1. 'When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do
so, of how many qualities should he consider whether they are within himself
before he does so?'
(a) 'A Bhikkhu who warns another should, Upâli,
p. 316
when he is about to do so, consider thus: "Am I pure in the conduct of my body;
pure therein without a flaw, without a fleck? Is this quality found in me, or is
it not?" If, Upâli, the Bhikkhu is not so, there will be some who will say to
him: "Come, now, let your reverence continue still to train yourself in matters
relating to the body!"--thus will they say.
(b) 'And further, a Bhikkhu who warns another should, Upâli, when he is about to
do so, consider thus: "Am I pure in the conduct of my speech; pure therein
without a flaw, without a fleck? Is this quality found in me, or is it not?" If,
Upâli, the Bhikkhu is not so, there will be some who will say to him: "Come,
now, let your reverence continue still to train yourself in matters relating to
speech!"--thus will they say.
(c) 'And further, a Bhikkhu who warns another should, Upâli, consider thus: "Is
a kindly mind ever present in me, one without anger against those who are my
companions in the religious life? Is this quality found in me, or is it not?"
If, Upâli, such a mind is not in that Bhikkhu, there will be some who will say
to him: "Come, now, let your reverence continue still to cultivate a friendly
feeling towards those who are your companions in the religious life!"--thus will
they say.
(d) 'And further, a Bhikkhu who warns another should, Upâli, consider thus: "Am
I a man versed in the tradition, a custodian of the tradition, a storehouse of
the tradition? Whatsoever truths, lovely in their origin, lovely in their
progress, lovely in their consummation, magnify the higher life, both in the
spirit and in the letter, and in all its points, in
p. 317
all its perfectness,--in such truths am I well versed, of such am I full, are
such laid up in my words, dwelt on in my heart, penetrated throughout through
right insight 1? Is this quality found in me, or is it not?" If that Bhikkhu,
Upâli, is not such a man, there will be some who will say to him: "Come, now,
let your reverence continue still to learn the faith!"--thus will they say.
(e) 'And further, a Bhikkhu who warns another should, Upâli, consider thus:
"Have both the Pâtimokkhas been completely handed down to me in their full
extent; have I well divided them, well established them, well investigated them,
both Rule by Rule 2, and in every detail? Is this quality found in me, or is it
not?" If, Upâli, that is not so, then when he is asked, "Where has this, Sir,
been declared by the Blessed One?" he will not be able to explain 3, and there
will be some who will say to him: "Come, now, let your reverence continue still
to learn the Vinaya!"--thus will they say.
These are the five qualities, Upâli, of which a Bhikkhu about to warn another
should consider before he does so. whether they are within himself or not.'
2. 'When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do
so, how many qualities should he call up (establish) within himself before he
does so?'
p. 318
'A Bhikkhu, Upâli, who is about to warn another, should call up within himself
five qualities before he does so, (saying to himself): "At the right time will I
speak, not at the wrong time. In truth will I speak, and not in falsehood.
Gently will I speak, and not in harshness. To profit will I speak, and not
senselessly. In kindly spirit will I speak, and not in anger 1.
'These, Upâli, are the five,' &c.
3. 'In how many ways, Lord, is repentance to be brought home to a Bhikkhu who
has wrongfully warned another Bhikkhu?'
'In five ways, Upâli, is repentance to be brought home to a Bhikkhu who has
wrong-fully warned another Bhikkhu, (that is to say, by saying to him): "At the
wrong time did you warn him, Sir, not at the right time: wherein is need of
repentance. Untruthfully did you warn him, Sir, and not according to fact:
wherein is need of repentance. In harshness did you warn him, Sir, and not
gently: wherein is need of repentance. Senselessly did you warn him, Sir, and
not in a way redounding to profit: wherein is need of repentance. In anger did
you warn him, Sir, and not in kindly spirit: wherein is need of repentance.
'In these five ways, Upâli, should repentance be brought home to a Bhikkhu who
has wrongfully warned another Bhikkhu. And why? That no other Bhikkhu may think
that warning is to be given not according to fact.'
4. 'In how many ways, Lord, is it to be brought
p. 319
about that repentance shall not be brought home to a Bhikkhu who has been
wrongfully warned?'
'In five ways, Upâli, (that is to say, by saying to him): "At the wrong time,
Sir, were you warned, and not at the right time: there is no need of
repentance," [&c., as in 3, paragraph 2, with similar alterations.]
5. 'In how many ways, Lord, is the contrary of repentance to be brought home to
a Bhikkhu who has rightfully warned another Bhikkhu?'
[The answer is the exact contrary of § 3.]
6. [This section is the contrary of § 5.]
7. 'When, Lord, a Bhikkhu who warns another Bhikkhu, is about to do so, how many
things should he call to mind before he does so?'
'Five things, Upâli--to wit: mercy, seeking the good of others, compassion, the
giving up of offences, and deference towards the Vinaya. These are the five,'
&c.
'And a Bhikkhu, Lord, who is warned, in how many qualities should he keep
himself firm?'
'In two thing, Upâli--to wit: in truth and in freedom from anger.'
=====================
Here ends the Ninth Khandhaka, on the Interdiction of the Pâtimokkha.
Footnotes
317:1 On the whole of this and of the next paragraph, which have occurred
already above at IV, 14, 19, see our notes there.
317:2 That is, 'Sutta by Sutta.' On the whole stock phrase, compare our remarks
in p. xviii of the Introduction; and above, Mahâvagga I, 36, 14; Cullavagga IV,
14, 19.
317:3 Read na sampâyati, in accordance with H.O.'s note at P.364 of the text.
318:1 On these phrases, compare the Kûla Sîlam, translated by Rh. D. in
'Buddhist Suttas,' p. 190.
Showing posts with label ninth khandhaka. Show all posts
Showing posts with label ninth khandhaka. Show all posts
Sunday, March 27, 2011
Cullavagga - Ninth Khandhaka: Chapter 4
1. Now the venerable Upâli 1 went up to the Blessed One, and bowed down before
him, and took his seat on one side. And when he was so seated, the venerable
Upâli said to the Blessed One:
'When a Bhikkhu, Lord, intends to take upon himself the conduct (of any matter
that has to be
p. 314
decided) 1, under what conditions should he take the conduct thereof upon
himself 2?'
'A Bhikkhu, Upâli, who intends to take upon himself the conduct of any matter,
should take such conduct upon himself under five conditions.
'(In the first place.) A Bhikkhu, Upâli, who intends to take the conduct of any
matter upon himself, should thus consider: "The conduct of this matter which I
intend to take upon myself; is it now the right time for the taking charge of
the conduct thereof, or is it not?" If that Bhikkhu, Upâli, so considering, come
to the conclusion that it is not the right time, he should not, Upâli, take
charge of it.
'(Secondly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that
it is the right time, he should, Upâli, further consider thus: "The conduct of
this matter which I intend to take upon myself, is it just, or is it not?" If
that Bhikkhu, Upâli, so considering, come to the conclusion that it would not be
just, he should not take charge of it.
'(Thirdly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that
it would be just, he should, Upâli, further consider thus: "The conduct of this
matter which I intend to take upon myself; would it tend to advantage, or would
it not?" If that Bhikkhu, Upâli, so considering, come to the conclusion that it
would not tend to advantage, he should not, Upâli, take charge of it.
'(Fourthly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that
it would tend to
p. 315
profit, he should, Upâli, further consider thus: "While I am taking the conduct
of this matter upon myself, shall I find that the Bhikkhus who are my intimates
and associates are on my side in accordance with the Dhamma and the Vinaya, or
shall I not?" If that Bhikkhu, Upâli, so considering, come to the conclusion
that he will not, he should not, Upâli, take charge of it.
(Fifthly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that
he will find them so, he should further, Upâli, consider thus: "Whilst I am
taking the conduct of this matter upon myself, will the Samgha, as a result
thereof, fall into strife, quarrel, contention, or dispute, or will there arise
a split in the Samgha, disunion in the Samgha, diversity of position in the
Samgha, diversity of action in the Samgha 1?" If that Bhikkhu, Upâli, so
considering, come to the conclusion that that will happen, he should not take
charge of it. But if that Bhikkhu, Upâli, thus considering, should come to the
conclusion that that will not happen, he should take charge of it. The taking
charge of a matter, Upâli, subject to these five conditions, will not give cause
to subsequent remorse.'
Footnotes
313:1 No doubt in his rôle of a chief of the Vinaya-dharas, as in Mahâvagga IX,
6, &c.
314:1 As, for instance, in the last chapter (§§ 4 and following) the Bhikkhu who
lays the matter before the Samgha.
314:2 Attâdânam âdîyati, in our explanation of which we follow Buddhaghosa.
315:1 This list has occurred above, Mahâvagga X, 1, 6; X, 5, 13; Cullavagga VII,
5, 1.
him, and took his seat on one side. And when he was so seated, the venerable
Upâli said to the Blessed One:
'When a Bhikkhu, Lord, intends to take upon himself the conduct (of any matter
that has to be
p. 314
decided) 1, under what conditions should he take the conduct thereof upon
himself 2?'
'A Bhikkhu, Upâli, who intends to take upon himself the conduct of any matter,
should take such conduct upon himself under five conditions.
'(In the first place.) A Bhikkhu, Upâli, who intends to take the conduct of any
matter upon himself, should thus consider: "The conduct of this matter which I
intend to take upon myself; is it now the right time for the taking charge of
the conduct thereof, or is it not?" If that Bhikkhu, Upâli, so considering, come
to the conclusion that it is not the right time, he should not, Upâli, take
charge of it.
'(Secondly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that
it is the right time, he should, Upâli, further consider thus: "The conduct of
this matter which I intend to take upon myself, is it just, or is it not?" If
that Bhikkhu, Upâli, so considering, come to the conclusion that it would not be
just, he should not take charge of it.
'(Thirdly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that
it would be just, he should, Upâli, further consider thus: "The conduct of this
matter which I intend to take upon myself; would it tend to advantage, or would
it not?" If that Bhikkhu, Upâli, so considering, come to the conclusion that it
would not tend to advantage, he should not, Upâli, take charge of it.
'(Fourthly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that
it would tend to
p. 315
profit, he should, Upâli, further consider thus: "While I am taking the conduct
of this matter upon myself, shall I find that the Bhikkhus who are my intimates
and associates are on my side in accordance with the Dhamma and the Vinaya, or
shall I not?" If that Bhikkhu, Upâli, so considering, come to the conclusion
that he will not, he should not, Upâli, take charge of it.
(Fifthly.) If that Bhikkhu, Upâli, so considering, come to the conclusion that
he will find them so, he should further, Upâli, consider thus: "Whilst I am
taking the conduct of this matter upon myself, will the Samgha, as a result
thereof, fall into strife, quarrel, contention, or dispute, or will there arise
a split in the Samgha, disunion in the Samgha, diversity of position in the
Samgha, diversity of action in the Samgha 1?" If that Bhikkhu, Upâli, so
considering, come to the conclusion that that will happen, he should not take
charge of it. But if that Bhikkhu, Upâli, thus considering, should come to the
conclusion that that will not happen, he should take charge of it. The taking
charge of a matter, Upâli, subject to these five conditions, will not give cause
to subsequent remorse.'
Footnotes
313:1 No doubt in his rôle of a chief of the Vinaya-dharas, as in Mahâvagga IX,
6, &c.
314:1 As, for instance, in the last chapter (§§ 4 and following) the Bhikkhu who
lays the matter before the Samgha.
314:2 Attâdânam âdîyati, in our explanation of which we follow Buddhaghosa.
315:1 This list has occurred above, Mahâvagga X, 1, 6; X, 5, 13; Cullavagga VII,
5, 1.
Cullavagga - Ninth Khandhaka: Chapter 3
1. Now at that time the Khabbaggiya Bhikkhus thinking, 'No one knows that we are
guilty' listened to the Pâtimokkha. The Thera Bhikkhus, who understood the
thoughts of other men, told the Bhikkhus, saying, 'Such and such a one, Sirs,
and such and such a one, Khabbaggiya Bhikkhus, thinking, "No one knows that we
are guilty," are listening to the Pâtimokkha.'
When the Khabbaggiya Bhikkhus heard that, they, thinking 'the good Bhikkhus will
(otherwise) first interdict the Pâtimokkha to us,' interdicted the Pâtimokkha to
the Bhikkhus who were pure and innocent before (they had time to do so to them),
and this without ground and without cause.
Those Bhikkhus who were moderate murmured, &c (as usual, down to) told the
matter to the Blessed One.
'Is it true, O Bhikkhus, that the Khabbaggiya Bhikkhus have [acted thus]?'
'It is true, Lord!'
Then he rebuked them, and when he had delivered a religious discourse, he said:
'The Pâtimokkha is not, O Bhikkhus, to be interdicted to pure and innocent
Bhikkhus without ground and without cause. Whosoever does so, shall be guilty of
a dukkata.
2. 'There is one kind of inhibition of the Pâtimokkha, O Bhikkhus, which is
illegal, and one
p. 308
which is legal. There are two . . . ., three . . . ., four (&c., up to) ten
kinds of inhibition of the Pâtimokkha which are illegal, and one, two (&c., up
to) ten which are legal.
3. 'Which is the one kind of inhibition of the Pâtimokkha which is illegal? When
one inhibits the Pâtimokkha for a breach of morality without ground. This is the
one kind, &c.
'And which is the one kind of inhibition of the Pâtimokkha which is legal? When
one inhibits the Pâtimokkha for a breach of morality with good ground. This is
the one kind, &c.
'And which are the two kinds of inhibition of the Pâtimokkha which are illegal?
When one inhibits the Pâtimokkha for a breach of morality, or for an offence
against conduct, and each of them without ground. These are the two kinds, &c.
'And which are the two kinds of inhibition of the Pâtimokkha which are legal?
When one inhibits the Pâtimokkha for a breach of morality, and for an offence
against conduct, and each of them with good ground. These are the two kinds, &c
'And which are the three kinds, &c.? [as the last two, adding "offence against
doctrine."]
'And which are the four kinds, &c.? [as the last, adding "offence against the
right mode of livelihood."]
'And which are the five kinds of inhibition of the Pâtimokkha which are illegal?
When one inhibits the Pâtimokkha for a Pârâgika, or for a Samghâdisesa, or for a
Pâkittiya, or for a Pâtidesanîya, or for a Dukkata, and each of them without
ground. These are the five kinds, &c.
'And which are the five kinds of inhibition of the
p. 309
[paragraph continues] Pâtimokkha which are legal? [Same as the last, "with good
ground."]
'And which are the six kinds of inhibition of the Pâtimokkha which are illegal?
When one inhibits the Pâtimokkha for an offence against morality . . . . conduct
. . . . doctrine 1 . . . . without ground, the offence being one of
omission--when one inhibits the Pâtimokkha for an offence against morality . . .
. conduct . . . . doctrine . . . . without ground, the offence being one of
commission 2. These are the six, &c.
'And which are the six kinds of inhibition of the Pâtimokkha which are legal?
[Same as the last, "with good ground."]
'And which are the seven kinds of inhibition of the Pâtimokkha which are
illegal? When one inhibits the Pâtimokkha for a Pârâgika, or for a Samghâdisesa,
or for a Thullakkaya, or for a Pâkittiya, or for a Pâtidesanîya, or for a
Dukkata, or for a Dubbhâsita, and each of them without ground. These are the
seven kinds, &c.
'And which are the seven kinds of inhibition of the Pâtimokkha which are legal?
[Same as the last, "with good ground."]
'And which are the eight kinds of inhibition of the Pâtimokkha which are
illegal? [The same as the six, adding "offence against the right means of
livelihood."]
p. 310
'And which are the nine kinds of inhibition of the Pâtimokkha which are illegal
. . . . legal? [The same as the six, adding for each kind of offence, "the
offence being one both of omission and of commission."]
'And which are the ten kinds of inhibition of the Pâtimokkha which are illegal?
When (a Bhikkhu) who has been guilty of a Pârâgika is not seated in that
assembly 1,--when no discussion is still going on (in the assembly) as to a
Pârâgika offence (supposed to have been committed by a Bhikkhu then
present),--when (a Bhikkhu) who has abandoned the precepts 2 is not seated in
that assembly,--when no discussion is still going on (in the assembly) in
respect of (a Bhikkhu then present having been charged with) abandoning the
precepts,--when (the person charged) submits himself to the legally prescribed
concord (of the assembly) 3,--when (the person charged) does not withdraw his
acceptance of the legally prescribed concord (of the assembly) 4,--when no
discussion is still going on (in the assembly) in respect of the withdrawal of
(any member's) acceptance of the legally (prescribed) concord (of the
assembly),--when (the Bhikkhu charged) has not been suspected of an offence
against morality, nor seen (to have committed one), nor heard (to have committed
one)--. . . . of an offence against conduct--. . . . of an
p. 311
offence against doctrine These are the ten kinds, &c.
And which are the ten kinds of inhibition of the Pâtimokkha which are legal?
[The same as the last, positive instead of negative.]
4. 'And how (can it be legally said that) a Bhikkhu who has been guilty of a
Pârâgika offence is seated in the assembly?
'In case, O Bhikkhus, a Bhikkhu sees that (another) Bhikkhu is incurring a
Pârâgika offence by those means, marks, and signs by which the incurring of a
Pârâgika offence is brought about. Or in case a Bhikkhu does not himself see
that (another) Bhikkhu is incurring a Pârâgika offence, but another Bhikkhu
inform the (first-mentioned) Bhikkhu, saying, "Such and such a Bhikkhu, Sir, has
been guilty of a Pârâgika offence." Or in case a Bhikkhu does not himself see
that another Bhikkhu is incurring a Pârâgika offence, but that one himself
inform the (first-mentioned) Bhikkhu, saying, "I, Sir, have been guilty of a
Pârâgika offence."
'(In either of these cases), O Bhikkhus, if he seem to do so, the Bhikkhu may,
on the ground of what he has seen and heard and suspected, bring forward the
following resolution on an Uposatha day, on the fourteenth or fifteenth day of
the month, at a time when that individual is present in the midst of the Samgha:
"Let the venerable Samgha hear me. Such and such an individual has been guilty
of a Pârâgika offence. I interdict for him the Pâtimokkha, to the effect that
the Pâtimokkha ought not to be recited at a time when he is present." That is a
legal inhibition of the Pâtimokkha.
'If, when the Pâtimokkha his been inhibited for
p. 312
that Bhikkhu, the assembly should rise on account of any one or other of the Ten
Dangers 1--danger arising from the king, or from thieves, or from fire, or from
water, or from human beings, or from non- human beings, or from beasts of prey,
or from creeping things, or danger of life, or danger against chastity--the
Bhikkhu may, if he desire to do so, bring forward the following resolution,
either in that circle of residence or in another circle of residence, at a time
when that individual is present in the midst of the assembly: "Let the venerable
Samgha hear me. A discussion had commenced with regard to a Pârâgika offence of
such and such a person, but that matter was not decided. If the time seems meet
to the Samgha, let the Samgha decide that matter." If he thus succeed, it is
well. If not, then on an Uposatha day, on the fourteenth or fifteenth day of the
month, at a time when that individual is present in the midst of the Samgha, let
him bring forward the following resolution: "Let the venerable Samgha hear me. A
discussion had commenced with regard to a Pârâgika offence of such and such a
person, but that matter was not decided. I interdict the Pâtimokkha for him to
the effect that the Pâtimokkha ought not to be recited at a time when he is
present." That is a legal inhibition of the Pâtimokkha.
5. 'And how (can it be legally said that a Bhikkhu) who has abandoned the
precepts is seated in the assembly?'
[The same as last, reading 'abandoned the precepts,' &c., for 'Pârâgika
offence,' &c.]
6. 'And how (can it be legally said that the person
p. 313
charged) does not submit himself to the legally (prescribed) concord (of the
assembly)?'
[Same as last, reading 'not submit himself to the legally (prescribed) concord
of the assembly,' &c., instead of 'abandon the precepts,' &c.]
7. 'And how (can it be legally said that the person charged) withdraws his
acceptance of the legally (established) concord (of the assembly)?'
[Same as last, reading 'withdraws his acceptance,' &c., for 'does not submit,'
&c.]
8. 'And how can it be legally said that the person charged has been seen or
heard or suspected of having committed an offence against morality . . . . an
offence against conduct . . . . an offence against doctrine?'
[Same as 4, reading 'offence against morality,' &c., for 'Pârâgika offence.]
These are the ten kinds of the inhibition of Pâtimokkha which are legal.
________________________
Here ends the First Portion for Recitation.
Footnotes
309:1 The paragraph is repeated in the section full for each of these cases.
309:2 Kata . . . . akatâ . . . . katâkatâ we have rendered here and below as
offence of omission--of commission--of both, as seems imperatively demanded by
the context. Buddhaghosa, however, says, Akatâya ti tena puggalena sâ vipatti
katâ vâ hotu akatâ vâ pâtimokkha-thapanakassa saññâ amûlika-vasena amûlikâ hoti.
Katâkatâyâ ti katañ ka akatañ ka ubhayam gahetvâ vuttam.
310:1 This and the following phrase are further enlarged upon in 6 4 and the
following sections.
310:2 See our note on Mahâvagga II, 22, 3.
310:3 See Mahâvagga X, 5, 13, &c.
310:4 Pakkâdîyati. Buddhaghosa says here, pakkâdîyatî ti puna kâtabbam kammam
pakkâdîyati. Tena ukkotanake pâkittiyam âpaggati.
312:1 See the rule laid down in Mahâvagga II, 15, 4.
guilty' listened to the Pâtimokkha. The Thera Bhikkhus, who understood the
thoughts of other men, told the Bhikkhus, saying, 'Such and such a one, Sirs,
and such and such a one, Khabbaggiya Bhikkhus, thinking, "No one knows that we
are guilty," are listening to the Pâtimokkha.'
When the Khabbaggiya Bhikkhus heard that, they, thinking 'the good Bhikkhus will
(otherwise) first interdict the Pâtimokkha to us,' interdicted the Pâtimokkha to
the Bhikkhus who were pure and innocent before (they had time to do so to them),
and this without ground and without cause.
Those Bhikkhus who were moderate murmured, &c (as usual, down to) told the
matter to the Blessed One.
'Is it true, O Bhikkhus, that the Khabbaggiya Bhikkhus have [acted thus]?'
'It is true, Lord!'
Then he rebuked them, and when he had delivered a religious discourse, he said:
'The Pâtimokkha is not, O Bhikkhus, to be interdicted to pure and innocent
Bhikkhus without ground and without cause. Whosoever does so, shall be guilty of
a dukkata.
2. 'There is one kind of inhibition of the Pâtimokkha, O Bhikkhus, which is
illegal, and one
p. 308
which is legal. There are two . . . ., three . . . ., four (&c., up to) ten
kinds of inhibition of the Pâtimokkha which are illegal, and one, two (&c., up
to) ten which are legal.
3. 'Which is the one kind of inhibition of the Pâtimokkha which is illegal? When
one inhibits the Pâtimokkha for a breach of morality without ground. This is the
one kind, &c.
'And which is the one kind of inhibition of the Pâtimokkha which is legal? When
one inhibits the Pâtimokkha for a breach of morality with good ground. This is
the one kind, &c.
'And which are the two kinds of inhibition of the Pâtimokkha which are illegal?
When one inhibits the Pâtimokkha for a breach of morality, or for an offence
against conduct, and each of them without ground. These are the two kinds, &c.
'And which are the two kinds of inhibition of the Pâtimokkha which are legal?
When one inhibits the Pâtimokkha for a breach of morality, and for an offence
against conduct, and each of them with good ground. These are the two kinds, &c
'And which are the three kinds, &c.? [as the last two, adding "offence against
doctrine."]
'And which are the four kinds, &c.? [as the last, adding "offence against the
right mode of livelihood."]
'And which are the five kinds of inhibition of the Pâtimokkha which are illegal?
When one inhibits the Pâtimokkha for a Pârâgika, or for a Samghâdisesa, or for a
Pâkittiya, or for a Pâtidesanîya, or for a Dukkata, and each of them without
ground. These are the five kinds, &c.
'And which are the five kinds of inhibition of the
p. 309
[paragraph continues] Pâtimokkha which are legal? [Same as the last, "with good
ground."]
'And which are the six kinds of inhibition of the Pâtimokkha which are illegal?
When one inhibits the Pâtimokkha for an offence against morality . . . . conduct
. . . . doctrine 1 . . . . without ground, the offence being one of
omission--when one inhibits the Pâtimokkha for an offence against morality . . .
. conduct . . . . doctrine . . . . without ground, the offence being one of
commission 2. These are the six, &c.
'And which are the six kinds of inhibition of the Pâtimokkha which are legal?
[Same as the last, "with good ground."]
'And which are the seven kinds of inhibition of the Pâtimokkha which are
illegal? When one inhibits the Pâtimokkha for a Pârâgika, or for a Samghâdisesa,
or for a Thullakkaya, or for a Pâkittiya, or for a Pâtidesanîya, or for a
Dukkata, or for a Dubbhâsita, and each of them without ground. These are the
seven kinds, &c.
'And which are the seven kinds of inhibition of the Pâtimokkha which are legal?
[Same as the last, "with good ground."]
'And which are the eight kinds of inhibition of the Pâtimokkha which are
illegal? [The same as the six, adding "offence against the right means of
livelihood."]
p. 310
'And which are the nine kinds of inhibition of the Pâtimokkha which are illegal
. . . . legal? [The same as the six, adding for each kind of offence, "the
offence being one both of omission and of commission."]
'And which are the ten kinds of inhibition of the Pâtimokkha which are illegal?
When (a Bhikkhu) who has been guilty of a Pârâgika is not seated in that
assembly 1,--when no discussion is still going on (in the assembly) as to a
Pârâgika offence (supposed to have been committed by a Bhikkhu then
present),--when (a Bhikkhu) who has abandoned the precepts 2 is not seated in
that assembly,--when no discussion is still going on (in the assembly) in
respect of (a Bhikkhu then present having been charged with) abandoning the
precepts,--when (the person charged) submits himself to the legally prescribed
concord (of the assembly) 3,--when (the person charged) does not withdraw his
acceptance of the legally prescribed concord (of the assembly) 4,--when no
discussion is still going on (in the assembly) in respect of the withdrawal of
(any member's) acceptance of the legally (prescribed) concord (of the
assembly),--when (the Bhikkhu charged) has not been suspected of an offence
against morality, nor seen (to have committed one), nor heard (to have committed
one)--. . . . of an offence against conduct--. . . . of an
p. 311
offence against doctrine These are the ten kinds, &c.
And which are the ten kinds of inhibition of the Pâtimokkha which are legal?
[The same as the last, positive instead of negative.]
4. 'And how (can it be legally said that) a Bhikkhu who has been guilty of a
Pârâgika offence is seated in the assembly?
'In case, O Bhikkhus, a Bhikkhu sees that (another) Bhikkhu is incurring a
Pârâgika offence by those means, marks, and signs by which the incurring of a
Pârâgika offence is brought about. Or in case a Bhikkhu does not himself see
that (another) Bhikkhu is incurring a Pârâgika offence, but another Bhikkhu
inform the (first-mentioned) Bhikkhu, saying, "Such and such a Bhikkhu, Sir, has
been guilty of a Pârâgika offence." Or in case a Bhikkhu does not himself see
that another Bhikkhu is incurring a Pârâgika offence, but that one himself
inform the (first-mentioned) Bhikkhu, saying, "I, Sir, have been guilty of a
Pârâgika offence."
'(In either of these cases), O Bhikkhus, if he seem to do so, the Bhikkhu may,
on the ground of what he has seen and heard and suspected, bring forward the
following resolution on an Uposatha day, on the fourteenth or fifteenth day of
the month, at a time when that individual is present in the midst of the Samgha:
"Let the venerable Samgha hear me. Such and such an individual has been guilty
of a Pârâgika offence. I interdict for him the Pâtimokkha, to the effect that
the Pâtimokkha ought not to be recited at a time when he is present." That is a
legal inhibition of the Pâtimokkha.
'If, when the Pâtimokkha his been inhibited for
p. 312
that Bhikkhu, the assembly should rise on account of any one or other of the Ten
Dangers 1--danger arising from the king, or from thieves, or from fire, or from
water, or from human beings, or from non- human beings, or from beasts of prey,
or from creeping things, or danger of life, or danger against chastity--the
Bhikkhu may, if he desire to do so, bring forward the following resolution,
either in that circle of residence or in another circle of residence, at a time
when that individual is present in the midst of the assembly: "Let the venerable
Samgha hear me. A discussion had commenced with regard to a Pârâgika offence of
such and such a person, but that matter was not decided. If the time seems meet
to the Samgha, let the Samgha decide that matter." If he thus succeed, it is
well. If not, then on an Uposatha day, on the fourteenth or fifteenth day of the
month, at a time when that individual is present in the midst of the Samgha, let
him bring forward the following resolution: "Let the venerable Samgha hear me. A
discussion had commenced with regard to a Pârâgika offence of such and such a
person, but that matter was not decided. I interdict the Pâtimokkha for him to
the effect that the Pâtimokkha ought not to be recited at a time when he is
present." That is a legal inhibition of the Pâtimokkha.
5. 'And how (can it be legally said that a Bhikkhu) who has abandoned the
precepts is seated in the assembly?'
[The same as last, reading 'abandoned the precepts,' &c., for 'Pârâgika
offence,' &c.]
6. 'And how (can it be legally said that the person
p. 313
charged) does not submit himself to the legally (prescribed) concord (of the
assembly)?'
[Same as last, reading 'not submit himself to the legally (prescribed) concord
of the assembly,' &c., instead of 'abandon the precepts,' &c.]
7. 'And how (can it be legally said that the person charged) withdraws his
acceptance of the legally (established) concord (of the assembly)?'
[Same as last, reading 'withdraws his acceptance,' &c., for 'does not submit,'
&c.]
8. 'And how can it be legally said that the person charged has been seen or
heard or suspected of having committed an offence against morality . . . . an
offence against conduct . . . . an offence against doctrine?'
[Same as 4, reading 'offence against morality,' &c., for 'Pârâgika offence.]
These are the ten kinds of the inhibition of Pâtimokkha which are legal.
________________________
Here ends the First Portion for Recitation.
Footnotes
309:1 The paragraph is repeated in the section full for each of these cases.
309:2 Kata . . . . akatâ . . . . katâkatâ we have rendered here and below as
offence of omission--of commission--of both, as seems imperatively demanded by
the context. Buddhaghosa, however, says, Akatâya ti tena puggalena sâ vipatti
katâ vâ hotu akatâ vâ pâtimokkha-thapanakassa saññâ amûlika-vasena amûlikâ hoti.
Katâkatâyâ ti katañ ka akatañ ka ubhayam gahetvâ vuttam.
310:1 This and the following phrase are further enlarged upon in 6 4 and the
following sections.
310:2 See our note on Mahâvagga II, 22, 3.
310:3 See Mahâvagga X, 5, 13, &c.
310:4 Pakkâdîyati. Buddhaghosa says here, pakkâdîyatî ti puna kâtabbam kammam
pakkâdîyati. Tena ukkotanake pâkittiyam âpaggati.
312:1 See the rule laid down in Mahâvagga II, 15, 4.
Cullavagga - Ninth Khandhaka: Chapter 2
1. Now the Blessed One addressed the Bhikkhus, and said: 'Now henceforth I, O
Bhikkhus, will not hold Uposatha, nor recite the Pâtimokkha; let you yourselves,
O Bhikkhus, henceforth hold Uposatha and recite the Pâtimokkha. It is, O
Bhikkhus, an impossible thing and an inexpedient that the Tathâgata should hold
Uposatha and recite the Pâtimokkha before an assembly which is not pure. And the
Pâtimokkha, O Bhikkhus, is not to be listened to by one who has committed an
offence. Whosoever shall so listen to it, shall be guilty of a dukkata. I allow
you, O Bhikkhus, for whomsoever shall listen to the Pâtimokkha at a time when he
is guilty, to interdict for him the Pâtimokkha 1.
'And thus, O Bhikkhus, is it to be interdicted. On the day of Uposatha, on the
fourteenth or fifteenth day of the month, and at a time when that individual is
present, thus shall it be proposed in the midst of the Samgha:
'"Let the venerable Samgha hear me. Such and such an individual is guilty of an
offence. For him
p. 307
do I interdict the Pâtimokkha to the effect that it shall not be recited when he
is present. The Pâtimokkha is accordingly interdicted."'
Footnotes
306:1 Pâtimokkham thapetum: exactly analogous to pavâranam thapetum at Mahâvagga
IV, 16, 2. H.O. has already pointed out (in his 'Buddha,' p. 381, note 2) that
we have evidently here a later innovation. The whole frame of the Pâtimokkha
shows that it was at first intended that a guilty Bhikkhu should confess his
offence during the recitation, if he had not done so before,
Bhikkhus, will not hold Uposatha, nor recite the Pâtimokkha; let you yourselves,
O Bhikkhus, henceforth hold Uposatha and recite the Pâtimokkha. It is, O
Bhikkhus, an impossible thing and an inexpedient that the Tathâgata should hold
Uposatha and recite the Pâtimokkha before an assembly which is not pure. And the
Pâtimokkha, O Bhikkhus, is not to be listened to by one who has committed an
offence. Whosoever shall so listen to it, shall be guilty of a dukkata. I allow
you, O Bhikkhus, for whomsoever shall listen to the Pâtimokkha at a time when he
is guilty, to interdict for him the Pâtimokkha 1.
'And thus, O Bhikkhus, is it to be interdicted. On the day of Uposatha, on the
fourteenth or fifteenth day of the month, and at a time when that individual is
present, thus shall it be proposed in the midst of the Samgha:
'"Let the venerable Samgha hear me. Such and such an individual is guilty of an
offence. For him
p. 307
do I interdict the Pâtimokkha to the effect that it shall not be recited when he
is present. The Pâtimokkha is accordingly interdicted."'
Footnotes
306:1 Pâtimokkham thapetum: exactly analogous to pavâranam thapetum at Mahâvagga
IV, 16, 2. H.O. has already pointed out (in his 'Buddha,' p. 381, note 2) that
we have evidently here a later innovation. The whole frame of the Pâtimokkha
shows that it was at first intended that a guilty Bhikkhu should confess his
offence during the recitation, if he had not done so before,
Cullavagga - Ninth Khandhaka: Chapter 1
NINTH KHANDHAKA.
ON EXCLUSION FROM THE PÂTIMOKKHA CEREMONY.
1.
1. Now at that time the Blessed One was staying at Sâvatthi, in the Eastern
Ârâma, the mansion of the mother of Migâra. And at that time, it being Uposatha
Day, the Blessed One was seated in the midst of the Bhikkhu-samgha. And the
venerable Ânanda, when the night was far spent, when the first watch was passing
away, arose from his seat, arranged his robe over one shoulder, and stretching
out his joined hands towards the Blessed One, said to the Blessed One:
'The night, Lord, is far spent. The first watch is passing away. For a long time
has the Bhikkhu-samgha been seated here. Let my lord the Blessed One recite to
the Bhikkhus the Pâtimokkha.'
When he had thus spoken, the Blessed One remained silent. And a second time,
when the second watch was passing away [he made the same request with the same
result]. And a third time, when the third watch had begun, and the dawn was
breaking 1 he made the same request].
The assembly, Ânanda, is not pure 2.'
p. 300
2. Then the venerable Mahâ Moggallâna thought, 'What individual can the Blessed
One be referring to in that he says, "The assembly, Ânanda, is not pure."' And
the venerable Mahâ Moggallâna considered the whole Bhikkhu-samgha, penetrating
their minds with his. Then the venerable Mahâ Moggallâna perceived who was that
individual,--evil in conduct, wicked in character, of impure and doubtful 1
behaviour, not a Samana though he had taken the vows of one, not a religious
student though he had taken the vows of one, foul within, full of cravings, a
worthless creature,--who had taken his seat amongst the Bhikkhu-samgha. On
perceiving which it was, he went up to that individual, and said to him, 'Arise,
Sir! The Blessed One has found you out. There can be no communion 2 between you
and the Bhikkhus!'
When he had thus spoken, that man kept silence. And a second and a third time
the venerable Mahâ Moggallâna addressed to him [the same words, and with the
same result]. Then the venerable Mahâ Moggallâna took that man by the arm and
made him go out beyond the porch 3, and bolted the door,
p. 301
and went up to the place where the Blessed One was, and said to him, 'Lord, I
have made that man go out. The assembly is now undefiled. May my lord the
Blessed One recite the Pâtimokkha to the Bhikkhus.'
'How astonishing and curious a thing it is, Moggallâna, that that foolish fellow
should have waited up to the very point when he had to be taken by the arm.'
3. And the Blessed One said to the Bhikkhus: 'There are, O Bhikkhus, in the
great ocean, then, eight astonishing and curious qualities, by the constant
perception of which the mighty creatures take delight in the great ocean. And
what are the eight?
'The great ocean, O Bhikkhus, gets gradually deeper, slope following on slope,
hollow succeeding hollow, and the fall is not precipitously abrupt 1. This is
the first [of such qualities] 2.
'Again, Ô Bhikkhus, the great ocean remains of the same nature 3, and passes not
beyond the shore. This is the second [of such qualities].
'Again, O Bhikkhus, the great ocean will not brook association with a dead
corpse. Whatsoever dead corpse there be in the sea, that will it--and
quickly--draw to the shore, and cast it out on the dry ground 4. This is the
third [of such qualities].
'Again, O Bhikkhus, all the great rivers--that is to say, the Gaṅgâ, the Yamunâ,
the Akiravatî, the
p. 302
[paragraph continues] Sarabhû, and the Mahî--they, when they have fallen into
the great ocean, renounce their names and lineage, and are reckoned thenceforth
as the great ocean. This is the fourth [of such qualities].
'Again, O Bhikkhus, though all the streams in the world flow on till they reach
the great ocean, and all the waters of the sky fall into it, yet does it not
thereby seem to be the more empty or more full. This is the fifth [of such
qualities].
'Again, O Bhikkhus, the great ocean has only one taste, the taste of salt. This
is the sixth [of such qualities].
'Again, O Bhikkhus, the great ocean is full of gems, of gems of various kinds;
among which are these gems--that is to say, the pearl, the diamond, the catseye,
the chank, rock, coral, silver, gold, the ruby, and the cornelian 1. This is the
seventh [of such qualities].
'Again, O Bhikkhus, the great ocean is the dwelling-place of mighty beings,
among which are these--that is to say, the Timi, the Timiṅgala, the
Timitimiṅgala, the Asuras, the Nâgas, and the Gandhabbas. There are in the great
ocean creatures so constituted that they stretch from one to five hundred
leagues 2. This is the eighth [of such qualities].
4. 'And just in the same way, O Bhikkhus, there are in this doctrine and
discipline eight marvellous and wonderful qualities, by the constant perception
p. 303
of which the Bhikkhus take delight in this doctrine and discipline. What are the
eight?
'Just, O Bhikkhus, as the great ocean gets gradually deeper, slope following on
slope, hollow succeeding hollow, and the fall is not precipitately abrupt just
so, O Bhikkhus, in this doctrine and discipline is the training a gradual one,
work following on work, and step succeeding step; and there is no sudden
attainment to the insight (of Arahatship) 1. This is the first [of such
qualities].
Just, O Bhikkhus, as the great ocean remains of the same nature, and passes not
beyond the shore--just so, O Bhikkhus, is the body of precepts which I have
established for those who are hearers of my word, and which they, their lives
long, do not pass beyond. This is the second [of such qualities].
Just, O Bhikkhus, as the great ocean will not brook association with a dead
corpse; but whatsoever dead corpse there be in the sea that will it--and
quickly--draw to the shore, and cast it out upon the dry land just so, O
Bhikkhus, if there be any individual evil in conduct, wicked in character, of
impure and doubtful behaviour, not a Samana though he have taken the vows of
one, not a religious student though he have taken the vows of one, foul within,
full of cravings, a worthless creature; with him will the Samgha brook no
association, but quickly, on its meeting together, will it cast him out. And
what though that man should himself be seated in the midst of the
Bhikkhu-samgha, verily, both is he afar off from the Samgha,
p. 304
and the Samgha from him. This is the third (of such qualities].
'Just, O Bhikkhus, as the great rivers--that is to say, the Gaṅgâ, the Yamunâ,
the Akiravatî, the Sarabhû, and the Mahî--when they have fallen into the great
ocean, renounce their name and lineage and are thenceforth reckoned as the great
ocean just so, O Bhikkhus, do these four castes--the Khattiyas, the Brahmans,
the Vessas, and the Suddas--when they have gone forth from the world under the
doctrine and discipline proclaimed by the Tathâgata, renounce their names and
lineage, and enter into the number of the Sakyaputtiya Samanas. This is the
fourth [of such qualities].
'Just, O Bhikkhus, as though all the streams in the world flow on till they
reach the great ocean, and all the waters of the sky fall into it, yet does it
not seem thereby to be either more empty or more full just so, O Bhikkhus,
though many Bhikkhus pass entirely away in that kind of passing away which
leaves not a trace behind, yet does not [the Samgha] thereby seem to be either
more empty or more full. This is the fifth [of such qualities].
'Just, O Bhikkhus, as the great ocean has only one taste, the taste of salt just
so, O Bhikkhus, has this doctrine and discipline only one flavour, the flavour
of emancipation. This is the sixth [of such qualities].
'Just, O Bhikkhus, as the great ocean is full of gems, of gems of various
kinds--that is to say, the pearl, the diamond, the catseye, the chank, rock,
coral, silver, gold, the ruby, and the cornelian--just so, O Bhikkhus, is this
doctrine and discipline full of gems, of gems of various kinds, among which are
p. 305
these gems,--that is to say, the four Earnest Meditations, the fourfold Great
Struggle, the four Roads to Iddhi, the five Moral Powers, the five Moral Senses,
the seven kinds of Wisdom, and the noble eightfold Path. This is the seventh [of
such qualities].
'Just, O Bhikkhus, as the great ocean is the dwelling-place of mighty beings,
among which are the Timi, the Timiṅgala, the Timitimiṅgala, the Asuras, the
Nâgas. and the Gandhabbas; just as there are in the great ocean creatures so
constituted that they stretch from one to five hundred leagues--just so, O
Bhikkhus, is this doctrine and discipline the resort of mighty beings, among
whom are he who has entered the First Path (the converted man, the Sotâpanno)
and he who has realised the fruit thereof, he who has entered the Second Path
(the Sakadâgâmin) and he who has realised the fruit thereof, he who has entered
the Third Path (the Anâgâmin) and he who has realised the fruit thereof, the
Arahat, and he who has realised the fruit of Arahatship. This is the eighth [of
such qualities].
'These, O Bhikkhus, are the eight marvellous and wonderful qualities in this
doctrine and discipline by the constant perception of which the Bhikkhus take
delight therein.'
And the Blessed One, on perceiving that matter, gave forth at that time this
ecstatic utterance:
'The rain falls heavily on that which is covered, not upon that which is
revealed.
'Reveal, therefore, what thou hast concealed, and the rain shall touch thee not
1.'
Footnotes
299:1 Nandimukhiyâ rattiyâ ti arunadhata-kâle pîti-mukhâ viya ratti khâyati ten’
âha nandimukhiyâ ti (B.). See also our note on this at Mahâvagga VIII, 13, 1.
299:2 That is, there is some one present who is disqualified by some p. 300
fault from taking part in the proceedings, which would therefore be invalid.
300:1 Samkassara. See the passages quoted by Dr. Morris in the introduction to
his edition of the Aṅguttara (pp. viii, ix), though we cannot accept his
conclusions. We may add that the Tibetan rendering of Dhammapada 312, given in
Rockhill's 'Udâna-varga,' p. 49, from which we might expect some help, throws no
light on the exact meaning of the word, the translator contenting himself with
an ambiguous phrase.
300:2 Samvâso. See Mahâvagga I, 79, 2, and Kullavagga.
300:3 On these expressions, see the notes above, V, 14, 3, in accordance with
which we should read here, in the text sûki, for suki.
301:1 Na âyataken’ eva. See Kullavagga V, 3, 1, and V, 27, 2.
301:2 Paragraph 1 is here, and in the succeeding paragraphs, repeated in full.
301:3 Thita-dhammo, 'has characteristics which are stable.'
301:4 For ussâreti read ussâdeti. See our note on VI, 11, 3.
302:1 On these gems, compare Rh. D.'s note on the Mahâ-sudassana Sutta I, 4, in
'Buddhist Suttas from the Pâli,' pp. 249, 250.
302:2 On this belief, compare above, VII, 2, 2. of land creatures, where the
same term, attabhâva, is used.
303:1 Aññâ-pativedho. On the use of aññâ, standing alone, in this sense, see the
note above on Mahâvagga V, I, 19.
305:1 This enigmatical saying amounts apparently to this: 'As a usual thing, no
doubt, the rain falls not on that which is covered p. 306 with a roof; but in
morals it is precisely where there is already a fault concealed, unconfessed,
that new faults rain in upon him who adds deceit to his fault.' Buddhaghosa
says, Khannam ativassatîti âpattim âpaggitvâ patikkhâdento aññam navam âpattim
âpaggatîti idam etam sandhâya vuttam. Vivatam nâtivassatîti âpattim âpaggitvâ
vivaranto aññam n’ âpaggatîti idam etam sandhâya vuttam.
ON EXCLUSION FROM THE PÂTIMOKKHA CEREMONY.
1.
1. Now at that time the Blessed One was staying at Sâvatthi, in the Eastern
Ârâma, the mansion of the mother of Migâra. And at that time, it being Uposatha
Day, the Blessed One was seated in the midst of the Bhikkhu-samgha. And the
venerable Ânanda, when the night was far spent, when the first watch was passing
away, arose from his seat, arranged his robe over one shoulder, and stretching
out his joined hands towards the Blessed One, said to the Blessed One:
'The night, Lord, is far spent. The first watch is passing away. For a long time
has the Bhikkhu-samgha been seated here. Let my lord the Blessed One recite to
the Bhikkhus the Pâtimokkha.'
When he had thus spoken, the Blessed One remained silent. And a second time,
when the second watch was passing away [he made the same request with the same
result]. And a third time, when the third watch had begun, and the dawn was
breaking 1 he made the same request].
The assembly, Ânanda, is not pure 2.'
p. 300
2. Then the venerable Mahâ Moggallâna thought, 'What individual can the Blessed
One be referring to in that he says, "The assembly, Ânanda, is not pure."' And
the venerable Mahâ Moggallâna considered the whole Bhikkhu-samgha, penetrating
their minds with his. Then the venerable Mahâ Moggallâna perceived who was that
individual,--evil in conduct, wicked in character, of impure and doubtful 1
behaviour, not a Samana though he had taken the vows of one, not a religious
student though he had taken the vows of one, foul within, full of cravings, a
worthless creature,--who had taken his seat amongst the Bhikkhu-samgha. On
perceiving which it was, he went up to that individual, and said to him, 'Arise,
Sir! The Blessed One has found you out. There can be no communion 2 between you
and the Bhikkhus!'
When he had thus spoken, that man kept silence. And a second and a third time
the venerable Mahâ Moggallâna addressed to him [the same words, and with the
same result]. Then the venerable Mahâ Moggallâna took that man by the arm and
made him go out beyond the porch 3, and bolted the door,
p. 301
and went up to the place where the Blessed One was, and said to him, 'Lord, I
have made that man go out. The assembly is now undefiled. May my lord the
Blessed One recite the Pâtimokkha to the Bhikkhus.'
'How astonishing and curious a thing it is, Moggallâna, that that foolish fellow
should have waited up to the very point when he had to be taken by the arm.'
3. And the Blessed One said to the Bhikkhus: 'There are, O Bhikkhus, in the
great ocean, then, eight astonishing and curious qualities, by the constant
perception of which the mighty creatures take delight in the great ocean. And
what are the eight?
'The great ocean, O Bhikkhus, gets gradually deeper, slope following on slope,
hollow succeeding hollow, and the fall is not precipitously abrupt 1. This is
the first [of such qualities] 2.
'Again, Ô Bhikkhus, the great ocean remains of the same nature 3, and passes not
beyond the shore. This is the second [of such qualities].
'Again, O Bhikkhus, the great ocean will not brook association with a dead
corpse. Whatsoever dead corpse there be in the sea, that will it--and
quickly--draw to the shore, and cast it out on the dry ground 4. This is the
third [of such qualities].
'Again, O Bhikkhus, all the great rivers--that is to say, the Gaṅgâ, the Yamunâ,
the Akiravatî, the
p. 302
[paragraph continues] Sarabhû, and the Mahî--they, when they have fallen into
the great ocean, renounce their names and lineage, and are reckoned thenceforth
as the great ocean. This is the fourth [of such qualities].
'Again, O Bhikkhus, though all the streams in the world flow on till they reach
the great ocean, and all the waters of the sky fall into it, yet does it not
thereby seem to be the more empty or more full. This is the fifth [of such
qualities].
'Again, O Bhikkhus, the great ocean has only one taste, the taste of salt. This
is the sixth [of such qualities].
'Again, O Bhikkhus, the great ocean is full of gems, of gems of various kinds;
among which are these gems--that is to say, the pearl, the diamond, the catseye,
the chank, rock, coral, silver, gold, the ruby, and the cornelian 1. This is the
seventh [of such qualities].
'Again, O Bhikkhus, the great ocean is the dwelling-place of mighty beings,
among which are these--that is to say, the Timi, the Timiṅgala, the
Timitimiṅgala, the Asuras, the Nâgas, and the Gandhabbas. There are in the great
ocean creatures so constituted that they stretch from one to five hundred
leagues 2. This is the eighth [of such qualities].
4. 'And just in the same way, O Bhikkhus, there are in this doctrine and
discipline eight marvellous and wonderful qualities, by the constant perception
p. 303
of which the Bhikkhus take delight in this doctrine and discipline. What are the
eight?
'Just, O Bhikkhus, as the great ocean gets gradually deeper, slope following on
slope, hollow succeeding hollow, and the fall is not precipitately abrupt just
so, O Bhikkhus, in this doctrine and discipline is the training a gradual one,
work following on work, and step succeeding step; and there is no sudden
attainment to the insight (of Arahatship) 1. This is the first [of such
qualities].
Just, O Bhikkhus, as the great ocean remains of the same nature, and passes not
beyond the shore--just so, O Bhikkhus, is the body of precepts which I have
established for those who are hearers of my word, and which they, their lives
long, do not pass beyond. This is the second [of such qualities].
Just, O Bhikkhus, as the great ocean will not brook association with a dead
corpse; but whatsoever dead corpse there be in the sea that will it--and
quickly--draw to the shore, and cast it out upon the dry land just so, O
Bhikkhus, if there be any individual evil in conduct, wicked in character, of
impure and doubtful behaviour, not a Samana though he have taken the vows of
one, not a religious student though he have taken the vows of one, foul within,
full of cravings, a worthless creature; with him will the Samgha brook no
association, but quickly, on its meeting together, will it cast him out. And
what though that man should himself be seated in the midst of the
Bhikkhu-samgha, verily, both is he afar off from the Samgha,
p. 304
and the Samgha from him. This is the third (of such qualities].
'Just, O Bhikkhus, as the great rivers--that is to say, the Gaṅgâ, the Yamunâ,
the Akiravatî, the Sarabhû, and the Mahî--when they have fallen into the great
ocean, renounce their name and lineage and are thenceforth reckoned as the great
ocean just so, O Bhikkhus, do these four castes--the Khattiyas, the Brahmans,
the Vessas, and the Suddas--when they have gone forth from the world under the
doctrine and discipline proclaimed by the Tathâgata, renounce their names and
lineage, and enter into the number of the Sakyaputtiya Samanas. This is the
fourth [of such qualities].
'Just, O Bhikkhus, as though all the streams in the world flow on till they
reach the great ocean, and all the waters of the sky fall into it, yet does it
not seem thereby to be either more empty or more full just so, O Bhikkhus,
though many Bhikkhus pass entirely away in that kind of passing away which
leaves not a trace behind, yet does not [the Samgha] thereby seem to be either
more empty or more full. This is the fifth [of such qualities].
'Just, O Bhikkhus, as the great ocean has only one taste, the taste of salt just
so, O Bhikkhus, has this doctrine and discipline only one flavour, the flavour
of emancipation. This is the sixth [of such qualities].
'Just, O Bhikkhus, as the great ocean is full of gems, of gems of various
kinds--that is to say, the pearl, the diamond, the catseye, the chank, rock,
coral, silver, gold, the ruby, and the cornelian--just so, O Bhikkhus, is this
doctrine and discipline full of gems, of gems of various kinds, among which are
p. 305
these gems,--that is to say, the four Earnest Meditations, the fourfold Great
Struggle, the four Roads to Iddhi, the five Moral Powers, the five Moral Senses,
the seven kinds of Wisdom, and the noble eightfold Path. This is the seventh [of
such qualities].
'Just, O Bhikkhus, as the great ocean is the dwelling-place of mighty beings,
among which are the Timi, the Timiṅgala, the Timitimiṅgala, the Asuras, the
Nâgas. and the Gandhabbas; just as there are in the great ocean creatures so
constituted that they stretch from one to five hundred leagues--just so, O
Bhikkhus, is this doctrine and discipline the resort of mighty beings, among
whom are he who has entered the First Path (the converted man, the Sotâpanno)
and he who has realised the fruit thereof, he who has entered the Second Path
(the Sakadâgâmin) and he who has realised the fruit thereof, he who has entered
the Third Path (the Anâgâmin) and he who has realised the fruit thereof, the
Arahat, and he who has realised the fruit of Arahatship. This is the eighth [of
such qualities].
'These, O Bhikkhus, are the eight marvellous and wonderful qualities in this
doctrine and discipline by the constant perception of which the Bhikkhus take
delight therein.'
And the Blessed One, on perceiving that matter, gave forth at that time this
ecstatic utterance:
'The rain falls heavily on that which is covered, not upon that which is
revealed.
'Reveal, therefore, what thou hast concealed, and the rain shall touch thee not
1.'
Footnotes
299:1 Nandimukhiyâ rattiyâ ti arunadhata-kâle pîti-mukhâ viya ratti khâyati ten’
âha nandimukhiyâ ti (B.). See also our note on this at Mahâvagga VIII, 13, 1.
299:2 That is, there is some one present who is disqualified by some p. 300
fault from taking part in the proceedings, which would therefore be invalid.
300:1 Samkassara. See the passages quoted by Dr. Morris in the introduction to
his edition of the Aṅguttara (pp. viii, ix), though we cannot accept his
conclusions. We may add that the Tibetan rendering of Dhammapada 312, given in
Rockhill's 'Udâna-varga,' p. 49, from which we might expect some help, throws no
light on the exact meaning of the word, the translator contenting himself with
an ambiguous phrase.
300:2 Samvâso. See Mahâvagga I, 79, 2, and Kullavagga.
300:3 On these expressions, see the notes above, V, 14, 3, in accordance with
which we should read here, in the text sûki, for suki.
301:1 Na âyataken’ eva. See Kullavagga V, 3, 1, and V, 27, 2.
301:2 Paragraph 1 is here, and in the succeeding paragraphs, repeated in full.
301:3 Thita-dhammo, 'has characteristics which are stable.'
301:4 For ussâreti read ussâdeti. See our note on VI, 11, 3.
302:1 On these gems, compare Rh. D.'s note on the Mahâ-sudassana Sutta I, 4, in
'Buddhist Suttas from the Pâli,' pp. 249, 250.
302:2 On this belief, compare above, VII, 2, 2. of land creatures, where the
same term, attabhâva, is used.
303:1 Aññâ-pativedho. On the use of aññâ, standing alone, in this sense, see the
note above on Mahâvagga V, I, 19.
305:1 This enigmatical saying amounts apparently to this: 'As a usual thing, no
doubt, the rain falls not on that which is covered p. 306 with a roof; but in
morals it is precisely where there is already a fault concealed, unconfessed,
that new faults rain in upon him who adds deceit to his fault.' Buddhaghosa
says, Khannam ativassatîti âpattim âpaggitvâ patikkhâdento aññam navam âpattim
âpaggatîti idam etam sandhâya vuttam. Vivatam nâtivassatîti âpattim âpaggitvâ
vivaranto aññam n’ âpaggatîti idam etam sandhâya vuttam.
Friday, March 25, 2011
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.
Mahavagga - Ninth Khandhaka: Chapter 2
1. At that time the Bhikkhus of Kampâ performed official acts in the following
ways: they performed unlawful acts before an incomplete congregation; they
performed unlawful acts before a complete congregation; they performed lawful
acts before an incomplete congregation; they performed seemingly lawful acts
before an incomplete congregation; they performed seemingly lawful acts before a
complete congregation; a single Bhikkhu pronounced expulsion against a single
one; a single Bhikkhu pronounced expulsion against two; a single Bhikkhu
p. 262
pronounced expulsion against a number of Bhikkhus; a single Bhikkhu pronounced
expulsion against a Samgha; two Bhikkhus pronounced expulsion against a single
one . . . . against two . . . . against a number of Bhikkhus . . . . against a
Samgha; a number of Bhikkhus pronounced expulsion against a single one . . . .
against two . . . . against another number . . . . against a Samgha; a Samgha
pronounced expulsion against another Samgha 1
2. Those Bhikkhus who were moderate, were annoyed, murmured, and became angry:
'How can the Bhikkhus of Kampâ perform official acts in the following ways:
perform unlawful acts before an incomplete congregation (&c., down to:) how can
a Samgha pronounce expulsion against another Samgha?'
These Bhikkhus told this thing to the Blessed One.
'Is it true, as they say, O Bhikkhus, that the Bhikkhus of Kampâ perform
official acts in the following ways, &c.?'
'It is true, Lord.'
Then the blessed Buddha rebuked those Bhikkhus: 'It is improper, O Bhikkhus,
what these foolish persons are doing; it is unbecoming, indecent, unworthy of
Samanas, unallowable, and to be avoided. How can these foolish persons, O
Bhikkhus, perform official acts in the following ways, &c. This will not do, O
Bhikkhus, for converting the unconverted.' Having thus rebuked them and
delivered a religious discourse, he thus addressed the Bhikkhus:
3. 'If an official act, O Bhikkhus, is performed
p. 263
unlawfully by an incomplete congregation, it is no real act 1 and ought not to
be performed. An official act performed unlawfully by a complete congregation is
no real act and ought not to be performed (&c., as in § 1, down to:). A
seemingly lawful act performed before a complete congregation is no real act and
ought not to be performed. In case a single Bhikkhu pronounces expulsion against
a single one,--this is no real act and ought not to be performed (&c., down
to:). In case a Samgha pronounces expulsion against another Samgha,--this is no
real act and ought not to be performed.
4. 'There are, O Bhikkhus, four kinds of official acts (which a Samgha can
perform); an unlawful act performed by an incomplete congregation, an unlawful
act performed by a complete congregation, a lawful act performed by an
incomplete congregation, and a lawful act performed by a complete congregation.
'If, O Bhikkhus, an act is unlawful and performed by an incomplete
congregation--such an act, O Bhikkhus, is objectionable and invalid on account
of its unlawfulness and of the incompleteness (of the congregation). Such an
act, O Bhikkhus, ought not to be performed, nor is such an act allowed by me.
'If, O Bhikkhus, an act is unlawful and performed by a complete
congregation--such an act, O Bhikkhus, is objectionable and invalid on account
of its unlawfulness. Such an act, &c.
'If, O Bhikkhus, an act is lawful and performed by an incomplete
congregation--such an act, O Bhikkhus, is objectionable and invalid on account
of
p. 264
the incompleteness (of the congregation). Such an act, &c.
'If, O Bhikkhus, an act is lawful and performed by a complete congregation--such
an act, O Bhikkhus, is unobjectionable and valid on account of its lawfulness
and of the completeness (of the congregation). Such an act, O Bhikkhus, ought to
be performed, and such an act is allowed by me.
'Therefore, O Bhikkhus, you ought to train yourselves thus: "Lawful acts which
are performed by complete congregations--such acts will we perform 1."'
Footnotes
262:1 The cases of a Samgha's expelling a single Bhikkhu, or two Bhikkhus, or a
number of Bhikkhus, are omitted, because such proceedings are lawful.
263:1 I.e. it is null and void.
264:1 A similar injunction is found at the close of chapter 1I, 14.
ways: they performed unlawful acts before an incomplete congregation; they
performed unlawful acts before a complete congregation; they performed lawful
acts before an incomplete congregation; they performed seemingly lawful acts
before an incomplete congregation; they performed seemingly lawful acts before a
complete congregation; a single Bhikkhu pronounced expulsion against a single
one; a single Bhikkhu pronounced expulsion against two; a single Bhikkhu
p. 262
pronounced expulsion against a number of Bhikkhus; a single Bhikkhu pronounced
expulsion against a Samgha; two Bhikkhus pronounced expulsion against a single
one . . . . against two . . . . against a number of Bhikkhus . . . . against a
Samgha; a number of Bhikkhus pronounced expulsion against a single one . . . .
against two . . . . against another number . . . . against a Samgha; a Samgha
pronounced expulsion against another Samgha 1
2. Those Bhikkhus who were moderate, were annoyed, murmured, and became angry:
'How can the Bhikkhus of Kampâ perform official acts in the following ways:
perform unlawful acts before an incomplete congregation (&c., down to:) how can
a Samgha pronounce expulsion against another Samgha?'
These Bhikkhus told this thing to the Blessed One.
'Is it true, as they say, O Bhikkhus, that the Bhikkhus of Kampâ perform
official acts in the following ways, &c.?'
'It is true, Lord.'
Then the blessed Buddha rebuked those Bhikkhus: 'It is improper, O Bhikkhus,
what these foolish persons are doing; it is unbecoming, indecent, unworthy of
Samanas, unallowable, and to be avoided. How can these foolish persons, O
Bhikkhus, perform official acts in the following ways, &c. This will not do, O
Bhikkhus, for converting the unconverted.' Having thus rebuked them and
delivered a religious discourse, he thus addressed the Bhikkhus:
3. 'If an official act, O Bhikkhus, is performed
p. 263
unlawfully by an incomplete congregation, it is no real act 1 and ought not to
be performed. An official act performed unlawfully by a complete congregation is
no real act and ought not to be performed (&c., as in § 1, down to:). A
seemingly lawful act performed before a complete congregation is no real act and
ought not to be performed. In case a single Bhikkhu pronounces expulsion against
a single one,--this is no real act and ought not to be performed (&c., down
to:). In case a Samgha pronounces expulsion against another Samgha,--this is no
real act and ought not to be performed.
4. 'There are, O Bhikkhus, four kinds of official acts (which a Samgha can
perform); an unlawful act performed by an incomplete congregation, an unlawful
act performed by a complete congregation, a lawful act performed by an
incomplete congregation, and a lawful act performed by a complete congregation.
'If, O Bhikkhus, an act is unlawful and performed by an incomplete
congregation--such an act, O Bhikkhus, is objectionable and invalid on account
of its unlawfulness and of the incompleteness (of the congregation). Such an
act, O Bhikkhus, ought not to be performed, nor is such an act allowed by me.
'If, O Bhikkhus, an act is unlawful and performed by a complete
congregation--such an act, O Bhikkhus, is objectionable and invalid on account
of its unlawfulness. Such an act, &c.
'If, O Bhikkhus, an act is lawful and performed by an incomplete
congregation--such an act, O Bhikkhus, is objectionable and invalid on account
of
p. 264
the incompleteness (of the congregation). Such an act, &c.
'If, O Bhikkhus, an act is lawful and performed by a complete congregation--such
an act, O Bhikkhus, is unobjectionable and valid on account of its lawfulness
and of the completeness (of the congregation). Such an act, O Bhikkhus, ought to
be performed, and such an act is allowed by me.
'Therefore, O Bhikkhus, you ought to train yourselves thus: "Lawful acts which
are performed by complete congregations--such acts will we perform 1."'
Footnotes
262:1 The cases of a Samgha's expelling a single Bhikkhu, or two Bhikkhus, or a
number of Bhikkhus, are omitted, because such proceedings are lawful.
263:1 I.e. it is null and void.
264:1 A similar injunction is found at the close of chapter 1I, 14.
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