Showing posts with label vinaya pitaka. Show all posts
Showing posts with label vinaya pitaka. Show all posts

Monday, March 28, 2011

Cullavagga - Tenth Khandhaka: Chapter 16

1. Now at that time the Bhikkhus had come into the possession of some bedding,
and the Bhikkhunîs had none. The Bhikkhunîs sent a messenger to the Bhikkhus,
saying: 'It would be well if their reverences the Bhikkhus would give us some
bedding on loan 1.'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to give bedding to the Bhikkhunîs on loan.'
2. Now at that time Bhikkhunîs, in their courses, sat down or lay down on
stuffed bedsteads and chairs, and the stuffing was soiled with blood.
They told this matter to the Blessed One.
A Bhikkhunî is not, O Bhikkhus, to sit down or lie down on a stuffed bedstead or
chair. Whosoever does so, shall be guilty of a dukkata. I allow the use, O
Bhikkhus, of an indoor's robe 2.'
The indoor's robe got soiled.
p. 348
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a thigh-cloth (a cloth to reach nearly down to
the knee 1).'
The thigh-cloth slipped down.
They told this matter to the Blessed One.
'I allow it, O Bhikkhus, to be fastened by a thread to be tied round the thigh.'
The thread broke.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a loin-cloth, and a string going round the hips (to keep
it up) 2.'
Now at that time the Khabbaggiya Bhikkhunîs used to wear the hip-string always.
The people murmured, &c., saying: 'Like the women who still enjoy the pleasures
of the world!' They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to wear a hip-string for constant use 3. I
allow its use to one who is in her courses.'



Footnotes
347:1 Tâvakâlikam. See the passages quoted in our note above on Kullavagga VI,
18.
347:2 Âvasatha-kîvaram. See the Old Commentary on this word as occurring in the
47th Bhikkhunî Pâkittiya.
348:1 Âni-kolakam. Buddhaghosa has no note on this. Âni must be here 'that part
of the leg immediately above the knee, the front of the thigh.' Compare
Böhtlingk-Roth s.v. No. 2.
348:2 Samvelliyam kati-suttakam. The samvelliyam is the ordinary undress as worn
for the sake of decency, even now, by a labourer working in muddy paddy fields,
or at any severe task. It is a wedge-shaped strip of cotton cloth about a foot
and a half long, about five inches wide at one end, and tapering down to one
inch in width at the other. The broad end is fixed on to a string going round
the waist (kati-suttakam), and hangs down, when put on, in front of the legs.
When worn under other clothes, it remains so; but when the other clothes are
taken off for work the narrow end is passed under the body between the legs, and
twisted round the hip-string behind (at the small of the back) so as to keep it
fast. Its use is forbidden to Bhikkhus at V, 29, 5, where Buddhaghosa says,
'Such as wrestlers and labourers wear.'
348:3 Its use is also forbidden to Bhikkhus (above, Cullavagga V 2, 1).

Cullavagga - Tenth Khandhaka: Chapter 15

1. Now at that time the people gave food to the Bhikkhus, and the Bhikkhus gave
to the Bhikkhunîs. The people murmured, were indignant, and complained, saying:
'How can their reverences give away to others what was given for them to
have--as if we did not know how to give gifts?'
They told this matter to the Blessed One.
'A Bhikkhu, O Bhikkhus, is not to give away to others what was given for them
themselves to have. Whosoever does so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus had come into the possession of some (meat for)
food. They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to give it to the Samgha.'
Too much came into their possession.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to give away that which was given to special
individuals (and to keep that which had come into the possession of the Samgha
as a whole 1).'
p. 347
Now at that time food, which had been stored up for the Bhikkhus, had come into
their possession.
They told this matter to the Blessed One.
'I allow food that has been stored up to be enjoyed by the Bhikkhunîs after they
have had it given over to them by the Bhikkhus.'
2. [The same repeated, reading Bhikkhunî for Bhikkhu, and vice versâ.]



Footnotes
346:1 Puggalikam dâtum. On this phrase compare the similar one below at X, 24.
Buddhaghosa has no note either here or there.

Cullavagga - Tenth Khandhaka: Chapter 14

14.
The following short section will scarcely bear translating into modern English.
(The translation of this chapter was omitted from original book.--JBH.)

Cullavagga - Tenth Khandhaka: Chapter 13

1. Now at that time a certain woman, while her husband was on a journey, became
with child by a paramour. She had a premature delivery, and asked a Bhikkhunî, a
confederate of hers, to carry away the foetus in her bowl. And that Bhikkhunî
put it into her bowl, and, covering it over with her upper robe, went away.
Now at that time a certain Bhikkhu, who was on an alms-pilgrimage, had made a
vow not to partake of the first food given to him until he had already given of
it either to a Bhikkhu or to a Bhikkhunî. On seeing the Bhikkhunî; that Bhikkhu
said: 'Come, sister! take some food.'
'No thank you, Sir.'
[And a second and a third time the Bhikkhu made the same request, and received
the same reply. Then he said,]
'Sister! I have made a vow not to partake myself of the first food given to me
until I have already given of it either to a Bhikkhu or to a Bhikkhunî. Come,
sister! take the food.'
Then that Bhikkhunî, being so pressed by the Bhikkhu, pulled out her bowl, and
showed him what was inside of it. And the Bhikkhu was indignant, and annoyed,
and remonstrated, saying: 'How can you do such a thing?' And he told the
Bhikkhus, and they were indignant, &c., and told the Blessed One.
p. 346
'A Bhikkhunî is not, O Bhikkhus, to carry away a foetus in her bowl. Whosoever
does so, shall be guilty of a dukkata. I allow a Bhikkhunî, O Bhikkhus, on
seeing a Bhikkhu, to pull out her bowl, and show it to him.'
________________________

Cullavagga - Tenth Khandhaka: Chapter 12

1. Now at that time a certain woman, who had formerly belonged to the clan of
the Mallas 2 had entered the Order of the Bhikkhunîs. She, seeing a weakly
Bhikkhu on the road, struck up against him with the edge of her shoulder, and
knocked him over. The Bhikkhus murmured, were indignant, and complained, saying:
'How can a Bhikkhunî assault a Bhikkhu?'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to assault a
p. 345
Bhikkhu. Whosoever does so, shall be guilty of a dukkata. I prescribe that a
Bhikkhunî, O Bhikkhus, on seeing a Bhikkhu, should get out of the way when still
at a distance, and make room for him.'



Footnotes
344:2 Well known as wrestlers.

Cullavagga - Tenth Khandhaka: Chapter 11

1. Now at that time a certain Bhikkhunî, when on her death-bed, said: 'After I
am gone, let my set of necessaries 5 belong to the Samgha.' Then the
p. 344
[paragraph continues] Bhikkhus and the Bhikkhunîs disputed as to it,' saying:
'It belongs to us; it belongs to us.'
They told this matter to the Blessed One.
'If, O Bhikkhus, a Bhikkhunî, or a novice under training to become one (a
Sikkhamânâ), when on her death-bed, should say: "After I am gone, let my set of
necessaries belong to the Samgha," then it is the Bhikkhunî-samgha it belongs
to; the Bhikkhu-samgha is not the owner thereof. If a Bhikkhu, O Bhikkhus, or a
novice under training to become one (a Sâmanera), when on his death-bed, should
say: "After I am gone, let my set of necessaries become the property of the
Samgha," then it is the Bhikkhu-samgha it belongs to; the Bhikkhunî-samgha is
not the owner thereof 1'



Footnotes
343:5 Parikkhâro; that is, the eight things over which a member p. 344 of the
Buddhist Order was allowed proprietary rights--the three robes, the alms-bowl,
razor, needle, girdle, and water-strainer.
344:1 By the rule laid down in the Mahâvagga VIII, 27, the set of robes and the
bowl are to be assigned by the Samgha to those that waited on the sick--at least
in the case of Bhikkhus,--and the analogy would doubtless hold good of the
Bhikkhunîs also.

Cullavagga - Tenth Khandhaka: Chapter 10

1. Now at that time Bhikkhunîs wore long girdles, and out of them they arranged
fringes 2. The people murmured, were indignant, and complained, saying: 'As the
women who are still enjoying the pleasures of the world do!'
p. 341
'A Bhikkhunî is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall
be guilty of a dukkata. I allow a Bhikkhunî, O Bhikkhus, a girdle that will go
once round the body 1, and fringes are not to be arranged in it. Whosoever does
so, shall be guilty of a dukkata.'
Now at that time Bhikkhunîs arranged fringes in cloth of bambû fibre 2, or in
leather, or in white cotton cloth 3, or in plaited cotton cloth 4, or in fringed
cotton cloth 5, or in white or, in plaited or in fringed kola cloth 6, or in
plaits or fringes made of thread. The people murmured, were indignant, and
complained, saying: 'As the women who are still enjoying the pleasures of the
world do!'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to wear any of these things. Whosoever does so,
shall be guilty of a dukkata.'
2. Now at that time Bhikkhunîs had their backs scrubbed with the steak-bone of
an ox, or slapped with the jaw-bone of an ox; and had their fore-arms 7,
p. 342
and the backs of their hands 1, and their calves 2, and the upper part of their
feet 3, and their thighs, and their faces, and their gums, so slapped. The
people murmured, were indignant, and complained, saying: 'As the women who are
still enjoying the pleasures of the world do!'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to [do any of these things]. Whosoever does so,
shall be guilty of a dukkata.'
3. Now at that time the Khabbaggiya Bhikkhunîs [&c., down to]
' 4A Bhikkhunî is not, O Bhikkhus, to anoint her face, nor to rub ointments on
to her face 5, nor to put chunam on to her face, nor to smear red arsenic on to
her face, nor to paint her body, nor to paint her face, nor to paint her body
and face. Whosoever does so, shall be guilty of a dukkata.'
4. [Similar paragraph concluding,]
'A Bhikkhunî is not, O Bhikkhus, to make (tattoo marks) by the corners of her
eyes 6, or on her cheeks 7, nor to peep out of window 8, nor to stand in the
p. 343
light (of a half-opened door) 1, nor to have dances performed, nor to keep
courtesans, nor to keep a tavern, nor to keep a slaughter-house, nor to open a
shop, nor, to practise usury, nor to supply men slaves or women slaves, or men
servants or maid servants, or animals, nor to carry on the business of florist
and seedsman 2, nor to carry the razor case 3.'
[Similar paragraph concluding,]
'A Bhikkhunî is not, O Bhikkhus, to wear robes that are all of a blue, light
yellow, crimson, black, brownish-yellow, or dark yellow colour nor to wear robes
with skirts to them which are not made of torn pieces of cloth, or are long, or
have flowers worked on them, or cobras' hoods; nor to wear jackets, nor dresses
made of the fibre of the Tirîtaka plant 4. Whosoever does so, shall be guilty of
a dukkata.'



Footnotes
340:2 Pâsuke namentîti gihidârikâyo viya ghanapattakena kâyabandhanena pâsuke
namanatthâya bandhanti, says Buddhaghosa. Pâsuka is probably equal to the
Sanskrit pârsvaka, and means a fringe arranged round the body, as shown in Plate
LI of Cunningham's 'Bharhut Tope,' being so called from the rib-like arrangement
of the strings or cloth or other substance of which it was made. On
corresponding girdles worn by men and forbidden to Bhikkhus, see Kullavagga V,
29, 2.
341:1 Ekapariyâkatan ti ekavâram parikkhipanakam, says the Samanta Pâsâdikâ.
341:2 Vilivena pattenâti (sic) sanheti veluvilvehi (sic) katapattena.
341:3 Dussapattenâti setavatthapattena.
341:4 Dussaveniyâti dussena kataveniyâ.
341:5 Dussavattiyâti dussena katavattiyâ.
341:6 Kolapattâdisu kolakâvâsam kolan ti veditabbam.
341:7 Hattham kottâpentîti aggam bâham kottâpetvâ morapattâdîhi kittakam
karonti, says Buddhaghosa. The meaning is not clear. No. 10 of the tattoo marks
figured on Plate LII of Cunningham's 'Bharhut Tope,' referred to in the note on
the next section, is a representation of a peacock's feathers. On atthilla, see
Buddhaghosa's note at p. 327 of the text. Compare the prohibition of the use by
Bhikkhus of back-scratchers and other like things (Kullavagga V, 1, 1) connected
with shampooing of luxurious bathing.
342:1 Hattha-kokkhan ti pitthi-hattham.
342:2 Pâdan ti gaṅgham.
342:3 Pâda-kokkhan ti pitthi-pâdam.
342:4 This paragraph has already occurred above, V, 2, 5 of the Bhikkhus.
342:5 These two injunctions are found also in the 90th and 91st Bhikkhunî
Pâkittiyas.
342:6 Avaṅgam karontîti avaṅga-dese adhomukham lekham karonti (B.). Avaṅga =
Sanskrit apâṅga.
342:7 Visesakam karontîti ganda-padese vikitra-santhânam visesakam karonti (B.).
A number of tattoo marks on the cheeks are figured in Plate LII of Cunningham's
'Bharhut Tope.'
342:8 Olokentîti vâtapânam vivaritvâ vîthim olokenti (B.).
343:1 Sâloke titthantîti dvârom vivaritvâ upaddha-kâyam dassentiyo titthanti
(B.). Compare Theri-gâthâ 73.
343:2 Harîtaka-pannikam pakinantîti harîtakañ k’ eva panniñ ka pakinanti,
pakinnakâpanam pasârentîli vuttam hoti (B.). Compare pannika-upâsako in the
Gâtaka I, 411 = II, 180.
343:3 Namatakam dhâreti. See V, 27, 3, and our note above on V, 11, 1. The
expression evidently means here 'to be a barber.'
343:4 This paragraph has already occurred above, in respect to the Bhikkhus
(Mahâvagga VIII, 29), where see our notes on the various items.

Cullavagga - Tenth Khandhaka: Chapter 9

1. Now when the Blessed One had stayed at Vesâlî as long as he thought fit, he
sat out towards Sâvatthi; and, journeying straight on, he in due course arrived
thereat. And there, at Sâvatthi, the Blessed One remained in the Getavana,
Anâtha Pindika's Park.
Now at that time the Khabbaggiya Bhikkhus threw dirty water over Bhikkhunîs,
thinking, perhaps, they would fall in love with them 1.
They told this matter to the Blessed One.
'A Bhikkhu is not, O Bhikkhus, to throw dirty water at a Bhikkhunî. Whosoever
does so, shall be guilty of a dukkata. I allow a penalty, O Bhikkhus, to be
imposed on that Bhikkhu.
Then the Bhikkhus thought: 'What penalty is it that ought to be imposed on him?'
They told this matter to the Blessed One.
'That Bhikkhu is to be declared to be one who is not to be saluted by the
Bhikkhunî-samgha 2.'
Now at that time the Khabbaggiya Bhikkhus uncovered their bodies, or their
thighs, or their private parts, and showed them to Bhikkhunîs, or addressed
Bhikkhunîs with wicked words, or associated with Bhikkhunîs, thinking, perhaps,
they would fall in love with them 3.
They told this matter to the Blessed One.
p. 336
'A Bhikkhu is not, O Bhikkhus, to do [any of these things]. Whosoever does,
shall be guilty of a dukkata. I allow, O Bhikkhus, a penalty to be imposed on
that Bhikkhu.'
Then the Bhikkhus thought: 'What penalty is it that ought to be imposed on him?'
They told this matter to the Blessed One.
'That Bhikkhu is to be declared to be one who is not to be saluted by the
Bhikkhunî-samgha.'
2. [The last section repeated of the Khabbaggiya Bhikkhunîs, the decision being
the same down to]
Then the Bhikkhus thought: 'What penalty is it that ought to be imposed on her?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to prohibit her (from entering a Vihâra) 1.'
When the prohibition was laid upon them, they would not accept it. They told
this matter to the Blessed One.
'I allow you, O Bhikkhus, to inhibit them from the Exhortation.'
3. Then the Bhikkhus thought: 'Is it lawful to hold Uposatha with a Bhikkhunî
who has been inhibited from the Exhortation, or is it not lawful?'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to hold Uposatha with a Bhikkhunî who has been
inhibited from the Exhortation until such time as her case has been settled.'
Now at that time the venerable Udâyi, after having inhibited the Exhortation (to
one or more Bhikkhunîs), went away on a journey. The Bhikkhunîs
p. 337
murmured, were indignant, and complained, saying: 'How can the venerable Udâyi
[act so]?'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to go on a journey after having inhibited the
Exhortation. Whosoever does so, shall be guilty of a dukkata.'
Now at that time foolish and incompetent Bhikkhus inhibited the Exhortation,
They told this matter to the Blessed One.
'The Exhortation is not, O Bhikkhus, to be inhibited by a foolish, incompetent
Bhikkhu. When such a one does so, he shall be guilty of a dukkata.'
Now at that time Bhikkhus inhibited the Exhortation without grounds and without
cause.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to inhibit the Exhortation without ground and without
cause. Whosoever does so, shall be guilty of a dukkata.'
Now at that time Bhikkhus, who had inhibited the Exhortation, would not give a
decision (on the matter out of which the inhibition arose).
They told this matter to the Blessed One.
'When, O Bhikkhus, you have inhibited the Exhortation, you are not to abstain
from giving a decision (on the matter out of which the inhibition arose).
Whosoever does so, shall be guilty of a dukkata.'
4. Now at that time Bhikkhunîs did not go to the Exhortation. They told this
matter to the Blessed One.
'A Bhikkhunî, O Bhikkhus, is not to omit going to the Exhortation. Whosoever
does so, shall be dealt with according to the rule 1.'
p. 338
Now at that time the whole Bhikkhunî-samgha went to the Exhortation together.
The people murmured, were indignant, and complained, saying: 'There are their
wives, there are their mistresses; now will they take pleasure together.'
They told this matter to the Blessed One.
'The whole Bhikkhunî-samgha is not, O Bhikkhus, to go to the Exhortation
together. And if it should so go, it is guilty of a dukkata. I allow, O
Bhikkhus, four or five Bhikkhunîs to go together.'
[The same when four or five went the decision ending,]
'I allow, O Bhikkhus, two or three Bhikkhunîs to go together to Exhortation; and
let them go up to some one Bhikkhu, and arrange their robes over one shoulder,
and, sitting down on their heels, let them stretch forth their joined palms, and
thus address him: "The Bhikkhunî-samgha salutes the feet of the Bhikkhu-samgha,
and requests permission to come for the purpose of the Exhortation being held;
may that be granted, they say, to the Bhikkhunî-samgha."
'Then he who is entrusted with the recitation of the Pâtimokkha is to ask: "Is
there any Bhikkhu who has been appointed to hold the Exhortation of the
Bhikkhunîs?"
'If a Bhikkhu has been appointed thereto, the reciter of the Pâtimokkha is to
say: "Such and such a Bhikkhu has been appointed to hold Exhortation to the
Bhikkhunîs. Let the Bhikkhunî-samgha come to him accordingly."
'If no Bhikkhu has been appointed thereto the reciter of the Pâtimokkha is to
say: "Which of the venerable ones is able to hold Exhortation to
p. 339
the Bhikkhunîs?" If any one is able to do so, and is possessed of the eight
qualifications 1, he is to appoint him thereto, and is to say: "Such and such a
Bhikkhu is appointed to hold Exhortation to the Bhikkhunîs. Let the
Bhikkhunî-samgha come to him."
'If no one is able to do so, the reciter of the Pâtimokkha is to say: "There is
no Bhikkhu appointed to hold Exhortation to the Bhikkhunîs. May the
Bhikkhunî-samgha obtain its desire in peace 2."'
5. Now at that time Bhikkhus did not accept the (office of holding) Exhortation.
They told this matter to the Blessed One.
'The Exhortation is not, O Bhikkhus, to be declined. Whosoever shall not accept
it, shall be guilty of a dukkata.'
Now at that time a certain Bhikkhu was stupid. To him the Bhikkhunîs went, and
said: 'Sir, please to accept the (duty of holding) Exhortation.'
'I, sister, am stupid. How can I accept the Exhortation?'
'You should take it, Sir; for thus has it been laid down by the Blessed One:
"Bhikkhus are to accept the (duty of holding) Exhortation to the Bhikkhunîs."'
They told this matter to the Blessed One.
'I allow, O Bhikkhus, all the rest, save the stupid, to accept the Exhortation.'
[The same repeated of a sick Bhikkhu, and a
p. 340
[paragraph continues] Bhikkhu on a journey. The same case put of a Bhikkhu
living in the jungle. The decision is,]
'I allow a Bhikkhu living in the jungle, O Bhikkhus, to accept the Exhortation,
and to appoint a time and place for the meeting 1, saying: "There will I perform
it."'
Now at that time Bhikkhus accepted the Exhortation, but did not perform it. They
told this matter to the Blessed One.
'The Exhortation, O Bhikkhus, is not to be neglected. Whosoever does so, shall
be guilty of a dukkata.'
Now at that time Bhikkhunîs did not attend at the place appointed. They told
this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to omit attending at the place appointed.
Whosoever does so, shall be guilty of a dukkata.'



Footnotes
335:1 On sâraggeyyun compare sâraggati at V, 3, I.
335:2 On this decision compare the 'sending to Coventry' of Khanna for levity of
conduct towards Bhikkhus at Mahâ-parinibbâna Sutta VI, 4, and Kullavagga XI, 1,
12 (where the penalty is called Brahma-danda).
335:3 On sampayogeti compare Kullavagga I, 5, at the end.
336:1 Âvaranan ti vihârapavesane nivâranam, says Buddhaghosa.
337:1 Bhikkhunî Pâkittiya LVIII.
339:1 These are given at length in the Sutta Vibhaṅga, Pâkittiya XXI, 2, 1.
339:2 Pâsâdikena sampâdetu, on which Buddhaghosa has no note. Perhaps 'by means
of faith' would be a better rendering.
340:1 On samketam, see our note above on Mahâvagga VIII, 23, 3.

Cullavagga - Tenth Khandhaka: Chapter 8

1. Now at that time a Bhikkhunî, a pupil of the Bhikkhunî Uppalavannâ, followed
the Blessed One for seven years, learning the Vinaya; but she, being forgetful,
lost it as fast as she received it. And that Bhikkhunî heard that the Blessed
One was about to go to Sâvatthi. Then she thought: 'For seven years have I
followed the Blessed One, learning the Vinaya; and, being forgetful, I have lost
it as fast as I received it. Hard is it for a woman to follow the Blessed One
her life long. What now shall I do?'
And that Bhikkhunî told this matter to the Bhikkhunîs, and they told it to the
Bhikkhus, and the Bhikkhus told it to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to teach the Vinaya to Bhikkhunîs.'
________________________
Here ends the First Portion for Recitation.




Footnotes
334:1 Ropetum, on which Buddhaghosa says: Tagganiyâdisu imam nâma kammam etissâ
kâtabban ti evam ropetvâ.

Cullavagga - Tenth Khandhaka: Chapter 7

1. Now at that time Bhikkhunîs in Samgha assembled, having fallen into quarrel,
strife, and dispute, got to blows, and were unable to settle the point at issue.
They told this matter to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to settle for Bhikkhunîs a point at issue.'
Now at that time Bhikkhus were settling for Bhikkhunîs a point at issue, and as
the point at issue was being enquired into, it was found that both Bhikkhunîs
competent to take part in an official act 1, and Bhikkhunîs who had been guilty
of an offence (had taken part in the Samgha during the official act (the Kamma)
at which the point in issue arose).
The Bhikkhunîs said: 'It would be well if you, Sirs, would carry out
disciplinary proceedings against the guilty Bhikkhunîs, or absolve their
offence: for
p. 334
thus has it been laid down by the Blessed One: "Bhikkhus are to settle for the
Bhikkhunîs a point at issue."'
They told this matter to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to set on foot 1 an official act for Bhikkhunîs,
and then to give it in charge for Bhikkhunîs to carry out the official act
against Bhikkhunîs. And I allow Bhikkhus to set on foot the (dealing with an)
offence for Bhikkhunîs, and then to give it in charge for Bhikkhunîs to accept
the confession thereof.'



Footnotes
333:1 Kammappattâ; on which see Parivâra XIX, 6, 7.

Sunday, March 27, 2011

Cullavagga - Tenth Khandhaka: Chapter 6

1. Now at that time the Pâtimokkha was not recited to the Bhikkhunîs.
They told this matter to the Blessed One.
'I allow the Pâtimokkha, O Bhikkhus, to be recited to the Bhikkhunîs.'
Now it occurred to the Bhikkhunîs: 'By whom should the Pâtimokkha be recited to
the Bhikkhunîs?'
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the Pâtimokkha to be recited to Bhikkhunîs by Bhikkhus.'
Now at that time Bhikkhus went to the residence of the Bhikkhunîs and recited
the Pâtimokkha to the Bhikkhunîs there. The people murmured, and were indignant,
saying: 'There are their wives, there are their mistresses; now will they take
pleasure together.'
The Bhikkhus heard this, and told the matter to the Blessed One.
'Bhikkhus are not, O Bhikkhus, to recite the
p. 331
[paragraph continues] Pâtimokkha to the Bhikkhunîs at their residence. Whosoever
does so, shall be guilty of a dukkata. I allow Bhikkhunîs, O Bhikkhus, to recite
the Pâtimokkha to the Bhikkhunîs.'
The Bhikkhunîs did not know how to recite the Pâtimokkha. They told this matter
to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunîs how to recite the Pâtimokkha.'
2. Now at that time the Bhikkhunîs did not confess the faults (they had
committed).
They told this matter to the Blessed One.
'A Bhikkhunî, O Bhikkhus, is not to leave a fault unconfessed. Whosoever does
so, shall be guilty of a dukkata.'
The Bhikkhunîs did not know how to confess their faults. They told this matter
to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunîs how they should confess their
faults.'
Then it occurred to the Bhikkhus: 'By whom ought the confession of a fault to be
received from the Bhikkhunîs?' They told this matter to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to receive the confession of a fault from
Bhikkhunîs.'
Now at that time Bhikkhunîs, on seeing a Bhikkhu on the road, or in a street
closed at one end, or at the place where four cross-roads met, would place their
bowl on the ground, and arranging their robes over one shoulder, would crouch
down on their heels, and stretch forth their joined hands, and confess a fault.
The people murmured, were indignant, and complained, saying: 'There are their
wives, there are their mistresses; they are asking
p. 332
pardon now after having treated them scornfully overnight.'
They told this matter to the Blessed One.
'Bhikkhus are not, O Bhikkhus, to receive the confessions of a fault from
Bhikkhunîs. Whosoever does so, shall be guilty of a dukkata. I allow Bhikkhunîs,
O Bhikkhus, to receive the confession of a fault from Bhikkhunîs.'
The Bhikkhunîs did not know how to receive the confession of a fault. They told
this matter to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunîs how to receive the confession
of a fault.'
3. Now at that time disciplinary proceedings (Kammas) were not carried out
against Bhikkhunîs. They told that matter to the Blessed One.
'I allow disciplinary proceedings, O Bhikkhus, to be carried out against
Bhikkhunîs.'
Then the Bhikkhus thought: 'By whom ought disciplinary proceedings to be carried
out against Bhikkhunîs?' They told this matter to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to carry out disciplinary proceedings against
Bhikkhunîs.'
Now at that time Bhikkhunîs who had been subjected to disciplinary proceedings,
on seeing a Bhikkhu on the road, or in a street closed at one end, or at the
place where four cross-roads met, would place their bowls on the ground, and
arranging their robes over one shoulder, would crouch down on their heels, and
stretching out their joined palms would ask for pardon, thinking that that was
the proper time for doing so. The people murmured [&c., as before].
p. 333
They told this matter to the Blessed One.
'Bhikkhus are not, O Bhikkhus, to carry out disciplinary proceedings against the
Bhikkhunîs. Whosoever does so, shall be guilty of a dukkata.' I allow
Bhikkhunîs, O Bhikkhus, to carry out disciplinary proceedings against
Bhikkhunîs.'
The Bhikkhunîs did not know how to carry out the disciplinary proceedings. They
told this matter to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to tell the Bhikkhunîs how to carry out
disciplinary proceedings.'

Cullavagga - Tenth Khandhaka: Chapter 5

1. Now Mahâ-pajâpatî the Gotamî went to the Blessed One [etc., as before], and
said: 'May the Blessed One preach to me the Dhamma (truth, doctrine) in
abstract; so that, having heard the doctrine of the Blessed One, I may remain
alone and separate, earnest, zealous, and resolved 1.'
'Of whatsoever doctrines thou shalt be conscious, Gotamî, that they conduce to
passion and not to peace, to pride and not to veneration, to wishing for much
and not to wishing for little, to love of society and not to seclusion, to sloth
and not to the exercise of zeal, to being hard to satisfy and not to content
2--verily mayest thou then, Gotamî, bear in mind
p. 330
that that is not Dhamma, that that is not Vinaya, that that is not the teaching
of the Master. But of whatsoever doctrines thou shalt be conscious, Gotamî, that
they conduce to peace and not to passion, to veneration and not to pride, to
wishing for little and not to wishing for much, to seclusion and not to love of
society, to the exercise of zeal and not to sloth, to content and not to
querulousness--verily mayest thou then bear in mind that that is Dhamma, and
that is Vinaya, and that the teaching of the Master.'



Footnotes
329:1 These last words are the standing expression for the preparatory stage to
Arahatship. Compare Mahâvagga I, 6, 16; Mahâ-parinibbâna Sutta V, 68. The whole
speech frequently occurs in the Samyutta Nikâya at the commencement of
conversations with the Buddha.
329:2 Most of these terms have already occurred in the standing 'religious
discourse' which is related to have preceded the enunciation of so many of the
rules for Bhikkhus (Cullavagga I, 2, 3).

Cullavagga - Tenth Khandhaka: Chapter 4

1. Now Mahâ-pajâpatî the Gotamî went up to the place where the Blessed One was,
and bowed down before him, and stood respectfully on one side. And, so standing,
Mahâ-pagâpatî the Gotamî said to the Blessed One: 'What course, Lord, shall we
pursue with reference to those precepts for the
p. 329
[paragraph continues] Bhikkhunîs which are applicable also to the Bhikkhus?'
'Train yourselves, Gotamî, therein in the same manner as the Bhikkhus do.'
'And what course, Lord, should we pursue in reference to those precepts for the
Bhikkhunîs which are not applicable also to the Bhikkhus?'
'Train yourselves, Gotamî, therein according to the substance thereof, as they
are laid down.

Cullavagga - Tenth Khandhaka: Chapter 3

1. Now Mahâ-pajâpatî the Gotamî went up to the place where the venerable Ânanda
was, and bowed down before him, and stood respectfully on one side.
p. 328
[paragraph continues] And, so standing, Mahâ-pajâpatî the Gotamî said to the
venerable Ânanda: 'One thing, Ânanda, would I ask of the Blessed One. It were
well, Sir, if the Blessed One would allow the making of salutations, the rising
up in presence of another, the paying of reverence, and the performance of
proper duties one towards another, to take place as between both Bhikkhus and
Bhikkhunîs (equally) according to seniority.'
And the venerable Ânanda went to the Blessed One [and repeated her words to
him].
'This is impossible, Ânanda, and unallowable, that I should so order. Even those
others, Ânanda, teachers of ill doctrine, allow not such conduct towards women;
how much less, then, can the Tathâgata allow it?'
And the Blessed One, on that occasion, having delivered a religious discourse,
addressed the Bhikkhus, and said: 'You are not, O Bhikkhus, to bow down before
women, to rise up in their presence, to stretch out your joined hands towards
them, nor to perform towards them those duties that are proper (from an inferior
to a superior). Whosoever does so, shall be guilty of a dukkata.'

Cullavagga - Tenth Khandhaka: Chapter 2

1. Now Mahâ-pajâpatî the Gotamî went up to the place where the Blessed One was,
and bowed down before him, and stood respectfully on one side. And, so standing,
Mahâ-pagâpatî the Gotamî spake thus to the Blessed One: 'What course, Lord,
p. 327
should I pursue towards these women of the Sâkya clan?'
Then the Blessed One taught Mahâ-pagâpatî the Gotamî and incited her, and
aroused her, and gladdened her with religious discourse; and she, so taught,
incited, aroused, and gladdened, bowed down before the Blessed One, and keeping
him on net right hand as she passed him, she departed thence.
Then the Blessed One, in that connexion, delivered a religious discourse, and
said to the Bhikkhus, 'I allow Bhikkhunîs, O Bhikkhus, to receive the upasampadâ
initiation from Bhikkhus 1.'
2. Now those Bhikkhunîs said to Mahâ-pagâpatî the Gotamî: 'Neither have you
received the upasampadâ initiation, nor have we; for it has thus been laid down
by the Blessed One: "Bhikkhunîs are to be initiated by Bhikkhus."'
Then Mahâ-pagâpatî the Gotamî went to the venerable Ânanda, and [repeated their
words to him]. And the venerable Ânanda went to the Blessed One, and [repeated
them to him].
'In that moment, Ânanda, when Mahâ-pagâpatî the Gotamî took upon herself the
Eight Chief Rules, that was to her as the upasampadâ initiation.'



Footnotes
327:1 Compare the 6th Garudhammâ above, X, 1, 4.

Cullavagga - Tenth Khandhaka: Chapter 1

TENTH KHANDHAKA.
ON THE DUTIES OF BHIKKHUNÎS.
1.
1. Now at that time the Blessed Buddha was staying among the Sâkyas in
Kapilavatthu, in the Nigrodhârâma. And Mahâ-pagâpatî the Gotamî went to the
place where the Blessed One was, and on arriving there, bowed down before the
Blessed One, and remained standing on one side. And so standing she spake thus
to the Blessed One:
'It would be well, Lord, if women should be allowed to renounce their homes and
enter the homeless state under the doctrine and discipline proclaimed by the
Tathâgata.'
'Enough, O Gotamî! Let it not please thee that women should be allowed to do
so.'
[And a second and a third time did Mahâ-pagâpatî the Gotamî make the same
request in the same words, and receive the same reply.]
Then Mahâ-pagâpatî the Gotamî sad and sorrowful for that the Blessed One would
not permit women to enter the homeless state, bowed down before the Blessed One,
and keeping him on her right hand as she passed him, departed thence weeping and
in tears.
2. Now when the Blessed One had remained at Kapilavatthu as long as he thought
fit, he set out on his journey towards Vesâlî; and travelling
p. 321
straight on he in due course arrived thereat. And there at Vesâlî the Blessed
One stayed, in the Mahâvana, in the Kûtâgâra Hall.
And Mahâ-pagâpatî the Gotamî cut off her hair, and put on orange-coloured robes,
and set out, with a number of women of the Sâkya clan, towards Vesâlî; and in
due course she arrived at Vesâlî, at the Mahâvana, at the Kûtâgâra Hall. And
Mahâ-pagâpatî the Gotamî, with swollen feet and covered with dust, sad and
sorrowful, weeping and in tears, took her stand outside under the entrance
porch.
And the venerable Ânanda saw her so standing there, and on seeing her so, he
said to Mahâ-pagâpatî?: 'Why standest thou there, outside the porch, with
swollen feet and covered with dust, sad and sorrowful, weeping and in tears?'
'Inasmuch, O Ânanda, as the Lord, the Blessed One, does not permit women to
renounce their homes and enter the homeless state under the doctrine and
discipline proclaimed by the Tathâgata.'
3. Then did the venerable Ânanda go up to the place where the Blessed One was,
and bow down before the Blessed One, and take his seat on one side. And, so
sitting, the venerable Ânanda said to the Blessed One:
'Behold, Lord, Mahâ-pagâpatî the Gotamî is standing outside under the entrance
porch, with swollen feet and covered with dust, sad and sorrowful, weeping and
in tears, inasmuch as the Blessed One does not permit women to renounce their
homes and enter the homeless state under the doctrine and discipline proclaimed
by the Blessed One. It were well, Lord, if women were to have permission granted
to them to do as she desires.'
p. 322
Enough, Ânanda! Let it not please thee that women should be allowed to do so.'
[And a second and a third time did Ânanda make the same request, in the same
words, and receive the same reply.]
Then the venerable Ânanda thought: 'The Blessed One does not give his
permission, let me now ask the Blessed One on another ground.' And the venerable
Ânanda said to the Blessed One:
'Are women, Lord, capable--when they have gone forth from the household life and
entered the homeless state, under the doctrine and discipline proclaimed by the
Blessed One--are they capable of realising the fruit of conversion, or of the
second Path, or of the third Path, or of Arahatship?'
'They are capable, Ânanda.'
'If then, Lord, they are capable thereof, since Mahâ-pagâpatî the Gotamî has
proved herself of great service to the Blessed One, when as aunt and nurse she
nourished him and gave him milk, and on the death of his mother suckled the
Blessed One at her own breast, it were well, Lord, that women should have
permission to go forth from the household life and enter the homeless state,
under the doctrine and discipline proclaimed by the Tathâgata 1.'
4. 'If then, Ânanda, Mahâ-pagâpatî the Gotamî take upon herself the Eight Chief
Rules 2 let that be reckoned to her as her initiation.'
3[They are these]: (1) 'A Bhikkhunî, even if of
p. 323
a hundred years standing, shall make salutation to, shall rise up in the
presence of, shall bow down before, and shall perform all proper duties towards
a Bhikkhu, if only just initiated. This is a rule to be revered and reverenced,
honoured and observed, and her life long never to be transgressed.
(2) 'A Bhikkhunî is not to spend the rainy season (of Was) in a district 1 in
which there is no Bhikkhu. This is a rule . . . . never to be transgressed.
(3) 'Every half month a Bhikkhunî is to await from the Bhikkhu-samgha two
things, the asking as to (the date of) the Uposatha ceremony 2, and the (time
when the Bhikkhu) will come to give the Exhortation 3. This is a rule . . . .
never to be transgressed.
(4) 'After keeping the rainy season (of Was), the Bhikkhunî is to hold Pavâranâ
(to enquire whether any fault can be laid to her charge) before both Samghas--as
well that of Bhikkhus as that of Bhikkhunîs--with respect to three matters,
namely, what has been seen, and what has been heard, and what has been suspected
4. This is a rule . . . . never to be transgressed.
p. 324
(5) 'A Bhikkhunî who has been guilty of a serious offence is to undergo the
Mânatta discipline towards both the Samghas (Bhikkhus and ]Bhikkhunîs). This is
a rule . . . . never to be transgressed.
(6) 'When a Bhikkhunî, as novice, has been trained for two years in the Six
Rules 1, she is to ask leave for the upasampadâ initiation from both Samghas (as
well that of Bhikkhus as that of Bhikkhunîs 2). This is a rule . . . . never to
be transgressed.
(7) 'A Bhikkhunî is on no pretext to revile or abuse a Bhikkhu 3. This is a rule
. . . . never to be transgressed.
(8) 'From henceforth official admonition 4 by Bhikkhunîs of Bhikkhus is
forbidden, whereas the official admonition of Bhikkhunîs by Bhikkhus is not
forbidden. This is a rule . . . . never to be transgressed.
'If, Ânanda, Mahâ-pagâpatî the Gotamî take upon herself these Eight Chief Rules,
let that be reckoned to her as her initiation.'
5. Then the venerable Ânanda, when he had learnt from the Blessed One these
Eight Chief Rules, went to Mahâ-pagâpatî the Gotamî and [told her all that the
Blessed One had said].
p. 325
'Just, Ânanda, as a man or a woman, when young and of tender years, accustomed
to adorn himself, would, when he had bathed his head, receive with both hands a
garland of lotus flowers, or of jasmine flowers, or of atimuttaka flowers, and
place it on the top of his head; even so do I, Ânanda, take upon me these Eight
Chief Rules, never to be transgressed my life long.'
6. Then the venerable Ânanda returned to the Blessed One, and bowed down before
him, and took his seat on one side. And, so sitting, the venerable Ânanda said
to the Blessed One: 'Mahâ-pagâpatî the Gotamî, Lord, has taken upon herself the
Eight Chief Rules, the aunt of the Blessed One, has received the upasampadâ
initiation.'
If, Ânanda, women had not received permission to go out from the household life
and enter the homeless state, under the doctrine and discipline proclaimed by
the Tathâgata, then would the pure religion, Ânanda, have lasted long, the good
law would have stood fast for a thousand years. But since, Ânanda, women have
now received that permission, the pure religion, Ânanda, will not now last so
long, the good law will now stand fast for only five hundred years. Just,
Ânanda, as houses in which there are many women 1 and but few men are easily
violated 2 by robber burglars 3; just so, Ânanda, under
p. 326
whatever doctrine and discipline women are allowed to go out from the household
life into the homeless state, that religion will not last long. And just,
Ânanda, as when the disease called mildew falls upon a field of rice in fine
condition, that field of rice does not continue long; just so, Ânanda, under
whatsoever doctrine and discipline women are allowed to go forth from the
household life into the homeless state, that religion will not last long. And
just, Ânanda, as when the disease called blight falls upon a field of sugar-cane
in good condition, that field of sugar-cane does not continue long; just so,
Ânanda, under whatsoever doctrine and discipline women are allowed to go forth
from the household life into the homeless state, that religion does not last
long. And just, Ânanda, as a man would in anticipation build an embankment to a
great reservoir, beyond which the water should not overpass; just even so,
Ânanda, have I in anticipation laid down these Eight Chief Rules for the
Bhikkhunîs, their life long not to be overpassed.'
________________________
Here end the Eight Chief Rules for the Bhikkhunîs.



Footnotes
322:1 Ânandâ s conduct in this matter was afterwards charged against him as a
dukkata. See below, XI, 1, lo.
322:2 The Attha Garudhammâ, on which see further our note above on the 21st
Pâkittiya, and below, X, g.
322:3 The whole of the following eight paragraphs recur in the p. 323 Sutta
Vibhaṅga, Pâkittiya XXI, 3, 1. It is very instructive to notice the curious
blunders which the Tibetan writers (translated by Rockhill in his 'Life of the
Buddha,' pp. 62, 63) make in the rendering of the difficult technical terms in
these Eight Rules.
323:1 Âvâsa. Compare Kullavagga I, 18, 1, VI, 15, I, VIII, x, 2. This rule is
the 56th Bhikkhunî Pâkittiya.
323:2 The Bhikkhunîs are to ask two or three days beforehand whether the
Uposatha is to be held on the 14th or 15th day of the month; says Buddhaghosa
here. Compare also the 59th Bhikkhunî Pâkittiya, where the whole passage recurs.
323:3 Compare the 21st Pâkittiya, and our note there.
323:4 See Mahâvagga IV, 1, 13, 14. This rule is the same as the 57th Bhikkhunî
Pâkittiya. The mode of carrying out this rule is explained in detail below, X,
19.
324:1 Khasu dhammesu. The Six Rules for novices. They are referred to in the
Bhikkhunî Vibhaṅga, under Pâkittiyas LXIII-LXVII.
324:2 The actual ordination (upasampadâ) itself is not complete till it has been
conferred by Bhikkhus (see the rule at X, 2, 2). The whole proceeding is fully
set out below, X, 27. Compare also the 63rd and 64th Bhikkhunî Pâkittiyas.
324:3 This is the 52nd Bhikkhunî Pâkittiya.
324:4 Vakana-patho. That is, literally, speech. But the reference is, no doubt,
to the various kinds of official admonitions given in detail in chapter 20
below.
325:1 Bahutthikâni. The context shows that we are to understand itthi and not
attha. Compare Rockhill's 'Life of the Buddha,' p.61.
325:2 Suppadhamsiyâni. Compare Bhikkhunî Vibhaṅga, Samghâdisesa III, 1, 2, and
see also Cullavagga VII, 5, 4.
325:3 Korehi kumbatthenakehi; on which Buddhaghosa has the following
note:--Kumbathenakehiti kumbhe dîpam gâletvâ ena âlokena paraghare bhandam
vikinitvâ thenakakorehi.

Cullavagga - Ninth Khandhaka: Chapter 5

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.

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
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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
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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
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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
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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
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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
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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,