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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. Now at that time Bhikkhus had disputes with Bhikkhus, and Bhikkhunts with Bhikkhus. And the Bhikkhu AZanna’, forcing his way (into the apartments) of the Bhikkhunis 3, took the part of the Bhikkhunts and disputed with the Bhikkhus. 1 On these phrases Buddhaghosa has the following note: Dis‘havikamman ti ye pana na me tam khamatt ti ativamanna di#/havikammam karonti tehi va saddhim 4pattim &paggitva pi, tattha anfgaté dgantva va Akandam datva parivenAdisu nisinné, te &pattihi na vué/hahanti. This is more an exegesis on the rule than an explanation of the words Dis/havikammam /hapetv4, the exact meaning of which remains doubtful. The literal rendering would be ‘ except as regards the manifestation of opinion.’ 2 It was with reference to this conduct of Ahanna that the Buddha is stated in the Mah4-parinibbana Sutta VI, 4 to have imposed a penalty upon him, He is also mentioned above, I, 25-31, and below, XI, 1, 12-14. 5 Compare the 16th and 43rd P4éittiyas. Buddhaghosa says here, Bhikkhuninam anupakhagg4 ti bhikkhuninam antopavisitva. IV, 14,2. THE SETTLEMENT OF DISPUTES. 25 e Those Bhikkhus who were moderate were indignant, &c. .. . told the Blessed One, &c.... he addressed the Bhikkhus, and said: 2. ‘There are, O Bhikkhus, the following four kinds of legal questions that require formal settlement by the Samgha ; (that is to say), legal questions arising out of disputes, legal questions arising out of censure, legal questions arising out of offences, legal questions arising out of business '. ‘Among these, what is a legal question arising out of dispute? This, O Bhikkhus, is when Bhikkhus dispute, saying, “This is Dhamma,” or “This is not Dhamma,” or “ This is Vinaya,” or “This is not Vinaya,” or “ This is taught and spoken by the Tath4gata,” or “This is not taught nor spoken by the Tathagata,” or “ This has been practised by the Tathagata,” or “ This has not been practised by the Tath4gata,” or “This has been ordained by the Tath4gata,” or “ This has not been ordained by the Tathagata,” or “ This is an offence,” or “ This is not an offence,” or “This is a slight offence,” or “ This is a grievous offence,” or “ This is an offence which can be done away,” or “ This is an offence which cannot be done away ?,” or “ This is a most grave offence,” or “ This is not a most grave 1 The various ways of settling these four kinds of legal questions are recapitulated in §§ 27-34 of this chapter. ® SAvasesf-anavases4-Apatti. The Parivara [X,1, 10 says, Ya sa 4patti anavasesi sd 4patti na katamena adhikarazena © na katamamhi /ane na katamena samathena sammati. It is practically equivalent therefore to Pardgika. Those offences which can be done away, but only by the Samgha, are called accordingly in the Buddhist Sanskrit Samgh4vasesha, which corresponds to the Pali Samgh4disesa. The translation and note at Mahdavagga X, 2, 4 should be altered accordingly. D2 36 KULLAVAGGA. IV, 14, 2.
2Those offences which can be done away, but only by the Samgha, are called accordingly in the Buddhist Sanskrit Samgh4vasesha, which corresponds to the Pali Samgh4disesa. The translation and note at Mahdavagga X, 2, 4 should be altered accordingly. D2 36 KULLAVAGGA. IV, 14, 2. offence.” Whatsoever quarrel, strife, controversy, difference of opinion, contradiction, opposition, cantankerousness!, or contention there may be on such a matter, this is called a legal question arising out of dispute. ‘And among these, which is a legal question arising out of censure ? This, O Bhikkhus, is when Bhikkhus charge a Bhikkhu with a fault of morality, or of conduct, or of opinion, or of means of livelihood. Whatsoever charge, censure, incrimination?, admonition 2, candid opinion *, making of excuses‘ for a person, or making fun of him, there may be, that is called a legal question arising out of censure. ‘And among these, what is a legal question arising out of offence? The five groups of offences *® are subjects of legal questions of offences, and the seven groups of offences® are subjects of legal questions of offence. This is what is called a legal question arising out of offence. ‘And among these, what is a legal question of business? Whatsoever is to the Samgha a matter which ought to be done, an obligation, a matter for which leave ought to be formally asked, the pro- 1 Vipakkat&ya voh4ro ti Aitta-dukkhatth4ya voharo pharusavakanan ti attho (S. P.). ? Anullapana anubhazané ti ubhayam anuvadana-vevaganamattam eva (S. P.). 5 Anusampavankata ti punappunam k4ya-kittam vasahi tatth’ eva sampavankata anuvadanabhdvo ti attho (S. P.). * Abbhussahanat4 ti kasm& evam na upavadissAmi upavadissAmi yeva ti ussaham katv4 anuvadané (S. P.). * That is to say, Pardgika, SamghAdisesa, PAéittiya, Pasidesaniya, and Dukkasa, as below, in IV, 14, 14; IX, 3, 3. * That is to say, the five mentioned in the last note, and besides them, Thullaééaya and Dubbhfsita. IV, 14,3 THE SETTLEMENT OF DISPUTES. 37 posal of a resolution, the proceeding by #attidutiya-kamma%, or by #atti-zatuttha-kamma ?, that is called a legal question of business. 3. ‘What is that which gives rise to a legal question of dispute? There are six causes of dispute that give rise to legal questions of dispute. And there are three causes of wrong-doing that give rise to legal questions of dispute, and three causes of right-doing that give rise to legal questions of dispute. And which are these six ?
3There are six causes of dispute that give rise to legal questions of dispute. And there are three causes of wrong-doing that give rise to legal questions of dispute, and three causes of right-doing that give rise to legal questions of dispute. And which are these six ? ‘In the first place, O Bhikkhus, there is the Bhikkhu who is angry, and who bears enmity in his heart. Whatsoever Bhikkhu, O Bhikkhus, is such an angry man bearing enmity in his heart, he remains without reverence for, and without delight in the Teacher, the Dhamma, and the Samgha, and does not fulfil all the duties of a disciple. And whatsoever Bhikkhu, O Bhikkhus, remains without reverence for, and without delight in the Teacher, the Dhamma, and the Samgha, and does not fulfil all the duties of a disciple, he causes disputes to arise in the Samgha, and such a dispute becomes a cause 1 Apalokana-kamman ti-4di pana tass’ eva pabheda-vakanam. Tattha apalokana-kammam n&ma simas/Aakam samgham sodhetva Asandarahinam khandam 4haritva samaggassa anumatiyd tikkhattum savetva katabba-kammam (S. P.). > See our note at Mahdvagga I, 28, 3. The Samanta P4s4diké here says, #attidutiyakammam pana apaloketvd kattabbam pi atthi akattabbam pi atthi. Tattha simasammuti simasamohanan4 kathinadénam kathinubbhéro kfi/avatthudesané vih4ravatthudesana ’ti imani 44a kammAni garuk4ni apaloketva katum na vaifati, Zattidutiyakammavasam sAvetva ’va katabbani, avases4 terasa sammutiyo sendsanag&hakamataka (? patta) Aivaradanati(°di° ?)sammutiyo 44 ’ti evaripani lahukakamméfni apaloketva pi k4tum va/fanti. 38 KULLAVAGGA. IV, 14, 4 of woe, and of want, and of disaster to the great multitudes, of woe and of want to gods and men. If you, therefore, O Bhikkhus, perceive such a one, a root of disputes both internal and external, do you exert yourselves, O Bhikkhus, to put away from you so evil a person, the root of those disputes. If you perceive, O Bhikkhus, no such person, take pains lest any such evil root of disputes should thereafter arise among you. Thus will so evil a root of disputes be put away from you, and thus will no such evil person, the root of disputes, arise hereafter among you. ‘Again, O Bhikkhus, there is the Bhikkhu, who is a hypocrite’, and who hides his faults; who is envious and jealous; who is crafty and treacherous ; who has sinful desires and false beliefs; who is tarnished by love of worldly gain, devoted to getting and taking, for whom to renounce a thing is hard. Whatsoever Bhikkhu, O Bhikkhus, is thus a hypocrite, who hides his faults, he remains [&c., as before, the whole of the last paragraph down to the end being repeated in each of the cases here enumerated]. 4. ‘And which are the three causes of wrong-doing which give rise to legal questions of dispute ?
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.
11. Now at that time Bhikkhus had disputes with Bhikkhus, and Bhikkhunts with Bhikkhus. And the Bhikkhu AZanna’, forcing his way (into the apartments) of the Bhikkhunis 3, took the part of the Bhikkhunts and disputed with the Bhikkhus. 1 On these phrases Buddhaghosa has the following note: Dis‘havikamman ti ye pana na me tam khamatt ti ativamanna di#/havikammam karonti tehi va saddhim 4pattim &paggitva pi, tattha anfgaté dgantva va Akandam datva parivenAdisu nisinné, te &pattihi na vué/hahanti. This is more an exegesis on the rule than an explanation of the words Dis/havikammam /hapetv4, the exact meaning of which remains doubtful. The literal rendering would be ‘ except as regards the manifestation of opinion.’ 2 It was with reference to this conduct of Ahanna that the Buddha is stated in the Mah4-parinibbana Sutta VI, 4 to have imposed a penalty upon him, He is also mentioned above, I, 25-31, and below, XI, 1, 12-14. 5 Compare the 16th and 43rd P4éittiyas. Buddhaghosa says here, Bhikkhuninam anupakhagg4 ti bhikkhuninam antopavisitva. IV, 14,2. THE SETTLEMENT OF DISPUTES. 25 e Those Bhikkhus who were moderate were indignant, &c. .. . told the Blessed One, &c.... he addressed the Bhikkhus, and said: 2. ‘There are, O Bhikkhus, the following four kinds of legal questions that require formal settlement by the Samgha ; (that is to say), legal questions arising out of disputes, legal questions arising out of censure, legal questions arising out of offences, legal questions arising out of business '. ‘Among these, what is a legal question arising out of dispute? This, O Bhikkhus, is when Bhikkhus dispute, saying, “This is Dhamma,” or “This is not Dhamma,” or “ This is Vinaya,” or “This is not Vinaya,” or “ This is taught and spoken by the Tath4gata,” or “This is not taught nor spoken by the Tathagata,” or “ This has been practised by the Tathagata,” or “ This has not been practised by the Tath4gata,” or “This has been ordained by the Tath4gata,” or “ This has not been ordained by the Tathagata,” or “ This is an offence,” or “ This is not an offence,” or “This is a slight offence,” or “ This is a grievous offence,” or “ This is an offence which can be done away,” or “ This is an offence which cannot be done away ?,” or “ This is a most grave offence,” or “ This is not a most grave 1 The various ways of settling these four kinds of legal questions are recapitulated in §§ 27-34 of this chapter. ® SAvasesf-anavases4-Apatti. The Parivara [X,1, 10 says, Ya sa 4patti anavasesi sd 4patti na katamena adhikarazena © na katamamhi /ane na katamena samathena sammati. It is practically equivalent therefore to Pardgika. Those offences which can be done away, but only by the Samgha, are called accordingly in the Buddhist Sanskrit Samgh4vasesha, which corresponds to the Pali Samgh4disesa. The translation and note at Mahdavagga X, 2, 4 should be altered accordingly. D2 36 KULLAVAGGA. IV, 14, 2.
2Those offences which can be done away, but only by the Samgha, are called accordingly in the Buddhist Sanskrit Samgh4vasesha, which corresponds to the Pali Samgh4disesa. The translation and note at Mahdavagga X, 2, 4 should be altered accordingly. D2 36 KULLAVAGGA. IV, 14, 2. offence.” Whatsoever quarrel, strife, controversy, difference of opinion, contradiction, opposition, cantankerousness!, or contention there may be on such a matter, this is called a legal question arising out of dispute. ‘And among these, which is a legal question arising out of censure ? This, O Bhikkhus, is when Bhikkhus charge a Bhikkhu with a fault of morality, or of conduct, or of opinion, or of means of livelihood. Whatsoever charge, censure, incrimination?, admonition 2, candid opinion *, making of excuses‘ for a person, or making fun of him, there may be, that is called a legal question arising out of censure. ‘And among these, what is a legal question arising out of offence? The five groups of offences *® are subjects of legal questions of offences, and the seven groups of offences® are subjects of legal questions of offence. This is what is called a legal question arising out of offence. ‘And among these, what is a legal question of business? Whatsoever is to the Samgha a matter which ought to be done, an obligation, a matter for which leave ought to be formally asked, the pro- 1 Vipakkat&ya voh4ro ti Aitta-dukkhatth4ya voharo pharusavakanan ti attho (S. P.). ? Anullapana anubhazané ti ubhayam anuvadana-vevaganamattam eva (S. P.). 5 Anusampavankata ti punappunam k4ya-kittam vasahi tatth’ eva sampavankata anuvadanabhdvo ti attho (S. P.). * Abbhussahanat4 ti kasm& evam na upavadissAmi upavadissAmi yeva ti ussaham katv4 anuvadané (S. P.). * That is to say, Pardgika, SamghAdisesa, PAéittiya, Pasidesaniya, and Dukkasa, as below, in IV, 14, 14; IX, 3, 3. * That is to say, the five mentioned in the last note, and besides them, Thullaééaya and Dubbhfsita. IV, 14,3 THE SETTLEMENT OF DISPUTES. 37 posal of a resolution, the proceeding by #attidutiya-kamma%, or by #atti-zatuttha-kamma ?, that is called a legal question of business. 3. ‘What is that which gives rise to a legal question of dispute? There are six causes of dispute that give rise to legal questions of dispute. And there are three causes of wrong-doing that give rise to legal questions of dispute, and three causes of right-doing that give rise to legal questions of dispute. And which are these six ?
3There are six causes of dispute that give rise to legal questions of dispute. And there are three causes of wrong-doing that give rise to legal questions of dispute, and three causes of right-doing that give rise to legal questions of dispute. And which are these six ? ‘In the first place, O Bhikkhus, there is the Bhikkhu who is angry, and who bears enmity in his heart. Whatsoever Bhikkhu, O Bhikkhus, is such an angry man bearing enmity in his heart, he remains without reverence for, and without delight in the Teacher, the Dhamma, and the Samgha, and does not fulfil all the duties of a disciple. And whatsoever Bhikkhu, O Bhikkhus, remains without reverence for, and without delight in the Teacher, the Dhamma, and the Samgha, and does not fulfil all the duties of a disciple, he causes disputes to arise in the Samgha, and such a dispute becomes a cause 1 Apalokana-kamman ti-4di pana tass’ eva pabheda-vakanam. Tattha apalokana-kammam n&ma simas/Aakam samgham sodhetva Asandarahinam khandam 4haritva samaggassa anumatiyd tikkhattum savetva katabba-kammam (S. P.). > See our note at Mahdvagga I, 28, 3. The Samanta P4s4diké here says, #attidutiyakammam pana apaloketvd kattabbam pi atthi akattabbam pi atthi. Tattha simasammuti simasamohanan4 kathinadénam kathinubbhéro kfi/avatthudesané vih4ravatthudesana ’ti imani 44a kammAni garuk4ni apaloketva katum na vaifati, Zattidutiyakammavasam sAvetva ’va katabbani, avases4 terasa sammutiyo sendsanag&hakamataka (? patta) Aivaradanati(°di° ?)sammutiyo 44 ’ti evaripani lahukakamméfni apaloketva pi k4tum va/fanti. 38 KULLAVAGGA. IV, 14, 4 of woe, and of want, and of disaster to the great multitudes, of woe and of want to gods and men. If you, therefore, O Bhikkhus, perceive such a one, a root of disputes both internal and external, do you exert yourselves, O Bhikkhus, to put away from you so evil a person, the root of those disputes. If you perceive, O Bhikkhus, no such person, take pains lest any such evil root of disputes should thereafter arise among you. Thus will so evil a root of disputes be put away from you, and thus will no such evil person, the root of disputes, arise hereafter among you. ‘Again, O Bhikkhus, there is the Bhikkhu, who is a hypocrite’, and who hides his faults; who is envious and jealous; who is crafty and treacherous ; who has sinful desires and false beliefs; who is tarnished by love of worldly gain, devoted to getting and taking, for whom to renounce a thing is hard. Whatsoever Bhikkhu, O Bhikkhus, is thus a hypocrite, who hides his faults, he remains [&c., as before, the whole of the last paragraph down to the end being repeated in each of the cases here enumerated]. 4. ‘And which are the three causes of wrong-doing which give rise to legal questions of dispute ?
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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