Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1of 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]. ‘Just, O Bhikkhus, as the great ocean will not brook association with a dead corpse; but whatsoever dead corpse there be in the sea that will it— and quickly—draw to the shore, and cast it out upon the dry land—just so, O Bhikkhus, if there be any individual evil in conduct, wicked in character, of impure and doubtful behaviour, not a Samana though he have taken the vows of one, not a religious student though he have taken the vows of one, foul within, full of cravings, a worthless creature ; with him will the Samgha brook no association, but quickly, on its meeting together, will it cast him out. And what though that man should himself be seated in the midst of the Bhikkhusamgha, verily, both is he afar off from the Samgha, ~~ WA 1 Anma-pa/ivedho. On the use of a%f4, standing alone, in this sense, see the note above on Mahavagga V, 1, 19. 304 KULLAVAGGA. IX, 1, 4. and the Samgha from him. This is the third [of such qualities]. ‘Just, O Bhikkhus, as the great rivers—that is to say, the Ganga, the Yamuna, the Aéiravatt, the Sarabhd, and the Mahit—when they have fallen into the great ocean, renounce their name and lineage and are thenceforth reckoned as the great ocean—just so, O Bhikkhus, do these four castes— the Khattiyas, the Brahmans, the Vessas, and the Suddas—when they have gone forth from the world under the doctrine and discipline proclaimed by the Tathagata, renounce their names and _ lineage, and enter into the number of the Sakyaputtiya Samamas. This is the fourth [of such qualities] ‘Just, O Bhikkhus, as 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 seem thereby to be either more empty or more full—just so, O Bhikkhus, though many Bhikkhus pass entirely away in that kind of passing away which leaves not a trace behind, yet does not [the Samgha] thereby seem to be either more empty or more full. This is the fifth [of such qualities], ‘Just, O Bhikkhus, as the great ocean has only one taste, the taste of salt—just so, O Bhikkhus, has this doctrine and discipline only one flavour, the flavour of emancipation. This is the sixth [of such qualities]. ‘Just, O Bhikkhus, as the great ocean is full of gems, of gems of various kinds—that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian—just so, O Bhikkhus, is this doctrine and discipline full of gems, of gems of various kinds, among which are IX, 1,4. ON EXCLUSION FROM THE PATIMOKKHA. 305
2ON EXCLUSION FROM THE PATIMOKKHA. 305 these gems,—that is to say, the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Iddhi, the five Moral Powers, the five Moral Senses, the seven kinds of Wisdom, and the noble eightfold Path. This is the seventh [of such qualities]. ‘Just, O Bhikkhus, as the great ocean is the dwelling-place of mighty beings, among which are the Timi, the Timingala, the Timitimingala, the Asuras, the Nagas, and the Gandhabbas; just as there are in the great ocean creatures so constituted that they stretch from one to five hundred leagues—just so, O Bhikkhus, is this doctrine and discipline the resort of mighty beings, among whom are he who has entered the First Path (the converted man, the Sotépanno) and he who has realised the fruit thereof, he who has entered the Second Path (the Sakad4g4min) and he who has realised the fruit thereof, he who has entered the Third Path (the Anag4min) and he who has realised the fruit thereof, the Arahat, and he who has realised the fruit of Arahatship. This is the eighth [of such qualities]. ‘These, O Bhikkhus, are the eight marvellous and wonderful qualities in this doctrine and discipline by the constant perception of which the Bhikkhus take delight therein.’ And the Blessed One, on perceiving that matter, gave forth at that time this ecstatic utterance : ‘The rain falls heavily on that which is covered, not upon that which is revealed. ‘Reveal, therefore, what thou hast concealed, and the rain shall touch thee not!’ ? This enigmatical saying amounts apparently to this: ‘As a usual thing, no doubt, the rain falls not on that which is covered (20] x 306 KULLAVAGGA. TX, 2, 1. 2. 1. Now the Blessed One addressed the Bhikkhus, and said: ‘ Now henceforth I, O Bhikkhus, will not hold Uposatha, nor recite the Patimokkha; let you yourselves, O Bhikkhus, henceforth hold Uposatha and recite the Patimokkha. It is, O Bhikkhus, an impossible thing and an inexpedient that the Tathagata should hold Uposatha and recite the Patimokkha before an assembly which is not pure. And the P&atimokkha, O Bhikkhus, is not to be listened to by one who has committed an offence. Whosoever shall so listen to it, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, for whomsoever shall listen to the PAatimokkha at a time when he is guilty, to interdict for him the Patimokkha?. ‘And thus, O Bhikkhus, is it to be interdicted. On the day of Uposatha, on the fourteenth or fifteenth day of the month, and at a time when that individual is present, thus shall it be proposed in the midst of the Samgha: ‘“Let the venerable Samgha hear me. Such and such an individual is guilty of an offence. For him
3On the day of Uposatha, on the fourteenth or fifteenth day of the month, and at a time when that individual is present, thus shall it be proposed in the midst of the Samgha: ‘“Let the venerable Samgha hear me. Such and such an individual is guilty of an offence. For him with a roof; but in morals it is precisely where there is already a fault concealed, unconfessed, that new faults rain in upon him who adds deceit to his fault.’ Buddhaghosa says, Khannam ativassatiti Apattim &paggitva pafiskhddento afiviam navam Apattim fpaggatiti idam etam-sandh4ya vuttam. Vivafam nativassatfti Apattim Apaggitva vivaranto avifiam n’ Apaggatiti idam etam sandhaya vuttam. 1 Patimokkham ¢hapetum: exactly analogous to pavaranam thapetum at Mahavagga IV, 16, 2. H. O. has already pointed out (in his ‘ Buddha,’ p. 381, note 2) that we have evidently here a later innovation. The whole frame of the Patimokkha shows that it was at first intended that a guilty Bhikkhu should confess his offence during the recitation, if he had not done so before. TX, 3,2. ON EXCLUSION FROM THE PATIMOKKHA. 307 do I interdict the Patimokkha to the effect that it shall not be recited when he is present. The Patimokkha is accordingly interdicted.” ’ 3 1. Now at that time the Azabbaggiya Bhikkhus thinking, ‘No one knows that we are guilty,’ listened to the Patimokkha. The Thera Bhikkhus, who understood the thoughts of other men, told the Bhikkhus, saying, ‘Such and such a one, Sirs, and such and such a one, A#abbaggiya Bhikkhus, thinking, “ No one knows that we are guilty,” are listening to the Patimokkha.’ When the Xzabbaggiya Bhikkhus heard that, they, thinking ‘the good Bhikkhus will (otherwise) first interdict the PAtimokkha to us,’ interdicted the ‘Patimokkha to the Bhikkhus who were pure and innocent before (they had time to do so to them), and this without ground and without cause. Those Bhikkhus who were moderate murmured, &c.,. . .. (as usual, down to) told the matter to the Blessed One. ‘Is it true, O Bhikkhus, that the Aabbaggiya Bhikkhus have [acted thus] ?’ ‘It is true, Lord!’ Then he rebuked them, and when he had delivered a religious discourse, he said: ‘The Patimokkha is not, O Bhikkhus, to be interdicted to pure and innocent Bhikkhus without ground and without cause. Whosoever does so, shall be guilty of a dukkaéa. 2. ‘There is one kind of inhibition of the Patimokkha, O Bhikkhus, which is illegal, and one X 2 3208 KULLAVAGGA. IX, 3, 3 which is legal. There are two...., three...., four (&c., up to) ten kinds of inhibition of the Pati- ‘mokkha which are illegal, and one, two (&c., up to) ten which are legal. 3. ‘Which is the one kind of inhibition of the Patimokkha which is illegal? When one inhibits the Patimokkha for a breach of morality without ground. This is the one kind, &c. ‘And which is the one kind of inhibition of the Patimokkha which is legal ?. When one inhibits the Patimokkha for a breach of morality with good ground. This is the one kind, &c.
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.
1of 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]. ‘Just, O Bhikkhus, as the great ocean will not brook association with a dead corpse; but whatsoever dead corpse there be in the sea that will it— and quickly—draw to the shore, and cast it out upon the dry land—just so, O Bhikkhus, if there be any individual evil in conduct, wicked in character, of impure and doubtful behaviour, not a Samana though he have taken the vows of one, not a religious student though he have taken the vows of one, foul within, full of cravings, a worthless creature ; with him will the Samgha brook no association, but quickly, on its meeting together, will it cast him out. And what though that man should himself be seated in the midst of the Bhikkhusamgha, verily, both is he afar off from the Samgha, ~~ WA 1 Anma-pa/ivedho. On the use of a%f4, standing alone, in this sense, see the note above on Mahavagga V, 1, 19. 304 KULLAVAGGA. IX, 1, 4. and the Samgha from him. This is the third [of such qualities]. ‘Just, O Bhikkhus, as the great rivers—that is to say, the Ganga, the Yamuna, the Aéiravatt, the Sarabhd, and the Mahit—when they have fallen into the great ocean, renounce their name and lineage and are thenceforth reckoned as the great ocean—just so, O Bhikkhus, do these four castes— the Khattiyas, the Brahmans, the Vessas, and the Suddas—when they have gone forth from the world under the doctrine and discipline proclaimed by the Tathagata, renounce their names and _ lineage, and enter into the number of the Sakyaputtiya Samamas. This is the fourth [of such qualities] ‘Just, O Bhikkhus, as 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 seem thereby to be either more empty or more full—just so, O Bhikkhus, though many Bhikkhus pass entirely away in that kind of passing away which leaves not a trace behind, yet does not [the Samgha] thereby seem to be either more empty or more full. This is the fifth [of such qualities], ‘Just, O Bhikkhus, as the great ocean has only one taste, the taste of salt—just so, O Bhikkhus, has this doctrine and discipline only one flavour, the flavour of emancipation. This is the sixth [of such qualities]. ‘Just, O Bhikkhus, as the great ocean is full of gems, of gems of various kinds—that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian—just so, O Bhikkhus, is this doctrine and discipline full of gems, of gems of various kinds, among which are IX, 1,4. ON EXCLUSION FROM THE PATIMOKKHA. 305
2ON EXCLUSION FROM THE PATIMOKKHA. 305 these gems,—that is to say, the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Iddhi, the five Moral Powers, the five Moral Senses, the seven kinds of Wisdom, and the noble eightfold Path. This is the seventh [of such qualities]. ‘Just, O Bhikkhus, as the great ocean is the dwelling-place of mighty beings, among which are the Timi, the Timingala, the Timitimingala, the Asuras, the Nagas, and the Gandhabbas; just as there are in the great ocean creatures so constituted that they stretch from one to five hundred leagues—just so, O Bhikkhus, is this doctrine and discipline the resort of mighty beings, among whom are he who has entered the First Path (the converted man, the Sotépanno) and he who has realised the fruit thereof, he who has entered the Second Path (the Sakad4g4min) and he who has realised the fruit thereof, he who has entered the Third Path (the Anag4min) and he who has realised the fruit thereof, the Arahat, and he who has realised the fruit of Arahatship. This is the eighth [of such qualities]. ‘These, O Bhikkhus, are the eight marvellous and wonderful qualities in this doctrine and discipline by the constant perception of which the Bhikkhus take delight therein.’ And the Blessed One, on perceiving that matter, gave forth at that time this ecstatic utterance : ‘The rain falls heavily on that which is covered, not upon that which is revealed. ‘Reveal, therefore, what thou hast concealed, and the rain shall touch thee not!’ ? This enigmatical saying amounts apparently to this: ‘As a usual thing, no doubt, the rain falls not on that which is covered (20] x 306 KULLAVAGGA. TX, 2, 1. 2. 1. Now the Blessed One addressed the Bhikkhus, and said: ‘ Now henceforth I, O Bhikkhus, will not hold Uposatha, nor recite the Patimokkha; let you yourselves, O Bhikkhus, henceforth hold Uposatha and recite the Patimokkha. It is, O Bhikkhus, an impossible thing and an inexpedient that the Tathagata should hold Uposatha and recite the Patimokkha before an assembly which is not pure. And the P&atimokkha, O Bhikkhus, is not to be listened to by one who has committed an offence. Whosoever shall so listen to it, shall be guilty of a dukka¢a. I allow you, O Bhikkhus, for whomsoever shall listen to the PAatimokkha at a time when he is guilty, to interdict for him the Patimokkha?. ‘And thus, O Bhikkhus, is it to be interdicted. On the day of Uposatha, on the fourteenth or fifteenth day of the month, and at a time when that individual is present, thus shall it be proposed in the midst of the Samgha: ‘“Let the venerable Samgha hear me. Such and such an individual is guilty of an offence. For him
3On the day of Uposatha, on the fourteenth or fifteenth day of the month, and at a time when that individual is present, thus shall it be proposed in the midst of the Samgha: ‘“Let the venerable Samgha hear me. Such and such an individual is guilty of an offence. For him with a roof; but in morals it is precisely where there is already a fault concealed, unconfessed, that new faults rain in upon him who adds deceit to his fault.’ Buddhaghosa says, Khannam ativassatiti Apattim &paggitva pafiskhddento afiviam navam Apattim fpaggatiti idam etam-sandh4ya vuttam. Vivafam nativassatfti Apattim Apaggitva vivaranto avifiam n’ Apaggatiti idam etam sandhaya vuttam. 1 Patimokkham ¢hapetum: exactly analogous to pavaranam thapetum at Mahavagga IV, 16, 2. H. O. has already pointed out (in his ‘ Buddha,’ p. 381, note 2) that we have evidently here a later innovation. The whole frame of the Patimokkha shows that it was at first intended that a guilty Bhikkhu should confess his offence during the recitation, if he had not done so before. TX, 3,2. ON EXCLUSION FROM THE PATIMOKKHA. 307 do I interdict the Patimokkha to the effect that it shall not be recited when he is present. The Patimokkha is accordingly interdicted.” ’ 3 1. Now at that time the Azabbaggiya Bhikkhus thinking, ‘No one knows that we are guilty,’ listened to the Patimokkha. The Thera Bhikkhus, who understood the thoughts of other men, told the Bhikkhus, saying, ‘Such and such a one, Sirs, and such and such a one, A#abbaggiya Bhikkhus, thinking, “ No one knows that we are guilty,” are listening to the Patimokkha.’ When the Xzabbaggiya Bhikkhus heard that, they, thinking ‘the good Bhikkhus will (otherwise) first interdict the PAtimokkha to us,’ interdicted the ‘Patimokkha to the Bhikkhus who were pure and innocent before (they had time to do so to them), and this without ground and without cause. Those Bhikkhus who were moderate murmured, &c.,. . .. (as usual, down to) told the matter to the Blessed One. ‘Is it true, O Bhikkhus, that the Aabbaggiya Bhikkhus have [acted thus] ?’ ‘It is true, Lord!’ Then he rebuked them, and when he had delivered a religious discourse, he said: ‘The Patimokkha is not, O Bhikkhus, to be interdicted to pure and innocent Bhikkhus without ground and without cause. Whosoever does so, shall be guilty of a dukkaéa. 2. ‘There is one kind of inhibition of the Patimokkha, O Bhikkhus, which is illegal, and one X 2 3208 KULLAVAGGA. IX, 3, 3 which is legal. There are two...., three...., four (&c., up to) ten kinds of inhibition of the Pati- ‘mokkha which are illegal, and one, two (&c., up to) ten which are legal. 3. ‘Which is the one kind of inhibition of the Patimokkha which is illegal? When one inhibits the Patimokkha for a breach of morality without ground. This is the one kind, &c. ‘And which is the one kind of inhibition of the Patimokkha which is legal ?. When one inhibits the Patimokkha for a breach of morality with good ground. This is the one kind, &c.
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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