1. And the venerable Upâli 1 went to the place where the Blessed One was. Having
approached him and respectfully saluted the Blessed One, he sat down near him.
Sitting near him the venerable Upâli said to the Blessed One: 'Lord, if the
Samgha, regarding a matter which has given origin to altercations (&c., down
to:) to schisms among the Samgha, declares the re-establishment of concord,
without having inquired into that matter and without having got to the bottom of
it, is this declaration, Lord, lawful?'
'If the Samgha, Upâli, regarding a matter (&c., down to:) declares the
re-establishment of concord, without having inquired into that matter and
without having got to the bottom of it,--this declaration, Upâli, is unlawful.'
'But if the Samgha, Lord, regarding a matter (&c., down to:) declares the
re-establishment of concord, after having inquired -into that matter and after
having got to the bottom of it,--is this declaration, Lord, lawful?'
'If the Samgha, Upâli, (&c., down to:) declares the re-establishment of concord,
after having inquired
p. 323
into that matter and after having got to the bottom of it,--this declaration,
Upâli, is lawful.'
2. 'How many kinds are there, Lord, of the re-establishment of concord among a
Sâmgha?'
'There are the following two kinds, Upâli, of re-establishment of concord among
a Samgha: Con-cord may be re-established, Upâli, in the letter, but not in the
spirit, and concord may be' re-established both in the spirit and in the letter.
And in what case, Upâli, is concord re-established in the letter,' but not in
the spirit? If the Samgha, Upâli, (&c., as above) declares the re-establishment
of concord, without having inquired into that matter and without having got to
the bottom of it,--in this case, Upâli, concord is said to have been
re-established in the letter, but not in the spirit.
'And in what case, Upâli, is concord re-established both in the spirit and in
the letter? If the Samgha. Upâli, (&c., as above) declares the re-establishment
of concord, after having inquired into that matter and after having got to the
bottom of it,--in this case, Upâli, concord is said to have been re-established
both in the spirit and in the letter. These, Upâli, are the two kinds of
re-establishment of concord among a Samgha.'
3. And the venerable Upâli rose from his seat, adjusted his upper robe so as to
cover one shoulder, bent his clasped hands towards the Blessed One, and
addressed the Blessed One in the following stanzas:
'In the affairs of the Samgha and in its consultations, in the business that
arises and in trials, what sort of man is then most wanted? what Bhikkhu is then
most worthy of the leadership?'
p. 324
'Above all he who is blameless in his moral conduct, who watches over his
behaviour, whose senses are well controlled, whom his rivals do not reprove
according to the law,--for there is nothing for which they could censure him,
'Such a man, who abides in blameless conduct, is well versed (in the doctrine),
and mighty are his words. He is not perplexed, nor does he tremble, when he
enters an assembly 1. He does not disparage his cause by vain talk.
'So also when he is asked questions in the assemblies, he does not hesitate, and
is not troubled. By his timely words, that solve the questions, the clever man
gladdens the assembly of the wise.
'Full of reverence for elder Bhikkhus, well versed in what his teacher has
taught him, able to find out (the right), a master of speech, and skilled in
making his rivals fail,
'By whom his rivals are annihilated, by whom many people receive
instruction,--he does not for-sake the cause he has taken up, (nor does he
become tired) of answering questions and putting questions without hurting
others;
'If he is charged with a mission, he takes it upon himself properly, and in the
business of the Samgha (he does) what they tell him 2;--when a number of
Bhikkhus despatches him (somewhere), he obeys
p. 325
their command, but he does not think therefrom, "It is I who do this;"--
'In what cases a Bhikkhu commits an offence, what an offence is, and how it is
atoned for, both these expositions are well known to him 1; he is versed in the
rules about offence and atonement;--
'By what deeds a Bhikkhu brings expulsion upon himself, in what cases one has
been expelled, and the rehabilitation of a person who has undergone that
penance,--all this he also knows, well versed in the Vibhaṅgas;--
'Full of reverence for elder Bhikkhus, for the young, for the Theras, for the
middle-aged, bringing welfare to many people, a clever one:--such a Bhikkhu is
the one who is then worthy of the leadership.'
__________________
End of the tenth Khandhaka, which contains the story of the Bhikkhus of Kosambî.
__________________
End of the Mahâvagga.
Footnotes
322:1 See the note at IX, 6, 1.
324:1 The same idea is put into the Buddha's mouth in the Mahâparinibbâna Sutta
I, 23, 24.
324:2 We propose to read âhu nam yathâ. This seems more satisfactory than the
reading and the explanation found in Buddhaghosa's Atthakathâ: 'yathâ nâma
âhunam âhutipindam samugganhanti (sic) evam api so somanassagâten’ eva ketasâ
samghassa kikkesu samuggaho.'
325:1 For 'Exposition' the text has vibhaṅga, about the technical meaning of
which see our Introduction, pp. xv seq. 'Both' refers to the Bhikkhuvibhaṅga and
Bhikkhunîvibhaṅga. In the text, ubhayassa must be corrected into ubhay’ assa,
i.e. ubhaye assa.
Showing posts with label mahavagga. Show all posts
Showing posts with label mahavagga. Show all posts
Friday, March 25, 2011
Mahavagga - Tenth Khandhaka: Chapter 5
1. And the Blessed One, having dwelt at Pârileyyaka as long as he thought fit,
went forth to Sâvatthi. Wandering from place to place he came to Sâvatthi. There
the Blessed One dwelt at Sâvatthi, in the Getavana, the garden of
Anâtha-pindika. And the lay-devotees of Kosambî thought: 'These venerable
Bhikkhus of Kosambî have brought much misfortune to us; worried 1 by them the
Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of
Kosambî, nor rise from our seats before them, nor raise our hands before them,
nor perform the proper duties towards them, nor honour and esteem and revere and
sup-port them, nor give them food when they come on their walks for alms; thus,
when they are not honoured, esteemed, revered, supported, and hospitably
received by us, they will go away, or return to the world, or propitiate the
Blessed One.'
2. Thus the lay-devotees of Kosambî did not salute any more the Bhikkhus of
Kosambî, nor did they rise from their seats before. them (&c., down to:) nor
gave them food when they came on their walks for alms.
Then the Bhikkhus of Kosambî, when they were no more honoured (&c., down to:)
and hospitably
p. 315
received by the lay-devotees of Kosambî, said to each other: 'Well, friends, let
us go to Sâvatthi and let us settle there that question before the Blessed One.'
And the Bhikkhus of Kosambî put their resting-places in order, took up their
alms-bowls and their robes, and went forth to Sâvatthi.
3. And the venerable Sâriputta heard: Those litigious, contentious, quarrelsome,
disputatious Bhikkhus of Kosambî, the constant raisers of questions before the
Samgha, are coming to Sâvatthi.' And the venerable Sâriputta went to the place
where the Blessed One was; having approached him and respectfully saluted the
Blessed One, he sat down near him. Sitting near him the venerable Sâriputta said
to the Blessed One: 'Lord, those litigious, contentious (&c., down to:) are
coming to Sâvatthi. How am I to behave, Lord, towards those Bhikkhus?'
'Well, Sâriputta, you must side with those who are right according to the
Dhamma.'
'But how shall I discern, Lord, what is right and what is wrong?'
4. 'There are eighteen things, Sâriputta, by which you may conclude that a
Bhikkhu is wrong according to the Dhamma. In case, Sâriputta, a Bhikkhu declares
what is not Dhamma to be Dhamma, or declares what is Dhamma not to be Dhamma, or
declares what is not Vinaya to be Vinaya, or declares what is Vinaya not to be
Vinaya, or declares what has not been taught and spoken by the Tathâgata to have
been taught and spoken by the Tathâgata, or declares something taught and spoken
by the Tathâgata not to have been taught and spoken by the Tathâgata, or
declares what has not been
p. 316
practised by the Tathâgata to have been practised by the Tathâgata, or declares
something practised by the Tathâgata not to have been practised by the
Tathâgata, or declares what has not been ordained by the Tathâgata to have been
ordained by the Tathâgata, or declares something ordained by the Tathâgata not
to have been ordained by the Tathâgata, or declares what is no offence to be an
offence, or declares an offence to be no offence, or declares a slight offence
to be a grievous offence, or declares a grievous offence to be a slight offence,
or declares (a rule regarding) an offence to which there is an exception to be
without an exception, or declares (a rule regarding) an offence to which there
is no exception to admit of exceptions 1, or declares a grave offence 2 to be a
not grave offence, or declares an offence that is not grave to be a grave
offence,--these are the eighteen things, Sâriputta, by which you may conclude
that a Bhikkhu is wrong according to the Dhamma.
5. 'And there are eighteen things, Sâriputta, by which you may conclude that a
Bhikkhu is right according to the Dhamma. In case, Sâriputta, a Bhikkhu declares
what is not Dhamma to be not
p. 317
[paragraph continues] Dhamma, or declares what is Dhamma to be Dhamma (&c., down
to:), or declares a grave offence to be a grave offence, or declares an offence
that is not grave to be not grave,--these are the eighteen things, Sâriputta, by
which you may conclude that a Bhikkhu is right according to the Dhamma.'
6. And the venerable Mahâmoggallâna heard (&c., as in § 3--5)--and the venerable
Mahâkassapa heard, &c.--and the venerable Mahâkakkâna heard, &c.--and the
venerable Mahâkotthita 1 heard, &c.--and the venerable Mahâkappina heard,
&c.--and the venerable Mahâkunda heard, &c.--and the venerable Anuruddha heard,
&c.--and the venerable Revata heard, &c.--and the venerable Upâli heard,
&c.--and the venerable Ânanda heard, &c.--and the venerable Râhula heard (&c.,
as above).
7. And Mahâpagâpati Gotamî heard: 'Those litigious, contentious, quarrelsome,
disputatious Bhikkhus of Kosambî, the constant raisers of questions before the
Samgha, are coming to Sâvatthi.' And Mahâpagâpati Gotamî went to the place where
the Blessed One was; having approached him and respectfully saluted the Blessed
One, she stationed herself near him. Standing near him Mahâpagâpati Gotamî said
to the Blessed One: 'Lord, those litigious, contentious (&c., down to:) are
coming to Sâvatthi. How am I to behave, Lord, towards those Bhikkhus?'
'Well, Gotamî, hear the Dhamma on both sides. When you have heard the Dhamma on
both sides,
p. 318
then accept the opinion and the belief and the doctrine and the cause of those
Bhikkhus who are right according to the Dhamma; and whatever the Bhikkhunîsamgha
has to apply for to the Bhikkhusamgha 1, for all that you must apply to the
party of those who are right.'
8. And Anâtha-pindika the householder heard (&c., as in 3, down to:). 'How am I
to behave, Lord, towards those Bhikkhus?'
'Well, householder, bestow gifts on both sides; having bestowed gifts on both
sides, hear the Dhamma on both sides. When you have heard the Dhamma on both
sides, then accept the opinion and the belief and the doctrine and the cause of
those Bhikkhus who are right according to the Dhamma.'
9. And Visâkhâ Migâramâtâ heard, &c. 2
10. And the Bhikkhus of Kosambî in due course came to Sâvatthi. And the
venerable Sâriputta went to the place where the Blessed One was; having
approached him and respectfully saluted the Blessed One, he sat down near him.
Sitting near him the venerable Sâriputta said to the Blessed One: 'Lord, those
litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the
constant raisers of questions before the Samgha, have arrived at Sâvatthi. How
are we, Lord, to arrange the dwelling-places of those Bhikkhus?'
'Well, Sâriputta, assign separate dwelling-places to them.'
p. 319
'And if there be no separate dwelling-places, what are we to do then, Lord?'
'Then, Sâriputta, you must separate (some dwelling-places from the rest) and
then assign them (to those Bhikkhus). But in no wise, Sâriputta, do I say that
the dwelling-place of a senior Bhikkhu must be taken from him. He who does that,
commits a dukkata offence.'
'And how are we to act, Lord, regarding (the distribution of) material gifts 1?'
'Material gifts, Sâriputta, must be distributed among all in equal parts.'
11. And that Bhikkhu against whom expulsion had been pronounced, pondering over
both Dhamma and Vinaya, came to the following conclusion: 'This is an offence;
this is not no offence. I am an offender; I am not offenceless. I am expelled; I
am not un-expelled. The sentence by which I have been expelled is lawful,
unobjectionable, and valid.' Then that expelled Bhikkhu went to the expelled
Bhikkhu's partisans; having approached them, he said to the partisans of the
expelled Bhikkhu: 'This is an offence, friends; this is not no offence, &c. Come
now, my venerable brethren, and restore me.'
12. Then the partisans of that expelled Bhikkhu took with them the expelled
Bhikkhu, and went to the place where the Blessed One was; having approached him
and respectfully saluted the Blessed One, they sat down near him. Sitting near
him those Bhikkhus said to the Blessed One: 'Lord, this Bhikkhu, against whom
expulsion has been pronounced, says, "This is an offence, friends (&c.,
p. 320
down to:) and restore me." What are we to do here, Lord?'
This is an offence, O Bhikkhus; this is not no offence. This Bhikkhu is an
offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; he is not
unexpelled; the sentence by which he has been expelled is lawful,
unobjectionable, and valid. But since this Bhikkhu, O Bhikkhus, having committed
an offence, and having been sentenced to expulsion, sees (his offence), restore
now that Bhikkhu, O Bhikkhus.'
13. And the partisans of that expelled Bhikkhu, having restored that expelled
Bhikkhu, went to the Bhikkhus who had sentenced him to expulsion; having
approached them, they said to the Bhikkhus who had pronounced that sentence: 'As
regards that matter, friends, which gave origin to altercations among the
Samgha, to contentions, discord, quarrels, divisions among the Samgha, to
disunion among the Samgha, to separations among the Samgha, to schisms among the
Samgha,--that Bhikkhu (who was concerned in that matter), having committed an
offence, and having been sentenced to expulsion, has seen (his offence) and has
been restored. Come, friends, let us declare now the re-establishment of concord
among the Samgha in order to bring that matter to an end.'
Then the Bhikkhus who had pronounced that sentence of expulsion, went to the
place where the Blessed One was; having approached him and respectfully saluted
the Blessed One, they sat down near him; sitting near him those Bhikkhus said to
the Blessed One: 'Lord, those partisans of the expelled Bhikkhu have said to us:
"As regards
p. 321
that matter (&c., down to:) in order to bring that matter to an end." What are
we to do here, Lord?'
14. 'Since this Bhikkhu, O Bhikkhus, having committed an offence, and having
been sentenced to expulsion, has seen (his offence) and has been re-stored, let
the Samgha, O Bhikkhus, declare the re-establishment of concord in order to
bring that matter to an end. And this declaration is to be performed in this
way: Let all brethren assemble together, both the sick and the healthy; no one
is allowed to send his declaration of khanda 1 (and to stay away). When you have
assembled, let a learned, competent Bhikkhu proclaim the following ñatti before
the Samgha: "Let the Samgha, reverend Sirs, hear me. As regards that matter
which gave origin to altercations among the Samgha, to contentions, discord,
quarrels, divisions among the Samgha, to disunion among the Samgha, to
separations among the Samgha, to schisms among the Samgha,--that Bhikkhu
(concerned in that matter), having committed an offence, and having been
sentenced to expulsion, has seen (his offence) and has been restored. If the
Samgha is ready, let the Samgha declare the re-establishment of concord in order
to bring that matter to an end. This is the ñatti. Let the Samgha, reverend
Sirs, hear me (&c. 2, down to:) the re-establishment of concord, in order to
bring that matter to an end, has been declared by the Samgha; the division that
existed among the Samgha has been settled; the disunion that existed
p. 322
among the Samgha has been settled. The Samgha is in favour (of this
declaration); therefore you are silent; thus I understand." Then let the Samgha
hold Uposatha and proclaim the Pâtimokkha.'
Footnotes
314:1 Ubbâlha; see Gâtaka I, 300, and Mahâvagga III, 9, 1.
316:1 Our translation of sâvasesa and anavasesa is entirely conjectural. By the
exceptions alluded to here we believe that such clauses must be understood as,
for instance, in the sixth Nissaggiya Rule the words: 'Except at the right
season;--here the right season means when the Bhikkhu has been robbed of his
robe, or when his robe has been destroyed. This is the right season in this
connection.'
316:2 The term 'Dutthullâ âpatti' is used also in the ninth Pâkittiya Rule, and
the Old Commentary there states that by 'grave offences' those belonging to the
Pârâgika and Samghâdisesa classes are understood.
317:1 The name of this Thera is spelt in the MSS. Mahâkotthita and Mahâkotthita.
In the Northern Buddhist works he is called Mahâkaushthilya. In the Lalita
Vistara (p. 1, ed. Calc.) Kaundilya is a misprint.
318:1 See Kullavagga X, 1, 4, and the 59th Pâkittiya Rule in the
Bhikkhunî-pâtimokkha.
318:2 As in § 8. Instead of 'Well, householder,' read 'Well, Visâkhâ.'
319:1 Such as food, robes, &c.
321:1 See II, 23.
321:2 Here follows the repetition of the ñatti and the other solemn formulas
belonging to a ñattidutiya kamma in the usual way.
went forth to Sâvatthi. Wandering from place to place he came to Sâvatthi. There
the Blessed One dwelt at Sâvatthi, in the Getavana, the garden of
Anâtha-pindika. And the lay-devotees of Kosambî thought: 'These venerable
Bhikkhus of Kosambî have brought much misfortune to us; worried 1 by them the
Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of
Kosambî, nor rise from our seats before them, nor raise our hands before them,
nor perform the proper duties towards them, nor honour and esteem and revere and
sup-port them, nor give them food when they come on their walks for alms; thus,
when they are not honoured, esteemed, revered, supported, and hospitably
received by us, they will go away, or return to the world, or propitiate the
Blessed One.'
2. Thus the lay-devotees of Kosambî did not salute any more the Bhikkhus of
Kosambî, nor did they rise from their seats before. them (&c., down to:) nor
gave them food when they came on their walks for alms.
Then the Bhikkhus of Kosambî, when they were no more honoured (&c., down to:)
and hospitably
p. 315
received by the lay-devotees of Kosambî, said to each other: 'Well, friends, let
us go to Sâvatthi and let us settle there that question before the Blessed One.'
And the Bhikkhus of Kosambî put their resting-places in order, took up their
alms-bowls and their robes, and went forth to Sâvatthi.
3. And the venerable Sâriputta heard: Those litigious, contentious, quarrelsome,
disputatious Bhikkhus of Kosambî, the constant raisers of questions before the
Samgha, are coming to Sâvatthi.' And the venerable Sâriputta went to the place
where the Blessed One was; having approached him and respectfully saluted the
Blessed One, he sat down near him. Sitting near him the venerable Sâriputta said
to the Blessed One: 'Lord, those litigious, contentious (&c., down to:) are
coming to Sâvatthi. How am I to behave, Lord, towards those Bhikkhus?'
'Well, Sâriputta, you must side with those who are right according to the
Dhamma.'
'But how shall I discern, Lord, what is right and what is wrong?'
4. 'There are eighteen things, Sâriputta, by which you may conclude that a
Bhikkhu is wrong according to the Dhamma. In case, Sâriputta, a Bhikkhu declares
what is not Dhamma to be Dhamma, or declares what is Dhamma not to be Dhamma, or
declares what is not Vinaya to be Vinaya, or declares what is Vinaya not to be
Vinaya, or declares what has not been taught and spoken by the Tathâgata to have
been taught and spoken by the Tathâgata, or declares something taught and spoken
by the Tathâgata not to have been taught and spoken by the Tathâgata, or
declares what has not been
p. 316
practised by the Tathâgata to have been practised by the Tathâgata, or declares
something practised by the Tathâgata not to have been practised by the
Tathâgata, or declares what has not been ordained by the Tathâgata to have been
ordained by the Tathâgata, or declares something ordained by the Tathâgata not
to have been ordained by the Tathâgata, or declares what is no offence to be an
offence, or declares an offence to be no offence, or declares a slight offence
to be a grievous offence, or declares a grievous offence to be a slight offence,
or declares (a rule regarding) an offence to which there is an exception to be
without an exception, or declares (a rule regarding) an offence to which there
is no exception to admit of exceptions 1, or declares a grave offence 2 to be a
not grave offence, or declares an offence that is not grave to be a grave
offence,--these are the eighteen things, Sâriputta, by which you may conclude
that a Bhikkhu is wrong according to the Dhamma.
5. 'And there are eighteen things, Sâriputta, by which you may conclude that a
Bhikkhu is right according to the Dhamma. In case, Sâriputta, a Bhikkhu declares
what is not Dhamma to be not
p. 317
[paragraph continues] Dhamma, or declares what is Dhamma to be Dhamma (&c., down
to:), or declares a grave offence to be a grave offence, or declares an offence
that is not grave to be not grave,--these are the eighteen things, Sâriputta, by
which you may conclude that a Bhikkhu is right according to the Dhamma.'
6. And the venerable Mahâmoggallâna heard (&c., as in § 3--5)--and the venerable
Mahâkassapa heard, &c.--and the venerable Mahâkakkâna heard, &c.--and the
venerable Mahâkotthita 1 heard, &c.--and the venerable Mahâkappina heard,
&c.--and the venerable Mahâkunda heard, &c.--and the venerable Anuruddha heard,
&c.--and the venerable Revata heard, &c.--and the venerable Upâli heard,
&c.--and the venerable Ânanda heard, &c.--and the venerable Râhula heard (&c.,
as above).
7. And Mahâpagâpati Gotamî heard: 'Those litigious, contentious, quarrelsome,
disputatious Bhikkhus of Kosambî, the constant raisers of questions before the
Samgha, are coming to Sâvatthi.' And Mahâpagâpati Gotamî went to the place where
the Blessed One was; having approached him and respectfully saluted the Blessed
One, she stationed herself near him. Standing near him Mahâpagâpati Gotamî said
to the Blessed One: 'Lord, those litigious, contentious (&c., down to:) are
coming to Sâvatthi. How am I to behave, Lord, towards those Bhikkhus?'
'Well, Gotamî, hear the Dhamma on both sides. When you have heard the Dhamma on
both sides,
p. 318
then accept the opinion and the belief and the doctrine and the cause of those
Bhikkhus who are right according to the Dhamma; and whatever the Bhikkhunîsamgha
has to apply for to the Bhikkhusamgha 1, for all that you must apply to the
party of those who are right.'
8. And Anâtha-pindika the householder heard (&c., as in 3, down to:). 'How am I
to behave, Lord, towards those Bhikkhus?'
'Well, householder, bestow gifts on both sides; having bestowed gifts on both
sides, hear the Dhamma on both sides. When you have heard the Dhamma on both
sides, then accept the opinion and the belief and the doctrine and the cause of
those Bhikkhus who are right according to the Dhamma.'
9. And Visâkhâ Migâramâtâ heard, &c. 2
10. And the Bhikkhus of Kosambî in due course came to Sâvatthi. And the
venerable Sâriputta went to the place where the Blessed One was; having
approached him and respectfully saluted the Blessed One, he sat down near him.
Sitting near him the venerable Sâriputta said to the Blessed One: 'Lord, those
litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the
constant raisers of questions before the Samgha, have arrived at Sâvatthi. How
are we, Lord, to arrange the dwelling-places of those Bhikkhus?'
'Well, Sâriputta, assign separate dwelling-places to them.'
p. 319
'And if there be no separate dwelling-places, what are we to do then, Lord?'
'Then, Sâriputta, you must separate (some dwelling-places from the rest) and
then assign them (to those Bhikkhus). But in no wise, Sâriputta, do I say that
the dwelling-place of a senior Bhikkhu must be taken from him. He who does that,
commits a dukkata offence.'
'And how are we to act, Lord, regarding (the distribution of) material gifts 1?'
'Material gifts, Sâriputta, must be distributed among all in equal parts.'
11. And that Bhikkhu against whom expulsion had been pronounced, pondering over
both Dhamma and Vinaya, came to the following conclusion: 'This is an offence;
this is not no offence. I am an offender; I am not offenceless. I am expelled; I
am not un-expelled. The sentence by which I have been expelled is lawful,
unobjectionable, and valid.' Then that expelled Bhikkhu went to the expelled
Bhikkhu's partisans; having approached them, he said to the partisans of the
expelled Bhikkhu: 'This is an offence, friends; this is not no offence, &c. Come
now, my venerable brethren, and restore me.'
12. Then the partisans of that expelled Bhikkhu took with them the expelled
Bhikkhu, and went to the place where the Blessed One was; having approached him
and respectfully saluted the Blessed One, they sat down near him. Sitting near
him those Bhikkhus said to the Blessed One: 'Lord, this Bhikkhu, against whom
expulsion has been pronounced, says, "This is an offence, friends (&c.,
p. 320
down to:) and restore me." What are we to do here, Lord?'
This is an offence, O Bhikkhus; this is not no offence. This Bhikkhu is an
offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; he is not
unexpelled; the sentence by which he has been expelled is lawful,
unobjectionable, and valid. But since this Bhikkhu, O Bhikkhus, having committed
an offence, and having been sentenced to expulsion, sees (his offence), restore
now that Bhikkhu, O Bhikkhus.'
13. And the partisans of that expelled Bhikkhu, having restored that expelled
Bhikkhu, went to the Bhikkhus who had sentenced him to expulsion; having
approached them, they said to the Bhikkhus who had pronounced that sentence: 'As
regards that matter, friends, which gave origin to altercations among the
Samgha, to contentions, discord, quarrels, divisions among the Samgha, to
disunion among the Samgha, to separations among the Samgha, to schisms among the
Samgha,--that Bhikkhu (who was concerned in that matter), having committed an
offence, and having been sentenced to expulsion, has seen (his offence) and has
been restored. Come, friends, let us declare now the re-establishment of concord
among the Samgha in order to bring that matter to an end.'
Then the Bhikkhus who had pronounced that sentence of expulsion, went to the
place where the Blessed One was; having approached him and respectfully saluted
the Blessed One, they sat down near him; sitting near him those Bhikkhus said to
the Blessed One: 'Lord, those partisans of the expelled Bhikkhu have said to us:
"As regards
p. 321
that matter (&c., down to:) in order to bring that matter to an end." What are
we to do here, Lord?'
14. 'Since this Bhikkhu, O Bhikkhus, having committed an offence, and having
been sentenced to expulsion, has seen (his offence) and has been re-stored, let
the Samgha, O Bhikkhus, declare the re-establishment of concord in order to
bring that matter to an end. And this declaration is to be performed in this
way: Let all brethren assemble together, both the sick and the healthy; no one
is allowed to send his declaration of khanda 1 (and to stay away). When you have
assembled, let a learned, competent Bhikkhu proclaim the following ñatti before
the Samgha: "Let the Samgha, reverend Sirs, hear me. As regards that matter
which gave origin to altercations among the Samgha, to contentions, discord,
quarrels, divisions among the Samgha, to disunion among the Samgha, to
separations among the Samgha, to schisms among the Samgha,--that Bhikkhu
(concerned in that matter), having committed an offence, and having been
sentenced to expulsion, has seen (his offence) and has been restored. If the
Samgha is ready, let the Samgha declare the re-establishment of concord in order
to bring that matter to an end. This is the ñatti. Let the Samgha, reverend
Sirs, hear me (&c. 2, down to:) the re-establishment of concord, in order to
bring that matter to an end, has been declared by the Samgha; the division that
existed among the Samgha has been settled; the disunion that existed
p. 322
among the Samgha has been settled. The Samgha is in favour (of this
declaration); therefore you are silent; thus I understand." Then let the Samgha
hold Uposatha and proclaim the Pâtimokkha.'
Footnotes
314:1 Ubbâlha; see Gâtaka I, 300, and Mahâvagga III, 9, 1.
316:1 Our translation of sâvasesa and anavasesa is entirely conjectural. By the
exceptions alluded to here we believe that such clauses must be understood as,
for instance, in the sixth Nissaggiya Rule the words: 'Except at the right
season;--here the right season means when the Bhikkhu has been robbed of his
robe, or when his robe has been destroyed. This is the right season in this
connection.'
316:2 The term 'Dutthullâ âpatti' is used also in the ninth Pâkittiya Rule, and
the Old Commentary there states that by 'grave offences' those belonging to the
Pârâgika and Samghâdisesa classes are understood.
317:1 The name of this Thera is spelt in the MSS. Mahâkotthita and Mahâkotthita.
In the Northern Buddhist works he is called Mahâkaushthilya. In the Lalita
Vistara (p. 1, ed. Calc.) Kaundilya is a misprint.
318:1 See Kullavagga X, 1, 4, and the 59th Pâkittiya Rule in the
Bhikkhunî-pâtimokkha.
318:2 As in § 8. Instead of 'Well, householder,' read 'Well, Visâkhâ.'
319:1 Such as food, robes, &c.
321:1 See II, 23.
321:2 Here follows the repetition of the ñatti and the other solemn formulas
belonging to a ñattidutiya kamma in the usual way.
Mahavagga - Tenth Khandhaka: Chapter 4
1. And the Blessed One, having pronounced these stanzas standing in the midst of
the assembly, went forth to Bâlakalonakâra-gâma (or, to Bâlaka, the salt-maker's
village).
At that time the venerable Bhagu dwelt at Bâlakalonakâra-gâma. And the venerable
Bhagu saw the Blessed One coming from afar; seeing him he prepared a seat,
brought water for the washing of his feet, a foot-stool, and a towel, went forth
to meet him, and took his bowl and his robe. The Blessed One sat down on the
seat he had prepared; and
p. 309
when he was seated, the Blessed One washed his feet. And also the venerable
Bhagu, having respect-fully saluted the Blessed One, sat down near him. When he
was sitting near him, the Blessed One said to the venerable Bhagu: 'Is it all
well with you, O Bhikkhu? Do you find your living? Do you get food without too
much trouble?'
'It is all well with me, Lord; I find my living, Lord; I get food, Lord, without
too much trouble.'
And the Blessed One, having taught, incited, animated, and gladdened the
venerable Bhagu by religious discourse, rose from his seat and went forth to the
Eastern Bambû Park (Pâkîna-vamsa-dâya).
2. At that time the venerable Anuruddha and the venerable Nandiya and the
venerable Kimbila dwelt at Pâkîna-vamsa-dâya. And the park-keeper saw the
Blessed One coming from afar; seeing him he said to the Blessed One: 'Do not
enter this park, O Samana; here dwell three noble youths accustomed to comfort
and ease; you must not annoy them.' And the venerable Anuruddha heard what the
park-keeper was saying to the Blessed One; hearing that he said to the
park-keeper: 'Do not keep off the Blessed One, my good park-keeper; our teacher,
the Blessed One, has arrived.' And the venerable Anuruddha went to the place
where the venerable Nandiya and the venerable Kimbila were; having approached
them, he said to the venerable Nandiya and to the venerable Kimbila: 'Come here,
my venerable friends! Come here, my venerable friends! Our teacher, the Blessed
One, has arrived.'
3. And the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila
went forth to meet the Blessed One; one took the bowl and the
p. 310
robe of the Blessed One, the other one prepared a seat, the third one brought
water for the washing of his feet, a foot-stool, and a towel. Then the Blessed
One sat down on the seat they had pre-pared; and when he was seated, the Blessed
One washed his feet. And also those venerable persons, having respectfully
saluted the Blessed One, sat down near him. When the venerable Anuruddha was
sitting near him, the Blessed One said to him:
'Is it all well with you, O Anuruddhas 1? Do you find your living? Do you get
food without too much trouble?'
'It is all well with us, Lord; we find our living, Lord; we get food, Lord,
without too much trouble.'
'And do you live, O Anuruddhas, in unity and concord, without quarrels, like
milk and water (mixed together) 2, and looking at each other with friendly
eyes?'
'Certainly, Lord, do we live in unity and concord (&c., down to:) and looking at
each other with friendly eyes.'
'And in what way, O Anuruddhas, do you live in unity and concord, &c.?'
4. 'I think, Lord: "It is all gain to me indeed, it is high bliss for me indeed,
that I live in the companionship of brethren like these." Thus, Lord, do I
exercise towards these venerable brethren friendliness in my actions, both
openly and in secret; I
p. 311
exercise (towards them) friendliness in my words, and friendliness in my
thoughts, both openly and in secret. And I think thus, Lord: "What if I were to
give up my own will and to live only according to the will of these venerable
brethren." Thus, Lord, I give up my own will and live only according to the will
of these venerable brethren. Our bodies, Lord, are different, but our minds, I
think, have become one 1.'
And also the venerable Nandiya . . . . and also the venerable Kimbila . . . .
said to the Blessed One: 'I think also, Lord: "It is all gain to me" (&c., down
to:) have become one.
'In this way, Lord, do we live in unity and concord, without quarrels, like milk
and water (mixed together), and looking at each other with friendly eyes.'
5. 'And do you live, O Anuruddhas, in earnestness, zeal, and resolvedness?'
'Certainly, Lord, do we live in earnestness, zeal, and resolvedness.'
'And in what way, O Anuruddhas, do you live in earnestness, zeal, and
resolvedness?'
'He 2 who first of us comes back, Lord, from the village, from his
alms-pilgrimage, prepares seats, gets water for washing feet, a foot-stool, and
a towel, cleans the slop-basin, and gets it ready, and puts there (water to)
drink and food. He who comes back last from the village, from his
alms-pilgrimage, eats, if there is any food left (from the dinner of the others)
and if he desires to do so; and if he does
p. 312
not desire (to eat), he throws it away at a place free from grass, or pours it
away into water in which no living things are; takes away the seat, puts away
the water for washing the feet, the foot-stool, and the towel, cleans the
slop-basin and puts it away, puts the water and the food away, and sweeps the
dining-room. He who sees a water-pot, or a bowl for food, or an easing-chair,
empty and void, puts it (into its proper place), and if he is not able to do so
single-handed, he calls some one else, and thus we put it (into its place) with
our united effort, but we do not utter a word, Lord, on that account. And every
five days, Lord, we spend a whole night, sitting together, in religious
discourse. In this way, Lord, do we live in earnestness, zeal, and
resolvedness.'
6. And the Blessed One, having taught, incited, animated, and gladdened the
venerable Anuruddha and the venerable Nandiya and the venerable Kimbila by
religious discourse, rose from his seat, and went forth to Pârileyyaka.
Wandering from place to place he came to Pârileyyaka. There the Blessed One
dwelt at Pârileyyaka, in the Rakkhita grove, at the foot of the Bhaddasâla tree.
Then in the mind of the Blessed One, who was alone, and had retired into
solitude, the following thought arose: 'Formerly I did not live at ease, being
troubled by those litigious, contentious, quarrelsome, disputatious Bhikkhus of
Kosambî, the constant raisers of questions before the Samgha. But now, being
alone and without a companion, I live pleasantly and at ease, remote from those
litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the
constant raisers of questions before the Samgha.' And there
p. 313
dwelt also a noble elephant, who was surrounded by a crowd of elephants,
she-elephants, elephant-calves, and young elephants; the grass blades he ate had
their tips broken; the branches he broke down (the other elephants) ate; the
water he drank was turbid; and when he waded into the river and plunged down,
the she-elephants came and rubbed up their bodies against him. Now that noble
elephant thought: 'I am surrounded by a crowd of elephants (&c., down to:) and
rub up their bodies against me. What if I were to live alone, far away from
those crowds.'
7. And that noble elephant left the herd behind, and went to Pârileyyaka, to the
Rakkhita grove, to the foot of the Bhaddasâla tree, to the place where the
Blessed One was. Having approached him, he administered with his trunk to the
Blessed One (water to) drink and food, and removed the grass from that place.
And that noble elephant thought:
Formerly I did not live at ease, surrounded by that crowd of elephants (&c.,
down to:) and rubbed up their bodies against me. But now, being alone and
without a companion, I live pleasantly and at ease, remote from those elephants,
she-elephants, elephant-calves, and young elephants.'
Then the Blessed One, both regarding his own retirement, and understanding by
the power of his mind the thoughts which had arisen in the mind of that noble
elephant, on this occasion pronounced this solemn utterance:
'Thus the noble one and the noble, the elephant tusked with tusks like cart
poles 1 (and the noble
p. 314
[paragraph continues] One among men)--the mind of the one and the mind of the
other harmonise in this, that they take delight in dwelling alone in the
forest.'
Footnotes
310:1 We have here the plural Anuruddhâ, meaning Anuruddha and his friends. So
in Kullavagga I, 13, 6 Sâriputtâ means Sâriputta and Moggallâna.
310:2 Khîrodakibhûtâ can scarcely contain an allusion to the Milk Ocean (see
Childers, s.v. khîrodaka). Milk and water is frequently chosen by the Indian
poets as a type of the most perfect union.
311:1 Compare the last poem in the Sutta Nipâta, and especially v. 1143.
311:2 Compare IV, 1.
313:1 Îsâdanta; see Böhtlingk-Roth, sub voce îshâ.
the assembly, went forth to Bâlakalonakâra-gâma (or, to Bâlaka, the salt-maker's
village).
At that time the venerable Bhagu dwelt at Bâlakalonakâra-gâma. And the venerable
Bhagu saw the Blessed One coming from afar; seeing him he prepared a seat,
brought water for the washing of his feet, a foot-stool, and a towel, went forth
to meet him, and took his bowl and his robe. The Blessed One sat down on the
seat he had prepared; and
p. 309
when he was seated, the Blessed One washed his feet. And also the venerable
Bhagu, having respect-fully saluted the Blessed One, sat down near him. When he
was sitting near him, the Blessed One said to the venerable Bhagu: 'Is it all
well with you, O Bhikkhu? Do you find your living? Do you get food without too
much trouble?'
'It is all well with me, Lord; I find my living, Lord; I get food, Lord, without
too much trouble.'
And the Blessed One, having taught, incited, animated, and gladdened the
venerable Bhagu by religious discourse, rose from his seat and went forth to the
Eastern Bambû Park (Pâkîna-vamsa-dâya).
2. At that time the venerable Anuruddha and the venerable Nandiya and the
venerable Kimbila dwelt at Pâkîna-vamsa-dâya. And the park-keeper saw the
Blessed One coming from afar; seeing him he said to the Blessed One: 'Do not
enter this park, O Samana; here dwell three noble youths accustomed to comfort
and ease; you must not annoy them.' And the venerable Anuruddha heard what the
park-keeper was saying to the Blessed One; hearing that he said to the
park-keeper: 'Do not keep off the Blessed One, my good park-keeper; our teacher,
the Blessed One, has arrived.' And the venerable Anuruddha went to the place
where the venerable Nandiya and the venerable Kimbila were; having approached
them, he said to the venerable Nandiya and to the venerable Kimbila: 'Come here,
my venerable friends! Come here, my venerable friends! Our teacher, the Blessed
One, has arrived.'
3. And the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila
went forth to meet the Blessed One; one took the bowl and the
p. 310
robe of the Blessed One, the other one prepared a seat, the third one brought
water for the washing of his feet, a foot-stool, and a towel. Then the Blessed
One sat down on the seat they had pre-pared; and when he was seated, the Blessed
One washed his feet. And also those venerable persons, having respectfully
saluted the Blessed One, sat down near him. When the venerable Anuruddha was
sitting near him, the Blessed One said to him:
'Is it all well with you, O Anuruddhas 1? Do you find your living? Do you get
food without too much trouble?'
'It is all well with us, Lord; we find our living, Lord; we get food, Lord,
without too much trouble.'
'And do you live, O Anuruddhas, in unity and concord, without quarrels, like
milk and water (mixed together) 2, and looking at each other with friendly
eyes?'
'Certainly, Lord, do we live in unity and concord (&c., down to:) and looking at
each other with friendly eyes.'
'And in what way, O Anuruddhas, do you live in unity and concord, &c.?'
4. 'I think, Lord: "It is all gain to me indeed, it is high bliss for me indeed,
that I live in the companionship of brethren like these." Thus, Lord, do I
exercise towards these venerable brethren friendliness in my actions, both
openly and in secret; I
p. 311
exercise (towards them) friendliness in my words, and friendliness in my
thoughts, both openly and in secret. And I think thus, Lord: "What if I were to
give up my own will and to live only according to the will of these venerable
brethren." Thus, Lord, I give up my own will and live only according to the will
of these venerable brethren. Our bodies, Lord, are different, but our minds, I
think, have become one 1.'
And also the venerable Nandiya . . . . and also the venerable Kimbila . . . .
said to the Blessed One: 'I think also, Lord: "It is all gain to me" (&c., down
to:) have become one.
'In this way, Lord, do we live in unity and concord, without quarrels, like milk
and water (mixed together), and looking at each other with friendly eyes.'
5. 'And do you live, O Anuruddhas, in earnestness, zeal, and resolvedness?'
'Certainly, Lord, do we live in earnestness, zeal, and resolvedness.'
'And in what way, O Anuruddhas, do you live in earnestness, zeal, and
resolvedness?'
'He 2 who first of us comes back, Lord, from the village, from his
alms-pilgrimage, prepares seats, gets water for washing feet, a foot-stool, and
a towel, cleans the slop-basin, and gets it ready, and puts there (water to)
drink and food. He who comes back last from the village, from his
alms-pilgrimage, eats, if there is any food left (from the dinner of the others)
and if he desires to do so; and if he does
p. 312
not desire (to eat), he throws it away at a place free from grass, or pours it
away into water in which no living things are; takes away the seat, puts away
the water for washing the feet, the foot-stool, and the towel, cleans the
slop-basin and puts it away, puts the water and the food away, and sweeps the
dining-room. He who sees a water-pot, or a bowl for food, or an easing-chair,
empty and void, puts it (into its proper place), and if he is not able to do so
single-handed, he calls some one else, and thus we put it (into its place) with
our united effort, but we do not utter a word, Lord, on that account. And every
five days, Lord, we spend a whole night, sitting together, in religious
discourse. In this way, Lord, do we live in earnestness, zeal, and
resolvedness.'
6. And the Blessed One, having taught, incited, animated, and gladdened the
venerable Anuruddha and the venerable Nandiya and the venerable Kimbila by
religious discourse, rose from his seat, and went forth to Pârileyyaka.
Wandering from place to place he came to Pârileyyaka. There the Blessed One
dwelt at Pârileyyaka, in the Rakkhita grove, at the foot of the Bhaddasâla tree.
Then in the mind of the Blessed One, who was alone, and had retired into
solitude, the following thought arose: 'Formerly I did not live at ease, being
troubled by those litigious, contentious, quarrelsome, disputatious Bhikkhus of
Kosambî, the constant raisers of questions before the Samgha. But now, being
alone and without a companion, I live pleasantly and at ease, remote from those
litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambî, the
constant raisers of questions before the Samgha.' And there
p. 313
dwelt also a noble elephant, who was surrounded by a crowd of elephants,
she-elephants, elephant-calves, and young elephants; the grass blades he ate had
their tips broken; the branches he broke down (the other elephants) ate; the
water he drank was turbid; and when he waded into the river and plunged down,
the she-elephants came and rubbed up their bodies against him. Now that noble
elephant thought: 'I am surrounded by a crowd of elephants (&c., down to:) and
rub up their bodies against me. What if I were to live alone, far away from
those crowds.'
7. And that noble elephant left the herd behind, and went to Pârileyyaka, to the
Rakkhita grove, to the foot of the Bhaddasâla tree, to the place where the
Blessed One was. Having approached him, he administered with his trunk to the
Blessed One (water to) drink and food, and removed the grass from that place.
And that noble elephant thought:
Formerly I did not live at ease, surrounded by that crowd of elephants (&c.,
down to:) and rubbed up their bodies against me. But now, being alone and
without a companion, I live pleasantly and at ease, remote from those elephants,
she-elephants, elephant-calves, and young elephants.'
Then the Blessed One, both regarding his own retirement, and understanding by
the power of his mind the thoughts which had arisen in the mind of that noble
elephant, on this occasion pronounced this solemn utterance:
'Thus the noble one and the noble, the elephant tusked with tusks like cart
poles 1 (and the noble
p. 314
[paragraph continues] One among men)--the mind of the one and the mind of the
other harmonise in this, that they take delight in dwelling alone in the
forest.'
Footnotes
310:1 We have here the plural Anuruddhâ, meaning Anuruddha and his friends. So
in Kullavagga I, 13, 6 Sâriputtâ means Sâriputta and Moggallâna.
310:2 Khîrodakibhûtâ can scarcely contain an allusion to the Milk Ocean (see
Childers, s.v. khîrodaka). Milk and water is frequently chosen by the Indian
poets as a type of the most perfect union.
311:1 Compare the last poem in the Sutta Nipâta, and especially v. 1143.
311:2 Compare IV, 1.
313:1 Îsâdanta; see Böhtlingk-Roth, sub voce îshâ.
Mahavagga - Tenth Khandhaka: Chapter 3
3.
And in the forenoon the Blessed One, having put on his under-robes, took up his
alms-bowl and his kîvara, and entered the town of Kosambî for alms. Having
collected alms in Kosambî, after his meal, when he had returned from his
alms-pilgrimage, he put his resting-place in order, took up his alms-bowl and
his kîvara, and standing in the midst of the assembly he pronounced the
following stanzas:
'Loud is the noise that ordinary men make. Nobody thinks himself a fool, when
divisions arise in the Samgha, nor do they ever value another person higher
(than themselves).
p. 307
'Bewildered 1 are (even) the clever words of him who is versed in the resources
of eloquence. As wide as they like they open their mouth. By whom they are lead
they do not see.
'"He 2 has reviled me, he has beaten me, he has oppressed me, he has robbed
me,"--in those who nurse such thoughts, hatred will never be appeased.
'"He has reviled me, he has beaten me, he has oppressed me, he has robbed
me,"--in those who do not nurse such thoughts, hatred is appeased.
'For not by hatred is hatred ever appeased; by not-hatred it is appeased; this
is an eternal law.
'The others 3 do not know that we must keep ourselves under restraint here; but
those who know it, their quarrels are appeased.
'They whose bones are broken (by their foes), who destroy lives, who rob cows,
horses, and treasures, who plunder realms,--even these may find conciliation.
How should you not find it?
'If 4 a man find a wise friend, a companion who
p. 308
lives righteously, a constant one, he may walk with him, overcoming all dangers,
happy and mindful 1.
'If he find no wise friend, no companion who lives righteously, no constant one,
let him walk alone, like a king who leaves his conquered realm behind 2, like an
elephant in the elephant forest 3.
'It is better to walk alone; with a fool there is no companionship. Let a man
walk alone; let him do no evil, free from cares, like an elephant in the
elephant forest 3.'
Footnotes
307:1 Parimutthâ. Buddhaghosa: 'Parimutthâ ’ti mutthassatino.' Mutthassati
cannot be connected with mûlha, as Childers supposes, but it is evidently
mushitasmiriti (Kathâsarits. 56, 289; compare satisammosa, Mil. Pañha, p. 266).
Thus it appears that parimuttha must be derived also from the root mush.
307:2 These verses are inserted in the Dhammapada, vv. 3-6.
307:3 That is to say, those who do not follow the Buddha's teaching. On this
meaning of pare compare parappavâdâ at Mahâ-parinibbâna Sutta V, 62. Professor
Max Müller, who in the first edition of his translation of the Dhammapada
(Buddhaghosa's Parables, p. lvi) has 'Some do not know that we must all come to
an end here,' in the revised edition (Sacred Books of the East, vol. x) renders
the phrase, 'The world does not know that we must all come to an end here.'
307:4 The following three verses have also been inserted in the Dhammapada, vv.
328-330. The two first recur in the Khaggavisâna-sutta of the Sutta Nipâta, vv.
11, 12.
308:1 On the juxtaposition of happiness with mindfulness, see the constantly
repeated phrase occurring, for instance, in the Tevigga Sutta I, 49 (at the
end). It would perhaps be better to read satîmâ in the text, as Fausböll has
done, metri causâ.
308:2 That is, who abdicates, and devotes himself in the forest to a hermit's
life. This is given as the crucial instance of a happy life in the Gâtaka Story,
No. 10.
308:3 Professor Fausböll reads in both verses mâtaṅgarañño instead of
mâtaṅgaraññe.
And in the forenoon the Blessed One, having put on his under-robes, took up his
alms-bowl and his kîvara, and entered the town of Kosambî for alms. Having
collected alms in Kosambî, after his meal, when he had returned from his
alms-pilgrimage, he put his resting-place in order, took up his alms-bowl and
his kîvara, and standing in the midst of the assembly he pronounced the
following stanzas:
'Loud is the noise that ordinary men make. Nobody thinks himself a fool, when
divisions arise in the Samgha, nor do they ever value another person higher
(than themselves).
p. 307
'Bewildered 1 are (even) the clever words of him who is versed in the resources
of eloquence. As wide as they like they open their mouth. By whom they are lead
they do not see.
'"He 2 has reviled me, he has beaten me, he has oppressed me, he has robbed
me,"--in those who nurse such thoughts, hatred will never be appeased.
'"He has reviled me, he has beaten me, he has oppressed me, he has robbed
me,"--in those who do not nurse such thoughts, hatred is appeased.
'For not by hatred is hatred ever appeased; by not-hatred it is appeased; this
is an eternal law.
'The others 3 do not know that we must keep ourselves under restraint here; but
those who know it, their quarrels are appeased.
'They whose bones are broken (by their foes), who destroy lives, who rob cows,
horses, and treasures, who plunder realms,--even these may find conciliation.
How should you not find it?
'If 4 a man find a wise friend, a companion who
p. 308
lives righteously, a constant one, he may walk with him, overcoming all dangers,
happy and mindful 1.
'If he find no wise friend, no companion who lives righteously, no constant one,
let him walk alone, like a king who leaves his conquered realm behind 2, like an
elephant in the elephant forest 3.
'It is better to walk alone; with a fool there is no companionship. Let a man
walk alone; let him do no evil, free from cares, like an elephant in the
elephant forest 3.'
Footnotes
307:1 Parimutthâ. Buddhaghosa: 'Parimutthâ ’ti mutthassatino.' Mutthassati
cannot be connected with mûlha, as Childers supposes, but it is evidently
mushitasmiriti (Kathâsarits. 56, 289; compare satisammosa, Mil. Pañha, p. 266).
Thus it appears that parimuttha must be derived also from the root mush.
307:2 These verses are inserted in the Dhammapada, vv. 3-6.
307:3 That is to say, those who do not follow the Buddha's teaching. On this
meaning of pare compare parappavâdâ at Mahâ-parinibbâna Sutta V, 62. Professor
Max Müller, who in the first edition of his translation of the Dhammapada
(Buddhaghosa's Parables, p. lvi) has 'Some do not know that we must all come to
an end here,' in the revised edition (Sacred Books of the East, vol. x) renders
the phrase, 'The world does not know that we must all come to an end here.'
307:4 The following three verses have also been inserted in the Dhammapada, vv.
328-330. The two first recur in the Khaggavisâna-sutta of the Sutta Nipâta, vv.
11, 12.
308:1 On the juxtaposition of happiness with mindfulness, see the constantly
repeated phrase occurring, for instance, in the Tevigga Sutta I, 49 (at the
end). It would perhaps be better to read satîmâ in the text, as Fausböll has
done, metri causâ.
308:2 That is, who abdicates, and devotes himself in the forest to a hermit's
life. This is given as the crucial instance of a happy life in the Gâtaka Story,
No. 10.
308:3 Professor Fausböll reads in both verses mâtaṅgarañño instead of
mâtaṅgaraññe.
Mahavagga - Tenth Khandhaka: Chapter 2
1. At that time the Bhikkhus, among whom altercations, contentions, and quarrels
had arisen, in the dining-hall and amidst the houses, behaved
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improperly towards each other in gesture and word, and came to blows.
The people were annoyed, murmured, and became angry (saying), 'How can these
Sakyaputtiya Samanas, when altercations, contentions, and quarrels have arisen
among them, &c., and come to blows?' Some Bhikkhus heard those people that were
annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed,
murmured, and became angry (saying), 'How can the Bhikkhus, when altercations,
&c.?'
These Bhikkhus told the thing to the Blessed One.
'Is it true, O Bhikkhus, &c.?'
'It is true, Lord.'
Having rebuked them, and delivered a religious discourse, he thus addressed the
Bhikkhus: 'When divisions have arisen among the Samgha, O Bhikkhus, and when
unlawful conduct and unfriendliness prevail among the Bhikkhus, then you ought
to sit down on your seats (separately, saying to yourselves): "At least we will
not behave improperly towards each other in gesture or word, and will not come
to blows." When divisions have arisen among the Samgha, O Bhikkhus, and when
lawful conduct' and friendliness prevail among the Bhikkhus, then you may sit
down (together), one by one from each side 1.'
At that time the Bhikkhus, among whom altercations, contentions, and quarrels
had arisen, wounded each other with sharp words in the assemblies, and were
unable to settle that question.
p. 293
Then a certain Bhikkhu went to the place where the Blessed One was; having
approached him and respectfully saluted him, he stationed himself near him.
Standing near him, that Bhikkhu said to the Blessed One: 'Lord, the Bhikkhus
among whom altercations, contentions, and quarrels have arisen, wound each other
with sharp words in the assemblies, and are unable to settle that question.
Pray, Lord, may the Blessed One go to those Bhikkhus out of compassion towards
them.'
And the Blessed One expressed his consent by remaining silent.
Then the Blessed One went to the place where those Bhikkhus were; having
approached them, he sat down on the seat they had prepared. Sitting there the
Blessed One thus addressed those Bhikkhus: 'Enough, O Bhikkhus, no altercations,
no contentions, no disunion, no quarrel!'
When he had spoken thus, a certain Bhikkhu, an adherer of the party who were
wrong, said to the Blessed One: 'Lord, may the Blessed One, the king of Truth,
be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained
already in this life! The responsibility for these altercations and contentions,
for this disunion and quarrel will rest with us alone.'
And for the second time the Blessed One thus addressed those Bhikkhus: 'Enough,
O Bhikkhus, &c.' And for the second time that Bhikkhu who adhered to the party
who were wrong, said to the Blessed One: 'Lord, may the Blessed One, &c.' Then
the Blessed One spoke thus to those Bhikkhus:
3. 'In former times, O Bhikkhus, there lived at
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[paragraph continues] Benares a king of Kâsi, Brahmadatta by name, wealthy, rich
in treasures, rich in revenues, rich in troops and vehicles, the lord over a
great realm, with full treasuries and storehouses. And there was also a king of
Kosala, Dîghîti by name, not wealthy, poor in treasures, poor in revenues, poor
in troops and vehicles, the lord over a small realm, with empty treasuries and
storehouses.
'And king Brahmadatta, O Bhikkhus, of Kâsi, having set the four hosts of his
army in array, went out to war with king Dîghîti of Kosala.
'And king Dîghîti of Kosala heard, O Bhikkhus: "King Brahmadatta of Kâsi, having
set the four hosts of his army in array, has gone out to war with me." Then king
Dîghîti of Kosala thought, O Bhikkhus: "King Brahmadatta of Kâsi is wealthy,
rich in treasures, &c.; and I am not wealthy, poor in treasures, &c. I am not
able to stand against even one attack of king Brahmadatta of Kâsi. What if I
were to flee from the town beforehand."
'And king Dîghîti of Kosala, O Bhikkhus, took his queen-consort with him and
fled from the town beforehand.
Then king Brahmadatta of Kâsi, O Bhikkhus, conquered the troops and vehicles,
the realm, the treasuries and storehouses of king Dîghîti of Kosala, and took
possession of them.
And king Dîghîti of Kosala, O Bhikkhus, together with his consort, went forth to
Benares. Wandering from place to place he came to Benares, and there at Benares,
O Bhikkhus, king Dîghîti of Kosala dwelt, together with his consort, at a
certain place near the town, in a potter's dwelling, in disguise, in the guise
of a wandering ascetic.
p. 295
4. 'And ere long, O Bhikkhus, the queen-consort of king Dîghîti of Kosala became
pregnant. And there came upon her the longing of pregnant women; and she
desired, at sunrise, to see an army, with its four hosts set in array, clad in
armour, standing on auspicious ground, and to drink the water in which the
swords were washed.
'And the queen-consort, O Bhikkhus, of king Dîghîti of Kosala said to king
Dîghîti of Kosala: "I am pregnant, Lord, and the longing of pregnancy has come
upon me; and I desire, at sunrise, &c."
'(The king replied): "Whence shall come, O queen, to people in distress like us,
an army with four hosts set in array, clad in armour, standing on auspicious
ground, and the water in which the swords are washed?"
'(The queen said): "If I do not obtain it, Lord, I shall die."
5. 'Now at that time, O Bhikkhus, the Brâhmana who was domestic chaplain to king
Brahmadatta of Kâsi, was a friend of king Dîghîti of Kosala. And king Dîghîti of
Kosala, O Bhikkhus, went to the place where that Brâhmana, the domestic chaplain
to king Brahmadatta of Kâsi, was; having approached him he said to that
Brâhmana, the domestic chaplain to king Brahmadatta of Kâsi: "Your lady-friend,
my beloved, is pregnant, and the longing of pregnant women has come upon her;
and she desires (&c., as above)."
'(The Brâhmana replied): "Well, O king, let us see the queen also."
'Then, O Bhikkhus, the queen-consort of king Dîghîti of Kosala went to the place
where that Brâhmana, the domestic chaplain to king Brahmadatta
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of Kâsi, was. And, O Bhikkhus, that Brâhmana, the domestic chaplain to king
Brahmadatta of Kâsi, saw the queen-consort of king Dîghîti of Kosala coming from
afar. On seeing her he rose from his seat, adjusted his upper robe so as to
cover one shoulder, raised his joined hands to the queen-consort of king Dîghîti
of Kosala, and three times uttered this exclamation: "Verily a Kosala king
dwells in thy womb! Verily a Kosala king dwells in thy womb!" (And further he
said): "Do not despond, O queen, you will obtain the sight at sunrise of an army
with its four hosts set in array, clad in armour, standing on auspicious ground,
and you will obtain the drinking of the water in which the swords are washed."
6. And, O Bhikkhus, that Brâhmana, the domestic chaplain to king Brahmadatta of
Kâsi, went to the place where king Brahmadatta of Kâsi was. Having approached
him, he said to king Brahmadatta of Kâsi: "Lord, the signs that appear are such,
that to-morrow at sunrise an army with four hosts, set in array, clad in armour,
must station itself on auspicious ground, and the swords must be washed."
Then, O Bhikkhus, king Brahmadatta of Kâsi gave order to his attendants: "Do, my
friends, what the Brâhmana, my domestic chaplain, tells you."
'Thus, O Bhikkhus, the queen-consort of king Dîghîti of Kosala obtained the
sight at sunrise, &c., and the drinking of the water in which the swords were
washed.
'And, O Bhikkhus, the queen-consort of king Dîghîti of Kosala, when the child in
her womb had reached maturity, gave birth to a boy. They called
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him Dîghâvu ("Longeval"). And ere long, O Bhikkhus, young Dîghâvu came to the
years of discretion.
7. 'And king Dîghîti of Kosala, O Bhikkhus, thought: "This king Brahmadatta of
Kâsi has done much harm to us. By him we have been robbed of our troops and
vehicles, our realm, our treasuries and storehouses. Should he find us out here,
he will have us all three killed. What if I were to cause young Dîghâvu to dwell
outside the town."
Then king Dîghîti of Kosala, O Bhikkhus, caused young Dîghâvu to dwell outside
the town. And young Dîghâvu, O Bhikkhus, dwelling outside the town, ere long
learnt all arts.'
8. 'At that time, O Bhikkhus, the barber of king Dig-hid of Kosala dwelt at the
court of king Brahmadatta of Kâsi. Now, O Bhikkhus, this barber of king Dîghîti
of Kosala saw king Dîghîti of Kosala dwelling, together with his consort, at
Benares, at a certain place near the town, in a potter's dwelling, in disguise,
in the guise of a wandering ascetic. When he had seen him, he went to the place
where king Brahmadatta of Kâsi was, and having approached him, he said to king
Brahmadatta of Kâsi: "King Dîghîti of Kosala, Your Majesty, dwells, together
with his consort, at Benares, at a certain place near the town, in a potter's
dwelling, in disguise, in the guise of a wandering ascetic."
9. Then, O Bhikkhus, king Brahmadatta of Kâsi gave order to his attendants:
"Well, my friends, bring king Dîghîti of Kosala and his consort before me."
And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi
(by saying),
p. 298
[paragraph continues] "Yes, Your Majesty," and brought king Dîghîti of Kosala
and his consort before him.
'Then, O Bhikkhus, king Brahmadatta of Kâsi gave order to his attendants: "Well,
my friends, bind king Dîghîti of Kosala and his consort firmly with strong
ropes, tie their arms to their backs, have them close shaven, lead them around
with loud beatings of drums from road to road and from cross-way to cross-way,
then lead them out of the town by the southern gate, hew them in four pieces to
the south of the town, and throw the pieces away to the four quarters."
'And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi
(by saying), "Yes, Your Majesty," bound king Dîghîti of Kosala and his consort
firmly with strong ropes, tied their arms to their backs, had them close shaven,
and led them around with loud beatings of drums from road to road and from
cross-way to cross-way.
10. 'Now, O Bhikkhus, young Dîghâvu thought "For a long time I have not seen my
father and mother. What if I were to go and see my father and mother." And young
Dîghâvu, O Bhikkhus, entered Benares, and saw his father and mother, bound
firmly with strong ropes, their arms tied to their backs, close shaven, and
being led around with loud beating of drums from "road to road and from
cross-way to cross-way. When he saw that, he went up to his father and mother.
'And king Dîghîti of Kosala, O Bhikkhus, saw young Dîghâvu coming from afar;
seeing young Dîghâvu he said to him: "Do not look long, my dear Dîghâvu, and do
not look short 1. For not by
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hatred, my dear Dîghâvu, is hatred appeased; by not-hatred, my dear Dîghâvu,
hatred is appeased."
11. 'When he had spoken thus, O Bhikkhus, the people said to king Dîghîti of
Kosala: "This king Dîghîti of Kosala is mad and raves. What has this Dîghâvu to
do with him? Who is he to whom he says: Do not look long, &c.?'" (Dîghîti
replied): "I am not mad, my friends, nor do I rave. 'He who is clever will
understand it."
'And for the second time, &c. And for the third time, O Bhikkhus, king Dîghîti
of Kosala said to young- Dîghâvu, &c. And for the third time said the people
(&c., down to:) "He who is clever will understand it."
'Then those people, O Bhikkhus, having led king Dîghîti of Kosala and his
consort around from road to road and from cross-way to cross-way, led them out
of the town by the southern gate, hewed them in four pieces to the south of the
town, threw the pieces away to the four quarters, stationed there a troop of
soldiers, and went away.
12. 'Then young Dîghâvu, O Bhikkhus, went to Benares, got strong drink there,
and made those soldiers drink it. When they were drunk and had fallen down, he
gathered the pieces (of the two bodies), made a funeral pile, put his father's
and his mother's bodies on that pile, set it on fire, and raising his clasped
hands he three times circumambulated the funeral pile.
'Now at that time, O Bhikkhus, king Brahmadatta of Kâsi had gone up on to the
terrace of his splendid palace. And king Brahmadatta of Kâsi, O Bhikkhus, saw
young Dîghâvu, who, raising his clasped 'hands, three times circumambulated the
p. 300
funeral pile. When he saw that, he thought: "Doubtless this man is a relation or
kinsman of king Dîghîti of Kosala. Alas for my misfortune, that nobody will tell
me (what this means)!"
13. 'And young Dîghâvu, O Bhikkhus, went to the forest. There he cried and wept
to his heart's content. Then he wiped his tears, entered the town of Benares,
went to the elephant stables near the royal palace, and said to the elephant
trainer: "I wish to learn your art, master."
'"Well, my good young man, learn it."
'And young Dîghâvu, O Bhikkhus, arose in the night, at dawn's time, and sung in
the elephant stables in a beautiful voice, and played upon the lute. And king
Brahmadatta of Kâsi, O Bhikkhus, having risen in the night, at dawn, heard that
singing in a beautiful voice and that playing upon the lute in the elephant
stables. On hearing that he asked his attendants: "Who is it, my friends, who
has risen in the night, at dawn's time, and has sung in the elephant stables in
so beautiful a voice, and has played upon the lute?"
14. '(The attendants replied): "A young pupil, Your Majesty, of such and such an
elephant trainer, has risen in the night, at dawn, and has sung it the elephant
stables in so beautiful a voice, and has played upon the lute."
'(The king said): "Well, my friends, bring that young man to me."
'Those people accepted, O Bhikkhus, that order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty," and brought young Dîghâvu to him.
'"Is it you, my good young man, who has risen in the night, &c.?"
p. 301
"Yes, Your Majesty."
'"Well, my good young man, sing and play upon the lute (also before me)."
'Young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty," and in order to win (the king's) favour he sung in
a beautiful voice and played upon the lute.
'And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: "Be my
attendant, my good young man."
'Young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty." And young Dîghâvu, O Bhikkhus, became (a servant)
of king Brahmadatta of Kâsi, rising before him, lying down after him, willingly
obeying all his commands, agreeable in his conduct, pleasing in his words. And
ere long, O Bhikkhus, king Brahmadatta of Kâsi gave to young Dîghâvu an intimate
position of trust.
15. 'And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: "Well, my
young friend, put the horses to the chariot; we will go a-hunting." And young
Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty," put the horses to the chariot, and said to king
Brahmadatta of Kâsi: "The horses have been put to your chariot, Your Majesty;
you may do now as you think fit."
'And king Brahmadatta of Kâsi, O Bhikkhus, ascended the chariot, and young
Dîghâvu drove the chariot: and he drove the chariot in such a way that the hosts
(of the royal retinue) went one way, and the chariot went another way.
p. 302
And after a long drive, O Bhikkhus, king Brahmadatta of Kâsi said to young
Dîghâvu: "Well, my young friend, stop now the chariot. I am tired; I would lie
down."
Young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty," stopped the chariot, and sat down on the ground
cross-legged. And king Brahmadatta of Kâsi, O Bhikkhus, lay down, laying his
head in the lap of young Dîghâvu; and as he was tired, he fell asleep in a
moment.
16. 'And young Dîghâvu thought, O Bhikkhus: "This king Brahmadatta of Kâsi has
done much harm to us. By him we have been robbed of our troops and vehicles, our
realm, our treasuries and storehouses. And he has killed my father and mother.
Now the time has come to me to satisfy my hatred,"--(thinking thus) he
unsheathed his sword. Then, O Bhikkhus, young Dîghâvu thought: "My father said
to me in the hour of his death: 'Do not look long, my dear Dîghâvu, and do not
look short. For not by hatred, my dear Dîghâvu, is hatred appeased; by
not-hatred, my dear Dîghâvu, hatred is appeased.' It would not become me to
transgress my father's word,"--(thinking thus) he put up his sword.
And for the second time . . . . and for the third time young Dîghâvu thought, O
Bhikkhus: "This king Brahmadatta of Kâsi has done much harm to us" (&c., down
to:)--(thinking thus) he put up his sword.
At that moment, O Bhikkhus, king Brahmadatta of Kâsi, frightened, terrified,
full of anguish, and alarmed, suddenly arose.
'And young Dîghâvu, O Bhikkhus, said to king
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[paragraph continues] Brahmadatta of Kâsi: "Why do you arise so suddenly, O
king, frightened, terrified, full of anguish and alarmed?"
'(The king replied): "I dreamt, my young friend, that young Dîghâvu, the son of
king Dîghîti of Kosala, came upon me with his sword; therefore have I arisen so
suddenly, frightened, terrified, full of anguish, and alarmed."
17. 'Then, O Bhikkhus, young Dîghâvu, stroking with his left hand the head of
king Brahmadatta of Kâsi, and with his right hand unsheathing his sword, said to
king Brahmadatta of Kâsi: "I am that young Dîghâvu, O king, the son of king
Dîghîti of Kosala. You have done much harm to us. By you we have been robbed of
our troops and vehicles, our realm, our treasuries and storehouses. And you have
killed my father and mother. Now the time has come to me to satisfy my hatred."
'Then, O Bhikkhus, king Brahmadatta of Kâsi fell down before young Dîghâvu,
inclining his head to his feet, and said to young Dîghâvu: "Grant me my life, my
dear Dîghâvu! Grant me my life, my dear Dîghâvu!"
"How can I grant you your life, O king? It is you, O king, who should grant me
my life!"
'"Well, my dear Dîghâvu, then grant me my life, and I will grant you your life."
Thus, O Bhikkhus, king Brahmadatta of Kâsi and young Dîghâvu granted each other
their lives and took each other's hands and swore an oath not to do any harm to
each other.
'And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: "Well, my dear
Dîghâvu, put now the horses to the chariot; we will go."
p. 304
'And young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi
(by saying), "Yes, Your Majesty," put the horses to the chariot, and said to
king Brahmadatta of Kâsi: "The horses have been put to your chariot, Your
Majesty; you may do now as you think fit."
'And king Brahmadatta of Kâsi, O Bhikkhus, ascended the chariot, and young
Dîghâvu drove the chariot; and he drove the chariot in such a way that they soon
reached again the hosts (of the royal retinue).
18. 'And king Brahmadatta of Kâsi, O Bhikkhus, having entered Benares, convoked
his ministers and counsellors and said to them: "If you should see, my good
Sirs, young Dîghâvu, the son of king Dîghîti of Kosala, what would you do to
him?"
'Some (of the ministers) replied: "We would cut off his hands, Your Majesty;"
(others said): "We would cut off his feet"--"We would cut off his hands and
feet"--"We would cut off his ears"--"We would cut off his nose"--"We would cut
off his ears and his nose"--"We would cut off his head."
'"This is young Dîghâvu, Sirs, the son of king Dîghîti of Kosala. It is not
permitted to do any-thing to him; he has granted me my life, and I have granted
him his life."
19. 'And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: "Why did
your father say to you in the hour of his death: 'Do not look long, &c.'--what
did your father mean by that?"
'What my father said, O king, in the hour of his death: 'Not long'--(means):
'Let not your hatred last long;' this did my father mean when he said in the
hour of his death: 'Not long.' And
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what my father said, O king, in the hour of his death: 'Not short'--(means): 'Do
not be hasty to fall out with your friends;' this did my father mean when he
said in the hour of his death: 'Not short.' And what my father said, O king, in
the hour of his death: 'For not by hatred, my dear Dîghâvu, is hatred appeased;
by not-hatred, my dear Dîghâvu, is hatred appeased'--(means this): 'You have
killed my father and mother, O king. If I should deprive you therefore of life,
O king, then your partisans, O king, would deprive me of life; my partisans
again would deprive those of life. Thus by hatred that hatred would not be
appeased. But now, O king, you have granted me my life, and I, O king, have
granted you your life; thus by not-hatred hatred has been appeased.' This did my
father mean when he said in the hour of his death: 'For not by hatred, &c.'"
20. 'Then king Brahmadatta of Kâsi, O Bhikkhus, thought: "O wonderful! O
marvellous! How clever is this young Dîghâvu, that he understands in its full
extent the meaning of what his father spoke so concisely,"--and he gave him back
his father's troops and vehicles, his realm, his treasuries and storehouses, and
he gave him his daughter,
'Now, O Bhikkhus, if such is the forbearance and mildness of kings who wield the
sceptre and bear the sword, so much more, O Bhikkhus, must you so let your light
shine before the world that you, having embraced the religious life according to
so well-taught a doctrine and a discipline, are seen to be forbearing and mild.'
And for the third time 1 the Blessed One thus
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addressed those Bhikkhus: 'Enough, O Bhikkhus, no altercations, no contentions,
no disunion, no quarrels!'
And for the third time that Bhikkhu who adhered to the party who were wrong,
said to the Blessed One: 'Lord, may the Blessed One, the king of Truth, be
patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained
already in this life! The responsibility for these altercations and contentions,
for this disunion and quarrel will rest with us alone.' And the Blessed One
thought: 'Truly these fools are infatuate; it is no easy task to administer
instruction to them,'--and he rose from his seat and went away.
__________________
End of the first Bhânavâra, which contains the story of Dîghâvu.
Footnotes
292:1 Asanantarikâya. Buddhaghosa: 'Ekekam âsanam antaram katvâ nisîditabbam.'
298:1 This enigmatic phrase will be found explained below, § 19.
305:1 See § 2.
had arisen, in the dining-hall and amidst the houses, behaved
p. 292
improperly towards each other in gesture and word, and came to blows.
The people were annoyed, murmured, and became angry (saying), 'How can these
Sakyaputtiya Samanas, when altercations, contentions, and quarrels have arisen
among them, &c., and come to blows?' Some Bhikkhus heard those people that were
annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed,
murmured, and became angry (saying), 'How can the Bhikkhus, when altercations,
&c.?'
These Bhikkhus told the thing to the Blessed One.
'Is it true, O Bhikkhus, &c.?'
'It is true, Lord.'
Having rebuked them, and delivered a religious discourse, he thus addressed the
Bhikkhus: 'When divisions have arisen among the Samgha, O Bhikkhus, and when
unlawful conduct and unfriendliness prevail among the Bhikkhus, then you ought
to sit down on your seats (separately, saying to yourselves): "At least we will
not behave improperly towards each other in gesture or word, and will not come
to blows." When divisions have arisen among the Samgha, O Bhikkhus, and when
lawful conduct' and friendliness prevail among the Bhikkhus, then you may sit
down (together), one by one from each side 1.'
At that time the Bhikkhus, among whom altercations, contentions, and quarrels
had arisen, wounded each other with sharp words in the assemblies, and were
unable to settle that question.
p. 293
Then a certain Bhikkhu went to the place where the Blessed One was; having
approached him and respectfully saluted him, he stationed himself near him.
Standing near him, that Bhikkhu said to the Blessed One: 'Lord, the Bhikkhus
among whom altercations, contentions, and quarrels have arisen, wound each other
with sharp words in the assemblies, and are unable to settle that question.
Pray, Lord, may the Blessed One go to those Bhikkhus out of compassion towards
them.'
And the Blessed One expressed his consent by remaining silent.
Then the Blessed One went to the place where those Bhikkhus were; having
approached them, he sat down on the seat they had prepared. Sitting there the
Blessed One thus addressed those Bhikkhus: 'Enough, O Bhikkhus, no altercations,
no contentions, no disunion, no quarrel!'
When he had spoken thus, a certain Bhikkhu, an adherer of the party who were
wrong, said to the Blessed One: 'Lord, may the Blessed One, the king of Truth,
be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained
already in this life! The responsibility for these altercations and contentions,
for this disunion and quarrel will rest with us alone.'
And for the second time the Blessed One thus addressed those Bhikkhus: 'Enough,
O Bhikkhus, &c.' And for the second time that Bhikkhu who adhered to the party
who were wrong, said to the Blessed One: 'Lord, may the Blessed One, &c.' Then
the Blessed One spoke thus to those Bhikkhus:
3. 'In former times, O Bhikkhus, there lived at
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[paragraph continues] Benares a king of Kâsi, Brahmadatta by name, wealthy, rich
in treasures, rich in revenues, rich in troops and vehicles, the lord over a
great realm, with full treasuries and storehouses. And there was also a king of
Kosala, Dîghîti by name, not wealthy, poor in treasures, poor in revenues, poor
in troops and vehicles, the lord over a small realm, with empty treasuries and
storehouses.
'And king Brahmadatta, O Bhikkhus, of Kâsi, having set the four hosts of his
army in array, went out to war with king Dîghîti of Kosala.
'And king Dîghîti of Kosala heard, O Bhikkhus: "King Brahmadatta of Kâsi, having
set the four hosts of his army in array, has gone out to war with me." Then king
Dîghîti of Kosala thought, O Bhikkhus: "King Brahmadatta of Kâsi is wealthy,
rich in treasures, &c.; and I am not wealthy, poor in treasures, &c. I am not
able to stand against even one attack of king Brahmadatta of Kâsi. What if I
were to flee from the town beforehand."
'And king Dîghîti of Kosala, O Bhikkhus, took his queen-consort with him and
fled from the town beforehand.
Then king Brahmadatta of Kâsi, O Bhikkhus, conquered the troops and vehicles,
the realm, the treasuries and storehouses of king Dîghîti of Kosala, and took
possession of them.
And king Dîghîti of Kosala, O Bhikkhus, together with his consort, went forth to
Benares. Wandering from place to place he came to Benares, and there at Benares,
O Bhikkhus, king Dîghîti of Kosala dwelt, together with his consort, at a
certain place near the town, in a potter's dwelling, in disguise, in the guise
of a wandering ascetic.
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4. 'And ere long, O Bhikkhus, the queen-consort of king Dîghîti of Kosala became
pregnant. And there came upon her the longing of pregnant women; and she
desired, at sunrise, to see an army, with its four hosts set in array, clad in
armour, standing on auspicious ground, and to drink the water in which the
swords were washed.
'And the queen-consort, O Bhikkhus, of king Dîghîti of Kosala said to king
Dîghîti of Kosala: "I am pregnant, Lord, and the longing of pregnancy has come
upon me; and I desire, at sunrise, &c."
'(The king replied): "Whence shall come, O queen, to people in distress like us,
an army with four hosts set in array, clad in armour, standing on auspicious
ground, and the water in which the swords are washed?"
'(The queen said): "If I do not obtain it, Lord, I shall die."
5. 'Now at that time, O Bhikkhus, the Brâhmana who was domestic chaplain to king
Brahmadatta of Kâsi, was a friend of king Dîghîti of Kosala. And king Dîghîti of
Kosala, O Bhikkhus, went to the place where that Brâhmana, the domestic chaplain
to king Brahmadatta of Kâsi, was; having approached him he said to that
Brâhmana, the domestic chaplain to king Brahmadatta of Kâsi: "Your lady-friend,
my beloved, is pregnant, and the longing of pregnant women has come upon her;
and she desires (&c., as above)."
'(The Brâhmana replied): "Well, O king, let us see the queen also."
'Then, O Bhikkhus, the queen-consort of king Dîghîti of Kosala went to the place
where that Brâhmana, the domestic chaplain to king Brahmadatta
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of Kâsi, was. And, O Bhikkhus, that Brâhmana, the domestic chaplain to king
Brahmadatta of Kâsi, saw the queen-consort of king Dîghîti of Kosala coming from
afar. On seeing her he rose from his seat, adjusted his upper robe so as to
cover one shoulder, raised his joined hands to the queen-consort of king Dîghîti
of Kosala, and three times uttered this exclamation: "Verily a Kosala king
dwells in thy womb! Verily a Kosala king dwells in thy womb!" (And further he
said): "Do not despond, O queen, you will obtain the sight at sunrise of an army
with its four hosts set in array, clad in armour, standing on auspicious ground,
and you will obtain the drinking of the water in which the swords are washed."
6. And, O Bhikkhus, that Brâhmana, the domestic chaplain to king Brahmadatta of
Kâsi, went to the place where king Brahmadatta of Kâsi was. Having approached
him, he said to king Brahmadatta of Kâsi: "Lord, the signs that appear are such,
that to-morrow at sunrise an army with four hosts, set in array, clad in armour,
must station itself on auspicious ground, and the swords must be washed."
Then, O Bhikkhus, king Brahmadatta of Kâsi gave order to his attendants: "Do, my
friends, what the Brâhmana, my domestic chaplain, tells you."
'Thus, O Bhikkhus, the queen-consort of king Dîghîti of Kosala obtained the
sight at sunrise, &c., and the drinking of the water in which the swords were
washed.
'And, O Bhikkhus, the queen-consort of king Dîghîti of Kosala, when the child in
her womb had reached maturity, gave birth to a boy. They called
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him Dîghâvu ("Longeval"). And ere long, O Bhikkhus, young Dîghâvu came to the
years of discretion.
7. 'And king Dîghîti of Kosala, O Bhikkhus, thought: "This king Brahmadatta of
Kâsi has done much harm to us. By him we have been robbed of our troops and
vehicles, our realm, our treasuries and storehouses. Should he find us out here,
he will have us all three killed. What if I were to cause young Dîghâvu to dwell
outside the town."
Then king Dîghîti of Kosala, O Bhikkhus, caused young Dîghâvu to dwell outside
the town. And young Dîghâvu, O Bhikkhus, dwelling outside the town, ere long
learnt all arts.'
8. 'At that time, O Bhikkhus, the barber of king Dig-hid of Kosala dwelt at the
court of king Brahmadatta of Kâsi. Now, O Bhikkhus, this barber of king Dîghîti
of Kosala saw king Dîghîti of Kosala dwelling, together with his consort, at
Benares, at a certain place near the town, in a potter's dwelling, in disguise,
in the guise of a wandering ascetic. When he had seen him, he went to the place
where king Brahmadatta of Kâsi was, and having approached him, he said to king
Brahmadatta of Kâsi: "King Dîghîti of Kosala, Your Majesty, dwells, together
with his consort, at Benares, at a certain place near the town, in a potter's
dwelling, in disguise, in the guise of a wandering ascetic."
9. Then, O Bhikkhus, king Brahmadatta of Kâsi gave order to his attendants:
"Well, my friends, bring king Dîghîti of Kosala and his consort before me."
And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi
(by saying),
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[paragraph continues] "Yes, Your Majesty," and brought king Dîghîti of Kosala
and his consort before him.
'Then, O Bhikkhus, king Brahmadatta of Kâsi gave order to his attendants: "Well,
my friends, bind king Dîghîti of Kosala and his consort firmly with strong
ropes, tie their arms to their backs, have them close shaven, lead them around
with loud beatings of drums from road to road and from cross-way to cross-way,
then lead them out of the town by the southern gate, hew them in four pieces to
the south of the town, and throw the pieces away to the four quarters."
'And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi
(by saying), "Yes, Your Majesty," bound king Dîghîti of Kosala and his consort
firmly with strong ropes, tied their arms to their backs, had them close shaven,
and led them around with loud beatings of drums from road to road and from
cross-way to cross-way.
10. 'Now, O Bhikkhus, young Dîghâvu thought "For a long time I have not seen my
father and mother. What if I were to go and see my father and mother." And young
Dîghâvu, O Bhikkhus, entered Benares, and saw his father and mother, bound
firmly with strong ropes, their arms tied to their backs, close shaven, and
being led around with loud beating of drums from "road to road and from
cross-way to cross-way. When he saw that, he went up to his father and mother.
'And king Dîghîti of Kosala, O Bhikkhus, saw young Dîghâvu coming from afar;
seeing young Dîghâvu he said to him: "Do not look long, my dear Dîghâvu, and do
not look short 1. For not by
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hatred, my dear Dîghâvu, is hatred appeased; by not-hatred, my dear Dîghâvu,
hatred is appeased."
11. 'When he had spoken thus, O Bhikkhus, the people said to king Dîghîti of
Kosala: "This king Dîghîti of Kosala is mad and raves. What has this Dîghâvu to
do with him? Who is he to whom he says: Do not look long, &c.?'" (Dîghîti
replied): "I am not mad, my friends, nor do I rave. 'He who is clever will
understand it."
'And for the second time, &c. And for the third time, O Bhikkhus, king Dîghîti
of Kosala said to young- Dîghâvu, &c. And for the third time said the people
(&c., down to:) "He who is clever will understand it."
'Then those people, O Bhikkhus, having led king Dîghîti of Kosala and his
consort around from road to road and from cross-way to cross-way, led them out
of the town by the southern gate, hewed them in four pieces to the south of the
town, threw the pieces away to the four quarters, stationed there a troop of
soldiers, and went away.
12. 'Then young Dîghâvu, O Bhikkhus, went to Benares, got strong drink there,
and made those soldiers drink it. When they were drunk and had fallen down, he
gathered the pieces (of the two bodies), made a funeral pile, put his father's
and his mother's bodies on that pile, set it on fire, and raising his clasped
hands he three times circumambulated the funeral pile.
'Now at that time, O Bhikkhus, king Brahmadatta of Kâsi had gone up on to the
terrace of his splendid palace. And king Brahmadatta of Kâsi, O Bhikkhus, saw
young Dîghâvu, who, raising his clasped 'hands, three times circumambulated the
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funeral pile. When he saw that, he thought: "Doubtless this man is a relation or
kinsman of king Dîghîti of Kosala. Alas for my misfortune, that nobody will tell
me (what this means)!"
13. 'And young Dîghâvu, O Bhikkhus, went to the forest. There he cried and wept
to his heart's content. Then he wiped his tears, entered the town of Benares,
went to the elephant stables near the royal palace, and said to the elephant
trainer: "I wish to learn your art, master."
'"Well, my good young man, learn it."
'And young Dîghâvu, O Bhikkhus, arose in the night, at dawn's time, and sung in
the elephant stables in a beautiful voice, and played upon the lute. And king
Brahmadatta of Kâsi, O Bhikkhus, having risen in the night, at dawn, heard that
singing in a beautiful voice and that playing upon the lute in the elephant
stables. On hearing that he asked his attendants: "Who is it, my friends, who
has risen in the night, at dawn's time, and has sung in the elephant stables in
so beautiful a voice, and has played upon the lute?"
14. '(The attendants replied): "A young pupil, Your Majesty, of such and such an
elephant trainer, has risen in the night, at dawn, and has sung it the elephant
stables in so beautiful a voice, and has played upon the lute."
'(The king said): "Well, my friends, bring that young man to me."
'Those people accepted, O Bhikkhus, that order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty," and brought young Dîghâvu to him.
'"Is it you, my good young man, who has risen in the night, &c.?"
p. 301
"Yes, Your Majesty."
'"Well, my good young man, sing and play upon the lute (also before me)."
'Young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty," and in order to win (the king's) favour he sung in
a beautiful voice and played upon the lute.
'And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: "Be my
attendant, my good young man."
'Young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty." And young Dîghâvu, O Bhikkhus, became (a servant)
of king Brahmadatta of Kâsi, rising before him, lying down after him, willingly
obeying all his commands, agreeable in his conduct, pleasing in his words. And
ere long, O Bhikkhus, king Brahmadatta of Kâsi gave to young Dîghâvu an intimate
position of trust.
15. 'And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: "Well, my
young friend, put the horses to the chariot; we will go a-hunting." And young
Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty," put the horses to the chariot, and said to king
Brahmadatta of Kâsi: "The horses have been put to your chariot, Your Majesty;
you may do now as you think fit."
'And king Brahmadatta of Kâsi, O Bhikkhus, ascended the chariot, and young
Dîghâvu drove the chariot: and he drove the chariot in such a way that the hosts
(of the royal retinue) went one way, and the chariot went another way.
p. 302
And after a long drive, O Bhikkhus, king Brahmadatta of Kâsi said to young
Dîghâvu: "Well, my young friend, stop now the chariot. I am tired; I would lie
down."
Young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi (by
saying), "Yes, Your Majesty," stopped the chariot, and sat down on the ground
cross-legged. And king Brahmadatta of Kâsi, O Bhikkhus, lay down, laying his
head in the lap of young Dîghâvu; and as he was tired, he fell asleep in a
moment.
16. 'And young Dîghâvu thought, O Bhikkhus: "This king Brahmadatta of Kâsi has
done much harm to us. By him we have been robbed of our troops and vehicles, our
realm, our treasuries and storehouses. And he has killed my father and mother.
Now the time has come to me to satisfy my hatred,"--(thinking thus) he
unsheathed his sword. Then, O Bhikkhus, young Dîghâvu thought: "My father said
to me in the hour of his death: 'Do not look long, my dear Dîghâvu, and do not
look short. For not by hatred, my dear Dîghâvu, is hatred appeased; by
not-hatred, my dear Dîghâvu, hatred is appeased.' It would not become me to
transgress my father's word,"--(thinking thus) he put up his sword.
And for the second time . . . . and for the third time young Dîghâvu thought, O
Bhikkhus: "This king Brahmadatta of Kâsi has done much harm to us" (&c., down
to:)--(thinking thus) he put up his sword.
At that moment, O Bhikkhus, king Brahmadatta of Kâsi, frightened, terrified,
full of anguish, and alarmed, suddenly arose.
'And young Dîghâvu, O Bhikkhus, said to king
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[paragraph continues] Brahmadatta of Kâsi: "Why do you arise so suddenly, O
king, frightened, terrified, full of anguish and alarmed?"
'(The king replied): "I dreamt, my young friend, that young Dîghâvu, the son of
king Dîghîti of Kosala, came upon me with his sword; therefore have I arisen so
suddenly, frightened, terrified, full of anguish, and alarmed."
17. 'Then, O Bhikkhus, young Dîghâvu, stroking with his left hand the head of
king Brahmadatta of Kâsi, and with his right hand unsheathing his sword, said to
king Brahmadatta of Kâsi: "I am that young Dîghâvu, O king, the son of king
Dîghîti of Kosala. You have done much harm to us. By you we have been robbed of
our troops and vehicles, our realm, our treasuries and storehouses. And you have
killed my father and mother. Now the time has come to me to satisfy my hatred."
'Then, O Bhikkhus, king Brahmadatta of Kâsi fell down before young Dîghâvu,
inclining his head to his feet, and said to young Dîghâvu: "Grant me my life, my
dear Dîghâvu! Grant me my life, my dear Dîghâvu!"
"How can I grant you your life, O king? It is you, O king, who should grant me
my life!"
'"Well, my dear Dîghâvu, then grant me my life, and I will grant you your life."
Thus, O Bhikkhus, king Brahmadatta of Kâsi and young Dîghâvu granted each other
their lives and took each other's hands and swore an oath not to do any harm to
each other.
'And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: "Well, my dear
Dîghâvu, put now the horses to the chariot; we will go."
p. 304
'And young Dîghâvu, O Bhikkhus, accepted this order of king Brahmadatta of Kâsi
(by saying), "Yes, Your Majesty," put the horses to the chariot, and said to
king Brahmadatta of Kâsi: "The horses have been put to your chariot, Your
Majesty; you may do now as you think fit."
'And king Brahmadatta of Kâsi, O Bhikkhus, ascended the chariot, and young
Dîghâvu drove the chariot; and he drove the chariot in such a way that they soon
reached again the hosts (of the royal retinue).
18. 'And king Brahmadatta of Kâsi, O Bhikkhus, having entered Benares, convoked
his ministers and counsellors and said to them: "If you should see, my good
Sirs, young Dîghâvu, the son of king Dîghîti of Kosala, what would you do to
him?"
'Some (of the ministers) replied: "We would cut off his hands, Your Majesty;"
(others said): "We would cut off his feet"--"We would cut off his hands and
feet"--"We would cut off his ears"--"We would cut off his nose"--"We would cut
off his ears and his nose"--"We would cut off his head."
'"This is young Dîghâvu, Sirs, the son of king Dîghîti of Kosala. It is not
permitted to do any-thing to him; he has granted me my life, and I have granted
him his life."
19. 'And king Brahmadatta of Kâsi, O Bhikkhus, said to young Dîghâvu: "Why did
your father say to you in the hour of his death: 'Do not look long, &c.'--what
did your father mean by that?"
'What my father said, O king, in the hour of his death: 'Not long'--(means):
'Let not your hatred last long;' this did my father mean when he said in the
hour of his death: 'Not long.' And
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what my father said, O king, in the hour of his death: 'Not short'--(means): 'Do
not be hasty to fall out with your friends;' this did my father mean when he
said in the hour of his death: 'Not short.' And what my father said, O king, in
the hour of his death: 'For not by hatred, my dear Dîghâvu, is hatred appeased;
by not-hatred, my dear Dîghâvu, is hatred appeased'--(means this): 'You have
killed my father and mother, O king. If I should deprive you therefore of life,
O king, then your partisans, O king, would deprive me of life; my partisans
again would deprive those of life. Thus by hatred that hatred would not be
appeased. But now, O king, you have granted me my life, and I, O king, have
granted you your life; thus by not-hatred hatred has been appeased.' This did my
father mean when he said in the hour of his death: 'For not by hatred, &c.'"
20. 'Then king Brahmadatta of Kâsi, O Bhikkhus, thought: "O wonderful! O
marvellous! How clever is this young Dîghâvu, that he understands in its full
extent the meaning of what his father spoke so concisely,"--and he gave him back
his father's troops and vehicles, his realm, his treasuries and storehouses, and
he gave him his daughter,
'Now, O Bhikkhus, if such is the forbearance and mildness of kings who wield the
sceptre and bear the sword, so much more, O Bhikkhus, must you so let your light
shine before the world that you, having embraced the religious life according to
so well-taught a doctrine and a discipline, are seen to be forbearing and mild.'
And for the third time 1 the Blessed One thus
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addressed those Bhikkhus: 'Enough, O Bhikkhus, no altercations, no contentions,
no disunion, no quarrels!'
And for the third time that Bhikkhu who adhered to the party who were wrong,
said to the Blessed One: 'Lord, may the Blessed One, the king of Truth, be
patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained
already in this life! The responsibility for these altercations and contentions,
for this disunion and quarrel will rest with us alone.' And the Blessed One
thought: 'Truly these fools are infatuate; it is no easy task to administer
instruction to them,'--and he rose from his seat and went away.
__________________
End of the first Bhânavâra, which contains the story of Dîghâvu.
Footnotes
292:1 Asanantarikâya. Buddhaghosa: 'Ekekam âsanam antaram katvâ nisîditabbam.'
298:1 This enigmatic phrase will be found explained below, § 19.
305:1 See § 2.
Mahavagga - Tenth Khandhaka: Chapter 1
TENTH KHANDHAKA.
(SCHISMS AMONG THE SAMGHA.)
1.
1. At that time the blessed Buddha dwelt at Kosambî in the Ghositârâma.
At that time a certain Bhikkhu had committed an offence which he considered as
an offence, while the other Bhikkhus considered that offence as no offence.
Afterwards he began to consider that offence as no offence, and the other
Bhikkhus began to consider that offence as an offence.
Now those Bhikkhus said to that Bhikkhu: 'You have committed an offence, friend;
do you see that offence?'
(He replied): 'There is no offence, friends, which I should see.'
Then those Bhikkhus, bringing about unanimity (of the fraternity for their
sentence) pronounced expulsion against that Bhikkhu for his refusal to see that
offence.
2. Now that Bhikkhu was erudite; he had studied the Agamas; he knew the Dhamma,
the Vinaya, the Mâtikâ 1; he was wise, learned, intelligent, modest,
conscientious, anxious for training.
And that Bhikkhu went to his companions and friends among the Bhikkhus, and said
to them: 'This is no offence, friends; this is not an offence.
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[paragraph continues] I am offenceless; I am not guilty of an offence; I am
unexpelled and, have not been expelled; the sentence by which I have been
expelled is unlawful, objectionable, and invalid. May the venerable ones be my
partisans according to Dhamma and Vinaya.'
Thus that Bhikkhu got his companions and friends among the Bhikkhus on his side.
And he sent also a messenger to his companions and friends among the Bhikkhus of
the whole country (with the following message): 'This is no offence, friends;
this is not an offence (&c., down to:). May the venerable ones be my partisans
according to Dhamma and Vinaya.'
Thus that Bhikkhu got also his companions and friends among the Bhikkhus of the
whole country on his side.
3. Now those Bhikkhus who were partisans of the expelled Bhikkhu, went to the
place where those who had expelled him, were. Having approached them, they said
to the Bhikkhus who had expelled him: This is no offence, friends; this is not
an offence. This Bhikkhu is offenceless; this Bhikkhu is not guilty of an
offence. This Bhikkhu is unexpelled; this Bhikkhu has not been expelled. The
sentence by which he has been expelled is unlawful, objectionable, and invalid.'
When they had spoken thus, the Bhikkhus who had expelled that Bhikkhu, said to
the partisans of the expelled one: 'This is an offence, friends; this is not no
offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This
Bhikkhu is expelled; this Bhikkhu is not unexpelled. The sentence by which he
has been expelled is lawful,
p. 287
unobjectionable, and valid. Do not stand, O venerable ones, on the side of this
expelled Bhikkhu; do not follow him.'
But the partisans of the expelled Bhikkhu, though they were spoken to thus by
the Bhikkhus who had expelled him, persevered nevertheless on the side of that
expelled Bhikkhu and followed him.
4. And a certain Bhikkhu went to the place where the Blessed One was. Having
approached him and respectfully saluted the Blessed One, he sat down near him.
Sitting near him that Bhikkhu said to the Blessed One: 'A certain Bhikkhu, Lord,
had committed an offence which he considered as an offence (&c., as in §§ 1-3,
down to:). But the partisans, Lord, of the expelled Bhikkhu, though they were
spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on
the side of that expelled Bhikkhu and followed him.'
5. Then the Blessed One (exclaimed): 'The Bhikkhu Samgha is divided! The Bhikkhu
Samgha is divided!'--and he rose from his seat and went to the place where the
Bhikkhus were who had pronounced that sentence of expulsion. Having approached
them, he sat down on the seat they had prepared. Sitting there the Blessed One
said to the Bhikkhus who had pronounced expulsion against that Bhikkhu: 'Do not
think, O Bhikkhus, that you are to pronounce expulsion against a Bhikkhu
whatever be the facts of the case, saying, "It occurs to us to do so; it occurs
to us to do so."
6. 'In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers
as no offence, while the other Bhikkhus consider it as an offence--if, O
Bhikkhus, those Bhikkhus know with regard
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to that Bhikkhu: "This venerable brother is erudite; he has studied the Âgamas;
he knows the Dhamma, the Vinaya, the Mâtikâ; he is wise, learned, intelligent,
modest, conscientious, anxious for training. Should we pronounce expulsion
against this Bhikkhu for his refusal to see that offence, and should we not hold
Uposatha with that Bhikkhu, but hold Uposatha without that Bhikkhu, this matter
will cause among the Samgha altercations, contentions, discord, quarrels,
divisions among the Samgha, disunion among the Samgha, separations among the
Samgha, schisms among the Samgha,"--in that case, O Bhikkhus, let those
Bhikkhus, standing in awe of causing divisions, not pronounce expulsion against
that Bhikkhu for his refusal to see his offence.
7. 'In case, O Bhikkhus, a Bhikkhu has committed (&c., as above, down to:).
"Should we pronounce expulsion against this Bhikkhu for his refusal to see that
offence, and should we not hold Pavâranâ with that Bhikkhu, but hold Pavâranâ
without that Bhikkhu, and not perform official acts with that Bhikkhu, but
perform official acts without that Bhikkhu, and not sit down on our seats with
that Bhikkhu, but sit down on our seats without that Bhikkhu, and not sit down
to drink rice-milk with that Bhikkhu, but sit down to drink rice-milk without
that Bhikkhu, and not sit down in the dining-hall with that Bhikkhu, but sit
down in the dining-hall without that Bhikkhu, and not dwell under one roof with
that Bhikkhu, but dwell under one roof without that Bhikkhu, and not perform
with that Bhikkhu, according to seniority, the duties of respectfully saluting
each other, rising from our seats, raising the joined hands before each other,
and all
p. 289
proper duties, but perform without that Bhikkhu, according to seniority, the
duties, &c.,--this matter will cause among the Samgha (&c., as in § 6, down to
the end).'
8. And the Blessed One, having spoken thus to the Bhikkhus who had pronounced
that sentence of expulsion, rose from his seat, and went to the place where the
partisans of the expelled Bhikkhu were. Having approached them, he sat down on
the seat they had prepared. Sitting there the Blessed One said to the partisans
of the expelled Bhikkhu: 'Do not think, O Bhikkhus, if you have committed an
offence, that you need not atone for that offence, (saying to yourselves): "We
are without offence." In case, O Bhikkhus, a Bhikkhu has committed an offence
which he considers as no offence, while the other Bhikkhus consider it as an
offence--if, O Bhikkhus, that Bhikkhu knows with regard to those Bhikkhus:
"These venerable brethren are erudite (&c., down to:) anxious for training. It
is impossible that they should, on my account, or on account of anybody else,
abandon themselves to walking in longing, in malice, in delusion, in fear.
Should these Bhikkhus pronounce expulsion against me for my refusal to see that
offence, and should they not hold Uposatha with me, but hold Uposatha without
me, and should they not hold Pavâranâ with me, but hold Pavâranâ without me
(&c., as in § 7), this matter will cause, &c., schisms among the Samgha,"--in
that case, O Bhikkhus, let that Bhikkhu, standing in awe of causing divisions,
acknowledge that offence on the authority of his brethren 1.' And the
p. 290
[paragraph continues] Blessed One, having spoken thus to the partisans of the
expelled Bhikkhu, rose from his seat and went away.
9. At that time the Bhikkhus who were partisans of that expelled Bhikkhu, held
Uposatha and performed official acts at that same place, within the boundary. On
the other hand the Bhikkhus who had pronounced expulsion against him, went
outside the boundary and there held Uposatha, and performed official acts.
Now a certain Bhikkhu of those who had expelled that Bhikkhu, went to the place
where the Blessed One was; having approached him and having respectfully saluted
the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the
Blessed One: 'Lord, those Bhikkhus who are partisans of that expelled Bhikkhu,
hold Uposatha, and perform official acts, at that same place, within the
boundary. On the other hand, we who have pronounced expulsion against him, have
gone outside the boundary and there hold Uposatha and perform official acts.'
(Buddha replied): 'If those Bhikkhus, O Bhikkhu, who are partisans of that
expelled Bhikkhu, will hold Uposatha, and perform official acts, at that same
place, within the boundary, according to the rules laid down by me about ñatti
and anussâvanâ, these official acts which they perform will be lawful,
unobjectionable, and valid. And if you, O Bhikkhus, who have expelled that
Bhikkhu, will hold Uposatha, and perform official acts, at that same place,
within the boundary (&c., down to:) and valid.
10. 'And why is this so? These Bhikkhus belong to another communion than that to
which you
p. 291
belong, and you belong to another communion than that to which they belong.
'There are two cases, O Bhikkhu, in which a Bhikkhu (though he dwell within the
same boundary) is considered as belonging to another communion:--either he
himself makes himself belong to another communion 1, or the Samgha in a complete
congregation pronounces expulsion against him for his refusal to see (an offence
committed by himself), or to atone (for such an offence), or to renounce (a
false doctrine). These, O Bhikkhu, are the two cases in which a Bhikkhu is
considered as belonging to another communion.
'There are two cases, O Bhikkhu, in which a Bhikkhu (belonging to either of the
categories mentioned) reacquires the belonging to the same communion (with his
brethren within the same boundary); either he himself makes himself belong
(again) to that same communion 2, or the Samgha, having expelled him for his
refusal to see (an offence), or to atone (for an offence), or to renounce (a
false doctrine), restores him in a complete congregation. These, O Bhikkhu, are
the two cases in which a Bhikkhu reacquires the belonging to the same communion.
Footnotes
285:1 See Kullavagga I, t I, I, with our note.
289:1 In the text sandhâya must be corrected into saddhâya; see Kullavagga XI,
1, 10.
291:1 By associating with expelled Bhikkhus.
291:2 By giving up his connection with expelled Bhikkhus.
(SCHISMS AMONG THE SAMGHA.)
1.
1. At that time the blessed Buddha dwelt at Kosambî in the Ghositârâma.
At that time a certain Bhikkhu had committed an offence which he considered as
an offence, while the other Bhikkhus considered that offence as no offence.
Afterwards he began to consider that offence as no offence, and the other
Bhikkhus began to consider that offence as an offence.
Now those Bhikkhus said to that Bhikkhu: 'You have committed an offence, friend;
do you see that offence?'
(He replied): 'There is no offence, friends, which I should see.'
Then those Bhikkhus, bringing about unanimity (of the fraternity for their
sentence) pronounced expulsion against that Bhikkhu for his refusal to see that
offence.
2. Now that Bhikkhu was erudite; he had studied the Agamas; he knew the Dhamma,
the Vinaya, the Mâtikâ 1; he was wise, learned, intelligent, modest,
conscientious, anxious for training.
And that Bhikkhu went to his companions and friends among the Bhikkhus, and said
to them: 'This is no offence, friends; this is not an offence.
p. 286
[paragraph continues] I am offenceless; I am not guilty of an offence; I am
unexpelled and, have not been expelled; the sentence by which I have been
expelled is unlawful, objectionable, and invalid. May the venerable ones be my
partisans according to Dhamma and Vinaya.'
Thus that Bhikkhu got his companions and friends among the Bhikkhus on his side.
And he sent also a messenger to his companions and friends among the Bhikkhus of
the whole country (with the following message): 'This is no offence, friends;
this is not an offence (&c., down to:). May the venerable ones be my partisans
according to Dhamma and Vinaya.'
Thus that Bhikkhu got also his companions and friends among the Bhikkhus of the
whole country on his side.
3. Now those Bhikkhus who were partisans of the expelled Bhikkhu, went to the
place where those who had expelled him, were. Having approached them, they said
to the Bhikkhus who had expelled him: This is no offence, friends; this is not
an offence. This Bhikkhu is offenceless; this Bhikkhu is not guilty of an
offence. This Bhikkhu is unexpelled; this Bhikkhu has not been expelled. The
sentence by which he has been expelled is unlawful, objectionable, and invalid.'
When they had spoken thus, the Bhikkhus who had expelled that Bhikkhu, said to
the partisans of the expelled one: 'This is an offence, friends; this is not no
offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This
Bhikkhu is expelled; this Bhikkhu is not unexpelled. The sentence by which he
has been expelled is lawful,
p. 287
unobjectionable, and valid. Do not stand, O venerable ones, on the side of this
expelled Bhikkhu; do not follow him.'
But the partisans of the expelled Bhikkhu, though they were spoken to thus by
the Bhikkhus who had expelled him, persevered nevertheless on the side of that
expelled Bhikkhu and followed him.
4. And a certain Bhikkhu went to the place where the Blessed One was. Having
approached him and respectfully saluted the Blessed One, he sat down near him.
Sitting near him that Bhikkhu said to the Blessed One: 'A certain Bhikkhu, Lord,
had committed an offence which he considered as an offence (&c., as in §§ 1-3,
down to:). But the partisans, Lord, of the expelled Bhikkhu, though they were
spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on
the side of that expelled Bhikkhu and followed him.'
5. Then the Blessed One (exclaimed): 'The Bhikkhu Samgha is divided! The Bhikkhu
Samgha is divided!'--and he rose from his seat and went to the place where the
Bhikkhus were who had pronounced that sentence of expulsion. Having approached
them, he sat down on the seat they had prepared. Sitting there the Blessed One
said to the Bhikkhus who had pronounced expulsion against that Bhikkhu: 'Do not
think, O Bhikkhus, that you are to pronounce expulsion against a Bhikkhu
whatever be the facts of the case, saying, "It occurs to us to do so; it occurs
to us to do so."
6. 'In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers
as no offence, while the other Bhikkhus consider it as an offence--if, O
Bhikkhus, those Bhikkhus know with regard
p. 288
to that Bhikkhu: "This venerable brother is erudite; he has studied the Âgamas;
he knows the Dhamma, the Vinaya, the Mâtikâ; he is wise, learned, intelligent,
modest, conscientious, anxious for training. Should we pronounce expulsion
against this Bhikkhu for his refusal to see that offence, and should we not hold
Uposatha with that Bhikkhu, but hold Uposatha without that Bhikkhu, this matter
will cause among the Samgha altercations, contentions, discord, quarrels,
divisions among the Samgha, disunion among the Samgha, separations among the
Samgha, schisms among the Samgha,"--in that case, O Bhikkhus, let those
Bhikkhus, standing in awe of causing divisions, not pronounce expulsion against
that Bhikkhu for his refusal to see his offence.
7. 'In case, O Bhikkhus, a Bhikkhu has committed (&c., as above, down to:).
"Should we pronounce expulsion against this Bhikkhu for his refusal to see that
offence, and should we not hold Pavâranâ with that Bhikkhu, but hold Pavâranâ
without that Bhikkhu, and not perform official acts with that Bhikkhu, but
perform official acts without that Bhikkhu, and not sit down on our seats with
that Bhikkhu, but sit down on our seats without that Bhikkhu, and not sit down
to drink rice-milk with that Bhikkhu, but sit down to drink rice-milk without
that Bhikkhu, and not sit down in the dining-hall with that Bhikkhu, but sit
down in the dining-hall without that Bhikkhu, and not dwell under one roof with
that Bhikkhu, but dwell under one roof without that Bhikkhu, and not perform
with that Bhikkhu, according to seniority, the duties of respectfully saluting
each other, rising from our seats, raising the joined hands before each other,
and all
p. 289
proper duties, but perform without that Bhikkhu, according to seniority, the
duties, &c.,--this matter will cause among the Samgha (&c., as in § 6, down to
the end).'
8. And the Blessed One, having spoken thus to the Bhikkhus who had pronounced
that sentence of expulsion, rose from his seat, and went to the place where the
partisans of the expelled Bhikkhu were. Having approached them, he sat down on
the seat they had prepared. Sitting there the Blessed One said to the partisans
of the expelled Bhikkhu: 'Do not think, O Bhikkhus, if you have committed an
offence, that you need not atone for that offence, (saying to yourselves): "We
are without offence." In case, O Bhikkhus, a Bhikkhu has committed an offence
which he considers as no offence, while the other Bhikkhus consider it as an
offence--if, O Bhikkhus, that Bhikkhu knows with regard to those Bhikkhus:
"These venerable brethren are erudite (&c., down to:) anxious for training. It
is impossible that they should, on my account, or on account of anybody else,
abandon themselves to walking in longing, in malice, in delusion, in fear.
Should these Bhikkhus pronounce expulsion against me for my refusal to see that
offence, and should they not hold Uposatha with me, but hold Uposatha without
me, and should they not hold Pavâranâ with me, but hold Pavâranâ without me
(&c., as in § 7), this matter will cause, &c., schisms among the Samgha,"--in
that case, O Bhikkhus, let that Bhikkhu, standing in awe of causing divisions,
acknowledge that offence on the authority of his brethren 1.' And the
p. 290
[paragraph continues] Blessed One, having spoken thus to the partisans of the
expelled Bhikkhu, rose from his seat and went away.
9. At that time the Bhikkhus who were partisans of that expelled Bhikkhu, held
Uposatha and performed official acts at that same place, within the boundary. On
the other hand the Bhikkhus who had pronounced expulsion against him, went
outside the boundary and there held Uposatha, and performed official acts.
Now a certain Bhikkhu of those who had expelled that Bhikkhu, went to the place
where the Blessed One was; having approached him and having respectfully saluted
the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the
Blessed One: 'Lord, those Bhikkhus who are partisans of that expelled Bhikkhu,
hold Uposatha, and perform official acts, at that same place, within the
boundary. On the other hand, we who have pronounced expulsion against him, have
gone outside the boundary and there hold Uposatha and perform official acts.'
(Buddha replied): 'If those Bhikkhus, O Bhikkhu, who are partisans of that
expelled Bhikkhu, will hold Uposatha, and perform official acts, at that same
place, within the boundary, according to the rules laid down by me about ñatti
and anussâvanâ, these official acts which they perform will be lawful,
unobjectionable, and valid. And if you, O Bhikkhus, who have expelled that
Bhikkhu, will hold Uposatha, and perform official acts, at that same place,
within the boundary (&c., down to:) and valid.
10. 'And why is this so? These Bhikkhus belong to another communion than that to
which you
p. 291
belong, and you belong to another communion than that to which they belong.
'There are two cases, O Bhikkhu, in which a Bhikkhu (though he dwell within the
same boundary) is considered as belonging to another communion:--either he
himself makes himself belong to another communion 1, or the Samgha in a complete
congregation pronounces expulsion against him for his refusal to see (an offence
committed by himself), or to atone (for such an offence), or to renounce (a
false doctrine). These, O Bhikkhu, are the two cases in which a Bhikkhu is
considered as belonging to another communion.
'There are two cases, O Bhikkhu, in which a Bhikkhu (belonging to either of the
categories mentioned) reacquires the belonging to the same communion (with his
brethren within the same boundary); either he himself makes himself belong
(again) to that same communion 2, or the Samgha, having expelled him for his
refusal to see (an offence), or to atone (for an offence), or to renounce (a
false doctrine), restores him in a complete congregation. These, O Bhikkhu, are
the two cases in which a Bhikkhu reacquires the belonging to the same communion.
Footnotes
285:1 See Kullavagga I, t I, I, with our note.
289:1 In the text sandhâya must be corrected into saddhâya; see Kullavagga XI,
1, 10.
291:1 By associating with expelled Bhikkhus.
291:2 By giving up his connection with expelled Bhikkhus.
Mahavagga - Ninth Khandhaka: Chapter 7
1. 'In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome,
disputatious, and constantly raise questions before the Samgha, And the other
Bhikkhus say among each other: "This Bhikkhu, friends, is indeed litigious,
contentious, &c.; well, let us proceed against him with the tagganiyakamma 1."
And they proceed against him with the tagganiyakamma unlawfully 2 with an
incomplete congregation 3, and he then goes from that district to another
district. There the Bhikkhus say among each other: "Against this Bhikkhu,
friends, the Samgha has proceeded with the tagganiyakamma unlawfully with an
incomplete congregation; well, let us proceed against him with the
tagganiyakamma." And they proceed against him with the tagganiyakamma unlawfully
with a complete congregation, and he then goes from that district again to-
another district. And there the Bhikkhus again say among each other (&c.,
p. 281
down to:) and they proceed against him with the tagganiyakamma lawfully with an
incomplete congregation . . . . seemingly lawfully 1 with an congregation . . .
. seemingly lawfully with a complete congregation 2.
2-5. 'In case, O Bhikkhus, a Bhikkhu be litigious, &c. 3
6. 'In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned, a constant offender,
unable to discern what is an offence 4, and lives in lay society, unduly
associating himself with lay people. And the other Bhikkhus say among each
other: "This Bhikkhu, friends, is indeed ignorant, unlearned, &c.; well, let us
proceed against him with the nissayakamma 5," and they proceed against him with
the nissayakamma unlawfully with an incomplete congregation, &c. 6
7. 'In case, O Bhikkhus, a Bhikkhu leads a life hurtful to the laity, and
devoted to evil 7. And the other Bhikkhus say among each other: "This
p. 282
[paragraph continues] Bhikkhu, friends, leads a life hurtful to the laity, and
devoted to evil; well, let us proceed against him with the pabbâganiyakamma 1,"
&c. 2
8. 'In case, O Bhikkhus, a Bhikkhu abuses and reviles lay people. And the other
Bhikkhus say among each other: "This Bhikkhu, friends, abuses and reviles lay
people; well, let us proceed against him with the patisâraniyakamma 3," &c.2
9-11. 'In case, O Bhikkhus, a Bhikkhu, having committed an offence, refuses to
see that offence (committed by himself) 4. And the other Bhikkhus say among each
other: "This Bhikkhu, friends, has committed an offence and refuses to see that
offence; well, let us pronounce expulsion against him for his refusal to see
that offence 5," &c. 2
12-13. 'In case, O Bhikkhus, a Bhikkhu, against whom the Samgha has proceeded
with the tagganiyakamma, behaves himself properly, lives modestly, aspires to
get clear of his penance, and asks for the revocation of the tagganiyakamma
sentence. And the other Bhikkhus say among each other: "This Bhikkhu, friends,
against whom the Samgha has proceeded with the tagganiyakamma, in truth behaves
himself properly; he lives modestly, &c.; well, let us revoke the tagganiyakamma
sentence pronounced against him." And they revoke the tagganiyakamma sentence
p. 283
pronounced against him unlawfully with an incomplete congregation. And he then
goes from that district to another district. There the Bhikkhus say among each
other: "The tagganiyakamma sentence, friends, pronounced against this Bhikkhu
has been revoked by the Samgha unlawfully with an incomplete congregation," &c.
1
14. 'In case, O Bhikkhus, a Bhikkhu against whom the Samgha has proceeded with
the nissayakamma . . . . with the pabbâganiyakamma . . . . with the
patisâraniyakamma . . . . against whom the Samgha has pronounced expulsion for
his refusal to see an offence . . . . for his refusal to atone for an offence .
. . . for his refusal to renounce a false doctrine, behaves himself properly,
&c. 2
15. 'In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome,
disputatious, and constantly raise questions before the Samgha. And the other
Bhikkhus say among each other: "This Bhikkhu, friends, is indeed litigious,
contentious, &c.; well, let us proceed against him with the tagganiyakamma." And
they proceed against him with the tagganiyakamma, unlawfully with an incomplete
congregation. Now among the Samgha residing in that district a contention is
raised whether this is an act performed unlawfully with an incomplete
congregation, or an act performed unlawfully with a complete congregation, or an
act performed lawfully with an incomplete
p. 284
congregation, or an act performed seemingly law-fully with an incomplete
congregation, or an act performed seemingly lawfully with a complete
congregation, or an act not performed, badly performed, to be performed again.
In this case, O Bhikkhus, the Bhikkhus who say: "It is an act performed
unlawfully with an incomplete congregation"--and the Bhikkhus who say: "It is an
act not performed, badly performed, to be performed again"--these Bhikkhus are
right herein.
16. 'In case, O Bhikkhus, a Bhikkhu be litigious (&c., as in § 15, down to:) and
they proceed against him with the tagganiyakamma unlawfully with a complete
congregation . . . . lawfully with an incomplete congregation . . . . seemingly
lawfully with an incomplete congregation . . . . seemingly lawfully with a
complete congregation. Now among the Samgha residing in that district (&c., as
in § 15).
17-20. 'In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned,' &c. 1
__________________
End of the ninth Khandhaka, which treats of the events in Kampâ.
Footnotes
280:1 See Kullavagga I, 1-8.
280:2 See above, chap. 3, § 3 seq.
280:3 See above, chap. 3, § 5.
281:1 See above, chap. 3, § 7.
281:2 See above, chap. 3, § 8.
281:3 As in § 1, but with a different arrangement of the five categories on
which this exposition is based: unlawfully with an incomplete congregation,
unlawfully with a complete congregation, lawfully with an incomplete
congregation, seemingly lawfully with an incomplete congregation, seemingly
lawfully with a complete congregation. In § 1 these categories are arranged in
their natural order; in § 2 the second is placed at the head, then follow the
third, fourth, fifth, and finally the first; in § 3 the exposition likewise
begins with the third and ends with the second, &c. This arrangement is called
'a wheel' (kakka).
281:4 See the note at chap. 4, § 9.
281:5 See Kullavagga I, 9-12.
281:6 The same five cases and the same kakka as in §§ 1-5.
281:7 See the 13th Samghâdisesa Rule.
282:1 See Kullavagga I, 13-17.
282:2 As in §§ 1-5 or in § 6.
282:3 Kullavagga I, 18-24.
282:4 § 10: A Bhikkhu, having committed an offence, refuses to atone for that
offence. § 11: A Bhikkhu refuses to renounce a false doctrine.
282:5 § 10: For his refusal to atone for that offence. § 11: For his refusal to
renounce that false doctrine.
283:1 The analogous five cases with the kakka development as in §§ 1-5.
283:2 As in §§ 12, 13.
284:1 The text treats here in §§ 17, 18 of the nissayakamma (see § 6) and of the
Samghakammas down to the expulsion for a Bhikkhu's refusal to renounce a false
doctrine (see §§ 7-11) in the same manner as the tagganiyakamma is spoken of in
§§ 15, 16. Then follows (§§ 19, 20) an exactly analogous exposition about the
revocation of these Samghakammas, which stands in the same relation to §§ 15-18
in which §§ 12-14 stand to §§ 1-11.
disputatious, and constantly raise questions before the Samgha, And the other
Bhikkhus say among each other: "This Bhikkhu, friends, is indeed litigious,
contentious, &c.; well, let us proceed against him with the tagganiyakamma 1."
And they proceed against him with the tagganiyakamma unlawfully 2 with an
incomplete congregation 3, and he then goes from that district to another
district. There the Bhikkhus say among each other: "Against this Bhikkhu,
friends, the Samgha has proceeded with the tagganiyakamma unlawfully with an
incomplete congregation; well, let us proceed against him with the
tagganiyakamma." And they proceed against him with the tagganiyakamma unlawfully
with a complete congregation, and he then goes from that district again to-
another district. And there the Bhikkhus again say among each other (&c.,
p. 281
down to:) and they proceed against him with the tagganiyakamma lawfully with an
incomplete congregation . . . . seemingly lawfully 1 with an congregation . . .
. seemingly lawfully with a complete congregation 2.
2-5. 'In case, O Bhikkhus, a Bhikkhu be litigious, &c. 3
6. 'In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned, a constant offender,
unable to discern what is an offence 4, and lives in lay society, unduly
associating himself with lay people. And the other Bhikkhus say among each
other: "This Bhikkhu, friends, is indeed ignorant, unlearned, &c.; well, let us
proceed against him with the nissayakamma 5," and they proceed against him with
the nissayakamma unlawfully with an incomplete congregation, &c. 6
7. 'In case, O Bhikkhus, a Bhikkhu leads a life hurtful to the laity, and
devoted to evil 7. And the other Bhikkhus say among each other: "This
p. 282
[paragraph continues] Bhikkhu, friends, leads a life hurtful to the laity, and
devoted to evil; well, let us proceed against him with the pabbâganiyakamma 1,"
&c. 2
8. 'In case, O Bhikkhus, a Bhikkhu abuses and reviles lay people. And the other
Bhikkhus say among each other: "This Bhikkhu, friends, abuses and reviles lay
people; well, let us proceed against him with the patisâraniyakamma 3," &c.2
9-11. 'In case, O Bhikkhus, a Bhikkhu, having committed an offence, refuses to
see that offence (committed by himself) 4. And the other Bhikkhus say among each
other: "This Bhikkhu, friends, has committed an offence and refuses to see that
offence; well, let us pronounce expulsion against him for his refusal to see
that offence 5," &c. 2
12-13. 'In case, O Bhikkhus, a Bhikkhu, against whom the Samgha has proceeded
with the tagganiyakamma, behaves himself properly, lives modestly, aspires to
get clear of his penance, and asks for the revocation of the tagganiyakamma
sentence. And the other Bhikkhus say among each other: "This Bhikkhu, friends,
against whom the Samgha has proceeded with the tagganiyakamma, in truth behaves
himself properly; he lives modestly, &c.; well, let us revoke the tagganiyakamma
sentence pronounced against him." And they revoke the tagganiyakamma sentence
p. 283
pronounced against him unlawfully with an incomplete congregation. And he then
goes from that district to another district. There the Bhikkhus say among each
other: "The tagganiyakamma sentence, friends, pronounced against this Bhikkhu
has been revoked by the Samgha unlawfully with an incomplete congregation," &c.
1
14. 'In case, O Bhikkhus, a Bhikkhu against whom the Samgha has proceeded with
the nissayakamma . . . . with the pabbâganiyakamma . . . . with the
patisâraniyakamma . . . . against whom the Samgha has pronounced expulsion for
his refusal to see an offence . . . . for his refusal to atone for an offence .
. . . for his refusal to renounce a false doctrine, behaves himself properly,
&c. 2
15. 'In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome,
disputatious, and constantly raise questions before the Samgha. And the other
Bhikkhus say among each other: "This Bhikkhu, friends, is indeed litigious,
contentious, &c.; well, let us proceed against him with the tagganiyakamma." And
they proceed against him with the tagganiyakamma, unlawfully with an incomplete
congregation. Now among the Samgha residing in that district a contention is
raised whether this is an act performed unlawfully with an incomplete
congregation, or an act performed unlawfully with a complete congregation, or an
act performed lawfully with an incomplete
p. 284
congregation, or an act performed seemingly law-fully with an incomplete
congregation, or an act performed seemingly lawfully with a complete
congregation, or an act not performed, badly performed, to be performed again.
In this case, O Bhikkhus, the Bhikkhus who say: "It is an act performed
unlawfully with an incomplete congregation"--and the Bhikkhus who say: "It is an
act not performed, badly performed, to be performed again"--these Bhikkhus are
right herein.
16. 'In case, O Bhikkhus, a Bhikkhu be litigious (&c., as in § 15, down to:) and
they proceed against him with the tagganiyakamma unlawfully with a complete
congregation . . . . lawfully with an incomplete congregation . . . . seemingly
lawfully with an incomplete congregation . . . . seemingly lawfully with a
complete congregation. Now among the Samgha residing in that district (&c., as
in § 15).
17-20. 'In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned,' &c. 1
__________________
End of the ninth Khandhaka, which treats of the events in Kampâ.
Footnotes
280:1 See Kullavagga I, 1-8.
280:2 See above, chap. 3, § 3 seq.
280:3 See above, chap. 3, § 5.
281:1 See above, chap. 3, § 7.
281:2 See above, chap. 3, § 8.
281:3 As in § 1, but with a different arrangement of the five categories on
which this exposition is based: unlawfully with an incomplete congregation,
unlawfully with a complete congregation, lawfully with an incomplete
congregation, seemingly lawfully with an incomplete congregation, seemingly
lawfully with a complete congregation. In § 1 these categories are arranged in
their natural order; in § 2 the second is placed at the head, then follow the
third, fourth, fifth, and finally the first; in § 3 the exposition likewise
begins with the third and ends with the second, &c. This arrangement is called
'a wheel' (kakka).
281:4 See the note at chap. 4, § 9.
281:5 See Kullavagga I, 9-12.
281:6 The same five cases and the same kakka as in §§ 1-5.
281:7 See the 13th Samghâdisesa Rule.
282:1 See Kullavagga I, 13-17.
282:2 As in §§ 1-5 or in § 6.
282:3 Kullavagga I, 18-24.
282:4 § 10: A Bhikkhu, having committed an offence, refuses to atone for that
offence. § 11: A Bhikkhu refuses to renounce a false doctrine.
282:5 § 10: For his refusal to atone for that offence. § 11: For his refusal to
renounce that false doctrine.
283:1 The analogous five cases with the kakka development as in §§ 1-5.
283:2 As in §§ 12, 13.
284:1 The text treats here in §§ 17, 18 of the nissayakamma (see § 6) and of the
Samghakammas down to the expulsion for a Bhikkhu's refusal to renounce a false
doctrine (see §§ 7-11) in the same manner as the tagganiyakamma is spoken of in
§§ 15, 16. Then follows (§§ 19, 20) an exactly analogous exposition about the
revocation of these Samghakammas, which stands in the same relation to §§ 15-18
in which §§ 12-14 stand to §§ 1-11.
Mahavagga - Ninth Khandhaka: Chapter 6
1. And the venerable Upâli 1 went to the place where the Blessed One was. Having
approached him and respectfully saluted the Blessed One, he sat down near him.
Sitting near him the venerable Upâli said to the Blessed One: 'Lord, if a
complete congregation performs an act at which the presence (of the accused
Bhikkhu) is required, in his absence--is this act, Lord, performed lawfully
according to Dhamma and Vinaya?'
'It is performed, Upâli, unlawfully against Dhamma and Vinaya.'
2. 'Lord, if a complete congregation performs an act at which (the accused
Bhikkhu) ought to be called upon for an answer, without calling upon him for an
answer--if it performs an act at which the confession (of the culprit) is
required, without his confession--if it grants to a Bhikkhu to whom sativinaya 2
ought to be granted, an amûlhavinaya 3--if it proceeds against a Bhikkhu to whom
amûlhavinaya ought to be granted, with the tassapâpiyyasikâkamma 4--if it
proceeds against a Bhikkhu against whom the tassapâpiyyasikâkamma ought
p. 277
to be instituted, with the tagganiyakamma 1--if it proceeds against a Bhikkhu
against whom the tagganiyakamma ought to be instituted, with the
nissayakamma--if it proceeds against a Bhikkhu against whom the nissayakamma
ought to be instituted, with the pabbâganiyakamma--if it proceeds against a
Bhikkhu against whom the pabbâganiyakamma ought to be instituted, with the
patisâraniyakamma--if it proceeds against a Bhikkhu against whom the
patisâraniyakamma ought to be instituted, with the ukkhepaniyakamma--if it
sentences a Bhikkhu against whom the ukkhepaniyakamma ought to be instituted, to
parivâsa 2--if it sentences a Bhikkhu who ought to be sentenced to parivâsa, to
mûlâya patikassanâ--if it sentences a Bhikkhu who ought to be sentenced to
mûlâya patikassanâ, to mânatta--if it grants to a Bhikkhu who ought to be
sentenced to mânatta, the decree of abbhâna--if it confers on a Bhikkhu to whom
abbhâna ought to be granted, the upasampadâ ordination,--is this act, Lord,
performed lawfully according to Dhamma and Vinaya?'
3. 'It is performed, Upâli, unlawfully against Dhamma and Vinaya. If a complete
congregation, Upâli, performs an act at which the presence (of the accused
Bhikkhu) is required, in his absence (&c., down to:) confers on a Bhikkhu to
whom abbhâna ought to be granted, the upasampadâ ordination,--in such case,
Upâli, this act is performed unlawfully against Dhamma and Vinaya, and in such
case this Samgha trespasses against the law.'
p. 278
4. 'Lord, if a complete congregation performs an act at which the presence (of
the accused Bhikkhu) is required, in his presence (&c., down to:) confers on a
person, on whom the upasampadâ ordination ought to be conferred, the upasampadâ
ordination,--is this act, Lord, performed lawfully according to Dhamma and
Vinaya?'
It is performed, Upâli, lawfully according to Dhamma and Vinaya. If a complete
congregation performs an act (&c., down to:) the upasampadâ ordination,--in such
case, Upâli, this act is performed lawfully according to Dhamma and Vinaya, and
in such case this Samgha does not trespass against the law.'
5. 'Lord, if a complete congregation grants to a Bhikkhu to whom sativinaya
ought to be granted, an amûlhavinaya, and to a Bhikkhu to whom amûlhavinaya
ought to be granted, a sativinaya (&c. 1, down to:) confers on a Bhikkhu to whom
abbhâna. ought to be granted, the upasampadâ ordination, and grants to a person
on whom the upasampadâ ordination ought to be conferred, the decree of
abbhâna,--is this act, Lord, performed lawfully according to Dhamma and Vinaya?'
6. 'It is performed, Upâli, unlawfully against Dhamma and Vinaya. If a complete
congregation grants to a Bhikkhu, &c.,--in such case, Upâli, this act is
performed unlawfully against Dhamma and
p. 279
[paragraph continues] Vinaya, and in such case this Samgha trespasses against
the law.'
7. 'Lord, if a complete congregation grants sativinaya to a Bhikkhu to whom
sativinaya ought to be granted, and amûlhavinaya to a Bhikkhu to whom
amûlhavinaya ought to be granted (&c. 1, down to:) grants abbhâna to a Bhikkhu
to whom abbhâna ought to be granted, and confers the upasampadâ ordination on a
person on whom the upasampadâ ordination ought to be conferred,--is this act,
Lord, performed lawfully according to Dhamma and Vinaya?'
8. 'It is performed, Upâli, lawfully according to Dhamma and Vinaya (&c., down
to:) and in such case this Samgha does not trespass against the law.'
9. And the Blessed One thus addressed the Bhikkhus: 'If a complete congregation,
O Bhikkhus, grants to a Bhikkhu to whom sativinaya ought to be granted, an
amûlhavinaya, in such case, O Bhikkhus, this act is performed unlawfully against
Dhamma and Vinaya, and in such case this Samgha trespasses against the law. If a
complete congregation, O Bhikkhus, institutes against a Bhikkhu to whom
sativinaya ought to be granted, the tassapâpiyyasikâkamma (&c. 2, down to:)
grants to a person on whom the
p. 280
upasampadâ ordination ought to be conferred, the decree of abbhâna,--in such
case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya,
and in such case this Samgha trespasses against the law.'
__________________
End of the second Bhânavâra, which contains the questions of Upâli.
Footnotes
276:1 That the redactors of this Pitaka have chosen Upâli here and at X, 6,
Kullavagga II, 2, 7, to question the Blessed One about the Vinaya regulations,
stands evidently in connection with the tradition ascribing to Upâli an especial
authority regarding the rules of the Order and styling him, as is said in the
Dîpavamsa (IV, 3, 5; V, 7,. 9), agganikkhittaka, i.e. original depositary, of
the Vinaya tradition. See our Introduction, p. xii seq.
276:2 See Kullavagga IV, 4, 10.
276:3 See Kullavagga IV, 5.
276:4 See Kullavagga IV, 11.
277:1 This Samghakamma and the following ones are explained in Kullavagga I, 1
seq.
277:2 For this term and the next ones, see Kullavagga III, 1-9.
278:1 The Samghakammas enumerated in § 2, beginning with sativinaya, are
arranged here in pairs, in direct and reverse order, in this way: sativinaya and
amûlhavinaya, amûlhavinaya and sativinaya; then amûlhavinaya and
tassapâpiyyasikâkamma, tassapâpiyyasikâkamma and amûlhavinaya, &c.
279:1 The same dyads as in § 5.
279:2 In this paragraph all possible combinations of two different Samghakammas
are formed in this way: first, sativinaya is combined with amûlhavinaya and all
the rest, down to upasampadâ; then amûlhavinaya with all terms from
tassapâpiyyasikâ down to sativinaya, and so on; the whole series ends thus with
the combinations of upasampadâraha with all terms from sativinaya down to
abbhâna.
approached him and respectfully saluted the Blessed One, he sat down near him.
Sitting near him the venerable Upâli said to the Blessed One: 'Lord, if a
complete congregation performs an act at which the presence (of the accused
Bhikkhu) is required, in his absence--is this act, Lord, performed lawfully
according to Dhamma and Vinaya?'
'It is performed, Upâli, unlawfully against Dhamma and Vinaya.'
2. 'Lord, if a complete congregation performs an act at which (the accused
Bhikkhu) ought to be called upon for an answer, without calling upon him for an
answer--if it performs an act at which the confession (of the culprit) is
required, without his confession--if it grants to a Bhikkhu to whom sativinaya 2
ought to be granted, an amûlhavinaya 3--if it proceeds against a Bhikkhu to whom
amûlhavinaya ought to be granted, with the tassapâpiyyasikâkamma 4--if it
proceeds against a Bhikkhu against whom the tassapâpiyyasikâkamma ought
p. 277
to be instituted, with the tagganiyakamma 1--if it proceeds against a Bhikkhu
against whom the tagganiyakamma ought to be instituted, with the
nissayakamma--if it proceeds against a Bhikkhu against whom the nissayakamma
ought to be instituted, with the pabbâganiyakamma--if it proceeds against a
Bhikkhu against whom the pabbâganiyakamma ought to be instituted, with the
patisâraniyakamma--if it proceeds against a Bhikkhu against whom the
patisâraniyakamma ought to be instituted, with the ukkhepaniyakamma--if it
sentences a Bhikkhu against whom the ukkhepaniyakamma ought to be instituted, to
parivâsa 2--if it sentences a Bhikkhu who ought to be sentenced to parivâsa, to
mûlâya patikassanâ--if it sentences a Bhikkhu who ought to be sentenced to
mûlâya patikassanâ, to mânatta--if it grants to a Bhikkhu who ought to be
sentenced to mânatta, the decree of abbhâna--if it confers on a Bhikkhu to whom
abbhâna ought to be granted, the upasampadâ ordination,--is this act, Lord,
performed lawfully according to Dhamma and Vinaya?'
3. 'It is performed, Upâli, unlawfully against Dhamma and Vinaya. If a complete
congregation, Upâli, performs an act at which the presence (of the accused
Bhikkhu) is required, in his absence (&c., down to:) confers on a Bhikkhu to
whom abbhâna ought to be granted, the upasampadâ ordination,--in such case,
Upâli, this act is performed unlawfully against Dhamma and Vinaya, and in such
case this Samgha trespasses against the law.'
p. 278
4. 'Lord, if a complete congregation performs an act at which the presence (of
the accused Bhikkhu) is required, in his presence (&c., down to:) confers on a
person, on whom the upasampadâ ordination ought to be conferred, the upasampadâ
ordination,--is this act, Lord, performed lawfully according to Dhamma and
Vinaya?'
It is performed, Upâli, lawfully according to Dhamma and Vinaya. If a complete
congregation performs an act (&c., down to:) the upasampadâ ordination,--in such
case, Upâli, this act is performed lawfully according to Dhamma and Vinaya, and
in such case this Samgha does not trespass against the law.'
5. 'Lord, if a complete congregation grants to a Bhikkhu to whom sativinaya
ought to be granted, an amûlhavinaya, and to a Bhikkhu to whom amûlhavinaya
ought to be granted, a sativinaya (&c. 1, down to:) confers on a Bhikkhu to whom
abbhâna. ought to be granted, the upasampadâ ordination, and grants to a person
on whom the upasampadâ ordination ought to be conferred, the decree of
abbhâna,--is this act, Lord, performed lawfully according to Dhamma and Vinaya?'
6. 'It is performed, Upâli, unlawfully against Dhamma and Vinaya. If a complete
congregation grants to a Bhikkhu, &c.,--in such case, Upâli, this act is
performed unlawfully against Dhamma and
p. 279
[paragraph continues] Vinaya, and in such case this Samgha trespasses against
the law.'
7. 'Lord, if a complete congregation grants sativinaya to a Bhikkhu to whom
sativinaya ought to be granted, and amûlhavinaya to a Bhikkhu to whom
amûlhavinaya ought to be granted (&c. 1, down to:) grants abbhâna to a Bhikkhu
to whom abbhâna ought to be granted, and confers the upasampadâ ordination on a
person on whom the upasampadâ ordination ought to be conferred,--is this act,
Lord, performed lawfully according to Dhamma and Vinaya?'
8. 'It is performed, Upâli, lawfully according to Dhamma and Vinaya (&c., down
to:) and in such case this Samgha does not trespass against the law.'
9. And the Blessed One thus addressed the Bhikkhus: 'If a complete congregation,
O Bhikkhus, grants to a Bhikkhu to whom sativinaya ought to be granted, an
amûlhavinaya, in such case, O Bhikkhus, this act is performed unlawfully against
Dhamma and Vinaya, and in such case this Samgha trespasses against the law. If a
complete congregation, O Bhikkhus, institutes against a Bhikkhu to whom
sativinaya ought to be granted, the tassapâpiyyasikâkamma (&c. 2, down to:)
grants to a person on whom the
p. 280
upasampadâ ordination ought to be conferred, the decree of abbhâna,--in such
case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya,
and in such case this Samgha trespasses against the law.'
__________________
End of the second Bhânavâra, which contains the questions of Upâli.
Footnotes
276:1 That the redactors of this Pitaka have chosen Upâli here and at X, 6,
Kullavagga II, 2, 7, to question the Blessed One about the Vinaya regulations,
stands evidently in connection with the tradition ascribing to Upâli an especial
authority regarding the rules of the Order and styling him, as is said in the
Dîpavamsa (IV, 3, 5; V, 7,. 9), agganikkhittaka, i.e. original depositary, of
the Vinaya tradition. See our Introduction, p. xii seq.
276:2 See Kullavagga IV, 4, 10.
276:3 See Kullavagga IV, 5.
276:4 See Kullavagga IV, 11.
277:1 This Samghakamma and the following ones are explained in Kullavagga I, 1
seq.
277:2 For this term and the next ones, see Kullavagga III, 1-9.
278:1 The Samghakammas enumerated in § 2, beginning with sativinaya, are
arranged here in pairs, in direct and reverse order, in this way: sativinaya and
amûlhavinaya, amûlhavinaya and sativinaya; then amûlhavinaya and
tassapâpiyyasikâkamma, tassapâpiyyasikâkamma and amûlhavinaya, &c.
279:1 The same dyads as in § 5.
279:2 In this paragraph all possible combinations of two different Samghakammas
are formed in this way: first, sativinaya is combined with amûlhavinaya and all
the rest, down to upasampadâ; then amûlhavinaya with all terms from
tassapâpiyyasikâ down to sativinaya, and so on; the whole series ends thus with
the combinations of upasampadâraha with all terms from sativinaya down to
abbhâna.
Mahavagga - Ninth Khandhaka: Chapter 5
1. 'In case, O Bhikkhus, there be no offence which a Bhikkhu should see (or,
acknowledge as committed by himself), and if the Samgha, or a number of
Bhikkhus, or a single person reprove him (and say): "You have committed an
offence, friend; do you see that offence?"--and he replies: "There is no
offence, friends, which I should see," and the Samgha pronounces expulsion
against him for his refusal to see that offence,--this is an unlawful act.
In case, O Bhikkhus, there be no offence which a Bhikkhu should atone for, &c. 1
'In case, O Bhikkhus, there be no false doctrine which a Bhikkhu should
renounce, &c. 2
2. 'In case, O Bhikkhus, there be no offence which a Bhikkhu should see, and
there be no offence which he should atone for, and if the Samgha, or a number of
Bhikkhus, or a single person reprove him (and say): "You have committed an
offence, friend; do you see that offence? Atone for that offence,"--and he
replies: "There is no offence, friends, which I should see; there is no offence,
p. 275
friends, which I should atone for," and the Samgha pronounces expulsion against
him for his refusal to see that offence, or for his refusal to atone for that
offence,--this is an unlawful act.
3-5 1.
6-7. 'In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and
if the Samgha, or a number of Bhikkhus, or a single person reprove him (and
say): "You have committed an offence, friend; do you see that offence?"--and he
replies: "Yes, friends, I see it," and the Samgha pronounces expulsion against
him for his (pretended) refusal to see that offence,--this is an unlawful act.
'In case, O Bhikkhus, there be an offence which a Bhikkhu should atone for, &c.
2
8-9. 'In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and
if the Samgha, or a number of Bhikkhus, or a single person reprove him (and
say): "You have committed an offence, friend; do you see that offence?"--and he
replies: "There is no offence, friends, which I should see," and the Samgha
pronounces expulsion against him for his refusal to see that offence,--this is a
lawful act 3.'
Footnotes
274:1 The ukkhepaniyakamma âpattiyâ appatinissagge (expulsion for a Bhikkhu's
refusal to atone for an offence) is spoken of here exactly in the same terms as
those in which the ukkhepaniyakamma âpattiyâ adassane (expulsion for a Bhikkhu's
refusal to see an offence) is spoken of in the preceding clause. The brethren
say to the pretended offender, 'You have committed an offence, friend; atone for
that offence'--which he refuses to do.
274:2 As above; the Bhikkhus institute the ukkhepaniyakamma pâpikâya ditthiyâ
appatinissagge (expulsion for a Bhikkhu's refusal to renounce a false doctrine).
275:1 As in § 2, the first and second of the three cases given in § 1 are
combined, so follow now combinations of the first and third, the second and
third, and of the first, second, and third cases respectively.
275:2 Here follow again the cases of the ukkhepaniyakamma âpattiyâ
appatinissagge and pâpikâya ditthiyâ appatinissagge, and the combinations of the
three cases as above.
275:3 Here follow the two other cases, together with the combinations of the
three, exactly as above.
acknowledge as committed by himself), and if the Samgha, or a number of
Bhikkhus, or a single person reprove him (and say): "You have committed an
offence, friend; do you see that offence?"--and he replies: "There is no
offence, friends, which I should see," and the Samgha pronounces expulsion
against him for his refusal to see that offence,--this is an unlawful act.
In case, O Bhikkhus, there be no offence which a Bhikkhu should atone for, &c. 1
'In case, O Bhikkhus, there be no false doctrine which a Bhikkhu should
renounce, &c. 2
2. 'In case, O Bhikkhus, there be no offence which a Bhikkhu should see, and
there be no offence which he should atone for, and if the Samgha, or a number of
Bhikkhus, or a single person reprove him (and say): "You have committed an
offence, friend; do you see that offence? Atone for that offence,"--and he
replies: "There is no offence, friends, which I should see; there is no offence,
p. 275
friends, which I should atone for," and the Samgha pronounces expulsion against
him for his refusal to see that offence, or for his refusal to atone for that
offence,--this is an unlawful act.
3-5 1.
6-7. 'In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and
if the Samgha, or a number of Bhikkhus, or a single person reprove him (and
say): "You have committed an offence, friend; do you see that offence?"--and he
replies: "Yes, friends, I see it," and the Samgha pronounces expulsion against
him for his (pretended) refusal to see that offence,--this is an unlawful act.
'In case, O Bhikkhus, there be an offence which a Bhikkhu should atone for, &c.
2
8-9. 'In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and
if the Samgha, or a number of Bhikkhus, or a single person reprove him (and
say): "You have committed an offence, friend; do you see that offence?"--and he
replies: "There is no offence, friends, which I should see," and the Samgha
pronounces expulsion against him for his refusal to see that offence,--this is a
lawful act 3.'
Footnotes
274:1 The ukkhepaniyakamma âpattiyâ appatinissagge (expulsion for a Bhikkhu's
refusal to atone for an offence) is spoken of here exactly in the same terms as
those in which the ukkhepaniyakamma âpattiyâ adassane (expulsion for a Bhikkhu's
refusal to see an offence) is spoken of in the preceding clause. The brethren
say to the pretended offender, 'You have committed an offence, friend; atone for
that offence'--which he refuses to do.
274:2 As above; the Bhikkhus institute the ukkhepaniyakamma pâpikâya ditthiyâ
appatinissagge (expulsion for a Bhikkhu's refusal to renounce a false doctrine).
275:1 As in § 2, the first and second of the three cases given in § 1 are
combined, so follow now combinations of the first and third, the second and
third, and of the first, second, and third cases respectively.
275:2 Here follow again the cases of the ukkhepaniyakamma âpattiyâ
appatinissagge and pâpikâya ditthiyâ appatinissagge, and the combinations of the
three cases as above.
275:3 Here follow the two other cases, together with the combinations of the
three, exactly as above.
Mahavagga - Ninth Khandhaka: Chapter 4
1. 'There are five kinds of Samghas: the Bhikkhu Samgha consisting of four
persons, the Bhikkhu Samgha consisting of five persons . . . . of ten persons .
. . . of twenty persons . . . . of more than twenty persons.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of four persons, and acts
lawfully, and is complete, it is entitled to perform all official acts except
three acts, that is, the upasampadâ ordination, pavâranâ, and abbhâna 1.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of five persons, and acts
lawfully, and is complete, it is entitled to perform all official acts except
p. 269
two acts, that is, the upasampadâ ordination in the central countries 1 and
abbhâna.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of ten persons, and acts
lawfully, and is complete, it is entitled to perform all official acts except
one, namely, abbhâna.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of twenty persons, and acts
lawfully, and is complete, it is entitled to perform all official acts.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of more than twenty persons,
and acts lawfully, and is complete, it is entitled to perform all official acts.
2. 'An official act, O Bhikkhus, which requires the presence of four persons, if
performed by a congregation in which a Bhikkhunî is the fourth, is no real act,
and ought not to be performed. An official act, O Bhikkhus, which requires the
presence of four persons, if performed by a congregation in which a sikkhamânâ
is the fourth, . . . . in which a sâmanera, &c. 2, is the fourth, . . . . in
which a person belonging to another communion is the fourth, . . . . in which a
person staying within a different boundary 3 is the fourth, . . . . in which a
person poised in the air by supernatural power is
p. 270
the fourth, . . . . in which a person against whom the Samgha institutes a
proceeding is the fourth--is no real act and ought not to be performed.'
__________________
End of the regulations about acts performed by four persons.
===============
3-5. 'An official act, O Bhikkhus, which requires the presence of five (. . . .
ten, . . . . twenty) persons, if performed by a congregation in which a
Bhikkhunî, &c. 1, is the fifth ( . . . . tenth, . . . . twentieth), is no real
act and ought not to be performed.'
__________________
End of the regulations about acts performed by five, (ten, twenty) persons.
===============
6. 'If, O Bhikkhus, a congregation in which a person sentenced to the parivâsa
discipline 2 is the fourth, institutes the proceedings of parivâsa, of mûlâya
patikassanâ, and of mânatta, or if a congregation in which such a person is the
twentieth, confers abbhâna, this is no real act and ought not to be performed.
'If, O Bhikkhus, a congregation in which a person that ought to be sentenced to
mûlâya patikassanâ . . . . that ought to be sentenced to mânatta . . . . that is
subject to the mânatta discipline . . . .
p. 271
on whom the abbhâna sentence ought to be conferred 1, institutes the proceedings
of parivâsa, of mûlâya patikassanâ, and of mânatta, or if a congregation in
which such a person is the twentieth, confers abbhâna, this is no real act and
ought not to be performed.
7. 'Of some persons, O Bhikkhus, the protest 2 raised in the assembly is
effectual, of some persons it is ineffectual.
'And which are the persons, O Bhikkhus, whose protest raised in the assembly is
ineffectual?
'The protest, O Bhikkhus, raised in the assembly by a Bhikkhunî is ineffectual.
The protest, O Bhikkhus, raised in the assembly by a sikkhamânâ (&c. 3, down
to:) by a person against whom the Samgha institutes a proceeding, is
ineffectual. These are the persons, O Bhikkhus, whose protest raised in the
assembly is ineffectual.
8. 'And which are the persons, O Bhikkhus, whose protest raised in the assembly
is effectual?
'The protest, O Bhikkhus, of a Bhikkhu who is healthy (in mind), who belongs to
the same communion 4, who stays within the same boundary 5, even
p. 272
if he have committed a sin which brings about immediate punishment in hell,--if
he give notice of his protest at the meeting,--is effectual. This is the person,
O Bhikkhus, whose protest raised in the assembly is effectual.
9. 'There are, O Bhikkhus, two cases of expulsion 1 (pronounced against, a
person). If expulsion, O Bhikkhus, had not been pronounced (before) against a
person, and the Samgha pronounces expulsion against him, there are some against
whom such expulsion has been pronounced duly, and others against whom it has
been pronounced unduly.
'And which is a person, O Bhikkhus, against whom, if expulsion had not been
pronounced before, and the Samgha pronounces expulsion against him, expulsion
has been pronounced unduly? In case, O Bhikkhus, there be a pure, guiltless
Bhikkhu,--if the Samgha pronounces expulsion against him, expulsion has been
pronounced unduly. This, O Bhikkhus, is called a person against whom, if
expulsion had not been pronounced before, and the Samgha pronounces expulsion
against him, expulsion has been pronounced unduly.
'And which is a person, O Bhikkhus, against whom, &c., expulsion has been
pronounced duly? In case, O Bhikkhus, there be an ignorant, unlearned Bhikkhu, a
constant offender, who is unable to discern what is an offence 2, who lives in
lay society, unduly
p. 273
associating himself with lay people,--if the Samgha pronounces expulsion against
him, expulsion has been pronounced duly. This, O Bhikkhus, is called a person,
&c.
10. 'There are, O Bhikkhus, two cases of restoration (of an expelled Bhikkhu).
If restoration, O Bhikkhus, had not been granted before to a person, and the
Samgha grants restoration to him, there are some to whom such restoration will
have been granted duly, and others to whom it will have been unduly granted.
'And which is a person, O Bhikkhus, to whom, &c., restoration has been granted
unduly? A eunuch, O Bhikkhus, to whom restoration had not been granted before,
and whom the Samgha restores, has been restored unduly. A person who has
furtively attached himself (to the Samgha), &c. 1, to whom restoration had not
been granted before, and whom the Samgha restores, has been restored unduly.
'This, O Bhikkhus, is called a person to whom, &c., restoration has been granted
unduly. These, O Bhikkhus, are called persons to whom, &c., restoration has been
granted duly.
11. 'And which is a person, O Bhikkhus, to whom, &c., restoration has been
granted duly?' &c. 2
__________________
End of the first Bhânavâra, called the Vâsabha-gâma Bhânavâra.
Footnotes
268:1 See Kullavagga III, 2 seq.
269:1 As regards the exceptional regulations referring to the upasampadâ
ordination in the bordering countries, see above, V, 13, 12.
269:2 Here follows the very frequent enumeration given, for instance, at II, 36,
§§ 1-4.
269:3 Generally speaking, the two categories of 'persons belonging to another
communion,' and 'persons staying within another boundary,' can be considered as
coincident. In certain cases, however, they could be distinguished; see X, 1, §§
9, 10.
270:1 Here the enumeration of § 2 is repeated.
270:2 See about parivâsa, and the other Samghakammas referred to in this
paragraph, the details given in the second book of the Kullavagga.
271:1 But has not yet been conferred. An abbhita Bhikkhu is considered as fully
rehabilitated.
271:2 Against official acts which the Samgha is performing.
271:3 This list of persons who cannot protest against official acts of the
Samgha differs from that given in § 2 or at II, 36, §§ 1-4, only by three
categories being here added after 'a person guilty of an extreme offence'
(antimavatthum agghâpannaka). These categories are the following: 'a madman,' 'a
person whose mind is unhinged,' 'a person who suffers (bodily) pain.' See II,
22, 3, &c,
271:4 That is, the Samgha which is going to perform the act in question.
271:5 See the note at § 2.
272:1 Compare the rules regarding the pabbâganiyakamma, Kullavagga I, 13 seq.,
and our note at I, 79, 1.
272:2 Anapadâna. Buddhaghosa: 'Anapadâno ’ti apatâna-(read apadâna-) virahito.
apadânam vukkati parikkhedo. âpatti-parikkheda-virahito ’ti attho.' Probably the
word must not be derived from the root dâ, 'to give,' but from dâ, 'to cut.'
273:1 See the list of persons given at II, 36, 3.
273:2 The formality and the repetitions are the same here as in § 20, and need
not be repeated. The list of persons whose restoration is stated to be valid is
the same as at I, 71, 1.
persons, the Bhikkhu Samgha consisting of five persons . . . . of ten persons .
. . . of twenty persons . . . . of more than twenty persons.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of four persons, and acts
lawfully, and is complete, it is entitled to perform all official acts except
three acts, that is, the upasampadâ ordination, pavâranâ, and abbhâna 1.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of five persons, and acts
lawfully, and is complete, it is entitled to perform all official acts except
p. 269
two acts, that is, the upasampadâ ordination in the central countries 1 and
abbhâna.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of ten persons, and acts
lawfully, and is complete, it is entitled to perform all official acts except
one, namely, abbhâna.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of twenty persons, and acts
lawfully, and is complete, it is entitled to perform all official acts.
'In case, O Bhikkhus, the Bhikkhu Samgha consist of more than twenty persons,
and acts lawfully, and is complete, it is entitled to perform all official acts.
2. 'An official act, O Bhikkhus, which requires the presence of four persons, if
performed by a congregation in which a Bhikkhunî is the fourth, is no real act,
and ought not to be performed. An official act, O Bhikkhus, which requires the
presence of four persons, if performed by a congregation in which a sikkhamânâ
is the fourth, . . . . in which a sâmanera, &c. 2, is the fourth, . . . . in
which a person belonging to another communion is the fourth, . . . . in which a
person staying within a different boundary 3 is the fourth, . . . . in which a
person poised in the air by supernatural power is
p. 270
the fourth, . . . . in which a person against whom the Samgha institutes a
proceeding is the fourth--is no real act and ought not to be performed.'
__________________
End of the regulations about acts performed by four persons.
===============
3-5. 'An official act, O Bhikkhus, which requires the presence of five (. . . .
ten, . . . . twenty) persons, if performed by a congregation in which a
Bhikkhunî, &c. 1, is the fifth ( . . . . tenth, . . . . twentieth), is no real
act and ought not to be performed.'
__________________
End of the regulations about acts performed by five, (ten, twenty) persons.
===============
6. 'If, O Bhikkhus, a congregation in which a person sentenced to the parivâsa
discipline 2 is the fourth, institutes the proceedings of parivâsa, of mûlâya
patikassanâ, and of mânatta, or if a congregation in which such a person is the
twentieth, confers abbhâna, this is no real act and ought not to be performed.
'If, O Bhikkhus, a congregation in which a person that ought to be sentenced to
mûlâya patikassanâ . . . . that ought to be sentenced to mânatta . . . . that is
subject to the mânatta discipline . . . .
p. 271
on whom the abbhâna sentence ought to be conferred 1, institutes the proceedings
of parivâsa, of mûlâya patikassanâ, and of mânatta, or if a congregation in
which such a person is the twentieth, confers abbhâna, this is no real act and
ought not to be performed.
7. 'Of some persons, O Bhikkhus, the protest 2 raised in the assembly is
effectual, of some persons it is ineffectual.
'And which are the persons, O Bhikkhus, whose protest raised in the assembly is
ineffectual?
'The protest, O Bhikkhus, raised in the assembly by a Bhikkhunî is ineffectual.
The protest, O Bhikkhus, raised in the assembly by a sikkhamânâ (&c. 3, down
to:) by a person against whom the Samgha institutes a proceeding, is
ineffectual. These are the persons, O Bhikkhus, whose protest raised in the
assembly is ineffectual.
8. 'And which are the persons, O Bhikkhus, whose protest raised in the assembly
is effectual?
'The protest, O Bhikkhus, of a Bhikkhu who is healthy (in mind), who belongs to
the same communion 4, who stays within the same boundary 5, even
p. 272
if he have committed a sin which brings about immediate punishment in hell,--if
he give notice of his protest at the meeting,--is effectual. This is the person,
O Bhikkhus, whose protest raised in the assembly is effectual.
9. 'There are, O Bhikkhus, two cases of expulsion 1 (pronounced against, a
person). If expulsion, O Bhikkhus, had not been pronounced (before) against a
person, and the Samgha pronounces expulsion against him, there are some against
whom such expulsion has been pronounced duly, and others against whom it has
been pronounced unduly.
'And which is a person, O Bhikkhus, against whom, if expulsion had not been
pronounced before, and the Samgha pronounces expulsion against him, expulsion
has been pronounced unduly? In case, O Bhikkhus, there be a pure, guiltless
Bhikkhu,--if the Samgha pronounces expulsion against him, expulsion has been
pronounced unduly. This, O Bhikkhus, is called a person against whom, if
expulsion had not been pronounced before, and the Samgha pronounces expulsion
against him, expulsion has been pronounced unduly.
'And which is a person, O Bhikkhus, against whom, &c., expulsion has been
pronounced duly? In case, O Bhikkhus, there be an ignorant, unlearned Bhikkhu, a
constant offender, who is unable to discern what is an offence 2, who lives in
lay society, unduly
p. 273
associating himself with lay people,--if the Samgha pronounces expulsion against
him, expulsion has been pronounced duly. This, O Bhikkhus, is called a person,
&c.
10. 'There are, O Bhikkhus, two cases of restoration (of an expelled Bhikkhu).
If restoration, O Bhikkhus, had not been granted before to a person, and the
Samgha grants restoration to him, there are some to whom such restoration will
have been granted duly, and others to whom it will have been unduly granted.
'And which is a person, O Bhikkhus, to whom, &c., restoration has been granted
unduly? A eunuch, O Bhikkhus, to whom restoration had not been granted before,
and whom the Samgha restores, has been restored unduly. A person who has
furtively attached himself (to the Samgha), &c. 1, to whom restoration had not
been granted before, and whom the Samgha restores, has been restored unduly.
'This, O Bhikkhus, is called a person to whom, &c., restoration has been granted
unduly. These, O Bhikkhus, are called persons to whom, &c., restoration has been
granted duly.
11. 'And which is a person, O Bhikkhus, to whom, &c., restoration has been
granted duly?' &c. 2
__________________
End of the first Bhânavâra, called the Vâsabha-gâma Bhânavâra.
Footnotes
268:1 See Kullavagga III, 2 seq.
269:1 As regards the exceptional regulations referring to the upasampadâ
ordination in the bordering countries, see above, V, 13, 12.
269:2 Here follows the very frequent enumeration given, for instance, at II, 36,
§§ 1-4.
269:3 Generally speaking, the two categories of 'persons belonging to another
communion,' and 'persons staying within another boundary,' can be considered as
coincident. In certain cases, however, they could be distinguished; see X, 1, §§
9, 10.
270:1 Here the enumeration of § 2 is repeated.
270:2 See about parivâsa, and the other Samghakammas referred to in this
paragraph, the details given in the second book of the Kullavagga.
271:1 But has not yet been conferred. An abbhita Bhikkhu is considered as fully
rehabilitated.
271:2 Against official acts which the Samgha is performing.
271:3 This list of persons who cannot protest against official acts of the
Samgha differs from that given in § 2 or at II, 36, §§ 1-4, only by three
categories being here added after 'a person guilty of an extreme offence'
(antimavatthum agghâpannaka). These categories are the following: 'a madman,' 'a
person whose mind is unhinged,' 'a person who suffers (bodily) pain.' See II,
22, 3, &c,
271:4 That is, the Samgha which is going to perform the act in question.
271:5 See the note at § 2.
272:1 Compare the rules regarding the pabbâganiyakamma, Kullavagga I, 13 seq.,
and our note at I, 79, 1.
272:2 Anapadâna. Buddhaghosa: 'Anapadâno ’ti apatâna-(read apadâna-) virahito.
apadânam vukkati parikkhedo. âpatti-parikkheda-virahito ’ti attho.' Probably the
word must not be derived from the root dâ, 'to give,' but from dâ, 'to cut.'
273:1 See the list of persons given at II, 36, 3.
273:2 The formality and the repetitions are the same here as in § 20, and need
not be repeated. The list of persons whose restoration is stated to be valid is
the same as at I, 71, 1.
Mahavagga - Ninth Khandhaka: Chapter 3
1. At that time the Khabbaggiya Bhikkhus performed official acts in the
following ways: they performed unlawful acts before an incomplete congregation
(&c., as in chap. 2, § 1, down to:) they performed seemingly lawful acts before
a complete congregation; they performed acts without a ñatti 2 and with the
proclamation (of the kammavâkâ 2) they performed acts without a proclamation (of
the kammavâkâ) and with the ñatti; they performed acts without a ñatti and
without a proclamation (of the kammavâkâ); they performed acts contrary to the
Dhamma; they performed acts contrary to the Vinaya; they performed acts contrary
to the doctrine of the Teacher; and they performed acts against which (the
Bhikkhus present) protested, which were unlawful, objectionable, and invalid.
Those Bhikkhus who were moderate, were annoyed,
p. 265
[paragraph continues] &c. These Bhikkhus told this thing to the Blessed One.
'Is it true, as they say, O Bhikkhus, that the Khabbaggiya Bhikkhus, &c.?'
It is true, Lord, &c.'
Having thus rebuked them and delivered a religious discourse, he thus addressed
the Bhikkhus:
2. 'If an official act, O Bhikkhus, is performed unlawfully by an incomplete
congregation, it is no real act and ought not to be performed (&c. 1, down to:).
If an official act, O Bhikkhus, is performed against which (the Bhikkhus
present) protest, which is unlawful, objectionable, and invalid, this is no real
act and ought not to be performed.
3. 'There are, O Bhikkhus, six kinds of official acts (which a Samgha can
perform): an unlawful act, an act performed by an incomplete congregation, an
act performed by a complete congregation, a seemingly lawful act performed by an
incomplete congregation, a seemingly lawful act performed by a complete
congregation, a lawful act performed by a complete congregation.
'And which, O Bhikkhus, is an unlawful act? If one performs, O Bhikkhus, a
ñattidutiya act 2 with one ñatti, and does not proclaim a kammavâkâ, such an act
is unlawful. If one performs, O Bhikkhus, a ñattidutiya act with two ñatti and
does not proclaim a kammavâkâ . . . . with one kammavâkâ and does not propose a
ñatti . . . . with two
p. 266
kammavâkâs and does not propose a ñatti, such an act is unlawful.
4. 'If one performs, O Bhikkhus, a ñattikatuttha act with one ñatti and does not
proclaim a kammavâkâ, such an act is unlawful. If one performs, O Bhikkhus, a
ñattikatuttha act with two (. . three, . . . . four) ñattis and does not
proclaim a kammavâkâ, such an act is unlawful. If one performs, O Bhikkhus, a
ñattikatuttha act with one kammavâkâ ( . . . . with two, . . . . three, . . . .
four kammavâkâs) and does not propose a ñatti, such an act is unlawful. Such
acts, O Bhikkhus, are called unlawful acts.
5. 'And which, O Bhikkhus, is an act of an incomplete congregation?
'If, O Bhikkhus, at a ñattidutiya act not all Bhikkhus, as many as are entitled
to vote, are present, if the khanda 1 of those who have to declare their khanda
has not been conveyed (to the assembly), and if the Bhikkhus present protest,
such an act is performed by an incomplete congregation.
'If, O Bhikkhus, at a ñattidutiya act as many Bhikkhus as are entitled to vote,
are present, but if the khanda of those who have to declare their khanda has not
been conveyed (to the assembly), and if the Bhikkhus present protest, such an
act is performed by an incomplete congregation.
'If, O Bhikkhus, at a ñattidutiya act as many Bhikkhus as are entitled to vote,
are present, if the khanda of those who have to declare their khanda has been
conveyed, but if the Bhikkhus present protest, such an act is performed by an
incomplete congregation.
p. 267
'If, O Bhikkhus, at a ñattikatuttha act, &c. 1
'Such acts, O Bhikkhus, are called acts performed by incomplete congregations.
6. 'And which, O Bhikkhus, is an act of a complete congregation?
'If, O Bhikkhus, at a ñattidutiya act as many Bhikkhus as are entitled to vote,
are present, if the khanda of those who have to declare their khanda has been
conveyed (to the assembly), and if the Bhikkhus present do not protest, such an
act is performed by a complete congregation.
If, O Bhikkhus, at a ñattikatuttha act (&c., as in last section).
Such acts, O Bhikkhus, are called acts performed by complete congregations.
7. 'And which, O Bhikkhus, is a seemingly lawful act performed by an incomplete
congregation?
If, O Bhikkhus, at a ñattidutiya act the kammavâkâ is proclaimed first and the
ñatti is proposed afterwards, if not all Bhikkhus, as many as are entitled to
vote, are present, &c. 2
8. 'And which, O Bhikkhus, is a seemingly lawful act performed by a complete
congregation?
'If, O Bhikkhus, at a ñattidutiya act the kammavâkâ is proclaimed first and the
ñatti is proposed afterwards, if as many Bhikkhus as are entitled to vote, are
present, &c. 3
p. 268
9. 'And which, O Bhikkhus, is a lawful act performed by a complete congregation?
'If, O Bhikkhus, at a ñattidutiya act the ñatti is proposed first and afterwards
the act is performed with one kammavâkâ, if as many Bhikkhus as are entitled to
vote, are present, if the khanda of those who have to declare their khanda has
been conveyed (to the assembly), and if the Bhikkhus present do not protest,
such an act is lawful and performed by a complete congregation.
'If, O Bhikkhus, at a ñattikatuttha act the ñatti is proposed first and
afterwards the act is performed with three kammavâkâs, if as many Bhikkhus as
are entitled to vote, &c., such an act is lawful and performed by a complete
congregation.'
Footnotes
264:2 See I, 28, &c.
265:1 Here the different categories of forbidden acts are enumerated one after
the other, as in § 1.
265:2 About ñatti, kammavâkâ, ñattidutiya, and ñattikatuttha acts, see our note
at I, 28, 3. 'Proposing a ñatti' and 'proclaiming a kammavâkâ' mean proposing a
motion and putting a resolution to the assembled brethren.
266:1 See II, 23.
267:1 The identical three cases given before with regard to the ñattidutiya act
are repeated here.
267:2 The six cases given in this paragraph, of which three refer to ñattidutiya
acts and three to ñattikatuttha acts, differ from those specified in § 5 only by
the statement added in each of these cases regarding the inverted order of ñatti
and kammavâkâ.
267:3 This paragraph stands precisely in the same relation to § 6 in which the
preceding one stands to § 5.
following ways: they performed unlawful acts before an incomplete congregation
(&c., as in chap. 2, § 1, down to:) they performed seemingly lawful acts before
a complete congregation; they performed acts without a ñatti 2 and with the
proclamation (of the kammavâkâ 2) they performed acts without a proclamation (of
the kammavâkâ) and with the ñatti; they performed acts without a ñatti and
without a proclamation (of the kammavâkâ); they performed acts contrary to the
Dhamma; they performed acts contrary to the Vinaya; they performed acts contrary
to the doctrine of the Teacher; and they performed acts against which (the
Bhikkhus present) protested, which were unlawful, objectionable, and invalid.
Those Bhikkhus who were moderate, were annoyed,
p. 265
[paragraph continues] &c. These Bhikkhus told this thing to the Blessed One.
'Is it true, as they say, O Bhikkhus, that the Khabbaggiya Bhikkhus, &c.?'
It is true, Lord, &c.'
Having thus rebuked them and delivered a religious discourse, he thus addressed
the Bhikkhus:
2. 'If an official act, O Bhikkhus, is performed unlawfully by an incomplete
congregation, it is no real act and ought not to be performed (&c. 1, down to:).
If an official act, O Bhikkhus, is performed against which (the Bhikkhus
present) protest, which is unlawful, objectionable, and invalid, this is no real
act and ought not to be performed.
3. 'There are, O Bhikkhus, six kinds of official acts (which a Samgha can
perform): an unlawful act, an act performed by an incomplete congregation, an
act performed by a complete congregation, a seemingly lawful act performed by an
incomplete congregation, a seemingly lawful act performed by a complete
congregation, a lawful act performed by a complete congregation.
'And which, O Bhikkhus, is an unlawful act? If one performs, O Bhikkhus, a
ñattidutiya act 2 with one ñatti, and does not proclaim a kammavâkâ, such an act
is unlawful. If one performs, O Bhikkhus, a ñattidutiya act with two ñatti and
does not proclaim a kammavâkâ . . . . with one kammavâkâ and does not propose a
ñatti . . . . with two
p. 266
kammavâkâs and does not propose a ñatti, such an act is unlawful.
4. 'If one performs, O Bhikkhus, a ñattikatuttha act with one ñatti and does not
proclaim a kammavâkâ, such an act is unlawful. If one performs, O Bhikkhus, a
ñattikatuttha act with two (. . three, . . . . four) ñattis and does not
proclaim a kammavâkâ, such an act is unlawful. If one performs, O Bhikkhus, a
ñattikatuttha act with one kammavâkâ ( . . . . with two, . . . . three, . . . .
four kammavâkâs) and does not propose a ñatti, such an act is unlawful. Such
acts, O Bhikkhus, are called unlawful acts.
5. 'And which, O Bhikkhus, is an act of an incomplete congregation?
'If, O Bhikkhus, at a ñattidutiya act not all Bhikkhus, as many as are entitled
to vote, are present, if the khanda 1 of those who have to declare their khanda
has not been conveyed (to the assembly), and if the Bhikkhus present protest,
such an act is performed by an incomplete congregation.
'If, O Bhikkhus, at a ñattidutiya act as many Bhikkhus as are entitled to vote,
are present, but if the khanda of those who have to declare their khanda has not
been conveyed (to the assembly), and if the Bhikkhus present protest, such an
act is performed by an incomplete congregation.
'If, O Bhikkhus, at a ñattidutiya act as many Bhikkhus as are entitled to vote,
are present, if the khanda of those who have to declare their khanda has been
conveyed, but if the Bhikkhus present protest, such an act is performed by an
incomplete congregation.
p. 267
'If, O Bhikkhus, at a ñattikatuttha act, &c. 1
'Such acts, O Bhikkhus, are called acts performed by incomplete congregations.
6. 'And which, O Bhikkhus, is an act of a complete congregation?
'If, O Bhikkhus, at a ñattidutiya act as many Bhikkhus as are entitled to vote,
are present, if the khanda of those who have to declare their khanda has been
conveyed (to the assembly), and if the Bhikkhus present do not protest, such an
act is performed by a complete congregation.
If, O Bhikkhus, at a ñattikatuttha act (&c., as in last section).
Such acts, O Bhikkhus, are called acts performed by complete congregations.
7. 'And which, O Bhikkhus, is a seemingly lawful act performed by an incomplete
congregation?
If, O Bhikkhus, at a ñattidutiya act the kammavâkâ is proclaimed first and the
ñatti is proposed afterwards, if not all Bhikkhus, as many as are entitled to
vote, are present, &c. 2
8. 'And which, O Bhikkhus, is a seemingly lawful act performed by a complete
congregation?
'If, O Bhikkhus, at a ñattidutiya act the kammavâkâ is proclaimed first and the
ñatti is proposed afterwards, if as many Bhikkhus as are entitled to vote, are
present, &c. 3
p. 268
9. 'And which, O Bhikkhus, is a lawful act performed by a complete congregation?
'If, O Bhikkhus, at a ñattidutiya act the ñatti is proposed first and afterwards
the act is performed with one kammavâkâ, if as many Bhikkhus as are entitled to
vote, are present, if the khanda of those who have to declare their khanda has
been conveyed (to the assembly), and if the Bhikkhus present do not protest,
such an act is lawful and performed by a complete congregation.
'If, O Bhikkhus, at a ñattikatuttha act the ñatti is proposed first and
afterwards the act is performed with three kammavâkâs, if as many Bhikkhus as
are entitled to vote, &c., such an act is lawful and performed by a complete
congregation.'
Footnotes
264:2 See I, 28, &c.
265:1 Here the different categories of forbidden acts are enumerated one after
the other, as in § 1.
265:2 About ñatti, kammavâkâ, ñattidutiya, and ñattikatuttha acts, see our note
at I, 28, 3. 'Proposing a ñatti' and 'proclaiming a kammavâkâ' mean proposing a
motion and putting a resolution to the assembled brethren.
266:1 See II, 23.
267:1 The identical three cases given before with regard to the ñattidutiya act
are repeated here.
267:2 The six cases given in this paragraph, of which three refer to ñattidutiya
acts and three to ñattikatuttha acts, differ from those specified in § 5 only by
the statement added in each of these cases regarding the inverted order of ñatti
and kammavâkâ.
267:3 This paragraph stands precisely in the same relation to § 6 in which the
preceding one stands to § 5.
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