Showing posts with label first khandhaka. Show all posts
Showing posts with label first khandhaka. Show all posts

Saturday, March 26, 2011

Cullavagga - First Khandhaka: Chapter 14

1. [Here follow the twelve cases in which a Pabbâganiya-kamma is declared to be
against
p. 355
the law, and according to law respectively, in the precise wording of chapters 2
and 3, reading Pabbâganiya for Tagganiya. Then follow the six cases of
permissive suspension in the precise wording of chapter 4, but in addition to
the cases there given for the Tagganiya-kamma, §§ 1 and 2 of this chapter are
respectively added at the end of §§ 1 and 2 of that chapter.]
1. 'There are three things, O Bhikkhus, which when they characterise a Bhikkhu,
the Samgha, if it likes, should carry out the Pabbâganiyakamma against him;
(that is to say), when he is characterised by frivolity 1 of action--when he is
characterised by frivolity of speech--when he is characterised by frivolity both
of action and of speech. These are the three things, O Bhikkhus (&c., as before,
down to) against him.
'There are other three things, O Bhikkhus, which when they characterise a
Bhikkhu, the Samgha, if it likes, should carry out the Pabbâganiyakamma against
him; (that is to say), when he is characterised by absence of right-doing in
action--when he is characterised by absence of right-doing in speech--when he is
characterised by absence of right-doing both in action and in speech. These are
the other three things, O Bhikkhus (&c., as before, down to) against him.
'There are other three things (&c., as in each of the last paragraphs; the three
things here being injury 2 done by him to others in action, in speech, and both
in action and in speech, owing to his own
p. 356
want of training in the precepts and practices of the order).
'There are other three things (&c., as in each of the last paragraphs, the three
things here being evilness of life in action, in speech, and both in action and
in speech).
2. 'There are three kinds of Bhikkhus, O Bhikkhus, against whom, when the Samgha
likes (to do so), it should carry out the Pabbâganiyakamma; (that is to say),
one who is frivolous in action--one who is frivolous in speech--one who is
frivolous both in action and in speech. These are the three kinds of Bhikkhus
(&c., as above, down to) the Pabbâganiya-kamma.
There are other three kinds of Bhikkhus (&c., as in the last paragraph,
substituting first, absence of right-doing--secondly, injury to others--and
thirdly, evilness of life respectively in action, in speech, and both in action
and in speech).'



Footnotes
355:1 The Sam. Pâs. says, Kâyiko davo nâma kâya-kilâ vukkati.
355:2 The Sam. Pâs. says, Kâyikam upaghâtitam nâma kâya-dvâre
paññatti-sikkhâpadassa asikkhana-bhâvena upahananam vukkati.

Friday, March 25, 2011

Cullavagga - First Khandhaka: Chapter 13

III. THE PABBÂGANIYA-KAMMA (ACT OF BANISHMENT).
13 1.
1. Now at that time the Bhikkhus who were followers of Assagi and Punabbasu were
dwelling on the Kitâ Hill, wicked Bhikkhus, and shameless. Such as these were
the evil practices they followed: they used to plant cuttings of flowers, and
have them planted; they used to water flowers, and have them watered; they used
to gather them, and have them gathered; they used to make them up into nosegays,
and have them so made up; they used to make them up, and to have them made up,
into wreaths, of the kind with the stalks together, and of the kind with the
stalks separate 2, of the kind called mañgarikâ 3, of the kind called vidhutikâ
4, of the kind called vatamsaka 5, of the kind
p. 348
called âvela 1, of the kind called urakkhada 2;--and they then used to take or
send wreaths of each of these various kinds to the wives and daughters and young
women and sisters-in-law and female slaves in respectable families;--and they
used to eat out of one dish, to drink out of one vessel, to sit on one seat, to
lie on one bed, one mat, one coverlet, with the wives and daughters and young
women and sisters-in-law and female slaves in respectable families;--and they
used to eat food at the wrong time, and to drink strong drink, and to make use
of garlands, and scents, and unguents;--and they used to dance, and sing, and
play music, and wanton, and all these together in every combination.
2. And they used to amuse themselves at games 3 with eight pieces and ten
pieces, and with tossing up, hopping over diagrams formed on the ground, and
removing substances from a heap without shaking the remainder; and with games at
dice, and trap-ball; and with sketching rude figures, tossing balls, blowing
trumpets, having matches at ploughing with mimic ploughs, tumbling, forming
mimic wind-mills, guessing at measures, having
p. 349
chariot races, and archery matches, shooting marbles with the fingers, guessing
other people's thoughts, and mimicking other people's acts;--and they used to
practise elephant riding, and horse riding, and carriage driving, and archery,
and swordsmanship;--and they used to run to and fro in front of elephants, and
in front of horses, and in front of carriages and they used to exhibit signs of
anger 1, and to wring their hands 2, and to wrestle 3, and to box with their
fists;--and spreading their robes out as a stage they used to invite dancing
girls, saying, 'Here you may dance, sister!' and greet her with applause 4. Thus
manifold were the evil lives which they practised.
3. Now at that time a certain Bhikkhu who had spent the rainy season in the
country of Kâsi, and was on his way to visit the Blessed One, arrived at the
Kitâ Hill. And that Bhikkhu in the early morning put on his under garment, and
went, duly bowled and robed, to the Kitâ Hill for alms. And he was perfect in
dignity, with his eyes cast down, and pleasing in appearance, whether in going
in or
p. 350
in coming out, in looking or in watching, in bending in his arm or in stretching
it forth 1.
Then the people on beholding that Bhikkhu, said, 'Who is this fellow like a fool
of fools, or like an idiot of idiots, or like a simpleton of simpletons 2? Who
would give an alms when this fellow comes near! Now our own masters, the
followers of Assagi and Punabbasu, are gentle, friendly, pleasant in speech,
radiant with smiles, by no means fools, but open in countenance, and the first
to speak. To such now it is fit to give an alms!'
And a certain lay-disciple saw that Bhikkhu as he was going along the Kitâ Hill
for alms. And on seeing him, he went up to the place where he was; and on coming
there he said to that Bhikkhu:
'Has your reverence received an alms?'
'No, my friend, I have received no alms!'
'Come, your reverence! Let us go to my house!' 4. So the lay-disciple took the
Bhikkhu to his house, and gave him to eat, and asked him: 'Whither then is your
reverence going?'
'I am on my way to Sâvatthi, my friend, to visit the Blessed One.'
'Then let your reverence bow down at the feet of the Blessed One in my name, and
say, "The residence on the Kitâ Hill, Lord, has been spoiled. The Bhikkhus who
are followers of Assagi and Punabbasu are dwelling on the Kitâ Hill, wicked
Bhikkhus, and shameless. Such as these are the
p. 351
evil practices they follow (&c., as in §§ 1, 2, down to the end). And people,
Lord, who were formerly believers and full of faith, are now become
non-believers and void of faith; the opportunities of alms that were formerly
open to the Samgha are now destroyed; worthy Bhikkhus forsake, and wicked
Bhikkhus dwell in the place. Let, Lord, the Blessed One be pleased to send
(other) Bhikkhus to the Kitâ Hill in order that the residence there may be
re-established."'
5. 'Very well, my friend,' said the Bhikkhu, in assent, to that lay-disciple.
And rising from his seat, he set out for Sâvatthi, and went straight on to
Anâtha-pindika's grove, to the Getavana in Sâvatthi, to the place where the
Blessed One was staying. And on arriving there he saluted the Blessed One, and
took his seat on one side.
Now it is the custom for the Blessed Buddhas to exchange words of greeting with
in-coming Bhikkhus. And the Blessed One said to that Bhikkhu, 'Do things go well
with you, O Bhikkhu? Have you enough for your support? Have you accomplished
your journey without too much fatigue? And whence, O Bhikkhu, have you come?'
'Things go well with me, Lord. I have enough for my support. And I have
accomplished my journey without too much fatigue. I have spent the rainy season,
Lord, in the land of Kâsi; and on my way to Sâvatthi to visit the Blessed One I
arrived at the Kitâ Hill. And after having dressed early in the morning, I went,
Lord, duly bowled and robed, on to the Kitâ Hill for alms. And a certain
lay-disciple saw me (&c., as above, down to the end of § 4, with the alterations
necessary to
p. 352
the narrative form of speech). Thence, Lord, am I come.'
6. Then the Blessed One on that occasion, and in that connection, convened a
meeting of the Bhikkhu-Samgha, and asked the Bhikkhus:
'Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of
Assagi and Punabbasu, and are dwelling on the Kitâ Hill, are wicked Bhikkhus,
and shameless; and that such are the evil practices they follow (&c., as in § 4,
down to the end)?'
'It is true, Lord.'
The Blessed Buddha rebuked them, saying, 'How can they, O Bhikkhus, foolish
persons that they are, follow such practices as these (&c., as in §§ 1, 2, down
to the end)? This will not conduce, O Bhikkhus, to the conversion of the
unconverted (&c., as usual. Compare chap. 1, § 2, down to the end).'
And when the Blessed Buddha had rebuked them, and had delivered a religious
discourse, he addressed the venerable Sâriputta and Moggallâna, and said, 'Go
now, Sâriputta and Moggallâna 1, to the Kitâ Hill. And on arriving there carry
out the Pabbâganiya-kamma (Act of Banishment 2) against those Bhikkhus who are
followers of Assagi and Punabbasu, to the effect that they may become your
Saddhi-vihârikas 3.'
p. 353
'How, Lord, can we carry out the Pabbâganiyakamma against those Bhikkhus who are
followers of Assagi and Punabbasu; for they are passionate men and violent?'
'Then do you go, Sâriputta and Moggallâna, together with a number of Bhikkhus.'
'So be it, Lord!' said Sâriputta and Moggallâna, in assent, to the Blessed One.
7 1. 'Now thus, O Bhikkhus, should it be carried out. In the first place the
Bhikkhus who are followers of Assagi and Punabbasu ought to be warned: when they
have been warned, they ought to be reminded (of the Rule in the Pâtimokkha
against which they have offended); when they have been reminded they ought to be
charged with the offence; when they have been charged some discreet and able
Bhikkhu ought to lay the matter before the Samgha, saying,
"Let the venerable Samgha hear me. These Bhikkhus who are followers of Assagi
and Punabbasu are wicked Bhikkhus and shameless. Their evil practices are both
seen and heard, and also that respectable families have been led astray by them
is seen, too, and heard 2. If the time is fit for the Samgha to do so, let the
Samgha carry out the Pabbâganiyakamma against those Bhikkhus who are followers
of Assagi and Punabbasu, to the effect that the Bhikkhus who are followers
p. 354
of Assagi and Punabbasu are not to dwell on the Kitâ Hill'.
'"This is the motion (ñatti).
'"Let the venerable Samgha hear me. These Bhikkhus who are followers of Assagi
and Punabbasu are wicked Bhikkhus and shameless. Their evil practices (&c., as
before, down to) is seen, too, and heard. The Samgha hereby carries out the
Pabbâganiya-kamma against them, to the effect that the Bhikkhus who are
followers of Assagi and Punabbasu are not to dwell on the Kitâ Hill 1. Whosoever
of the venerable ones approves of the carrying out of the Pabbâganiya-kamma
against the followers (&c., as before) to the effect (&c., as before 1) let him
remain silent. Whosoever approves not thereof, let him speak.
'"A second time I say the same thing. Let the venerable Samgha (&c., as before).
A third time I say the same thing. Let the venerable Samgha (&c., as before).
'"The Pabbâganiya-kamma has been carried out by the Samgha against those
Bhikkhus who are followers of Assagi and Punabbasu to the effect that those
Bhikkhus who are followers of Assagi and Punabbasu are not to dwell on the Kitâ
Hill'. The Samgha approves of it. Therefore is it silent. Thus do I
understand."'



Footnotes
347:1 The whole of this chapter recurs in the Sutta Vibhaṅga on the 13th
Samghâdisesa. The proceeding here laid down is really only a later method of
acting under the circumstances similar to those for which that rule had
previously been the authorised dealing.
347:2 The Samanta Pâsâdikâ says, Ekatovantikan ti pupphânam vante ekato katvâ
kata-mâlam. Ubhatovantikan ti ubhohi passehi puppha-vante katvâ kata-mâlam.
347:3 Perhaps 'like an anklet.' The Sam. Pâs. says, Mañgarî viya katâ
puppha-vikati mañgarikâ ti.
347:4 Perhaps 'like a fan.' The Sam. Pâs. says, Vidhutikâ ti sûkiyâ vâ salâkâya
vâ sinduvâra-pupphâdîni vigghitvâ katâ (mâlâ).
347:5 Perhaps 'like a crest.' The Sam. Pâs. says, vatamsako tip. 348 avatamsako.
Compare the close of Rh. D.'s note on vegha for avegha, 'Buddhist Suttas,' p.
37.
348:1 Perhaps 'like an earring.' The Sam. Pâs. says, akelo (sic) ti kannikâ.
Compare Sanskrit âpîda, and Gâtaka, vol. i, pp. 12, 95, 269.
348:2 The Sam. Pâs. says, Urakkhado ti hâra-sadisam ure-thapanaka-puppha dâmam.
'Like mail-armour.'
348:3 All these games are forbidden seriatim in paragraph 4 of the Magghima
Sîla, and the whole list of offences recurs in the Suttavibhaṅga, Samghâdisesa
XIII, 1, 2. See Rh. D., 'Buddhist Suttas from the Pâli,' p. 193. We adhere to
the translations there given and based on the Sumaṅgala Vilâsinî.
349:1 Usselhenti. We are quite uncertain how to render this word. One might be
tempted to think that a denominative verb from ussolhi may have acquired a
technical sense appropriate to this passage. But we do not favour any such
conjectural alteration of the clear reading of the MSS., at all events at
present.
349:2 Appothenti. See Buddhaghosa's note quoted by Rh. D. in his note on the
Book of the Great Decease, II, 19.
349:3 Nibbugghanti, which Buddhaghosa explains by malla-yuddham karonti. Compare
ubbugghati at Kullavagga VIII, lo, and Sutra-vibhaṅga, Pârâgika I, 10, 26.
349:4 The Sam. Pâs. says, Nalâtikam pi denti sâdhu sâdhu bhaginîti attano nalâte
aṅgulim thapetvâ tassâ nalâte thapenti.
350:1 Compare Mahâ-parinibbâna Sutta II, 15.
350:2 The Sam. Pâs. says, Samkutita-mukhatâya bhâkutika-bhâkutikâ viya.
352:1 On this meaning of Sâriputta, see the note on Mahâvagga X, 4, 3.
352:2 That is, out of the particular place where they have caused the scandal,
not of the Order. When they in anger left the Order, their conduct in doing so
is blamed. See chap. 16, § 1.
352:3 See Mahâvagga I, 25, 6, and following, and Kullavagga VIII, 11, 12, and
compare above 9, 1.
353:1 On this section compare chap. 1, § 4, chap. 9, § 2.
353:2 Buddhaghosa points out that whereas the Tagganiya-kamma is directed
against quarrelsomeness, and the nissaya-kamma against foolishness, it is
scandal to the community against which the Pabbâganiya-kamma is directed.
354:1 The corresponding clause to the words 'to the effect,' &c., is wanting in
chap. 1, § 4, but occurs in chap. 9, § 2.

Cullavagga - First Khandhaka: Chapter 12

12.
[This chapter sets out the mode of revocation by a kamma-vâkâ precisely as above
in chapter 8.]
__________________
Here ends the second (Kamma), the Nissaya-kamma.

Cullavagga - First Khandhaka: Chapter 11

1. So the Samgha carried out the Nissaya-kamma against the Bhikkhu Seyyasaka
(saying), 'Thou must remain under the superintendence of others.'
And he, when subjected by the Samgha to the Nissaya-kamma, by resorting to and
cultivating the acquaintance of good companions 2, associating with them,
getting them to declare to him (the Dhamma), and asking them questions, became
wise in the traditions; a man to whom the Nikâyas had been handed down; a
reciter of the Dhamma, of the Vinaya, and of the Mâtikas; clever, discreet,
wise, modest, full of remorse, and docile; he conducted himself aright, he
became subdued, he sought for release, and going up to the Bhikkhus, he spake as
follows:
'I, Sirs, after having been subjected by the Samgha to the Nissaya-kamma, am
conducting myself aright, and have become subdued, and I seek for release. What
now should I do?'
They told this thing to the Blessed One.
'Then, O Bhikkhus, let the Samgha revoke the Nissaya-kamma for the Bhikkhu
Seyyasaka.
p. 346
2. 'There are five things, O Bhikkhus (&c., as in chap. 6. 2, down to the end of
chap. 7, reading throughout Nissaya-kamma for Tagganiya-kamma).'



Footnotes
345:1 Compare above, chapter 6.
345:2 Compare Dhammapada, ver. 357.

Cullavagga - First Khandhaka: Chapter 10

10.
[Chapters 2-5 are here repeated at length, Nissaya-kamma being substituted
throughout for Tagganiya-kamma.]

Cullavagga - First Khandhaka: Chapter 9

II. THE NISSAYA-KAMMA (ACT OF SUBORDINATION).
9.
1. Now at that time the venerable Seyyasaka was stupid, and indiscreet, and full
of faults, and devoid of merit, and was living in lay society in unlawful
association with the world 1. So much so that the Bhikkhus were worn out 2 with
placing him on probation 3, and with throwing him back to the beginning (of his
probationary term) 4, and with subjecting him to the mânatta discipline 5, and
with rehabilitating him 6. The moderate Bhikkhus were annoyed, and murmured, and
became indignant
p. 344
[paragraph continues] (saying), 'How can the venerable Seyyasaka be so stupid
(&c., as before), that the Bhikkhus are worn out (&c., as before)?'
Then those Bhikkhus told that matter to the Blessed One.
And the Blessed One on that occasion, and in that connection, convened a meeting
of the Bhikkhusamgha, and asked the Bhikkhus, 'Is it true, O Bhikkhus, as they
say, that the venerable Seyyasaka is stupid (&c., as before, down to) with
rehabilitating him?'
'It is true, Lord!'
The Blessed Buddha rebuked him (saying), 'This is improper' (&c., as usual,
compare I, 2, 3, down to), and addressed the Bhikkhus, and said, 'Let the Samgha
therefore, O Bhikkhus, carry out the Nissaya-kamma (Act of Subordination)
against the venerable Seyyasaka: "Thou must remain under the superintendence of
others 1."
2. 'Now thus, O Bhikkhus, should it be carried out. In the first place the
Bhikkhu Seyyasaka ought to be warned; when he has been warned, he ought to be
reminded 2; when he has been reminded, he ought to be charged with the offence
2; when he has been charged with the offence, some discreet and able Bhikkhu
ought to lay the matter before the Samgha (saying),
"Let the venerable Samgha hear me (&c., as usual; see above, chapters 1. 4. and
8. 2)."'



Footnotes
343:1 There is no rule in the Pâtimokkha in which any of these things are
declared to be an offence. The 31st and 85th Pâkittiyas only refer to a
Bhikkhu's staying an unreasonable time in a public rest-house, and to his
frequenting a village beyond the ordinary occasions. Stupidity, and keeping low
company, are not mentioned. Why then should Seyyasaka have been placed upon
probation? We think the answer will appear from our note I on II, I, X.
343:2 Pakatâ, 'done up,' explained by vâvatâ. See Oldenberg's quotation from
Buddhaghosa at p. 310 of his edition of the text.
343:3 Compare Mahâvagga I, 38, 1; Mahâ-parinibbâna Sutta V, 64, 65; and
Kullavagga III, 3. On the distinction between these kinds of probation, see also
our note below on II, 1, I.
343:4 See below, II, 2, I. Compare also Subhûti's explanation in Childers, and
the passages quoted in the index to Oldenberg's edition of the text, p. 348, sub
voce, especially Kullavagga III, 7.
343:5 See below, Kullavagga III, 1; III, 4.
343:6 See below; Kullavagga III, 2; III, 5.
344:1 These are the distinctive and technical words of the Nissaya-kamma, just
as the corresponding clause in chap. 13, § 7 contains the technical words of the
Pabbâganiya-kamma.
344:2 As explained above, chap. 1. 4.

Cullavagga - First Khandhaka: Chapter 8

1. 'Now, thus, O Bhikkhus, should the revocation be carried out. Those Bhikkhus
who are followers of Panduka and Lohitaka should go before the Samgha, with
their upper robe arranged over one shoulder, and should bow down at the feet of
the elder Bhikkhus, and squatting down, and raising their hands with the palms
joined together, should speak as follows: "We, Sirs, have been subjected by the
Samgha to the Tagganiya-kamma, and are conducting ourselves aright in accordance
thereto; and we have become subdued, and we seek for release, and beg for a
revocation of the Tagganiya-kamma."
p. 342
[paragraph continues] And a second time they should beg [in the same words]. And
a third time they should beg [in the same words]. Then a discreet and able
Bhikkhu should lay the matter before the Samgha:
2. '"Let the venerable Samgha hear me. These Bhikkhus who are followers of
Panduka and Lohitaka have been subjected (&c., as before), and they are
conducting themselves (&c., as before), and they beg (&c., as before).
'"This is the motion (ñatti).
'"Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) and
they beg for a revocation of the Tagganiya-kamma. The Samgha revokes the
Tagganiya-kamma for the Bhikkhus who are followers of Panduka and Lohitaka.
Whosoever of the venerable ones approves of the revocation of the
Tagganiya-kamma for the Bhikkhus who are followers of Panduka and Lohitaka, let
him hold his peace. Whosoever approves not thereof, let him speak.
'"And a second time I say the same thing. Let the venerable Samgha (&c., as
before, down to) let him speak.
'"And a third time I say the same thing. Let the venerable Samgha (&c., as
before, down to) let him speak.
'"The revocation of the Tagganiya-kamma for the Bhikkhus who are followers of
Panduka and Lohitaka has been carried by the Samgha. The Samgha approves;
therefore is it silent. Thus do I understand."'
__________________
Here ends the first (Kamma), the Tagganiya-kamma.




Footnotes
341:1 Compare below, chapters 12 and 17.

Cullavagga - First Khandhaka: Chapter 7

7.
[This chapter is exactly the converse of the last.]
__________________
Here end the eighteen cases in which there ought to be a revocation (of the
Tagganiya-kamma).

Cullavagga - First Khandhaka: Chapter 6

1. So the Samgha carried out the Tagganiya-kamma against the Bhikkhus who were
followers of Panduka and Lohitaka. And when they had been subjected by the
Samgha to the Tagganiya-kamma and were conducting themselves aright in
accordance thereto, they became subdued 2, and they sought for release 3; and
going up to the Bhikkhus they spake as follows: 'We, Sirs, have been subjected
by the Samgha to the Tagganiya-kamma (&c., down to) release. What now should. we
do?'
They told this thing to the Blessed One.
'Then, O Bhikkhus, let the Samgha revoke the Tagganiya-kamma carried out against
the followers of Panduka and Lohitaka.
2. 'There are five things, O Bhikkhus, by which,
p. 340
when a Bhikkhu is characterised, a Tagganiya-kamma ought not to be revoked for
him; (that is to say), when he confers the upasampadâ--when he gives a
nissaya--when he provides himself with a sâmanera--when he accepts the office of
giving exhortation to the nuns--and when, having accepted that office, he
exhorts the nuns. These are the five things, O Bhikkhus (&c., as before, down
to) revoked for him.
'There are other five things, O Bhikkhus, by which, when a Bhikkhu is
characterised, a Tagganiya-kamma ought not to be revoked for him; (that is to
say), when he commits the offence for which the Tagganiya-kamma has been carried
out by the Samgha against him--or any other offence of a similar kind--or any
worse offence--when he finds fault with the proceeding that has been carried out
against him--or with the Bhikkhus who have carried it out. These are five
things, O Bhikkhus (&c., as before, down to) revoked for him.
There are eight things, O Bhikkhus, by which, when a Bhikkhu is characterised, a
Tagganiya-kamma ought not to be revoked for him; (that is to say), when he
raises objections against a regular 1 Bhikkhu's taking part in the Uposatha
ceremony--or in the Pavâranâ ceremony--when he inhibits a junior from going
beyond the bounds--when he sets on foot a censure against any other
Bhikkhu--when he asks another Bhikkhu to give
p. 341
him leave to rebuke that Bhikkhu--when he warns another Bhikkhu whom he supposes
to be offending--when he reminds another Bhikkhu of a rule against which he
supposes that Bhikkhu to be offending--when he associates with the Bhikkhus.
These are the eight things, O Bhikkhus (&c., as before, down to) revoked for
him.'
__________________
Here end the eighteen cases in which there ought to be no revocation (of the
Tagganiya-kamma).




Footnotes
339:1 Compare below, chapters ii, 16, 23, 28, 34.
339:2 Lomam pâtenti. See the commentary as given by H. Oldenberg at p. 309 of
his edition of the text. That our translation is correct is evident from the use
of panna-lomo (at Kullavagga VII, 1, 6), that being simply the opposite of
hattha-lomo, which signifies 'having the hair of the body erect in consequence
of the excitement produced by fear, joy, or amazement;' and hence simply
'troubled, excited.' The opposite of this is 'pacified, subdued.'
339:3 Netthâram vattanti. See the commentary in the edition of the text loco
citato.
340:1 Pakatattassa, that is a Bhikkhu who has not made himself liable to any
disciplinary proceeding, has committed no irregularity. It is one of the
expressions unknown to the Pâtimokkha, but occurs in the much later Introduction
to that work (Dickson, p. 11). See below, III, 1,1.

Cullavagga - First Khandhaka: Chapter 5

1. 'A Bhikkhu against whom the Tagganiya-kamma has been carried out ought to
conduct himself aright. And herein this is the right conduct 2: he ought not to
confer the upasampadâ--he ought not to give a nissaya 3--he ought not to provide
p. 338
himself with a sâmanera 1--he ought not to accept the office of giving
exhortation to the nuns 2--and if he has accepted the office, he ought not to
exhort the nuns 2--he ought not to commit the offence for which the
Tagganiya-kamma has been carried out by the Samgha against him--nor any offence
of a similar kind--nor any worse offence--he ought not to find fault with the
proceeding (that has been carried out against him)--nor with (the Bhikkhus) who
have carried it out--he ought not to raise objection against a regular 3
Bhikkhu's taking part in the Uposatha ceremony 4--or in the Pavâranâ ceremony
5--he ought not to issue commands (to a junior inhibiting him from going beyond
the bounds 6, or summoning him to come before the elders)--he ought not to set
on foot a censure against any other Bhikkhu 7--he ought not to ask another
Bhikkhu to give him leave (to rebuke that Bhikkhu 8)--he ought not to warn
(another Bhikkhu 9 whom he supposes to be offending)--he ought
p. 339
not to call upon another Bhikkhu to remember (whether he has or has not
committed an offence)--and he ought not to associate with the Bhikkhus.'
__________________
Here end the eighteen duties which follow on a Tagganiya-kamma.




Footnotes
337:1 This chapter is repeated below for the Nissaya-, Pabbâganiya-, and
Patisâraniya-kammas (chapters 10, 15, and 21). The corresponding rule for the
first two Ukkhepaniya-kammas is different, and much more stringent (chapter 27,
repeated in chapter 31); but that for the third (chapter 33) is again the same
as the rule laid down in this chapter. In the second Khandhaka(s, 2) the list of
restrictions is again longer.
337:2 Sammâvattanâ. See Mahâvagga I, 26, 1; 27,1; 33, 1; 34, 1.
337:3 Buddhaghosa says, âgantukânam nissayo na dâtabbo. The relation of a junior
Bhikkhu either to his upagghâya or to his âkariya is alike called nissaya
(Mahâvagga I, 36, 1); but the term is more especially applied to the latter
(Mahâvagga I, 32, 2, whereas in the corresponding formula for the upagghâya,
Mahâvagga p. 338 I, 25, 7,-- the word nissaya does not occur). In other words,
nissaya means all that is included in the phrase 'nissâya te vatthabbam'
(Kullavagga I, 9, 2).
338:1 Compare Mahâvagga I, 36, 37.
338:2 See below, Kullavagga X, 9, 4, and also the 21st Pâkittiya.
338:3 Compare Minayeff, Pâtimokkha, p. 63.
338:4 Compare Pâtimokkham thapetum at Kullavagga IX, 2.
338:5 Compare Mahâvagga IV, 16, 2.
338:6 As, for example, under the rule at Mahâvagga I, 27, 2. Buddhaghosa says,
Na savakaniyam kâtabban ti aham âyasmantam asmim vatthusmim vakaniyam karomi
imamhâ âvâsâ param pi mâ pakkâmi yâva na tam adhikaranam vûpasantam hotîti. He
also gives a longer note, partly to the same effect, on the corresponding
passage in II, 1, 2, which will be found in our note there, and from which we
have taken the second clause in the parentheses.
338:7 See the note on this word in the next chapter.
338:8 Compare Mahâvagga II, 16, 1.
338:9 Compare Cullavagga IX, 5

Cullavagga - First Khandhaka: Chapter 4

1. 'There are three things, O Bhikkhus, which, when they characterise a Bhikkhu,
the Samgha, if it likes, should carry out the Tagganiya-kamma against him; (that
is to say), when he is a maker of strife, quarrelsome, a maker of disputes,
given to idle talk, and a raiser of legal questions in the Samgha 1--when he is
dull, stupid, full of faults, and devoid of merit--when he is living in lay
society, in unlawful
p. 336
association with the world. There are three things, O Bhikkhus, which, when the
Samgha suspects (&c., as before, down to) against him.
There are other three things, O Bhikkhus, (&c., as before, down to) against him;
(that is to say), when he has failed in morality as regards moral things--when
he has failed in conduct as regards transgression--when he has failed in opinion
as regards the principal matters of opinion 1. There are three things, O
Bhikkhus, (&c., as before, down to) against him.
There are other three things, O Bhikkhus, (&c., as before, down to) against him;
(that is to say), when he speaks in dispraise of the Buddha--when he speaks in
dispraise of the Dhamma--when he speaks in dispraise of the Samgha. These are
three things, O Bhikkhus, (&c., as before, down to) against him.
2. 'There are three kinds of Bhikkhus, O Bhikkhus, against whom, if the Samgha
likes, it should carry out the Tagganiya-kamma; (that is to say), one who is a
maker of strife (&c., as in § 1, down to) a raiser of legal questions in the
Samgha--one who is dull, stupid, full of faults, and devoid of merit--and one
who is living in lay society, in unlawful association with the world. These are
three kinds of Bhikkhus, O Bhikkhus, (&c., as before, down to) the
Tagganiya-kamma.
'There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the
Samgha likes, it should carry out the Tagganiya-kamma; (that is to say), one who
has failed in morality in regard to moral matters--one who has failed in conduct
p. 337
as regards transgression--one who has failed in opinion as regards the principal
matters of opinion. These are three kinds of Bhikkhus, O Bhikkhus (&c., as
before, down to) the Tagganiya-kamma.
'There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the
Samgha likes, it should carry out the Tagganiya-kamma; (that is to say), one who
speaks in dispraise of the Buddha--one who speaks in dispraise of the
Dhamma--one who speaks in dispraise of the Samgha. These are three kinds of
Bhikkhus, O Bhikkhus (&c., as before, down to) the Tagganiya-kamma.'
__________________
Here end the six permissive cases of Tagganiya-kamma.




Footnotes
335:1 This refers to the Introductory Story, I, 1, 1.
336:1 Compare Mahâvagga I, 36, 8, and our note there.

Cullavagga - First Khandhaka: Chapter 3

1. 'There are three things, O Bhikkhus, by which, when a Tagganiya-kamma is
characterised, it is a proceeding in accordance with the Dhamma, a proceeding in
accordance with the Vinaya, and is easy to be settled; (that is to say), when it
has been carried out in a full assembly of qualified persons, according to law,
and in the presence of the litigant parties--when it has been carried out after
the accused person has been heard--when it has been carried out after the
accused person has confessed himself guilty. A Tagganiya-kamma, O Bhikkhus,
characterised by these three things is in accordance with the Dhamma, and in
accordance with the Vinaya, and is easy to be settled.'
[And in a similar way the opposite of each of the twelve propositions in the
last section is here laid down.]
__________________
Here end the twelve cases of a proceeding (Kamma) which is according to law.

Cullavagga - First Khandhaka: Chapter 2

1. 'There are three things, O Bhikkhus, by which, when a Tagganiya-kamma is
characterised, it is against the Dhamma, and against the Vinaya, and difficult
to be settled; (that is to say), when it has not been carried out in a full
assembly of properly qualified persons, 'according to law and justice, and in
the presence of the litigant parties 3--when it has been carried out without the
accused person having been heard--when it has been carried out without the
accused person having confessed himself guilty. A Tagganiya-kamma, O Bhikkhus,
characterised
p. 333
by these three things is against the Dhamma, and against the Vinaya, and
difficult to be settled.
'There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has
been characterised, it is against the Dhamma, and against the Vinaya, and
difficult to be settled; (that is to say), when it has been carried out though
no fault has been committed--when it has been carried out for a Pârâgika or a
Samghâdisesa offence 1--when it has been carried out though the fault has been
confessed. A Tagganiya-kamma, O Bhikkhus, characterised (&c., as before, down
to) settled.
There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has
been characterised, it is against the Dhamma, and against the Vinaya, and
difficult to be settled; (that is to say), when it has been carried out without
the accused person having been warned--when it has been carried out without the
accused person having been called upon to remember (whether he has or has not
committed the offence)--when it has been carried out without the accused person
having been convicted. A Tagganiya-kamma, O Bhikkhus, characterised (&c., as
before, down to) settled.
'There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has
been characterised, it is against the Dhamma, and against the Vinaya, and
difficult to be settled; (that is to say), when it has not been carried out in a
properly constituted meeting properly conducted 2--when it has
p. 334
been carried out without justice 1--when it has been carried out without the
presence and approval of all the Bhikkhus belonging to the particular circuit 2.
A Tagganiya-kamma, O Bhikkhus, characterised by these three things is (&c., as
before, down to) settled.
There are other three things, O Bhikkhus, by which, when a Tagganiya-kamma has
been characterised, it is against the Dhamma, and against the Vinaya, and
difficult to be settled; (that is to say), when it has been carried out without
the accused person having been heard--when it has been carried out without
justice--when it has been carried out without the presence and approval of all
the Bhikkhus belonging to the circuit. A Tagganiya-kamma, O Bhikkhus,
characterised by these three things is (&c., as before, down to) settled.
'There are other three things (&c., as before, down to) that is to say, when it
has been carried out without the accused person having been convicted--when it
has been carried out without justice--when it has been carried out without the
presence and approval of all the Bhikkhus belonging to the circuit.'
[And in a similar way each of the three things in paragraphs 2 and 3 of this
section are united with the two things just repeated in each of paragraphs 4, 5,
and 6, to make six further cases in which a Tagganiya-kamma is declared to be
against the Dhamma, and against the Vinaya, and difficult to be revoked.]
__________________
Here end the twelve cases of a proceeding (Kamma) which is against the law.




Footnotes
332:2 Repeated below, chapters Io, 14, and 19.
332:3 All these details are involved in the meaning of the technical term
asammukhatâ, which is fully explained in Kullavagga IV, 14, 16, and following.
333:1 Buddhaghosa says, Adesanâgâminiyâ ti Pârâgikâpattiyâ vâ
Samghâdisesâpattiyâ vâ.
333:2 As in the first paragraph of this section more fully described, The word
here used is the same.
334:1 Adhammena; perhaps 'contrary to the Rules.'
334:2 Vaggena for vi + aggena, the opposite of samaggena. See our note on the
21st Pâkittiya, and Mahâvagga IX, 3, 5.

Cullavagga - First Khandhaka: Chapter 1

CULLAVAGGA.
FIRST KHANDHAKA.
THE MINOR DISCIPLINARY PROCEEDINGS.
I. THE TAGGANIYA KAMMA (ACT OF REBUKE).
1.
1. At that time the Blessed One was staying at Getavana, in the grove of
Anâtha-pindika.
Now at that time the Bhikkhus who were followers of Panduka and of Lohitaka
1,--who themselves were makers of strife, quarrelsome 2, makers of disputes 3,
given to idle talk, and raisers of legal questions in the Samgha 4,--used to go
up to such other Bhikkhus as were the same, and say, 'Do not allow such a one,
venerable Sirs, to turn you back. Discuss loud and long. You are indeed
cleverer, more wise, more well informed, more able at that (than
p. 330
your adversaries are) and do not you be afraid of them. We too will be on your
side.' Thereby both disputes arose which had not arisen before; and disputes
which had arisen grew hotter.
2. Those Bhikkhus who were modest were annoyed, murmured, and became indignant,
saying, How can the Bhikkhus who are followers of Panduka and of Lohitaka act
thus.' And those Bhikkhus told the matter to the Blessed One.
Then the Blessed One on that occasion, and in that connection, convened an
assembly of the Order of Bhikkhus, and inquired of the Bhikkhus: 'Is it true, as
they say, Bhikkhus, that those Bhikkhus who are followers of Panduka and
Lohitaka,--who themselves (&c., as in § 1, down to the end)?'
'It is true, Lord!'
The Blessed Buddha rebuked them, saying, 'This is improper, O Bhikkhus, for
those foolish persons, not according to rule, unsuitable, unworthy of a Samana,
unbecoming, and ought not to be done. How can these foolish persons, O Bhikkhus,
who themselves (&c., as in § 1, down to the end). This will not conduce, O
Bhikkhus, either to the conversion of the unconverted, or to the increase of the
converted; but rather to those who have not been converted being not converted,
and to the turning back of those who have been converted.'
3. And when the Blessed One had rebuked those Bhikkhus in various
ways,--speaking of the evils of being hard to satisfy in the matter of support
or nourishment, of wishing for much, of discontent, of love of society, and of
sloth; and speaking in praise of being easy to satisfy in the matter of support
and nourishment, of wishing for little, of the
p. 331
contented man who has eradicated (evils from his mind), has quelled his passions
1, and is full of faith, of reverence, and of the exercise of zeal,--when he had
thus held a religious discourse to the Bhikkhus as to what was fit and suitable
in that respect, he addressed the Bhikkhus, and said: 'Let the Samgha,
therefore, O Bhikkhus, carry out the Tagganiya-kamma (Act of Rebuke) against
those Bhikkhus.
4. 'Now thus, O Bhikkhus, should it be carried out. In the first place the
Bhikkhus who are followers of Panduka and Lohitaka ought to be warned; when they
have been warned, they ought to be reminded (of the Rule in the Pâtimokkha
against which they have offended); when they have been reminded, they ought to
be charged with the (particular) offence; when they have been charged with the
offence, some discreet and able Bhikkhu ought to lay the matter before the
Samgha, saying,
'"Let the venerable Samgha hear me. These Bhikkhus who are followers of Panduka
and Lohitaka, who themselves (&c., as in § 1, down to the end). If the time is
fit for the Samgha (to do so) let the Samgha carry out the Tagganiya-kamma
against the Bhikkhus who are followers of Panduka and Lohitaka.
'"Such is the motion (ñatti).
'"Let the venerable Samgha hear me. The Bhikkhus who are followers of Panduka
and Lohitaka,
p. 332
who themselves (&c., as in § 1, down to the end). The Samgha hereby carries out
the Tagganiya-kamma against them. Whosoever of the venerable ones approves of
the carrying out of the Tagganiya-kamma against the Bhikkhus who are followers
of Panduka and Lohitaka, let him remain silent. Whosoever approves not thereof,
let him speak.
'"A second time I say the same thing. Let the venerable Samgha (&c., as before
1). A third time I say the same thing. Let the venerable Samgha (&c., as before
r).
'"The Tagganiya-kamma against the Bhikkhus who are followers of Panduka and
Lohitaka has been carried by the Samgha. The Samgha approves (the motion).
Therefore is it silent. Thus do I understand."'



Footnotes
329:1 These were two out of the six notorious Khabbaggiya Bhikkhus, who are so
frequently mentioned elsewhere. Buddhaghosa says, tesam nissitakâ pi
Pandukalohitakâ tv’ eva paññâyanti.
329:2 In addition to the passages referred to in the two following notes,
compare the closing words of the Pâtimokkha, and the 2nd, 3rd, 12th, 13th, 17th,
54th, 74th, and 75th Pâkittiyas.
329:3 Such persons were formerly dealt with according to the 10th, 11th, and
12th Samghâdisesas.
329:4 Such persons were formerly dealt with according to the 8th and 9th
Samghâdisesas and the 76th Pâkittiya. Compare also below, IV, 14, and the 63rd
and 79th Pâkittiyas.
331:1 We have here the substance of that 'religious discourse' (dhammim katham)
which the Buddha is so frequently stated to have held before he laid down the
rule for the guidance of the Bhikkhus in the particular matter which had been
brought before him. It recurs in the Mahâvagga (I, 25, 6), and is constantly to
be supplied both there and below.
332:1 The motion just proposed is repeated down to the end.