Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1.. in belief that. the doctrine is against the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not... (zd)... in belief that the doctrine is in accordance with the Dhamma, but that the schism resulting therefrom would be against the Dhamma .. . (ce)... in belief that the doctrine is in accordance with the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not... (f) . . . in uncertainty whether the doctrine is against the Dhamma or not, but in the belief that the schism resulting therefrom would be against the Dhamma... (g) ... in uncertainty whether the doctrine is against the Dhamma or not, and in the belief that the schism resulting therefrom would be against the Dhamma... (4)... in uncertainty whether the doctrine would be against the Dhamma, and in uncertainty whether the schism resulting therefrom would be against the Dhamma or not. . .] [The whole paragraph is then again repeated, reading successively for ‘gives out that which is not Dhamma as Dhamma’ each of the Eighteen Points given in full in VI], 5, 2.] 6. ‘Who then, Lord, is one who breaks up the Samgha, and yet is not doomed to be reborn in states either of suffering or of woe; is not doomed to remain in such states for a Kalpa; and is not so doomed that his position is irretrievable ?’ ‘In case, Upéli, a Bhikkhu gives out what is not Dhamma as Dhamma [and so on successively VI, 5, 6. DISSENSIONS IN THE ORDER. 271 through the whole Eighteen Points] without directing his opinion and his approval and his pleasure and his intention thereto, and in the belief that the doctrine he propounds is in accordance with the Dhamma, and that the schism resulting therefrom would be so too?.’ Here ends the Third Portion for Recitation. Here ends the Seventh Khandhaka, on Divisions in the Samgha. 1 The sum of the last two sections seems to come to this, that practically such a schism as would have the awful effects set out above in § 4 would be impossible in Buddhism. For not only isa formal putting forward and voting on the false doctrine essential to schism as distinct from mere disagreement, but the offending Bhikkhu must also be quite aware that the doctrine so put forth is wrong, or at least doubtful, and also that the schism resulting from his action will be, or will probably be, disastrous to the Dhamma. In other words, the schism must be brought about by deliberately putting forward a doctrine known to be false, or at least doubtful, or with the express intention or hope of thereby injuring the cause of the Dhamma (that is, of the Truth). 272 KULLAVAGGA. VIU, 1, 1. THE EIGHTH KHANDHAKA. REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER. 1, . Now at that time the Blessed One was staying at Savatthi in Andtha Pizdika’s Ardma.
2272 KULLAVAGGA. VIU, 1, 1. THE EIGHTH KHANDHAKA. REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER. 1, . Now at that time the Blessed One was staying at Savatthi in Andtha Pizdika’s Ardma. Now at that time incoming Bhikkhus entered the ArAma with their sandals on?, or with sunshades held up over them’, or with their heads muffled up®, or with their upper robe carried in a bundle on their heads‘; and they washed their feet in the drinking-water; and they did not salute resident Bhikkhus senior to them, nor ask them where they (the incomers) should sleep. And a certain incoming Bhikkhu undid the bolt® of an unoccupied room (Vihdra), and opened the door®, and so entered by force; and a snake fell 1 That this was a sign of disrespect is clear from Mabavagga Vv, y2, and the 61st and 62nd Sekhiyas. * See our discussion of the sunshade question in the note on KXullavagga V, 23, 2. * Ogunthita. See the 23rd and the 67th Sekhiyas. ‘ Sise katv4. Compare VIII, 6, 3. * Gha/ika. This word is discussed at Kullavagga V, 14, 3. * Such an act has been already guarded against by the rule laid down at the end of Xullavagga V, 9, 5, where the same expression is made use of. VIII, 1,2, REGULATIONS AS TO DUTIES OF BHIKKHUS. 273 on to his back from the lintel above!, and he was terrified, and made an outcry*. The Bhikkhus, running up, asked him why he did so. He told them that matter. Then those Bhikkhus who were moderate in their desires were vexed and indignant, and murmured, saying, ‘ How can incoming Bhikkhus enter the Arama... .? (&c., as before, down to) . . . . where they should sleep *.’ They told the matter to the Blessed One (&c., as usual, I, 1, 2, 3, down to) he addressed the Bhikkhus, and said, ‘ Therefore, O Bhikkhus, do I establish a rule of conduct for incoming Bhikkhus, according to which they ought to behave. 2. ‘An incoming Bhikkhu, O Bhikkhus, when he knows he is about to enter an Ardma, ought to take off his sandals, turn them upside down‘, beat them (to get the dust) off, take them (up again) in his 1 Upari-pifshito. On pissha (which we should possibly read here), as the lintel of a door, see our note above at Kullavagga V, 14, 3. It recurs immediately below, VIII, 1, 3. * Vissaram akasi. As Childers, sub voce, expresses doubt as to the meaning of this word, it may be well to note that this phrase occurs above, Xullavagga V, 10, 2 and VI, 3, 4, and also in the Bhikkhunf-vibhanga, Pafittiya LX, and always in the sense here given. The meaning of the allied idiom, vissaro me bhavissati, might be just doubtful:as used in a peculiar connection at Bhikkhunt-vibhanga, Paragika I, 1, and Samghadisesa III, 3, were it not clear from ibid., Pasittiya LXXXVI, that it means simply ‘there will be an outcry against me.’
3The meaning of the allied idiom, vissaro me bhavissati, might be just doubtful:as used in a peculiar connection at Bhikkhunt-vibhanga, Paragika I, 1, and Samghadisesa III, 3, were it not clear from ibid., Pasittiya LXXXVI, that it means simply ‘there will be an outcry against me.’ * The form of this speech bears very clear testimony to the artificial way in which these introductory stories are put together, for the speech does not arise out of the story. Similar instances are not infrequent. See VIII, 5, 1. ‘ Nikam katva. So also at VIII, 6, 2. The word is used below and at Mahfvagga I, 25, 11 and 15 of a bedstead and chair, and below, VIII, 4, 4, of a bowl when it is being washed. [20] T 274 KULLAVAGGA, VIII, 3, 2. hand, put down his sunshade, uncover his head, arrange his upper robe on his back!, and then carefully and slowly enter the Arama. ‘When he enters the Ardma he ought to notice where the resident Bhikkhus are gone to; and whithersoever they are gone—whether to the service hall, or to the portico (mamdapa), or to the foot of a tree—thither he ought to go, and laying his bowl on one side, and his robe on one. side, he ought to take a suitable seat, and sit down. ‘He ought to ask as to the drinking-water, and the water for washing’, which is appropriated to the one use, and which to the other. If he has need of drinking-water, he ought to fetch it and drink. If he has need of water for washing, he ought to fetch it, and wash his feet. In washing his feet he ought to pour the water over them with one hand, and wash them with the other; he ought not to pour the water over them and wash them with one and the same hand. ‘He ought to ask for the cloths with which sandals are cleaned, and clean his sandals. In cleaning his sandals he ought first to wipe them with a dry cloth, and afterwards with a wet cloth: and then he ought to wash the cloths, and lay them on one side 8, 1 See the note below on VIII, 8, 2. ? On these expressions, compare the note above on Xullavagga IV, 4, 4 (at the end), and Xullavagga VIII, 1, 5 = Mahavagga I, 25, 19. * These cloths (Aolakam) are not specially permitted anywhere in the Khandhakas, as cloths for wiping the face and feet are in Mahfvagga VIII, 18, and Xullavagga VI, 19, respectively. The word is used for ‘duster’ below, VIII, 1, 3, and for ‘tinder’ at Milinda Pasha, p. 53. VIIE, 1,3- REGULATIONS AS TO DUTIES OF BHIKKHUS. 275 ‘If the resident Bhikkhu be senior, he ought to be saluted; if junior, he ought to be made to salute (the incomer). The incomer ought to ask as to the lodging-place, which has fallen (to his lot)', and whether it is occupied or unoccupied. He ought to ask as to lawful and unlawful resorts?, and as to what families have been officially declared to be in want’,
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.. in belief that. the doctrine is against the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not... (zd)... in belief that the doctrine is in accordance with the Dhamma, but that the schism resulting therefrom would be against the Dhamma .. . (ce)... in belief that the doctrine is in accordance with the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not... (f) . . . in uncertainty whether the doctrine is against the Dhamma or not, but in the belief that the schism resulting therefrom would be against the Dhamma... (g) ... in uncertainty whether the doctrine is against the Dhamma or not, and in the belief that the schism resulting therefrom would be against the Dhamma... (4)... in uncertainty whether the doctrine would be against the Dhamma, and in uncertainty whether the schism resulting therefrom would be against the Dhamma or not. . .] [The whole paragraph is then again repeated, reading successively for ‘gives out that which is not Dhamma as Dhamma’ each of the Eighteen Points given in full in VI], 5, 2.] 6. ‘Who then, Lord, is one who breaks up the Samgha, and yet is not doomed to be reborn in states either of suffering or of woe; is not doomed to remain in such states for a Kalpa; and is not so doomed that his position is irretrievable ?’ ‘In case, Upéli, a Bhikkhu gives out what is not Dhamma as Dhamma [and so on successively VI, 5, 6. DISSENSIONS IN THE ORDER. 271 through the whole Eighteen Points] without directing his opinion and his approval and his pleasure and his intention thereto, and in the belief that the doctrine he propounds is in accordance with the Dhamma, and that the schism resulting therefrom would be so too?.’ Here ends the Third Portion for Recitation. Here ends the Seventh Khandhaka, on Divisions in the Samgha. 1 The sum of the last two sections seems to come to this, that practically such a schism as would have the awful effects set out above in § 4 would be impossible in Buddhism. For not only isa formal putting forward and voting on the false doctrine essential to schism as distinct from mere disagreement, but the offending Bhikkhu must also be quite aware that the doctrine so put forth is wrong, or at least doubtful, and also that the schism resulting from his action will be, or will probably be, disastrous to the Dhamma. In other words, the schism must be brought about by deliberately putting forward a doctrine known to be false, or at least doubtful, or with the express intention or hope of thereby injuring the cause of the Dhamma (that is, of the Truth). 272 KULLAVAGGA. VIU, 1, 1. THE EIGHTH KHANDHAKA. REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER. 1, . Now at that time the Blessed One was staying at Savatthi in Andtha Pizdika’s Ardma.
2272 KULLAVAGGA. VIU, 1, 1. THE EIGHTH KHANDHAKA. REGULATIONS AS TO THE DUTIES OF THE BHIKKHUS TOWARDS ONE ANOTHER. 1, . Now at that time the Blessed One was staying at Savatthi in Andtha Pizdika’s Ardma. Now at that time incoming Bhikkhus entered the ArAma with their sandals on?, or with sunshades held up over them’, or with their heads muffled up®, or with their upper robe carried in a bundle on their heads‘; and they washed their feet in the drinking-water; and they did not salute resident Bhikkhus senior to them, nor ask them where they (the incomers) should sleep. And a certain incoming Bhikkhu undid the bolt® of an unoccupied room (Vihdra), and opened the door®, and so entered by force; and a snake fell 1 That this was a sign of disrespect is clear from Mabavagga Vv, y2, and the 61st and 62nd Sekhiyas. * See our discussion of the sunshade question in the note on KXullavagga V, 23, 2. * Ogunthita. See the 23rd and the 67th Sekhiyas. ‘ Sise katv4. Compare VIII, 6, 3. * Gha/ika. This word is discussed at Kullavagga V, 14, 3. * Such an act has been already guarded against by the rule laid down at the end of Xullavagga V, 9, 5, where the same expression is made use of. VIII, 1,2, REGULATIONS AS TO DUTIES OF BHIKKHUS. 273 on to his back from the lintel above!, and he was terrified, and made an outcry*. The Bhikkhus, running up, asked him why he did so. He told them that matter. Then those Bhikkhus who were moderate in their desires were vexed and indignant, and murmured, saying, ‘ How can incoming Bhikkhus enter the Arama... .? (&c., as before, down to) . . . . where they should sleep *.’ They told the matter to the Blessed One (&c., as usual, I, 1, 2, 3, down to) he addressed the Bhikkhus, and said, ‘ Therefore, O Bhikkhus, do I establish a rule of conduct for incoming Bhikkhus, according to which they ought to behave. 2. ‘An incoming Bhikkhu, O Bhikkhus, when he knows he is about to enter an Ardma, ought to take off his sandals, turn them upside down‘, beat them (to get the dust) off, take them (up again) in his 1 Upari-pifshito. On pissha (which we should possibly read here), as the lintel of a door, see our note above at Kullavagga V, 14, 3. It recurs immediately below, VIII, 1, 3. * Vissaram akasi. As Childers, sub voce, expresses doubt as to the meaning of this word, it may be well to note that this phrase occurs above, Xullavagga V, 10, 2 and VI, 3, 4, and also in the Bhikkhunf-vibhanga, Pafittiya LX, and always in the sense here given. The meaning of the allied idiom, vissaro me bhavissati, might be just doubtful:as used in a peculiar connection at Bhikkhunt-vibhanga, Paragika I, 1, and Samghadisesa III, 3, were it not clear from ibid., Pasittiya LXXXVI, that it means simply ‘there will be an outcry against me.’
3The meaning of the allied idiom, vissaro me bhavissati, might be just doubtful:as used in a peculiar connection at Bhikkhunt-vibhanga, Paragika I, 1, and Samghadisesa III, 3, were it not clear from ibid., Pasittiya LXXXVI, that it means simply ‘there will be an outcry against me.’ * The form of this speech bears very clear testimony to the artificial way in which these introductory stories are put together, for the speech does not arise out of the story. Similar instances are not infrequent. See VIII, 5, 1. ‘ Nikam katva. So also at VIII, 6, 2. The word is used below and at Mahfvagga I, 25, 11 and 15 of a bedstead and chair, and below, VIII, 4, 4, of a bowl when it is being washed. [20] T 274 KULLAVAGGA, VIII, 3, 2. hand, put down his sunshade, uncover his head, arrange his upper robe on his back!, and then carefully and slowly enter the Arama. ‘When he enters the Ardma he ought to notice where the resident Bhikkhus are gone to; and whithersoever they are gone—whether to the service hall, or to the portico (mamdapa), or to the foot of a tree—thither he ought to go, and laying his bowl on one side, and his robe on one. side, he ought to take a suitable seat, and sit down. ‘He ought to ask as to the drinking-water, and the water for washing’, which is appropriated to the one use, and which to the other. If he has need of drinking-water, he ought to fetch it and drink. If he has need of water for washing, he ought to fetch it, and wash his feet. In washing his feet he ought to pour the water over them with one hand, and wash them with the other; he ought not to pour the water over them and wash them with one and the same hand. ‘He ought to ask for the cloths with which sandals are cleaned, and clean his sandals. In cleaning his sandals he ought first to wipe them with a dry cloth, and afterwards with a wet cloth: and then he ought to wash the cloths, and lay them on one side 8, 1 See the note below on VIII, 8, 2. ? On these expressions, compare the note above on Xullavagga IV, 4, 4 (at the end), and Xullavagga VIII, 1, 5 = Mahavagga I, 25, 19. * These cloths (Aolakam) are not specially permitted anywhere in the Khandhakas, as cloths for wiping the face and feet are in Mahfvagga VIII, 18, and Xullavagga VI, 19, respectively. The word is used for ‘duster’ below, VIII, 1, 3, and for ‘tinder’ at Milinda Pasha, p. 53. VIIE, 1,3- REGULATIONS AS TO DUTIES OF BHIKKHUS. 275 ‘If the resident Bhikkhu be senior, he ought to be saluted; if junior, he ought to be made to salute (the incomer). The incomer ought to ask as to the lodging-place, which has fallen (to his lot)', and whether it is occupied or unoccupied. He ought to ask as to lawful and unlawful resorts?, and as to what families have been officially declared to be in want’,
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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