgha [does so}. That Bhikkhu, O Bhikkhus, is purified from those offences.’ [The same if some of the offences in each case have been concealed and some not concealed.] TI, 36, 4- PROBATION AND PENANCE. 439 3, 4. [The Bhikkhu is not purified from such intervening and remembered offences as are specified in the last section, if the Samgha has proceeded, as in the first section of this chapter, by an unlawful proceeding. ] Here ends the Third Khandhaka, on the Accumulation of Offences. NOTE ON ABHIHAT7AUM™.
3] Here ends the Third Khandhaka, on the Accumulation of Offences. NOTE ON ABHIHAT7AUM™. In the 7th Nissaggiya, in the 34th Pééittiya, and in the 36th Pafittiya there occurs the phrase abhiha/‘hum pavdreyya, regarding the correct translation of which, as will be seen from the note on the first passage, we were in doubt. The connection is always ‘if A should offer B,’ &c.; and the only difficulty is the force of the word abhiha//Aum which precedes the ‘should offer,’ and in some way qualifies it. In all three passages the Old Commentary preserved in the Sutta-Vibhanga explains the two words abhihas‘hum pavareyya by ‘Take just as much as you want’ (yavatakam ikkhasi tavatakam gazhdhi), which does not solve the difficulty. On the following words of the third passage, however, the Old Commentary (see H. O.,‘ Vinaya Pitakam,’ vol. iv, p. 84) uses the word abhiharati in its usual sense of ‘ he brings up to, offers to, hands over to,’ as practically equivalent to abhihas‘hum pavdreti; and Buddhaghosa, in the Samanta PAs4dika on the 7th Nissaggiya, uses abhiharitva as directly equivalent to abhi- ‘hadthum. Now in a passage quoted from the Thera-gath4 in H. O.’s ‘Buddha, sein Leben, seine Lehre, und seine Gemeinde’ (p. 425, note 1), nikkhamitumna occurs as the gerund of nikkhamati instead of nikkhamitvana. The existence in Prakrit of corresponding gerunds in -tu, -tum for -tv4, and in -tia, -tudsa for -tvdna, is laid down in Hemaéandra II, 146 (Pischel, vol. i, p. 62). And Professor Weber has given corresponding forms (&haétu, ka/ssu, &c.) from the Gain dialect in his Bhagavatt I, p. 433. What we have in the phrase in question is therefore simply a geriind in -tum, and the two words taken together mean, ‘if A should lay before and offer to B,’ &c. The thing offered in one case is robes, in the other two cases food; and abhiharati is the usual word in Pali for serving food, laying it before another person. Compare théli-p&ka-satani abhihari at Gataka I, 186; and the phrase bhattabhih4ro abhih@riyittha constantly repeated in the Mah4-sudassana Sutta (Rh. D., ‘ Buddhist Suttas,’ in the last paragraph of chap. II, §§ 12, 29, 31, 33, 37): [17] Gg TRANSLITERATION OF ORIENTAL ALPHABETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED Books OF THE EAST. CONSONANTS. MISSIONARY ALPHABBT, T Class. TI Class. —= III Class. Zend. Peblevi. Persian, | Arabic. | Hebrew. | Chinese. 2 an Gutturales. 1 Tenuis............ 2 ,» aspirata....... 3 Media. ........20. 4 , aspirata........ 5 Gutturo-labialis....... 6 Nasalis.......200. 7 Spiritus asper... 2... 2. 8 ” lenis. ......0- 9 4» asper faucalis . . . 10 =O, lenis faucalis ... 11 » asper fricatus.... 12 » lenis fricatus . Gutturales modificatae (palatales, &c.) 13 Tenuis ...........-- oan 14 °,, aspirata vs... 15 Medias... 2.2000. . 16 ,, . rere nw vo (ng) (Nn) w'(yohn)} cee e ANA A Th ) Www - Ww) - ww-.- TRANSLITERATION OF ORIENTAL ALPHABETS, 44l
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.
No commentary for this page.