Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Whoso comes last out of the hot bath-room is to wash it, if it be dirty; to wash the vessel in which the clay is kept, to put the chairs used in the hot bath-room in order, to extinguish the fire, to close up the doorway, and then come out. ‘This, O Bhikkhus, is the rule of conduct which I lay down for the Bhikkhus, in respect of the hot bath-room, according to which they are to behave themselves therein.’ 9 and 10. [These chapters deal with the manner of using the privies, and other sanitary arrangements described in V, 35, where see our note.] 11, 12, 13, and 14. [These chapters simply repeat, word for word, Mahdvagga I, 25, 14-24; I, 26, 1-11; I, 32, 3; and I, 33 respectively. ] Here ends the Eighth Khandhaka, containing the Rules for Conduct. IX, 1,1. ON EXCLUSION FROM THE PATIMOKKHA. 299 NINTH KHANDHAKA. On ExcLusion FROM THE PATIMOKKHA CEREMONY. 1, 1. Now at that time the Blessed One was staying at SAvatthi, in the Eastern Ardma, the mansion of the mother of Migara. And at that time, it being Uposatha Day, the Blessed One was seated in the midst of the Bhikkhu-samgha. And the venerable Ananda, when the night was far spent, when the first watch was passing away, arose from his seat, arranged his robe over one shoulder, and stretching out his joined hands towards the Blessed One, said to the Blessed One: ‘The night, Lord, is far spent. The first watch is passing away. For a long time has the Bhikkhusamgha been seated here. Let my lord the Blessed One recite to the Bhikkhus the Patimokkha.’ When he had thus spoken, the Blessed One remained silent. And a second time, when the second watch was passing away [he made the same request with the same result], And a third time, when the third watch had begun, and the dawn was breaking! [he made the same request]. ‘The assembly, Ananda, is not pure?.’ * Nandimukhiy4 rattiy4 ti arunadhata-k4le piti-mukh4 viya ratti khayati ten’ 4ha nandimukhiyé ti (B.). See also our note on this at Mahavagga VIII, 13, 1. 4 That is, there is some one present who is disqualified by some 300 KULLAVAGGA. IX, 1, 2. 2. Then the venerable Maha. Moggallana thought, ‘What individual can the Blessed One be referring to in that he says, “The assembly, Ananda, is not pure.”’ And the venerable Maha Moggallana considered the whole Bhikkhu-samgha, penetrating their minds with his. Then the venerable Maha Moggallana perceived who was that individual,—evil in conduct, wicked in character, of impure and doubtful! behaviour, not a Samama though he had taken the vows of one, not a religious student though he had taken the vows of one, foul within, full of cravings, a worthless creature,—who had taken his seat amongst the Bhikkhu-samgha. On perceiving which it was, he went up to that individual, and said to him, ‘Arise, Sir! The Blessed One has found you out. There can be no communion? between you and the Bhikkhus !’
2On perceiving which it was, he went up to that individual, and said to him, ‘Arise, Sir! The Blessed One has found you out. There can be no communion? between you and the Bhikkhus !’ When he had thus spoken, that man kept silence. And a second and a third time the venerable Maha Moggallana addressed to him [the same words, and with the same result], Then the venerable Maha Moggallana took that man by the arm and made him go out beyond the porch 3, and bolted the door, fault from taking part in the proceedings, which would therefore be invalid. 1 Samkassara. See the passages quoted by Dr. Morris in the introduction to his edition of the Anguttara (pp. viii, ix), though we cannot accept his conclusions. We may add that the Tibetan rendering of Dhammapada 312, given in Rockhill’s ‘ Udana-varga,’ p- 49, from which we might expect some help, throws no light on the exact meaning of the word, the translator contenting himself with an ambiguous phrase. 2 Samvaso. See Mahavagga.I, 79, 2, and Kullavagga. ® On these expressions, see the notes above, V, 14, 3, in accordance with which we should read here, in the text sfi4i, for sui. IX, 1,3. ON EXCLUSION FROM THE PATIMOKKHA. 301 and went up to the place where the Blessed One was, and said to him, ‘ Lord, I have made that man go out. The assembly is now undefiled. May my lord the Blessed One recite the P4timokkha to the Bhikkhus.’ ‘ How astonishing and curious a thing it is, Moggallana, that that foolish fellow should have waited up to the very point when he had to be taken by the arm,’ 3. And the Blessed One said to the Bhikkhus: ‘There are, O Bhikkhus, in the great ocean, then, eight astonishing and curious qualities, by the constant perception of which the mighty creatures take delight in the great ocean. And what are the eight ? ‘The great ocean, O Bhikkhus, gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitously abrupt’. This is the first [of such qualities] *. ‘ Again, O Bhikkhus, the great ocean remains of the same nature °, and passes not beyond the shore. This is the second [of such qualities]. ‘Again, O Bhikkhus, the great ocean will not brook association with a dead corpse. Whatsoever dead corpse there be in the sea, that will it—and quickly—draw to the shore, and cast it out on the dry ground‘. This is the third [of such qualities]. ‘Again, O Bhikkhus, all the great rivers—that is to say, the Ganga, the Yamuné, the A4iravatt, the 1 Na A4yataken’ eva. See Kullavagga V, 3, 1, and V, 17, 2. * Paragraph 1 is here, and in the succeeding paragraphs, repeated in full. § Thita-dhammo, ‘has characteristics which are stable.’ “ For ussdreti read ussAdeti. See our note on VI, rr, 3. . 302 KULLAVAGGA. IX, 1, 4. Sarabhai, and the Mahi—they, when they have fallen into the great ocean, renounce their names and lineage, and are reckoned thenceforth as the great ocean. This is the fourth [of such qualities].
3See our note on VI, rr, 3. . 302 KULLAVAGGA. IX, 1, 4. Sarabhai, and the Mahi—they, when they have fallen into the great ocean, renounce their names and lineage, and are reckoned thenceforth as the great ocean. This is the fourth [of such qualities]. ‘Again, O Bhikkhus, though all the streams in the world flow on till they reach the great ocean, and all the waters of the sky fall into it, yet does it not thereby seem to be the more empty or more full. This is the fifth [of such qualities]. ‘Again, O Bhikkhus, the great ocean has only one taste, the taste of salt. This is the sixth [of such qualities]. ‘Again, O Bhikkhus, the great ocean is full of gems, of gems of various kinds; among which are these gems—that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian’. This is the seventh [of such qualities]. ‘Again, O Bhikkhus, the great ocean is the dwelling-place of mighty beings, among which are these—that is to say, the Timi, the Timingala, the Timitimingala, the Asuras, the Nagas, and the Gandhabbas. There are in the great ocean creatures so constituted that they stretch from one to five hundred leagues*. This is the eighth [of such qualities]. 4. ‘And just in the same way, O Bhikkhus, there are in this doctrine and discipline eight marvellous and wonderful qualities, by the constant perception 1 On these gems, compare Rh. D.’s note on the Mah4-sudassana Sutta I, 4, in ‘ Buddhist Suttas from the Pali,’ pp. 249, 250. * On this belief, compare above, VII, 2, 2, of land creatures, where the same term, attabh4va, is used. IX,1,4. ON EXCLUSION FROM THE PATIMOKKHA. 303 of which the Bhikkhus take delight in this doctrine and discipline. What are the eight ? ‘Just, O Bhikkhus, as the great ocean gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitately abrupt—just so, O Bhikkhus, in this doctrine and discipline is the training a gradual one, work following on work, and step succeeding step; and there is no sudden attainment to the insight (of Arahatship). This is the first [of such qualities]. ‘Just, O Bhikkhus, as the great ocean remains. of the same nature, and passes not beyond the shore— just so, O Bhikkhus, is the body of precepts which I have established for those who are hearers of my word, and which they, their lives long, do not pass beyond. This is the second [of such qualities].
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‘Whoso comes last out of the hot bath-room is to wash it, if it be dirty; to wash the vessel in which the clay is kept, to put the chairs used in the hot bath-room in order, to extinguish the fire, to close up the doorway, and then come out. ‘This, O Bhikkhus, is the rule of conduct which I lay down for the Bhikkhus, in respect of the hot bath-room, according to which they are to behave themselves therein.’ 9 and 10. [These chapters deal with the manner of using the privies, and other sanitary arrangements described in V, 35, where see our note.] 11, 12, 13, and 14. [These chapters simply repeat, word for word, Mahdvagga I, 25, 14-24; I, 26, 1-11; I, 32, 3; and I, 33 respectively. ] Here ends the Eighth Khandhaka, containing the Rules for Conduct. IX, 1,1. ON EXCLUSION FROM THE PATIMOKKHA. 299 NINTH KHANDHAKA. On ExcLusion FROM THE PATIMOKKHA CEREMONY. 1, 1. Now at that time the Blessed One was staying at SAvatthi, in the Eastern Ardma, the mansion of the mother of Migara. And at that time, it being Uposatha Day, the Blessed One was seated in the midst of the Bhikkhu-samgha. And the venerable Ananda, when the night was far spent, when the first watch was passing away, arose from his seat, arranged his robe over one shoulder, and stretching out his joined hands towards the Blessed One, said to the Blessed One: ‘The night, Lord, is far spent. The first watch is passing away. For a long time has the Bhikkhusamgha been seated here. Let my lord the Blessed One recite to the Bhikkhus the Patimokkha.’ When he had thus spoken, the Blessed One remained silent. And a second time, when the second watch was passing away [he made the same request with the same result], And a third time, when the third watch had begun, and the dawn was breaking! [he made the same request]. ‘The assembly, Ananda, is not pure?.’ * Nandimukhiy4 rattiy4 ti arunadhata-k4le piti-mukh4 viya ratti khayati ten’ 4ha nandimukhiyé ti (B.). See also our note on this at Mahavagga VIII, 13, 1. 4 That is, there is some one present who is disqualified by some 300 KULLAVAGGA. IX, 1, 2. 2. Then the venerable Maha. Moggallana thought, ‘What individual can the Blessed One be referring to in that he says, “The assembly, Ananda, is not pure.”’ And the venerable Maha Moggallana considered the whole Bhikkhu-samgha, penetrating their minds with his. Then the venerable Maha Moggallana perceived who was that individual,—evil in conduct, wicked in character, of impure and doubtful! behaviour, not a Samama though he had taken the vows of one, not a religious student though he had taken the vows of one, foul within, full of cravings, a worthless creature,—who had taken his seat amongst the Bhikkhu-samgha. On perceiving which it was, he went up to that individual, and said to him, ‘Arise, Sir! The Blessed One has found you out. There can be no communion? between you and the Bhikkhus !’
2On perceiving which it was, he went up to that individual, and said to him, ‘Arise, Sir! The Blessed One has found you out. There can be no communion? between you and the Bhikkhus !’ When he had thus spoken, that man kept silence. And a second and a third time the venerable Maha Moggallana addressed to him [the same words, and with the same result], Then the venerable Maha Moggallana took that man by the arm and made him go out beyond the porch 3, and bolted the door, fault from taking part in the proceedings, which would therefore be invalid. 1 Samkassara. See the passages quoted by Dr. Morris in the introduction to his edition of the Anguttara (pp. viii, ix), though we cannot accept his conclusions. We may add that the Tibetan rendering of Dhammapada 312, given in Rockhill’s ‘ Udana-varga,’ p- 49, from which we might expect some help, throws no light on the exact meaning of the word, the translator contenting himself with an ambiguous phrase. 2 Samvaso. See Mahavagga.I, 79, 2, and Kullavagga. ® On these expressions, see the notes above, V, 14, 3, in accordance with which we should read here, in the text sfi4i, for sui. IX, 1,3. ON EXCLUSION FROM THE PATIMOKKHA. 301 and went up to the place where the Blessed One was, and said to him, ‘ Lord, I have made that man go out. The assembly is now undefiled. May my lord the Blessed One recite the P4timokkha to the Bhikkhus.’ ‘ How astonishing and curious a thing it is, Moggallana, that that foolish fellow should have waited up to the very point when he had to be taken by the arm,’ 3. And the Blessed One said to the Bhikkhus: ‘There are, O Bhikkhus, in the great ocean, then, eight astonishing and curious qualities, by the constant perception of which the mighty creatures take delight in the great ocean. And what are the eight ? ‘The great ocean, O Bhikkhus, gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitously abrupt’. This is the first [of such qualities] *. ‘ Again, O Bhikkhus, the great ocean remains of the same nature °, and passes not beyond the shore. This is the second [of such qualities]. ‘Again, O Bhikkhus, the great ocean will not brook association with a dead corpse. Whatsoever dead corpse there be in the sea, that will it—and quickly—draw to the shore, and cast it out on the dry ground‘. This is the third [of such qualities]. ‘Again, O Bhikkhus, all the great rivers—that is to say, the Ganga, the Yamuné, the A4iravatt, the 1 Na A4yataken’ eva. See Kullavagga V, 3, 1, and V, 17, 2. * Paragraph 1 is here, and in the succeeding paragraphs, repeated in full. § Thita-dhammo, ‘has characteristics which are stable.’ “ For ussdreti read ussAdeti. See our note on VI, rr, 3. . 302 KULLAVAGGA. IX, 1, 4. Sarabhai, and the Mahi—they, when they have fallen into the great ocean, renounce their names and lineage, and are reckoned thenceforth as the great ocean. This is the fourth [of such qualities].
3See our note on VI, rr, 3. . 302 KULLAVAGGA. IX, 1, 4. Sarabhai, and the Mahi—they, when they have fallen into the great ocean, renounce their names and lineage, and are reckoned thenceforth as the great ocean. This is the fourth [of such qualities]. ‘Again, O Bhikkhus, though all the streams in the world flow on till they reach the great ocean, and all the waters of the sky fall into it, yet does it not thereby seem to be the more empty or more full. This is the fifth [of such qualities]. ‘Again, O Bhikkhus, the great ocean has only one taste, the taste of salt. This is the sixth [of such qualities]. ‘Again, O Bhikkhus, the great ocean is full of gems, of gems of various kinds; among which are these gems—that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian’. This is the seventh [of such qualities]. ‘Again, O Bhikkhus, the great ocean is the dwelling-place of mighty beings, among which are these—that is to say, the Timi, the Timingala, the Timitimingala, the Asuras, the Nagas, and the Gandhabbas. There are in the great ocean creatures so constituted that they stretch from one to five hundred leagues*. This is the eighth [of such qualities]. 4. ‘And just in the same way, O Bhikkhus, there are in this doctrine and discipline eight marvellous and wonderful qualities, by the constant perception 1 On these gems, compare Rh. D.’s note on the Mah4-sudassana Sutta I, 4, in ‘ Buddhist Suttas from the Pali,’ pp. 249, 250. * On this belief, compare above, VII, 2, 2, of land creatures, where the same term, attabh4va, is used. IX,1,4. ON EXCLUSION FROM THE PATIMOKKHA. 303 of which the Bhikkhus take delight in this doctrine and discipline. What are the eight ? ‘Just, O Bhikkhus, as the great ocean gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitately abrupt—just so, O Bhikkhus, in this doctrine and discipline is the training a gradual one, work following on work, and step succeeding step; and there is no sudden attainment to the insight (of Arahatship). This is the first [of such qualities]. ‘Just, O Bhikkhus, as the great ocean remains. of the same nature, and passes not beyond the shore— just so, O Bhikkhus, is the body of precepts which I have established for those who are hearers of my word, and which they, their lives long, do not pass beyond. This is the second [of such qualities].
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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