35.
'Now thus, O Bhikkhus, should it be carried out,' &c. [Here follows the
Kammavâkâ for the re-vocation of a Kamma precisely as in chapter 8, with the
necessary alterations.]
Here ends the seventh (Kamma), the Ukkhepaniya-kamma on not renouncing a sinful
doctrine.
Here ends the First Khandhaka, the Khandhaka on the Kammas.
Showing posts with label first khandhaka. Show all posts
Showing posts with label first khandhaka. Show all posts
Saturday, March 26, 2011
Cullavagga - First Khandhaka: Chapter 34
1. So the Samgha carried out against Arittha the Bhikkhu, who had formerly been
a vulture tormentor, the Ukkhepaniya-kamma for not renouncing a sinful doctrine,
to the intent that he should not eat nor dwell with the Samgha. And when he had
been thus subjected by the Samgha to the Ukkhepaniya-kamma for not renouncing a
sinful doctrine, he left the Order.
Those Bhikkhus who were moderate were annoyed, murmured, and became indignant,
saying, 'How can Arittha the Bhikkhu, having been subjected by the Samgha to the
Ukkhepaniya-kamma for not
p. 382
renouncing a sinful doctrine, leave the Order?' And those Bhikkhus told the
matter to the Blessed One.
Then the Blessed One on that occasion, and in that connection, convened a
meeting of the Bhikkhu-samgha, and asked the Bhikkhus, 'Is it true, O Bhikkhus,
as they say, that Arittha the Bhikkhu, having been subjected (&c., as before,
down to) left the Order?'
'It is true, Lord.'
The Blessed Buddha rebuked him, saying, 'How can Arittha the Bhikkhu (&c., as
before, down to) leave the Order? This will not conduce either to the conversion
of the unconverted, nor to the increase of the converted; but rather to those
who have not been converted not being converted, and to the turning back of
those who have been converted.'
And when he had rebuked him, and delivered a religious discourse, the Blessed
One addressed the Bhikkhus, and said: 'Let then the Samgha, O Bhikkhus, revoke
the Ukkhepaniya-kamma for not renouncing a sinful doctrine, which has been
carried out against Arittha the Bhikkhu.
'There are five things, O Bhikkhus, [&c., as before, in chapters 6 and 7, down
to the end.]'
__________________
Here end the eighteen cases in which a revocation of the Ukkhepaniya-kamma on
not renouncing a sinful doctrine should be carried out.
a vulture tormentor, the Ukkhepaniya-kamma for not renouncing a sinful doctrine,
to the intent that he should not eat nor dwell with the Samgha. And when he had
been thus subjected by the Samgha to the Ukkhepaniya-kamma for not renouncing a
sinful doctrine, he left the Order.
Those Bhikkhus who were moderate were annoyed, murmured, and became indignant,
saying, 'How can Arittha the Bhikkhu, having been subjected by the Samgha to the
Ukkhepaniya-kamma for not
p. 382
renouncing a sinful doctrine, leave the Order?' And those Bhikkhus told the
matter to the Blessed One.
Then the Blessed One on that occasion, and in that connection, convened a
meeting of the Bhikkhu-samgha, and asked the Bhikkhus, 'Is it true, O Bhikkhus,
as they say, that Arittha the Bhikkhu, having been subjected (&c., as before,
down to) left the Order?'
'It is true, Lord.'
The Blessed Buddha rebuked him, saying, 'How can Arittha the Bhikkhu (&c., as
before, down to) leave the Order? This will not conduce either to the conversion
of the unconverted, nor to the increase of the converted; but rather to those
who have not been converted not being converted, and to the turning back of
those who have been converted.'
And when he had rebuked him, and delivered a religious discourse, the Blessed
One addressed the Bhikkhus, and said: 'Let then the Samgha, O Bhikkhus, revoke
the Ukkhepaniya-kamma for not renouncing a sinful doctrine, which has been
carried out against Arittha the Bhikkhu.
'There are five things, O Bhikkhus, [&c., as before, in chapters 6 and 7, down
to the end.]'
__________________
Here end the eighteen cases in which a revocation of the Ukkhepaniya-kamma on
not renouncing a sinful doctrine should be carried out.
Cullavagga - First Khandhaka: Chapter 33
33.
[Here follow the twelve cases in which the Kamma is against the law, the twelve
cases in which it is according to law, the six permissive cases in which it can
be carried out if the Samgha likes, and the eighteen divisions of the right
conduct for the convicted Bhikkhu to pursue, precisely as in chapters 2, 3, 4,
and 5, reading 'Ukkhepaniya-kamma for not renouncing a sinful doctrine,' instead
of 'Tagganiya-kamma. ]
[Here follow the twelve cases in which the Kamma is against the law, the twelve
cases in which it is according to law, the six permissive cases in which it can
be carried out if the Samgha likes, and the eighteen divisions of the right
conduct for the convicted Bhikkhu to pursue, precisely as in chapters 2, 3, 4,
and 5, reading 'Ukkhepaniya-kamma for not renouncing a sinful doctrine,' instead
of 'Tagganiya-kamma. ]
Cullavagga - First Khandhaka: Chapter 32
VI. THE UKKHEPANIYA-KAMMA
for not renouncing a sinful doctrine.
32.
1. Now at that time the Blessed Buddha was staying at Sâvatthi, in the Getavana,
the grove of Anâthapindika. And at that time a certain Bhikkhu by name Arittha,
who had formerly been a vulture tormentor 1, had fallen into a sinful belief of
this kind; (that is to say), 'In this wise do I understand the Dhamma preached
by the Blessed One, that to him who practises those things which have been
declared by the Blessed One to be impediments 2,
p. 378
there will arise no impediment sufficient (to prevent his acquiring spiritual
gifts) 1.'
Now many Bhikkhus heard that Arittha, who had formerly (&c., as before, down
to:) to be impediments. And those Bhikkhus went up to the place where Arittha
the Bhikkhu, who had formerly been a vulture tormentor, was; and on arriving
there they asked Arittha the Bhikkhu, who had formerly been a vulture tormentor,
'Is it true, friend Arittha, as they say, that you have fallen into a sinful
belief (&c., as above, down to) spiritual gifts?'
'Certainly 2! I do so understand the Dhamma preached by the Blessed One (&c., as
before):
2. 'Say not so, friend Arittha. Bear not false-witness against the Blessed One.
For neither is it seemly to bring a false accusation against the Blessed One,
nor could the Blessed One have spoken so. By many a figure, friend Arittha, have
the things which are impediments been declared to be impediments by the Blessed
One, and also to be sufficient to prevent him who cultivates them (from
attaining to spiritual gifts) 3. Lusts have been declared by the Blessed One to
be of short taste 4, full of pain, and full of despair, things wherein the
danger is great. Lusts have been declared by the Blessed One to be like the
bones of a skeleton, full of pain, and full of despair, things wherein the
danger is
p. 379
great. Lusts have been declared by the Blessed One to be like lumps of raw meat,
full (&c., as before, down to:) is great. Lusts have been declared by the
Blessed One to be like torches made of a wisp of hay . . . ., like a pit full of
live coals 1 . . . ., like the visions of a dream . . . ., like a beggar's
portion . . . ., like the fruits of trees . . . ., like the sword and the
slaughter-house . . . ., like darts and clubs . . . ., like snakes and creeping
things, full of pain, and full of despair, things wherein the danger is great.'
Yet notwithstanding that Bhikkhu Arittha, who had formerly been a vulture
tormentor, when thus being addressed by the Bhikkhus, remained steadfastly
adhering, in the very same way, and with violence, to that sinful doctrine,
declaring, 'Verily I do so understand the Dhamma preached by the Blessed One
(&c., as before, in § 1).'
3. Then since those Bhikkhus were unable to move Arittha the Bhikkhu, who had
formerly been a vulture tormentor, from that sinful doctrine, they went up to
the place where the Blessed One was; and when they had come there, they told
this thing to the Blessed One.
And the Blessed One on that occasion, and in that connection, convened a meeting
of the Bhikkhusamgha, and asked Arittha the Bhikkhu, who had formerly been a
vulture tormentor, 'Is it true, as they say, Arittha, that you have fallen into
a sinful doctrine of such a kind (&c., as before, in § 1)?'
'Certainly, Lord! I do so understand (&c., as before, in § 1).'
p. 380
'How can you, O foolish one, so understand the Dhamma preached by me? Have I
not, by many a figure, O foolish one, declared the things which are impediments
to be impediments, and sufficient to prevent him who cultivates them (from
attaining to spiritual gifts)? Have not lusts been by me declared to be of short
taste (&c., as above, down to:) like snakes and creeping things, full of danger,
full of despair, things wherein the danger is great? Yet now you, O foolish one,
by your having grasped that doctrine wrongly 1, are not only bearing
false-witness against us, but you are also rooting yourself up, and are giving
rise to much demerit, the which will be to you for a long time for an evil and a
woe. This will not conduce, O foolish one, either to the conversion of the
unconverted, or to the increase of the converted; but rather to those who are
unconverted not being converted, and to the turning back of those who have been
converted 2.'
When he had thus rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said: Let therefore the Samgha, O Bhikkhus, carry
out against Arittha the Bhikkhu, who was formerly a vulture tormentor, the
Ukkhepaniyakamma, for not renouncing a sinful doctrine, to the intent that he
shall not eat or dwell together with the Samgha.'
4. 'Now thus, O Bhikkhus, should it be carried out. In the first place the
Bhikkhu Arittha ought
p. 381
to be warned [&c., as in chapter 25, down to the end of the Kammavâkâ, including
the supplementary sentence as to the proclamation].'
Footnotes
377:1 In his commentary on the Pâkittiya, quoted by Oldenberg in his note on
this passage, Buddhaghosa explains this expression to mean 'born in a family of
vulture slayers.' This does not, help us much, vulture slaying as a regular
occupation being somewhat incomprehensible, and not referred to elsewhere.
Whatever its meaning, the occupation referred to is perhaps the origin of, or
should at least be compared with, the statement of Ktesias (circa B.C. 400) in
his 'Indika' (ed. C. Müller, Fragment xiii), that the Indians used not dogs but
vultures, which they trained for that purpose, in hunting hares and foxes.
Lassen in his 'Indische Alterthumskunde,' II, 638, 639, thinks this statement
not incredible, very fairly comparing the use of falcons in Europe in the Middle
Ages. It is not impossible that the correct rendering here should be
'vulture-catcher,' or 'vulture-trainer;' but we prefer to be literal.
377:2 The only one of such things (Dhammâ) known to us elsewhere in the Vinaya
Pitaka itself is deliberate falsehood. This is stated in Mahâvagga II, 3, 3 to
be an impediment, which is explained by the Old Commentator, at Mahâvagga II, 3,
7, to mean an impediment to the attainment of the Ghânas, and other things of
similar nature.
378:1 This is word for word the same speech as that which is condemned in the
68th and 70th Pâkittiyas.
378:2 Byâ is only known to us as an intensive particle occurring in passages
like the present one.
378:3 So far this section is word for word the same as the 68th and the 70th
Pâkittiyas.
378:4 Quoted at Dhammapada, ver. 186.
379:1 Gâtaka I, 231, 232.
380:1 Compare Mahâ-parinibbâna Sutta IV, 8-11.
380:2 Up to this point the whole chapter recurs as the Introductory Story in the
Sutta-vibhaṅga on the 68th Pâkittiya.
for not renouncing a sinful doctrine.
32.
1. Now at that time the Blessed Buddha was staying at Sâvatthi, in the Getavana,
the grove of Anâthapindika. And at that time a certain Bhikkhu by name Arittha,
who had formerly been a vulture tormentor 1, had fallen into a sinful belief of
this kind; (that is to say), 'In this wise do I understand the Dhamma preached
by the Blessed One, that to him who practises those things which have been
declared by the Blessed One to be impediments 2,
p. 378
there will arise no impediment sufficient (to prevent his acquiring spiritual
gifts) 1.'
Now many Bhikkhus heard that Arittha, who had formerly (&c., as before, down
to:) to be impediments. And those Bhikkhus went up to the place where Arittha
the Bhikkhu, who had formerly been a vulture tormentor, was; and on arriving
there they asked Arittha the Bhikkhu, who had formerly been a vulture tormentor,
'Is it true, friend Arittha, as they say, that you have fallen into a sinful
belief (&c., as above, down to) spiritual gifts?'
'Certainly 2! I do so understand the Dhamma preached by the Blessed One (&c., as
before):
2. 'Say not so, friend Arittha. Bear not false-witness against the Blessed One.
For neither is it seemly to bring a false accusation against the Blessed One,
nor could the Blessed One have spoken so. By many a figure, friend Arittha, have
the things which are impediments been declared to be impediments by the Blessed
One, and also to be sufficient to prevent him who cultivates them (from
attaining to spiritual gifts) 3. Lusts have been declared by the Blessed One to
be of short taste 4, full of pain, and full of despair, things wherein the
danger is great. Lusts have been declared by the Blessed One to be like the
bones of a skeleton, full of pain, and full of despair, things wherein the
danger is
p. 379
great. Lusts have been declared by the Blessed One to be like lumps of raw meat,
full (&c., as before, down to:) is great. Lusts have been declared by the
Blessed One to be like torches made of a wisp of hay . . . ., like a pit full of
live coals 1 . . . ., like the visions of a dream . . . ., like a beggar's
portion . . . ., like the fruits of trees . . . ., like the sword and the
slaughter-house . . . ., like darts and clubs . . . ., like snakes and creeping
things, full of pain, and full of despair, things wherein the danger is great.'
Yet notwithstanding that Bhikkhu Arittha, who had formerly been a vulture
tormentor, when thus being addressed by the Bhikkhus, remained steadfastly
adhering, in the very same way, and with violence, to that sinful doctrine,
declaring, 'Verily I do so understand the Dhamma preached by the Blessed One
(&c., as before, in § 1).'
3. Then since those Bhikkhus were unable to move Arittha the Bhikkhu, who had
formerly been a vulture tormentor, from that sinful doctrine, they went up to
the place where the Blessed One was; and when they had come there, they told
this thing to the Blessed One.
And the Blessed One on that occasion, and in that connection, convened a meeting
of the Bhikkhusamgha, and asked Arittha the Bhikkhu, who had formerly been a
vulture tormentor, 'Is it true, as they say, Arittha, that you have fallen into
a sinful doctrine of such a kind (&c., as before, in § 1)?'
'Certainly, Lord! I do so understand (&c., as before, in § 1).'
p. 380
'How can you, O foolish one, so understand the Dhamma preached by me? Have I
not, by many a figure, O foolish one, declared the things which are impediments
to be impediments, and sufficient to prevent him who cultivates them (from
attaining to spiritual gifts)? Have not lusts been by me declared to be of short
taste (&c., as above, down to:) like snakes and creeping things, full of danger,
full of despair, things wherein the danger is great? Yet now you, O foolish one,
by your having grasped that doctrine wrongly 1, are not only bearing
false-witness against us, but you are also rooting yourself up, and are giving
rise to much demerit, the which will be to you for a long time for an evil and a
woe. This will not conduce, O foolish one, either to the conversion of the
unconverted, or to the increase of the converted; but rather to those who are
unconverted not being converted, and to the turning back of those who have been
converted 2.'
When he had thus rebuked him, and had delivered a religious discourse, he
addressed the Bhikkhus, and said: Let therefore the Samgha, O Bhikkhus, carry
out against Arittha the Bhikkhu, who was formerly a vulture tormentor, the
Ukkhepaniyakamma, for not renouncing a sinful doctrine, to the intent that he
shall not eat or dwell together with the Samgha.'
4. 'Now thus, O Bhikkhus, should it be carried out. In the first place the
Bhikkhu Arittha ought
p. 381
to be warned [&c., as in chapter 25, down to the end of the Kammavâkâ, including
the supplementary sentence as to the proclamation].'
Footnotes
377:1 In his commentary on the Pâkittiya, quoted by Oldenberg in his note on
this passage, Buddhaghosa explains this expression to mean 'born in a family of
vulture slayers.' This does not, help us much, vulture slaying as a regular
occupation being somewhat incomprehensible, and not referred to elsewhere.
Whatever its meaning, the occupation referred to is perhaps the origin of, or
should at least be compared with, the statement of Ktesias (circa B.C. 400) in
his 'Indika' (ed. C. Müller, Fragment xiii), that the Indians used not dogs but
vultures, which they trained for that purpose, in hunting hares and foxes.
Lassen in his 'Indische Alterthumskunde,' II, 638, 639, thinks this statement
not incredible, very fairly comparing the use of falcons in Europe in the Middle
Ages. It is not impossible that the correct rendering here should be
'vulture-catcher,' or 'vulture-trainer;' but we prefer to be literal.
377:2 The only one of such things (Dhammâ) known to us elsewhere in the Vinaya
Pitaka itself is deliberate falsehood. This is stated in Mahâvagga II, 3, 3 to
be an impediment, which is explained by the Old Commentator, at Mahâvagga II, 3,
7, to mean an impediment to the attainment of the Ghânas, and other things of
similar nature.
378:1 This is word for word the same speech as that which is condemned in the
68th and 70th Pâkittiyas.
378:2 Byâ is only known to us as an intensive particle occurring in passages
like the present one.
378:3 So far this section is word for word the same as the 68th and the 70th
Pâkittiyas.
378:4 Quoted at Dhammapada, ver. 186.
379:1 Gâtaka I, 231, 232.
380:1 Compare Mahâ-parinibbâna Sutta IV, 8-11.
380:2 Up to this point the whole chapter recurs as the Introductory Story in the
Sutta-vibhaṅga on the 68th Pâkittiya.
Cullavagga - First Khandhaka: Chapter 31
31.
Now at that time the Blessed Buddha was dwelling at Kosambî, in the Ghosita
Ârâma. And at that time the venerable Khanna, when he had committed a fault, was
not willing to atone for that fault [&c., the proceeding in this case being the
same, and laid down in the same words as the proceeding in the last case,
chapters 25-30].
__________________
Here ends the sixth Kamma; namely, the Ukkhepaniya-kamma on not atoning for a
fault 1.
Footnotes
376:1 It will be seen from the above chapters, and especially from chapter 27,
that the Ukkhepaniya-kamma is an Act, not of expulsion, but only of suspension.
The ten cases in which a member of the Order could be expelled are those given
above in Mahâvagga I, 60; and the technical word for 'expel' is nâseti.
Now at that time the Blessed Buddha was dwelling at Kosambî, in the Ghosita
Ârâma. And at that time the venerable Khanna, when he had committed a fault, was
not willing to atone for that fault [&c., the proceeding in this case being the
same, and laid down in the same words as the proceeding in the last case,
chapters 25-30].
__________________
Here ends the sixth Kamma; namely, the Ukkhepaniya-kamma on not atoning for a
fault 1.
Footnotes
376:1 It will be seen from the above chapters, and especially from chapter 27,
that the Ukkhepaniya-kamma is an Act, not of expulsion, but only of suspension.
The ten cases in which a member of the Order could be expelled are those given
above in Mahâvagga I, 60; and the technical word for 'expel' is nâseti.
Cullavagga - First Khandhaka: Chapter 30
30.
'And thus, O Bhikkhus, should the revocation be carried out [&c., as before, in
chapters 8, 12, &c.]'
__________________
Here ends the fifth Kamma, namely, the Ukkhepaniya-kamma for not acknowledging a
fault.
'And thus, O Bhikkhus, should the revocation be carried out [&c., as before, in
chapters 8, 12, &c.]'
__________________
Here ends the fifth Kamma, namely, the Ukkhepaniya-kamma for not acknowledging a
fault.
Cullavagga - First Khandhaka: Chapter 29
29.
'There are five things, O Bhikkhus, [&c., as in chapter 7. This chapter being
the exact opposite of chapter 28.]
__________________
Here end the forty-three cases [in which an Ukkhepaniya-kamma for not
acknowledging a fault ought to be revoked].
'There are five things, O Bhikkhus, [&c., as in chapter 7. This chapter being
the exact opposite of chapter 28.]
__________________
Here end the forty-three cases [in which an Ukkhepaniya-kamma for not
acknowledging a fault ought to be revoked].
Cullavagga - First Khandhaka: Chapter 28
1. So the Samgha carried out against Khanna the Bhikkhu the Ukkhepaniya-kamma
for not acknowledging a fault to the effect that he should not at or dwell
together with the Samgha. And after he had been subjected by the Samgha to the
Ukkhepaniya-kamma for not acknowledging his fault he went from that residence to
another residence. And the Bhikkhus there did no reverence to him, rose not from
their seats to welcome him, rendered him not service, offered him not
salutation, paid not respect to him, offered him not hospitality, nor esteemed
him, nor honoured him, nor supported him. And when he received from the Bhikkhus
neither hospitality, nor welcome, nor esteem, nor honour, nor
p. 375
support, he went from that residence to another residence. And the Bhikkhus
there did no reverence to him, rose not from their seats to welcome him,
rendered him not service (&c., as before, down to:) he went from that residence
to another residence. And when he received no hospitality he returned back again
even to Kosambî. Then he conducted himself aright, and he became subdued, and he
sought for release, and going up to the Bhikkhus he spake as follows: 'I, Sirs,
having been subjected by the Samgha to the Ukkhepaniyakamma am conducting myself
aright in accordance thereto, and I am become subdued, and I seek for release.
What now should I do?'
They told this thing to the Blessed One.
'Then, O Bhikkhus, let the Samgha revoke the Ukkhepaniya-kamma for not
acknowledging his fault carried out against Khanna the Bhikkhu.
2. 'There are five things, O Bhikkhus, [&c., the rest of this section bearing
the same relation to the last, which chapter 6, § 2, does to chapter 5.]'
Here end the forty-three cases [in which an Ukkhepaniya-kamma for not
acknowledging a fault is not to be revoked].
for not acknowledging a fault to the effect that he should not at or dwell
together with the Samgha. And after he had been subjected by the Samgha to the
Ukkhepaniya-kamma for not acknowledging his fault he went from that residence to
another residence. And the Bhikkhus there did no reverence to him, rose not from
their seats to welcome him, rendered him not service, offered him not
salutation, paid not respect to him, offered him not hospitality, nor esteemed
him, nor honoured him, nor supported him. And when he received from the Bhikkhus
neither hospitality, nor welcome, nor esteem, nor honour, nor
p. 375
support, he went from that residence to another residence. And the Bhikkhus
there did no reverence to him, rose not from their seats to welcome him,
rendered him not service (&c., as before, down to:) he went from that residence
to another residence. And when he received no hospitality he returned back again
even to Kosambî. Then he conducted himself aright, and he became subdued, and he
sought for release, and going up to the Bhikkhus he spake as follows: 'I, Sirs,
having been subjected by the Samgha to the Ukkhepaniyakamma am conducting myself
aright in accordance thereto, and I am become subdued, and I seek for release.
What now should I do?'
They told this thing to the Blessed One.
'Then, O Bhikkhus, let the Samgha revoke the Ukkhepaniya-kamma for not
acknowledging his fault carried out against Khanna the Bhikkhu.
2. 'There are five things, O Bhikkhus, [&c., the rest of this section bearing
the same relation to the last, which chapter 6, § 2, does to chapter 5.]'
Here end the forty-three cases [in which an Ukkhepaniya-kamma for not
acknowledging a fault is not to be revoked].
Cullavagga - First Khandhaka: Chapter 26
26.
[Here follow the twelve cases in which a Kamma is against the law, and the
twelve in which it is according to law; and also the six permissive cases in
which it may be carried out, if the Samgha likes, precisely as in chapters 2, 3,
and 4.]
27 1.
1. 'A Bhikkhu against whom the Ukkhepaniyakamma that follows on not
acknowledging a fault has been carried out ought to conduct himself aright. And
herein this is the right conduct: he ought not to confer the upasampadâ--he
ought not to give a nissaya 2--he ought not to provide himself with a sâmanera
2--he ought not to accept the office of giving exhortation to the nuns 2--if he
have accepted that office, he ought not to exhort the nuns 2--he ought not to
commit the offence for which the Ukkhepaniya-kamma that follows on not
acknowledging a fault has been carried out against him--nor any offence of a
similar kind--nor any worse offence--he ought not to find fault with the
proceeding (that has been carried out against him)--nor with (the Bhikkhus) who
have carried it out-- 3he ought not to accept from a regular Bhikkhu reverence,
or
p. 373 sic
service, or salutation, or respect, nor allow him to provide a seat, or a
sleeping-place, or water for the feet, or a foot-stool 4, or a foot-towel 5 for
him, nor to carry his bowl or his robe, nor to shampoo him 3--he ought not to
harass a regular Bhikkhu with a complaint that he has failed in morality, or in
conduct, or in doctrine, or in the mode of obtaining a livelihood--he ought not
to cause division between a Bhikkhu and the Bhikkhus--he ought not to wear the
outward signs of being a layman, or of being a follower of some other doctrine
6--he ought not to follow the professors of other doctrines--he ought to follow
the Bhikkhus--he ought to train himself in the training of the Bhikkhus--he
ought not to dwell under one and the same roof with a regular Bhikkhu, whether
in a place formally declared to be a residence, or to be not a residence, or in
a place which is neither the one nor the other,--on seeing a regular Bhikkhu he
ought to rise from his seat--he ought not to touch 7 a regular Bhikkhu, either
inside or outside (of the residence)--he ought not to raise objections against a
regular Bhikkhu's taking part in the Uposatha ceremony 8--or in the Pavâranâ
p. 374
ceremony--he ought not to issue command (to a junior, inhibiting him from going
beyond the bounds, or summoning him to appear before the elders)--he ought not
to set on foot a censure against any other Bhikkhu--he ought not to ask another
Bhikkhu to give him leave (to rebuke that Bhikkhu)--he ought not to warn
(another Bhikkhu whom he supposes to be offending)--he ought not to remind
(another Bhikkhu of a law against which he supposes that Bhikkhu to be
offending)--and he ought not to associate with the Bhikkhus.'
__________________
Here end the forty-three duties which follow on an Ukkhepaniya-kamma for not
acknowledging a fault.
Footnotes
372:1 As this chapter, containing the sammâ-vattanâ or right conduct, differs
from the corresponding chapters of the preceding Kammas (chapters 5, 10, 15, and
21), it is here set out in full.
372:2 See the passages quoted above (chapter 5).
372:3 The passage between these two figures recurs at II, 1, 1.
372:4 At II, 1, 1. Buddhaghosa explains this word as confined to a stool on
which to place feet that have been washed (dhota-pâda-thapanakam).
372:5 Buddhaghosa says on the same expression in II, 1, 1, pâdakathaliyan (sic)
ti adhota-pâda-thapanakam pâda-ghamsanam vâ.
372:6 The Samanta Pâsâdikâ says, Na titthiya-dhago ti kusakîrâdim na
dhâretabbam. Compare the use of arahad-dhagam at Gâtaka I, 65.
372:7 The Samanta Pâsâdikâ says, Na âsâdetabbo ti na pâsâdetabbo (compare the
use of âsâdesi, Gâtaka I, 481). Anto vâ bahi vâ ti vihârassa anto vâ bahi vâ.
372:8 On this and the following sentences compare the passages quoted above,
chapter 5.
[Here follow the twelve cases in which a Kamma is against the law, and the
twelve in which it is according to law; and also the six permissive cases in
which it may be carried out, if the Samgha likes, precisely as in chapters 2, 3,
and 4.]
27 1.
1. 'A Bhikkhu against whom the Ukkhepaniyakamma that follows on not
acknowledging a fault has been carried out ought to conduct himself aright. And
herein this is the right conduct: he ought not to confer the upasampadâ--he
ought not to give a nissaya 2--he ought not to provide himself with a sâmanera
2--he ought not to accept the office of giving exhortation to the nuns 2--if he
have accepted that office, he ought not to exhort the nuns 2--he ought not to
commit the offence for which the Ukkhepaniya-kamma that follows on not
acknowledging a fault has been carried out against him--nor any offence of a
similar kind--nor any worse offence--he ought not to find fault with the
proceeding (that has been carried out against him)--nor with (the Bhikkhus) who
have carried it out-- 3he ought not to accept from a regular Bhikkhu reverence,
or
p. 373 sic
service, or salutation, or respect, nor allow him to provide a seat, or a
sleeping-place, or water for the feet, or a foot-stool 4, or a foot-towel 5 for
him, nor to carry his bowl or his robe, nor to shampoo him 3--he ought not to
harass a regular Bhikkhu with a complaint that he has failed in morality, or in
conduct, or in doctrine, or in the mode of obtaining a livelihood--he ought not
to cause division between a Bhikkhu and the Bhikkhus--he ought not to wear the
outward signs of being a layman, or of being a follower of some other doctrine
6--he ought not to follow the professors of other doctrines--he ought to follow
the Bhikkhus--he ought to train himself in the training of the Bhikkhus--he
ought not to dwell under one and the same roof with a regular Bhikkhu, whether
in a place formally declared to be a residence, or to be not a residence, or in
a place which is neither the one nor the other,--on seeing a regular Bhikkhu he
ought to rise from his seat--he ought not to touch 7 a regular Bhikkhu, either
inside or outside (of the residence)--he ought not to raise objections against a
regular Bhikkhu's taking part in the Uposatha ceremony 8--or in the Pavâranâ
p. 374
ceremony--he ought not to issue command (to a junior, inhibiting him from going
beyond the bounds, or summoning him to appear before the elders)--he ought not
to set on foot a censure against any other Bhikkhu--he ought not to ask another
Bhikkhu to give him leave (to rebuke that Bhikkhu)--he ought not to warn
(another Bhikkhu whom he supposes to be offending)--he ought not to remind
(another Bhikkhu of a law against which he supposes that Bhikkhu to be
offending)--and he ought not to associate with the Bhikkhus.'
__________________
Here end the forty-three duties which follow on an Ukkhepaniya-kamma for not
acknowledging a fault.
Footnotes
372:1 As this chapter, containing the sammâ-vattanâ or right conduct, differs
from the corresponding chapters of the preceding Kammas (chapters 5, 10, 15, and
21), it is here set out in full.
372:2 See the passages quoted above (chapter 5).
372:3 The passage between these two figures recurs at II, 1, 1.
372:4 At II, 1, 1. Buddhaghosa explains this word as confined to a stool on
which to place feet that have been washed (dhota-pâda-thapanakam).
372:5 Buddhaghosa says on the same expression in II, 1, 1, pâdakathaliyan (sic)
ti adhota-pâda-thapanakam pâda-ghamsanam vâ.
372:6 The Samanta Pâsâdikâ says, Na titthiya-dhago ti kusakîrâdim na
dhâretabbam. Compare the use of arahad-dhagam at Gâtaka I, 65.
372:7 The Samanta Pâsâdikâ says, Na âsâdetabbo ti na pâsâdetabbo (compare the
use of âsâdesi, Gâtaka I, 481). Anto vâ bahi vâ ti vihârassa anto vâ bahi vâ.
372:8 On this and the following sentences compare the passages quoted above,
chapter 5.
Cullavagga - First Khandhaka: Chapter 25
V. THE UKKHEPANIYA-KAMMAS (ACTS OF SUSPENSION)
for not acknowledging, and for not atoning for, an offence 1.
25.
1. Now at that time the Blessed Buddha was dwelling at Kosambî, in the Ghosita
Ârâma. And at that time the venerable Khanna 2, when he had committed a fault,
was not willing to acknowledge the fault. Those Bhikkhus who were moderate were
annoyed, murmured, and became indignant, saying, 'How can the venerable Khanna
act so?' And those Bhikkhus told the matter to the Blessed One.
Then the Blessed One on that occasion, and in that connection, after he had
convened a meeting of the Bhikkhu-samgha, asked the Bhikkhus:
'Is it true, O Bhikkhus, as they say, that Khanna
p. 371
when he has committed a fault, is not willing to acknowledge the fault?'
'It is true, Lord!'
The Blessed Buddha rebuked him, saying, 'How, O Bhikkhus, can that foolish one
act so? This will not conduce either to the conversion of the unconverted, or to
the increase of the converted; but rather to those who have not been converted
being not converted, and to the turning back of those who have been converted.'
And when the Blessed One had so rebuked him, and had delivered a religious
discourse, he addressed the Bhikkhus and said: 'Let therefore the Samgha, O
Bhikkhus, carry out against Khanna the Bhikkhu the âpattiyâ adassane
Ukkhepaniya-kamma (the Act of Suspension which follows on not acknowledging a
fault) to the intent that he shall not eat or dwell together with the Samgha 1.
'Now thus, O Bhikkhus, should it be carried out.' [Here follow the formal words
of' the Kammavâkâ as in chapter 1, 4, with the necessary alterations owing to
the difference of the fault and of the K am ma following on it. And at the end
of the Kammavâkâ (after the words 'Thus I understand') the following sentence is
added.]
'And send a proclamation, O Bhikkhus, from residence to residence 2; saying,
"Khanna the Bhikkhu has been subjected by the Samgha to the Ukkhepaniya-kamma
for not acknowledging a fault."'
Footnotes
370:1 There is no mention in the Pâtimokkha of any such proceeding. At the close
of each of the four Pâtidesaniya Rules there is a form of confession to be
observed. It would seem from the following chapters, which are nowhere expressly
confined to these four cases, that a similar confession was expected after the
commission of an offence against any of the Pâtimokkha Rules. In the closing
words of the Samghâdisesa Rules, an older proceeding is mentioned, under which
an offending Bhikkhu who has not confessed any breach of either of those
thirteen Rules is to remain on probation for as many days he has allowed to go
by without confessing,
370:2 On Khanna's character, see also below, IV, 14, I, XI, I, 12-14, and
Mahâ-parinibbâna Sutta VI, 4.
371:1 Compare Mahâvagga I, 79 generally, and § 2 of that chapter on the last
clause (asambhogam samghena).
371:2 On this phrase the Samanta Pâsâdikâ says, Âvâsa-paramparañ ka bhikkhave
samsathâ ti sabbâvâsesu âroketha.
for not acknowledging, and for not atoning for, an offence 1.
25.
1. Now at that time the Blessed Buddha was dwelling at Kosambî, in the Ghosita
Ârâma. And at that time the venerable Khanna 2, when he had committed a fault,
was not willing to acknowledge the fault. Those Bhikkhus who were moderate were
annoyed, murmured, and became indignant, saying, 'How can the venerable Khanna
act so?' And those Bhikkhus told the matter to the Blessed One.
Then the Blessed One on that occasion, and in that connection, after he had
convened a meeting of the Bhikkhu-samgha, asked the Bhikkhus:
'Is it true, O Bhikkhus, as they say, that Khanna
p. 371
when he has committed a fault, is not willing to acknowledge the fault?'
'It is true, Lord!'
The Blessed Buddha rebuked him, saying, 'How, O Bhikkhus, can that foolish one
act so? This will not conduce either to the conversion of the unconverted, or to
the increase of the converted; but rather to those who have not been converted
being not converted, and to the turning back of those who have been converted.'
And when the Blessed One had so rebuked him, and had delivered a religious
discourse, he addressed the Bhikkhus and said: 'Let therefore the Samgha, O
Bhikkhus, carry out against Khanna the Bhikkhu the âpattiyâ adassane
Ukkhepaniya-kamma (the Act of Suspension which follows on not acknowledging a
fault) to the intent that he shall not eat or dwell together with the Samgha 1.
'Now thus, O Bhikkhus, should it be carried out.' [Here follow the formal words
of' the Kammavâkâ as in chapter 1, 4, with the necessary alterations owing to
the difference of the fault and of the K am ma following on it. And at the end
of the Kammavâkâ (after the words 'Thus I understand') the following sentence is
added.]
'And send a proclamation, O Bhikkhus, from residence to residence 2; saying,
"Khanna the Bhikkhu has been subjected by the Samgha to the Ukkhepaniya-kamma
for not acknowledging a fault."'
Footnotes
370:1 There is no mention in the Pâtimokkha of any such proceeding. At the close
of each of the four Pâtidesaniya Rules there is a form of confession to be
observed. It would seem from the following chapters, which are nowhere expressly
confined to these four cases, that a similar confession was expected after the
commission of an offence against any of the Pâtimokkha Rules. In the closing
words of the Samghâdisesa Rules, an older proceeding is mentioned, under which
an offending Bhikkhu who has not confessed any breach of either of those
thirteen Rules is to remain on probation for as many days he has allowed to go
by without confessing,
370:2 On Khanna's character, see also below, IV, 14, I, XI, I, 12-14, and
Mahâ-parinibbâna Sutta VI, 4.
371:1 Compare Mahâvagga I, 79 generally, and § 2 of that chapter on the last
clause (asambhogam samghena).
371:2 On this phrase the Samanta Pâsâdikâ says, Âvâsa-paramparañ ka bhikkhave
samsathâ ti sabbâvâsesu âroketha.
Cullavagga - First Khandhaka: Chapter 24
24.
[In this chapter the Kammavâkâ of the revocation of the Patisâraniya-kamma is
given in words precisely similar to those of chapters 8 and 12.]
__________________
Here ends the fourth (Kamma), the Patisâraniya-kamma.
[In this chapter the Kammavâkâ of the revocation of the Patisâraniya-kamma is
given in words precisely similar to those of chapters 8 and 12.]
__________________
Here ends the fourth (Kamma), the Patisâraniya-kamma.
Cullavagga - First Khandhaka: Chapter 23
1. So the venerable Sudhamma went, with another Bhikkhu as companion messenger,
to Makkhikâsanda, and obtained pardon of Kitta the householder. And he conducted
himself aright, and he became subdued, and he sought for release (&c., as above,
in chapters 6, 7, down to the end).
__________________
Here end the eighteen cases in which there ought to be a revocation of the
Patisâraniya-kamma.
to Makkhikâsanda, and obtained pardon of Kitta the householder. And he conducted
himself aright, and he became subdued, and he sought for release (&c., as above,
in chapters 6, 7, down to the end).
__________________
Here end the eighteen cases in which there ought to be a revocation of the
Patisâraniya-kamma.
Cullavagga - First Khandhaka: Chapter 22
1. So the Samgha carried out the Patisâraniyakamma against Sudhamma the Bhikkhu,
saying, 'You are to ask and obtain pardon of Kitta the householder. And after he
had been subjected by the Samgha to the Patisâraniya-kamma, though he went to
Makkkikâsanda, he was unable, being greatly troubled in his mind, to ask and
obtain pardon of Kitta the householder, but returned again even to Sâvatthi.
Then the Bhikkhus asked him, 'Has Kitta the householder been induced by you to
give you his pardon?'
'Indeed, though I went to Makkkikâsanda, I was unable, being greatly troubled in
my mind, to ask and obtain pardon of Kitta the householder.'
'They told this thing to the Blessed One.
2. 'Let, then, the Samgha, O Bhikkhus, appoint a companion messenger to Sudhamma
the Bhikkhu, to ask and obtain pardon of Kitta the householder.
'Now thus, O Bhikkhu, should the companion messenger be appointed. In the first
place the Bhikkhu (who is to be sent) is to be asked (whether he is willing to
go). After he has been asked, let some discreet and able Bhikkhu lay the matter
before the Samgha, as follows:
'"Let the venerable Samgha hear me. If the time seems meet to the venerable
Samgha, let the Samgha appoint such and such a Bhikkhu as a companion messenger
to Sudhamma the Bhikkhu, to ask and obtain pardon of Kitta the householder.
'"This is the motion (ñatti).
p. 368
'"Let the venerable Samgha hear me. The Samgha hereby appoints such and such a
Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain
pardon of Kitta the householder. Whosoever of the venerable ones approves of
such and such a Bhikkhu being appointed as a companion messenger to Sudhamma the
Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak.
'"Such and such a Bhikkhu has been appointed by the Samgha. (&c., as before).
The Samgha approves thereof. Therefore is it silent. Thus do I understand."
3. 'Then, O Bhikkhus, let Sudhamma the Bhikkhu go, together with the Bhikkhu who
is the companion messenger, to Makkhikâsanda, and ask pardon of Kitta the
householder, saying, Pardon me, O householder; I desire to gain once more thy
good pleasure." If, when he thus speaks, he pardons him, it is well. If he
pardon him not, the Bhikkhu who is the companion messenger should say, "Pardon
him, O householder; he desires to gain once more thy good pleasure." If, when he
thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is
the companion messenger should say, "Pardon him, O householder; I desire to gain
thy good pleasure." If, when he thus speaks, he pardon him, it is well. If he
pardon him not, the Bhikkhu who is the companion messenger should say, "Grant
pardon, O householder, to this Bhikkhu, in the name of the Samgha (I ask it)."
If (&c., as before, down to). If he pardon him not, 'the Bhikkhu who is the
companion messenger--without going out of sight, and without going out of
hearing,
p. 360
of Kitta the householder--should make Sudhamma the Bhikkhu arrange his robe on
one shoulder, and squat down on his heels, and stretch forth his two hands with
the palms together, and so confess his fault.'
saying, 'You are to ask and obtain pardon of Kitta the householder. And after he
had been subjected by the Samgha to the Patisâraniya-kamma, though he went to
Makkkikâsanda, he was unable, being greatly troubled in his mind, to ask and
obtain pardon of Kitta the householder, but returned again even to Sâvatthi.
Then the Bhikkhus asked him, 'Has Kitta the householder been induced by you to
give you his pardon?'
'Indeed, though I went to Makkkikâsanda, I was unable, being greatly troubled in
my mind, to ask and obtain pardon of Kitta the householder.'
'They told this thing to the Blessed One.
2. 'Let, then, the Samgha, O Bhikkhus, appoint a companion messenger to Sudhamma
the Bhikkhu, to ask and obtain pardon of Kitta the householder.
'Now thus, O Bhikkhu, should the companion messenger be appointed. In the first
place the Bhikkhu (who is to be sent) is to be asked (whether he is willing to
go). After he has been asked, let some discreet and able Bhikkhu lay the matter
before the Samgha, as follows:
'"Let the venerable Samgha hear me. If the time seems meet to the venerable
Samgha, let the Samgha appoint such and such a Bhikkhu as a companion messenger
to Sudhamma the Bhikkhu, to ask and obtain pardon of Kitta the householder.
'"This is the motion (ñatti).
p. 368
'"Let the venerable Samgha hear me. The Samgha hereby appoints such and such a
Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain
pardon of Kitta the householder. Whosoever of the venerable ones approves of
such and such a Bhikkhu being appointed as a companion messenger to Sudhamma the
Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak.
'"Such and such a Bhikkhu has been appointed by the Samgha. (&c., as before).
The Samgha approves thereof. Therefore is it silent. Thus do I understand."
3. 'Then, O Bhikkhus, let Sudhamma the Bhikkhu go, together with the Bhikkhu who
is the companion messenger, to Makkhikâsanda, and ask pardon of Kitta the
householder, saying, Pardon me, O householder; I desire to gain once more thy
good pleasure." If, when he thus speaks, he pardons him, it is well. If he
pardon him not, the Bhikkhu who is the companion messenger should say, "Pardon
him, O householder; he desires to gain once more thy good pleasure." If, when he
thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is
the companion messenger should say, "Pardon him, O householder; I desire to gain
thy good pleasure." If, when he thus speaks, he pardon him, it is well. If he
pardon him not, the Bhikkhu who is the companion messenger should say, "Grant
pardon, O householder, to this Bhikkhu, in the name of the Samgha (I ask it)."
If (&c., as before, down to). If he pardon him not, 'the Bhikkhu who is the
companion messenger--without going out of sight, and without going out of
hearing,
p. 360
of Kitta the householder--should make Sudhamma the Bhikkhu arrange his robe on
one shoulder, and squat down on his heels, and stretch forth his two hands with
the palms together, and so confess his fault.'
Cullavagga - First Khandhaka: Chapter 21
21.
[Chapter 5, as to the right conduct of a Bhikkhu subjected to the
Tagganiya-kamma, is repeated, reading Patisâraniya for Tagganiya.]
__________________
Here end the eighteen duties which follow on a Patisâraniya-kamma.
[Chapter 5, as to the right conduct of a Bhikkhu subjected to the
Tagganiya-kamma, is repeated, reading Patisâraniya for Tagganiya.]
__________________
Here end the eighteen duties which follow on a Patisâraniya-kamma.
Cullavagga - First Khandhaka: Chapter 20
1. 'There are five things, O Bhikkhus, which when they characterise a Bhikkhu,
the Samgha, if it likes, should carry out the Patisâraniya-kamma against him;
(that is to say), when he goes about to bring
p. 366
loss on the laity--when he goes about to do harm to the laity--when he goes
about to deprive the laity of their dwellings--when he reviles and finds fault
with the laity--when he brings about division between the laity. These are the
five things, O Bhikkhus, which (&c., as above, down to) against him.
'There are other five things, O Bhikkhus, which when they characterise a
Bhikkhu, the Samgha, if it likes, should carry out the Patisâraniya-kamma
against him; (that is to say), when he speaks to the laity in dispraise of the
Buddha--when he speaks to the laity in dispraise of the Dhamma--when he speaks
to the laity in dispraise of the Samgha--when he puts laymen down, and lowers
them by censure--when he does not fulfil a promise made in accordance with the
Rules to the laity. These are the other five things, O Bhikkhus, which (&c., as
before, down to) against him.
'There are five kinds of Bhikkhus, O Bhikkhus, against whom the Samgha, if it
likes, should carry out the Patisâraniya-kamma; (that is to say), one who goes
about to bring loss on the laity (&c., as in the last paragraph, down to the
end).'
__________________
Here end the four times five cases of suspicion.
Footnotes
365:1 See above, chapter 4.
the Samgha, if it likes, should carry out the Patisâraniya-kamma against him;
(that is to say), when he goes about to bring
p. 366
loss on the laity--when he goes about to do harm to the laity--when he goes
about to deprive the laity of their dwellings--when he reviles and finds fault
with the laity--when he brings about division between the laity. These are the
five things, O Bhikkhus, which (&c., as above, down to) against him.
'There are other five things, O Bhikkhus, which when they characterise a
Bhikkhu, the Samgha, if it likes, should carry out the Patisâraniya-kamma
against him; (that is to say), when he speaks to the laity in dispraise of the
Buddha--when he speaks to the laity in dispraise of the Dhamma--when he speaks
to the laity in dispraise of the Samgha--when he puts laymen down, and lowers
them by censure--when he does not fulfil a promise made in accordance with the
Rules to the laity. These are the other five things, O Bhikkhus, which (&c., as
before, down to) against him.
'There are five kinds of Bhikkhus, O Bhikkhus, against whom the Samgha, if it
likes, should carry out the Patisâraniya-kamma; (that is to say), one who goes
about to bring loss on the laity (&c., as in the last paragraph, down to the
end).'
__________________
Here end the four times five cases of suspicion.
Footnotes
365:1 See above, chapter 4.
Cullavagga - First Khandhaka: Chapter 19
19.
[Here the twelve cases of a proceeding against, and the twelve cases of a
proceeding according to law are repeated of the Patisâraniya-kamma in the words
of chapters 2 and 3 of the Tagganiya-kamma.]
[Here the twelve cases of a proceeding against, and the twelve cases of a
proceeding according to law are repeated of the Patisâraniya-kamma in the words
of chapters 2 and 3 of the Tagganiya-kamma.]
Cullavagga - First Khandhaka: Chapter 18
IV.
THE PATISÂRANIYA-KAMMA (ACT OF RECONCILIATION).
18 1.
1. Now at that time the venerable Sudhamma was residing at Makkhikâsanda in
dependence upon Kitta the householder, superintending 2 the new buildings he
erected 3, and being constantly supplied by him with food. And whenever Kitta
the householder wished to give an invitation to the Samgha, or to four or five
Bhikkhus 4, or to a single one, he used not to invite them without making
special mention of the venerable Sudhamma.
Now at that time a number of the Thera Bhikkhus, including the venerable
Sâriputta, and the venerable Mahâ Moggallâna, and the venerable Mahâ Kakkâna,
and the venerable Mahâ Kotthita, and the venerable Mahâ Kappina, and the
venerable Mahâ Kunda, and
p. 360
the venerable Anuruddha, and the venerable Revata, and the venerable Upâli, and
the venerable Ânanda, and the venerable Râhula, as they were journeying through
the country of Kâsi, arrived at Makkhikâsanda. And Kitta the householder heard
the news that the Thera Bhikkhus had arrived at Makkhikâsanda.
Then Kitta the householder went up to the place where the Thera Bhikkhus were,
and on arriving there, he saluted the Thera Bhikkhus, and took his seat on one
side. And when he was so seated the venerable Sâriputta taught Kitta the
householder, and incited him, and roused him, and gladdened him with religious
discourse. And Kitta the householder, having been thus taught, and incited, and
roused, and gladdened with religious discourse, said to the Thera Bhikkhus, 'May
the venerable Theras consent to take their to-morrow's meal, as incoming
Bhikkhus, at my house.' And the Thera Bhikkhus signified, by silence, their
consent.
2. Then perceiving that the Thera Bhikkhus had given their consent, Kitta the
householder rose from his seat, and bowed down before the Thera Bhikkhus, and
keeping them on his right hand as he passed them, went on to the place where the
venerable Sudhamma was. And on arriving there, he saluted the venerable
Sudhamma, and stood by on one side. And so standing, Kitta the householder said
to the venerable Sudhamma: 'May the venerable Sudhamma consent to take his
to-morrow's meal at my house with the Theras.'
But the venerable Sudhamma, thinking, 'Formerly indeed this Kitta the
householder, whenever he wished to give an invitation to the Samgha, or to
p. 361
four or five Bhikkhus, or to a single one, used not to invite them without
making special mention of me; but now he has invited the Thera Bhikkhus without
regarding me. This Kitta the householder is now incensed against me,
unfavourable to me, takes pleasure in me no longer.' And so thinking he refused,
saying, 'It is enough, O householder.'
And a second time Kitta the householder said to the venerable Sudhamma (&c., as
before, with the same result). And a third time (&c., as before, with the same
result).
Then Kitta the householder, thinking, 'What can the venerable Sudhamma do
against me, whether he consents, or whether he does not consent,' saluted the
venerable Sudhamma, and keeping him on his right hand as he passed him, departed
thence.
3. And at the end of the night Kitta the householder made ready sweet food, both
hard and soft, for the Thera Bhikkhus. And the venerable Sudhamma, thinking, 'I
may as well go and see what Kitta the householder has made ready for the Thera
Bhikkhus,' robed himself early in the morning, and went, duly bowled and robed,
to the place where Kitta the householder dwelt; and, on arriving there, he took
his seat on a mat spread out for him.
Then Kitta the householder went up to the place where the venerable Sudhamma
was; and after he had come there, he saluted the venerable Sudhamma, and took
his seat on one side. And when he was so seated the venerable Sudhamma addressed
Kitta the householder, and said: 'Though this great store of sweet food, both
hard and soft, has been made ready by you, O householder, there is one thing yet
wanting, that is to say, tila seed cake.
'p. 362
Though then, Sir, there is so much treasure in the ward of the Buddhas, yet
there is but one thing of which the venerable Sudhamma makes mention, and that
is tila seed cake. Long ago, Sir, certain merchants of Dakkhinâpatha went, for
the sake of their traffic, to the country of the East, and thence they brought
back a hen. Now, Sir, that hen made acquaintance with a crow, and gave birth to
a chicken. And, Sir, whenever that chicken tried to utter the cry of a cock it
gave vent to a "caw," and whenever it tried to utter the cry of a crow, it gave
vent to a "cock-a-doodle-do 1." Just even so, Sir, though there is much treasure
in the ward of the Buddhas, when-ever the venerable Sudhamma speaks, the sound
is "tila seed cake."'
4. 'You are abusing me, householder. You are finding fault with me, householder.
This place, householder, is yours. I must go away from it,' said the venerable
Sudhamma.
'I do not intend, Sir, to abuse the venerable Sudhamma, nor to find fault with
him. Let, Sir, the venerable Sudhamma still dwell at Makkhikâsanda. Pleasant is
this grove of plum trees, and I shall take good care to, provide the venerable
Sudhamma with those things a recluse requires--to wit, with robes and food and
lodging and medicine when he is sick.'
And a second time the venerable Sudhamma said: You are abusing me (&c., as
before, with the same reply). And a third time the venerable Sudhamma said: 'You
are abusing me (&c., as before, down to) I must go away from it.'
p. 363
'Whither then, Sir, will the venerable Sudhamma go?'
'I shall go to Sâvatthi, O householder, to visit the Blessed One.'
'Then, Sir, let the Blessed One know all, both what you yourself have said, and
what I have said. And I should not, Sir, be surprised if the venerable Sudhamma
were to return again even to Makkhikâsanda.'
5. So the venerable Sudhamma gathered together his sleeping mat, and set out,
with his bowl and his robe, for Sâvatthi. And he journeyed straight on to
Sâvatthi, to the Getavana, Anâthapindika's Grove, to the place where the Blessed
One was; and on arriving there he bowed down before the Blessed One, and took
his seat on one side. And when he was thus seated the venerable Sudhamma
informed the Blessed One of all, both that he himself had said, and that Kitta
the householder had said.
The Blessed Buddha rebuked him, saying, 'This was improper, O foolish one, not
according to rule, unsuitable, unworthy of a Samana, and ought not to have been.
done. How is it that you, O foolish one, could put down 1 and could lower by
your censure 2 Kitta the householder, he being a man of faith, a believing
disciple, and a donor, a provider, and a supporter of the Samgha?' This will not
conduce, O foolish one, either to the conversion of the unconverted, or to the
increase of the converted; but rather to the unconverted not being converted,
and to the turning back of those who have been
p. 364
converted.' And after he had rebuked him, and had delivered a religious
discourse, he addressed the Bhikkhus, and said: 'Let therefore the Samgha, O
Bhikkhus, carry out the Patisâraniya-kamma (Act of Reconciliation) 1 against the
Bhikkhu Sudhamma, saying, "You are to ask and obtain pardon of Kitta the
householder."'
6. 'Now thus, O Bhikkhus, should it be carried out. In the first place the
Bhikkhu Sudhamma ought to be warned: when he has been warned, he ought to be
reminded (of the Rule in the Pâtimokkha against which he has offended); when he
has been reminded, he ought to be charged with the offence; when he has been
charged with the offence, some discreet and able Bhikkhu ought to lay the matter
before the Samgha, saying,
'"Let the venerable Samgha hear me. This Bhikkhu Sudhamma has put down, and has
lowered by censure Kitta the householder, a man of faith, a believing disciple,
a donor, provider and supporter of the Samgha. If the time is fit for the Samgha
to do so, let the Samgha carry out the Patisâraniya-kamma against the Bhikkhu
Sudhamma.
'"This is the motion (ñatti).
p. 365
'"Let the venerable Samgha hear me. This Bhikkhu (&c., as before, down to)
supporter of the Samgha. The Samgha hereby carries out the Patisâraniya-kamma
against the Bhikkhu Sudhamma with the words, 'You are to ask and obtain pardon
of Kitta the householder.' Whosoever of the venerable ones approves of the
carrying out of the Patisâraniya-kamma against Sudhamma the Bhikkhu, let him
remain silent. Whosoever approves not thereof, let him speak.
'"A second time I say the same thing. Let the venerable. Samgha (&c., as
before). A third time I say the same thing. Let the venerable Samgha (&c:, as
before).
'"The Patisâraniya-kamma has been carried out against the Bhikkhu Sudhamma with
the words, 'You are to ask and obtain pardon of Kitta the householder.' The
Samgha approves the motion. Therefore is it silent. Thus do I understand."'
Footnotes
359:1 The whole of this story of Kitta and Sudhamma recurs in the Dhammapada
commentary, pp. 262-264. There is no Rule in the Pâtimokkha by which giving
offence to a layman, the cause of the proceeding described in the following
chapters, is considered worthy of censure.
359:2 Navakammiko, not 'newly appointed to an office,' as Dr. Rudolf Hoernle
translates in the Indian Antiquary, XI, 29, in dealing with one of the Bharhut
Inscriptions. See Gâtaka I, 92, and below, V, 13, 3, VI, 5, 2, VI, 17, 1, X, 24,
This duty of superintending a new building was even filled by Bhikkhunîs; see
the Bhikkhunî-vibhaṅga, Pârâgika I, where the details of the duty are
incidentally mentioned.
359:3 Compare below, Kullavagga VI, 5, 2, and Gâtaka I, 92, 22.
359:4 This clause, both here and below, is omitted in the Sinhalese MS.
362:1 Compare Gâtaka I, 432; II, 307.
363:1 Compare Dhammapada, p. 263, and Gâtaka I, 191.
363:2 Compare Gâtaka I, 191, 356, 359, and Sutta Nipâta, verse 905.
364:1 Childers proposes doubtingly to derive the word Patisâraniya from the root
smar; but that that is impossible is probably sufficiently evident from the
meaning of the word, which is quite clear from the context of this, and from the
following chapters. Now at p. 530 of the Lalita Vistara the common Pâli phrase
sammodanîyam katham sârânîyam vîtisâretvâ is represented by the Sanskrit
sammodanîh samrañg.anîh kathâh kritvâ. It is by no means impossible that this
parallel may offer the true solution of the etymology of the Pâli words in
question; (compare Sârâga as equal to samrâga, sâratta to samrakta, &c. &c.)
Patisâraniya would then be equal to pratisamrañganîya. See Senart, Mahâvagga, p.
599.
THE PATISÂRANIYA-KAMMA (ACT OF RECONCILIATION).
18 1.
1. Now at that time the venerable Sudhamma was residing at Makkhikâsanda in
dependence upon Kitta the householder, superintending 2 the new buildings he
erected 3, and being constantly supplied by him with food. And whenever Kitta
the householder wished to give an invitation to the Samgha, or to four or five
Bhikkhus 4, or to a single one, he used not to invite them without making
special mention of the venerable Sudhamma.
Now at that time a number of the Thera Bhikkhus, including the venerable
Sâriputta, and the venerable Mahâ Moggallâna, and the venerable Mahâ Kakkâna,
and the venerable Mahâ Kotthita, and the venerable Mahâ Kappina, and the
venerable Mahâ Kunda, and
p. 360
the venerable Anuruddha, and the venerable Revata, and the venerable Upâli, and
the venerable Ânanda, and the venerable Râhula, as they were journeying through
the country of Kâsi, arrived at Makkhikâsanda. And Kitta the householder heard
the news that the Thera Bhikkhus had arrived at Makkhikâsanda.
Then Kitta the householder went up to the place where the Thera Bhikkhus were,
and on arriving there, he saluted the Thera Bhikkhus, and took his seat on one
side. And when he was so seated the venerable Sâriputta taught Kitta the
householder, and incited him, and roused him, and gladdened him with religious
discourse. And Kitta the householder, having been thus taught, and incited, and
roused, and gladdened with religious discourse, said to the Thera Bhikkhus, 'May
the venerable Theras consent to take their to-morrow's meal, as incoming
Bhikkhus, at my house.' And the Thera Bhikkhus signified, by silence, their
consent.
2. Then perceiving that the Thera Bhikkhus had given their consent, Kitta the
householder rose from his seat, and bowed down before the Thera Bhikkhus, and
keeping them on his right hand as he passed them, went on to the place where the
venerable Sudhamma was. And on arriving there, he saluted the venerable
Sudhamma, and stood by on one side. And so standing, Kitta the householder said
to the venerable Sudhamma: 'May the venerable Sudhamma consent to take his
to-morrow's meal at my house with the Theras.'
But the venerable Sudhamma, thinking, 'Formerly indeed this Kitta the
householder, whenever he wished to give an invitation to the Samgha, or to
p. 361
four or five Bhikkhus, or to a single one, used not to invite them without
making special mention of me; but now he has invited the Thera Bhikkhus without
regarding me. This Kitta the householder is now incensed against me,
unfavourable to me, takes pleasure in me no longer.' And so thinking he refused,
saying, 'It is enough, O householder.'
And a second time Kitta the householder said to the venerable Sudhamma (&c., as
before, with the same result). And a third time (&c., as before, with the same
result).
Then Kitta the householder, thinking, 'What can the venerable Sudhamma do
against me, whether he consents, or whether he does not consent,' saluted the
venerable Sudhamma, and keeping him on his right hand as he passed him, departed
thence.
3. And at the end of the night Kitta the householder made ready sweet food, both
hard and soft, for the Thera Bhikkhus. And the venerable Sudhamma, thinking, 'I
may as well go and see what Kitta the householder has made ready for the Thera
Bhikkhus,' robed himself early in the morning, and went, duly bowled and robed,
to the place where Kitta the householder dwelt; and, on arriving there, he took
his seat on a mat spread out for him.
Then Kitta the householder went up to the place where the venerable Sudhamma
was; and after he had come there, he saluted the venerable Sudhamma, and took
his seat on one side. And when he was so seated the venerable Sudhamma addressed
Kitta the householder, and said: 'Though this great store of sweet food, both
hard and soft, has been made ready by you, O householder, there is one thing yet
wanting, that is to say, tila seed cake.
'p. 362
Though then, Sir, there is so much treasure in the ward of the Buddhas, yet
there is but one thing of which the venerable Sudhamma makes mention, and that
is tila seed cake. Long ago, Sir, certain merchants of Dakkhinâpatha went, for
the sake of their traffic, to the country of the East, and thence they brought
back a hen. Now, Sir, that hen made acquaintance with a crow, and gave birth to
a chicken. And, Sir, whenever that chicken tried to utter the cry of a cock it
gave vent to a "caw," and whenever it tried to utter the cry of a crow, it gave
vent to a "cock-a-doodle-do 1." Just even so, Sir, though there is much treasure
in the ward of the Buddhas, when-ever the venerable Sudhamma speaks, the sound
is "tila seed cake."'
4. 'You are abusing me, householder. You are finding fault with me, householder.
This place, householder, is yours. I must go away from it,' said the venerable
Sudhamma.
'I do not intend, Sir, to abuse the venerable Sudhamma, nor to find fault with
him. Let, Sir, the venerable Sudhamma still dwell at Makkhikâsanda. Pleasant is
this grove of plum trees, and I shall take good care to, provide the venerable
Sudhamma with those things a recluse requires--to wit, with robes and food and
lodging and medicine when he is sick.'
And a second time the venerable Sudhamma said: You are abusing me (&c., as
before, with the same reply). And a third time the venerable Sudhamma said: 'You
are abusing me (&c., as before, down to) I must go away from it.'
p. 363
'Whither then, Sir, will the venerable Sudhamma go?'
'I shall go to Sâvatthi, O householder, to visit the Blessed One.'
'Then, Sir, let the Blessed One know all, both what you yourself have said, and
what I have said. And I should not, Sir, be surprised if the venerable Sudhamma
were to return again even to Makkhikâsanda.'
5. So the venerable Sudhamma gathered together his sleeping mat, and set out,
with his bowl and his robe, for Sâvatthi. And he journeyed straight on to
Sâvatthi, to the Getavana, Anâthapindika's Grove, to the place where the Blessed
One was; and on arriving there he bowed down before the Blessed One, and took
his seat on one side. And when he was thus seated the venerable Sudhamma
informed the Blessed One of all, both that he himself had said, and that Kitta
the householder had said.
The Blessed Buddha rebuked him, saying, 'This was improper, O foolish one, not
according to rule, unsuitable, unworthy of a Samana, and ought not to have been.
done. How is it that you, O foolish one, could put down 1 and could lower by
your censure 2 Kitta the householder, he being a man of faith, a believing
disciple, and a donor, a provider, and a supporter of the Samgha?' This will not
conduce, O foolish one, either to the conversion of the unconverted, or to the
increase of the converted; but rather to the unconverted not being converted,
and to the turning back of those who have been
p. 364
converted.' And after he had rebuked him, and had delivered a religious
discourse, he addressed the Bhikkhus, and said: 'Let therefore the Samgha, O
Bhikkhus, carry out the Patisâraniya-kamma (Act of Reconciliation) 1 against the
Bhikkhu Sudhamma, saying, "You are to ask and obtain pardon of Kitta the
householder."'
6. 'Now thus, O Bhikkhus, should it be carried out. In the first place the
Bhikkhu Sudhamma ought to be warned: when he has been warned, he ought to be
reminded (of the Rule in the Pâtimokkha against which he has offended); when he
has been reminded, he ought to be charged with the offence; when he has been
charged with the offence, some discreet and able Bhikkhu ought to lay the matter
before the Samgha, saying,
'"Let the venerable Samgha hear me. This Bhikkhu Sudhamma has put down, and has
lowered by censure Kitta the householder, a man of faith, a believing disciple,
a donor, provider and supporter of the Samgha. If the time is fit for the Samgha
to do so, let the Samgha carry out the Patisâraniya-kamma against the Bhikkhu
Sudhamma.
'"This is the motion (ñatti).
p. 365
'"Let the venerable Samgha hear me. This Bhikkhu (&c., as before, down to)
supporter of the Samgha. The Samgha hereby carries out the Patisâraniya-kamma
against the Bhikkhu Sudhamma with the words, 'You are to ask and obtain pardon
of Kitta the householder.' Whosoever of the venerable ones approves of the
carrying out of the Patisâraniya-kamma against Sudhamma the Bhikkhu, let him
remain silent. Whosoever approves not thereof, let him speak.
'"A second time I say the same thing. Let the venerable. Samgha (&c., as
before). A third time I say the same thing. Let the venerable Samgha (&c:, as
before).
'"The Patisâraniya-kamma has been carried out against the Bhikkhu Sudhamma with
the words, 'You are to ask and obtain pardon of Kitta the householder.' The
Samgha approves the motion. Therefore is it silent. Thus do I understand."'
Footnotes
359:1 The whole of this story of Kitta and Sudhamma recurs in the Dhammapada
commentary, pp. 262-264. There is no Rule in the Pâtimokkha by which giving
offence to a layman, the cause of the proceeding described in the following
chapters, is considered worthy of censure.
359:2 Navakammiko, not 'newly appointed to an office,' as Dr. Rudolf Hoernle
translates in the Indian Antiquary, XI, 29, in dealing with one of the Bharhut
Inscriptions. See Gâtaka I, 92, and below, V, 13, 3, VI, 5, 2, VI, 17, 1, X, 24,
This duty of superintending a new building was even filled by Bhikkhunîs; see
the Bhikkhunî-vibhaṅga, Pârâgika I, where the details of the duty are
incidentally mentioned.
359:3 Compare below, Kullavagga VI, 5, 2, and Gâtaka I, 92, 22.
359:4 This clause, both here and below, is omitted in the Sinhalese MS.
362:1 Compare Gâtaka I, 432; II, 307.
363:1 Compare Dhammapada, p. 263, and Gâtaka I, 191.
363:2 Compare Gâtaka I, 191, 356, 359, and Sutta Nipâta, verse 905.
364:1 Childers proposes doubtingly to derive the word Patisâraniya from the root
smar; but that that is impossible is probably sufficiently evident from the
meaning of the word, which is quite clear from the context of this, and from the
following chapters. Now at p. 530 of the Lalita Vistara the common Pâli phrase
sammodanîyam katham sârânîyam vîtisâretvâ is represented by the Sanskrit
sammodanîh samrañg.anîh kathâh kritvâ. It is by no means impossible that this
parallel may offer the true solution of the etymology of the Pâli words in
question; (compare Sârâga as equal to samrâga, sâratta to samrakta, &c. &c.)
Patisâraniya would then be equal to pratisamrañganîya. See Senart, Mahâvagga, p.
599.
Cullavagga - First Khandhaka: Chapter 17
1. 'Now thus, O Bhikkhus, should the revocation be carried out. The Bhikkhu, who
has been subjected to the Pabbâganiya-kamma, should go before the Samgha (&c.,
as before in chapter 8, §§ 1, 2, down to the end).'
__________________
Here ends the third (Kamma), the Pabbâganiya-k a mm a.
Footnotes
358:1 Compare chapters 8 and 12.
has been subjected to the Pabbâganiya-kamma, should go before the Samgha (&c.,
as before in chapter 8, §§ 1, 2, down to the end).'
__________________
Here ends the third (Kamma), the Pabbâganiya-k a mm a.
Footnotes
358:1 Compare chapters 8 and 12.
Cullavagga - First Khandhaka: Chapter 16
1. So the Bhikkhu-Samgha, with Sâriputta and Moggallâna at their head, proceeded
to the Kitâ Hill, and there carried out the Pabbâganiyakamma against those
Bhikkhus who were followers
p. 357
of Assagi and Punabbasu, to the intent that those Bhikkhus should no longer
dwell on the Kitâ Hill. And they, when subjected by the Samgha to the
Pabbâganiya-kamma, did not conduct themselves aright, they did not become
subdued, they did not seek for release, they did not ask the Bhikkhus for
forgiveness, they reviled them, they found fault with them 1, saying that they
were offending by acting in partiality, in ill-feeling, in folly, and in fear 2;
and they not only departed from the place, but also left the Order 3.
Those Bhikkhus who were moderate were offended, murmured, and became indignant,
saying, 'How can those Bhikkhus who are followers of Assagi and Punabbasu, after
having been subjected by the Samgha to the Pabbâganiya-kamma, refuse to conduct
themselves aright (&c., as before, down to) leave the Order?' And those Bhikkhus
told the matter to the Blessed One.
Then the Blessed One on that occasion, and in that connection, convened a
meeting of the Bhikkhusamgha, and asked the Bhikkhus:
'Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of
Assagi and Punabbasu, after having been subjected by the Samgha to the
Pabbâganiya-kamma, refuse (&c., as before, down to) leave the Order.?'
'It is true, Lord!'
p. 358
'How can those Bhikkhus who (&c., as before, down to) leave the Order? This will
not conduce, O Bhikkhus, either to the conversion of the un-converted, or to the
increase of the converted; but rather to the unconverted being not converted,
and to the turning back of those which have been converted.' And when the
Blessed One had rebuked those Bhikkhus in various ways, and had delivered a
religious discourse, he addressed the Bhikkhus, and said:
'Then, O Bhikkhus, let not the Samgha revoke the Pabbâganiya-kamma. There are
five things, O Bhikkhus (&c., as before, from chapter 6, § 2, down to the end of
chapter 7, reading Pabbâganiya for Tagganiya):
__________________
Here end the eighteen cases in which there ought to be a revocation (of the
Pabbâganiya-kamma).
Footnotes
356:1 Corresponding to chapters 6 and 11 above.
357:1 Compare Samghâdisesa 13
357:2 These are the four so-called Agatis, usually occurring as the faults of a
judge (Rh. D., 'Buddhist Birth Stories,' p. xxii, and Dasaratha Gâtaka, p. 1),
but compare Sigâlovâda Sutta, ed. Grimblot, p. 299.
357:3 Compare Gâtaka I, 117, and Mahâvagga I, 39, 5.
to the Kitâ Hill, and there carried out the Pabbâganiyakamma against those
Bhikkhus who were followers
p. 357
of Assagi and Punabbasu, to the intent that those Bhikkhus should no longer
dwell on the Kitâ Hill. And they, when subjected by the Samgha to the
Pabbâganiya-kamma, did not conduct themselves aright, they did not become
subdued, they did not seek for release, they did not ask the Bhikkhus for
forgiveness, they reviled them, they found fault with them 1, saying that they
were offending by acting in partiality, in ill-feeling, in folly, and in fear 2;
and they not only departed from the place, but also left the Order 3.
Those Bhikkhus who were moderate were offended, murmured, and became indignant,
saying, 'How can those Bhikkhus who are followers of Assagi and Punabbasu, after
having been subjected by the Samgha to the Pabbâganiya-kamma, refuse to conduct
themselves aright (&c., as before, down to) leave the Order?' And those Bhikkhus
told the matter to the Blessed One.
Then the Blessed One on that occasion, and in that connection, convened a
meeting of the Bhikkhusamgha, and asked the Bhikkhus:
'Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of
Assagi and Punabbasu, after having been subjected by the Samgha to the
Pabbâganiya-kamma, refuse (&c., as before, down to) leave the Order.?'
'It is true, Lord!'
p. 358
'How can those Bhikkhus who (&c., as before, down to) leave the Order? This will
not conduce, O Bhikkhus, either to the conversion of the un-converted, or to the
increase of the converted; but rather to the unconverted being not converted,
and to the turning back of those which have been converted.' And when the
Blessed One had rebuked those Bhikkhus in various ways, and had delivered a
religious discourse, he addressed the Bhikkhus, and said:
'Then, O Bhikkhus, let not the Samgha revoke the Pabbâganiya-kamma. There are
five things, O Bhikkhus (&c., as before, from chapter 6, § 2, down to the end of
chapter 7, reading Pabbâganiya for Tagganiya):
__________________
Here end the eighteen cases in which there ought to be a revocation (of the
Pabbâganiya-kamma).
Footnotes
356:1 Corresponding to chapters 6 and 11 above.
357:1 Compare Samghâdisesa 13
357:2 These are the four so-called Agatis, usually occurring as the faults of a
judge (Rh. D., 'Buddhist Birth Stories,' p. xxii, and Dasaratha Gâtaka, p. 1),
but compare Sigâlovâda Sutta, ed. Grimblot, p. 299.
357:3 Compare Gâtaka I, 117, and Mahâvagga I, 39, 5.
Cullavagga - First Khandhaka: Chapter 15
15.
[This chapter is identical with chapter 5, reading Pabbâganiya for Tagganiya.]
[This chapter is identical with chapter 5, reading Pabbâganiya for Tagganiya.]
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