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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Gently will I speak, and not in harshness. To profit will I speak, and not senselessly. In kindly spirit will I speak, and not in anger}. ‘These, Upali, are the five,’ &c. 3. ‘In how many ways, Lord, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu ?’ ‘In five ways, Up§li, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu, (that is to say, by saying to him): “ At the wrong time did you warn him, Sir, not at the right time: wherein is need of repentance. Untruthfully did you warn him, Sir, and not according to fact: wherein is need of repentance. In harshness did you warn him, Sir, and not gently: wherein is need of repentance. Senselessly did you warn him, Sir, and not in a way redounding to profit: wherein is need of repentance. In anger did you warn him, Sir, and not in kindly spirit: wherein is need of repentance. ‘In these five ways, Upali, should repentance be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu. And why? That no other Bhikkhu may think that warning is to be given not according to fact.’ 4. ‘In how many ways, Lord, is it to be brought * On these phrases, compare the X (lla Silam, translated by Rh. D. in ‘ Buddhist Suttas,’ p. 190. IX, 5,7. ON EXCLUSION FROM THE.PATIMOKKHA. 319 about that repentance shall not be brought home to a Bhikkhu who has been wrongfully warned ?’ ‘In five ways, Upili, (that is to say, by saying to him): “At the wrong time, Sir, were you warned, and not at the right time: there is no need of repentance,”’ [&c., as in § 3, paragraph 2, with similar alterations. ] 5. ‘In how many ways, Lord, is the contrary of repentance to be brought home to a Bhikkhu who has rightfully warned another Bhikkhu ?’ [The answer is the exact contrary of § 3.] 6. [This section is the contrary of § 5.] 7. ‘When, Lord, a Bhikkhu who warns another Bhikkhu, is about to do so, how many things should he call to mind before he does so ?’ ‘Five things, Upali—to wit: mercy, seeking the good of others, compassion, the giving. up of offences, and deference towards the Vinaya. These are the five,’ &c. ‘And a Bhikkhu, Lord, who is warned, in how many qualities should he keep himself firm ?’ ‘In two things, Upali—to wit: in truth and in freedom from anger.’ Here ends the Ninth Khandhaka, on the Interdiction of the Patimokkha. 320 KULLAVAGGA. X,1, 1%. TENTH KHANDHAKA. On tHE Duties oF BuikkKHunis. 1. 1. Now at that time the Blessed Buddha was staying among the Sakyas in Kapilavatthu, in the Nigrodh4érama. And Maha-pagapatt the Gotamt went to the place where the Blessed One was, and on arriving there, bowed down before the Blessed One, and remained standing on one side. And so standing she spake thus to the Blessed One: ‘It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’
2And so standing she spake thus to the Blessed One: ‘It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’ ‘Enough, O Gotamt! Let it not please thee that women should be allowed to do so.’ . [And a second and a third time did Mah4-pagapatt the Gotamt make the same request in the same words, and receive the same reply.] Then Maha-pagépatt the Gotamt sad and sorrowful for that the Blessed One would not permit women to enter the homeless state, bowed down before the Blessed One, and keeping him on her right hand as she passed him, departed thence weeping and in tears. 2. Now when the Blessed One had remained at Kapilavatthu as long as he thought fit, he set out on his journey towards Vesalt; and travelling X, 1, 3. ON THE DUTIES OF BHIKKHUNIS. 321 straight on he in due course arrived thereat. And there at Ves4lf the Blessed One stayed, in the Mahavana, in the Kd/4g4ra Hall. And Mahé-pag4patt the Gotamt cut off her hair, and put on orange-coloured robes, and set out, with a number of women of the Sdkya clan, towards Ves4lt; and in due course she arrived at Vesallf, at the Mah4vana, at the Ka¢4gara Hall. And Mahépagapatt the Gotamt, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, took>her stand outside under the entrance porch. “ And the venerable Ananda saw her so standing there, and on seeing her so, he said to Maha-paga-’ patt: ‘Why standest thou there, outside the porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears ?’ ‘Inasmuch, O Ananda, as the Lord, the Blessed One, does: not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’ 3. Then did the venerable Ananda go up to the place where the Blessed One was, and bow down before the Blessed One, and take his seat on one side. And, so sitting, the venerable Ananda said to the Blessed One: ‘Behold, Lord, Mah4-pagdpatt the Gotam! is standing outside under the entrance porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, inasmuch as the Blessed One does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It were well, Lord, if women were to have permission granted to them to do as she desires.’ [20] Y 322 EKULLAVAGGA. X, 1, 4. ‘Enough, Ananda! Let it not please thee that women should be allowed to do so.’ [And a second and a third time did Ananda make the same request, in the same words, and receive the same reply.] Then the venerable Ananda thought : ‘The Blessed One does not give his permission, let me now ask the Blessed One on another ground.’ And the venerable Ananda said to the Blessed One:
3‘Are women, Lord, capable—when they have gone forth from the household life and entered the homeless state, under the doctrine and discipline ‘proclaimed by the Blessed One—are they capable of realising the fruit of conyersion, or of the second Path, or of the third Path, jor of Arahatship ?’ ‘ They are capable, Ananda. ‘If then, Lord, they are capable thereof, since Mahé-pagapati the Gotamt has proved herself of great service to the Blessed One, when as aunt and nurse she nourished him and gave him milk, and on the death of his mother suckled the Blessed One at her own breast, it were well, Lord, that women should have permission to go forth from the household life and enter the homeless state, under the doctrine and athe proclaimed by the Tathagata'.’ . ‘If then, Ananda, Mah4-pagapatt the Gotamt take upon herself the Eight Chief Rules?, let that be reckoned to her as her initiation.’ 8[They are these]: (1) ‘A Bhikkhunt, even if of 1 Ananda’s conduct in this matter was afterwards charged against him as a dukka/a. See below, XI, 1, ro. 2 The Aftha Garudhammé, on which see further our note above on the 21st Pagittiya, and below, X, 9. * The whole of the following eight paragraphs recur in the X, 1, 4 ON THE DUTIES OF BHIKKHUNIS. 323 a hundred years standing, shall make salutation to, shall rise up in the presence of, shall bow down before, and shall perform all proper duties towards a Bhikkhu, if only just initiated. This isa rule to be revered and reverenced, honoured and observed, and her life long never to be transgressed. (2) ‘A Bhikkhunt is not to spend the rainy season (of Was) in a district! in which there is no Bhikkhu. This is arule . .. . never to be transgressed. (3) ‘ Every half month a Bhikkhunt is to await from _ the Bhikkhu-samgha two things, the asking as to (the date of) the Uposatha ceremony ®, and the (time when the Bhikkhu) will come to give the Exhortation®. This is a rule. . . . never to be transgressed. (4) ‘After keeping the rainy season (of Was), the Bhikkhunt is to hold Pavdraz4 (to enquire whether any fault can be laid to her charge) before both Samghas—as well that of Bhikkhus as that of Bhikkhunis—with respect to three matters, namely, what has been seen, and what has been heard, and what has been suspected‘. This isarule. . . . never to be transgressed. Sutta Vibhanga, Pafittiya XXI, 3, 1. It is very instructive to notice the curious blunders which the Tibetan writers (translated by Rockhill in his ‘ Life of the Buddha,’ pp. 62, 63) make in the rendering of the difficult technical terms in these Eight Rules. 1 Avasa. Compare Xullavagga I, 18, 1, VI, 15, 1, VIII, 1, 2. This rule is the 56th Bhikkhunf P4fittiya. * The Bhikkhunis are to ask two or three days beforehand whether the Uposatha is to be held on the 14th or rgth day of the month, says Buddhaghosa here. Compare also the 59th Bhikkhuni P4éittiya, where the whole passage recurs. 5 Compare the 21st Pafittiya, and our note there.
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.
1Gently will I speak, and not in harshness. To profit will I speak, and not senselessly. In kindly spirit will I speak, and not in anger}. ‘These, Upali, are the five,’ &c. 3. ‘In how many ways, Lord, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu ?’ ‘In five ways, Up§li, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu, (that is to say, by saying to him): “ At the wrong time did you warn him, Sir, not at the right time: wherein is need of repentance. Untruthfully did you warn him, Sir, and not according to fact: wherein is need of repentance. In harshness did you warn him, Sir, and not gently: wherein is need of repentance. Senselessly did you warn him, Sir, and not in a way redounding to profit: wherein is need of repentance. In anger did you warn him, Sir, and not in kindly spirit: wherein is need of repentance. ‘In these five ways, Upali, should repentance be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu. And why? That no other Bhikkhu may think that warning is to be given not according to fact.’ 4. ‘In how many ways, Lord, is it to be brought * On these phrases, compare the X (lla Silam, translated by Rh. D. in ‘ Buddhist Suttas,’ p. 190. IX, 5,7. ON EXCLUSION FROM THE.PATIMOKKHA. 319 about that repentance shall not be brought home to a Bhikkhu who has been wrongfully warned ?’ ‘In five ways, Upili, (that is to say, by saying to him): “At the wrong time, Sir, were you warned, and not at the right time: there is no need of repentance,”’ [&c., as in § 3, paragraph 2, with similar alterations. ] 5. ‘In how many ways, Lord, is the contrary of repentance to be brought home to a Bhikkhu who has rightfully warned another Bhikkhu ?’ [The answer is the exact contrary of § 3.] 6. [This section is the contrary of § 5.] 7. ‘When, Lord, a Bhikkhu who warns another Bhikkhu, is about to do so, how many things should he call to mind before he does so ?’ ‘Five things, Upali—to wit: mercy, seeking the good of others, compassion, the giving. up of offences, and deference towards the Vinaya. These are the five,’ &c. ‘And a Bhikkhu, Lord, who is warned, in how many qualities should he keep himself firm ?’ ‘In two things, Upali—to wit: in truth and in freedom from anger.’ Here ends the Ninth Khandhaka, on the Interdiction of the Patimokkha. 320 KULLAVAGGA. X,1, 1%. TENTH KHANDHAKA. On tHE Duties oF BuikkKHunis. 1. 1. Now at that time the Blessed Buddha was staying among the Sakyas in Kapilavatthu, in the Nigrodh4érama. And Maha-pagapatt the Gotamt went to the place where the Blessed One was, and on arriving there, bowed down before the Blessed One, and remained standing on one side. And so standing she spake thus to the Blessed One: ‘It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’
2And so standing she spake thus to the Blessed One: ‘It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’ ‘Enough, O Gotamt! Let it not please thee that women should be allowed to do so.’ . [And a second and a third time did Mah4-pagapatt the Gotamt make the same request in the same words, and receive the same reply.] Then Maha-pagépatt the Gotamt sad and sorrowful for that the Blessed One would not permit women to enter the homeless state, bowed down before the Blessed One, and keeping him on her right hand as she passed him, departed thence weeping and in tears. 2. Now when the Blessed One had remained at Kapilavatthu as long as he thought fit, he set out on his journey towards Vesalt; and travelling X, 1, 3. ON THE DUTIES OF BHIKKHUNIS. 321 straight on he in due course arrived thereat. And there at Ves4lf the Blessed One stayed, in the Mahavana, in the Kd/4g4ra Hall. And Mahé-pag4patt the Gotamt cut off her hair, and put on orange-coloured robes, and set out, with a number of women of the Sdkya clan, towards Ves4lt; and in due course she arrived at Vesallf, at the Mah4vana, at the Ka¢4gara Hall. And Mahépagapatt the Gotamt, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, took>her stand outside under the entrance porch. “ And the venerable Ananda saw her so standing there, and on seeing her so, he said to Maha-paga-’ patt: ‘Why standest thou there, outside the porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears ?’ ‘Inasmuch, O Ananda, as the Lord, the Blessed One, does: not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’ 3. Then did the venerable Ananda go up to the place where the Blessed One was, and bow down before the Blessed One, and take his seat on one side. And, so sitting, the venerable Ananda said to the Blessed One: ‘Behold, Lord, Mah4-pagdpatt the Gotam! is standing outside under the entrance porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, inasmuch as the Blessed One does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It were well, Lord, if women were to have permission granted to them to do as she desires.’ [20] Y 322 EKULLAVAGGA. X, 1, 4. ‘Enough, Ananda! Let it not please thee that women should be allowed to do so.’ [And a second and a third time did Ananda make the same request, in the same words, and receive the same reply.] Then the venerable Ananda thought : ‘The Blessed One does not give his permission, let me now ask the Blessed One on another ground.’ And the venerable Ananda said to the Blessed One:
3‘Are women, Lord, capable—when they have gone forth from the household life and entered the homeless state, under the doctrine and discipline ‘proclaimed by the Blessed One—are they capable of realising the fruit of conyersion, or of the second Path, or of the third Path, jor of Arahatship ?’ ‘ They are capable, Ananda. ‘If then, Lord, they are capable thereof, since Mahé-pagapati the Gotamt has proved herself of great service to the Blessed One, when as aunt and nurse she nourished him and gave him milk, and on the death of his mother suckled the Blessed One at her own breast, it were well, Lord, that women should have permission to go forth from the household life and enter the homeless state, under the doctrine and athe proclaimed by the Tathagata'.’ . ‘If then, Ananda, Mah4-pagapatt the Gotamt take upon herself the Eight Chief Rules?, let that be reckoned to her as her initiation.’ 8[They are these]: (1) ‘A Bhikkhunt, even if of 1 Ananda’s conduct in this matter was afterwards charged against him as a dukka/a. See below, XI, 1, ro. 2 The Aftha Garudhammé, on which see further our note above on the 21st Pagittiya, and below, X, 9. * The whole of the following eight paragraphs recur in the X, 1, 4 ON THE DUTIES OF BHIKKHUNIS. 323 a hundred years standing, shall make salutation to, shall rise up in the presence of, shall bow down before, and shall perform all proper duties towards a Bhikkhu, if only just initiated. This isa rule to be revered and reverenced, honoured and observed, and her life long never to be transgressed. (2) ‘A Bhikkhunt is not to spend the rainy season (of Was) in a district! in which there is no Bhikkhu. This is arule . .. . never to be transgressed. (3) ‘ Every half month a Bhikkhunt is to await from _ the Bhikkhu-samgha two things, the asking as to (the date of) the Uposatha ceremony ®, and the (time when the Bhikkhu) will come to give the Exhortation®. This is a rule. . . . never to be transgressed. (4) ‘After keeping the rainy season (of Was), the Bhikkhunt is to hold Pavdraz4 (to enquire whether any fault can be laid to her charge) before both Samghas—as well that of Bhikkhus as that of Bhikkhunis—with respect to three matters, namely, what has been seen, and what has been heard, and what has been suspected‘. This isarule. . . . never to be transgressed. Sutta Vibhanga, Pafittiya XXI, 3, 1. It is very instructive to notice the curious blunders which the Tibetan writers (translated by Rockhill in his ‘ Life of the Buddha,’ pp. 62, 63) make in the rendering of the difficult technical terms in these Eight Rules. 1 Avasa. Compare Xullavagga I, 18, 1, VI, 15, 1, VIII, 1, 2. This rule is the 56th Bhikkhunf P4fittiya. * The Bhikkhunis are to ask two or three days beforehand whether the Uposatha is to be held on the 14th or rgth day of the month, says Buddhaghosa here. Compare also the 59th Bhikkhuni P4éittiya, where the whole passage recurs. 5 Compare the 21st Pafittiya, and our note there.
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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