miércoles, 10 de noviembre de 2010

Vinaya - 3ª Parte - Textos Sagrados de Orientes








THE SACRED BOOKS OF THE EAST



HENRY FROWDE

OXFORD UNIVEKSITY PRESS WAREHOUSE 7 PATERNOSTER ROW



THE SACRED BOOKS OF THE EAST



TRANSLATED BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY F. MAX MULLER

VOL. XIII

AT THE CLARENDON PRESS 1881


(All rights reserved)



VINAYA TEXTS


TRANSLATED FROM THE PÂLI

BY

T. W. RHYS DAVIDS

AND

HERMANN OLDENBERG




3. Now young Upâli heard his father and mother talking thus. Then young Upâli went to the other boys; having approached them, he said to those boys: 'Come, Sirs, let us get ordained with the Sakyaputtiya Samaòas.' (They replied): 'If you will get ordained, Sir, we will be ordained also.' Then those boys went each to his father and mother and said to them: 'Give me your consent for leaving the world and going forth into the houseless state.' Then the parents of those boys, who thought, 'It is a good thing what all these boys are wishing so unanimously for,' gave their consent. They went to the Bhikkhus and asked them for the pabbaggâ ordination. The Bhikkhus conferred the pabbaggâ and upasampadâ ordinations on them.

4. In the night, at dawn, they rose and began to cry: 'Give us rice-milk, give us soft food, give us hard food!' The Bhikkhus said: 'Wait, friends, till day-time. If there is rice-milk, you shall drink; if there is food, soft or hard, you shall eat; if there is no rice-milk and no food, soft or hard, you must go out for alms, and then you will eat.'

But those Bhikkhus, when they were thus spoken to by the other Bhikkhus, threw their bedding about and made it wet, calling out: 'Give us rice-milk, give us soft food, give us hard food!'

5. Then the Blessed One, having arisen in the night, at dawn, heard the noise which those boys made; hearing it he said to the venerable Ânanda: 'Now, Ânanda, what noise of boys is that?'

Then the venerable Ânanda told the thing to the Blessed One.

'Is it true, O Bhikkhus, that the Bhikkhus knowingly confer the upasampadâ ordination on persons under twenty years of age?'

'It is true, Lord.'

Then the Blessed One rebuked those Bhikkhus: 'How can those foolish persons, O Bhikkhus, knowingly confer the upasampadâ ordination on persons under twenty years of age?

6. 'A person under twenty years, O Bhikkhus, cannot endure coldness and heat, hunger and thirst, vexation by gadflies and gnats, by storms and sunheat, and by reptiles; (he cannot endure) abusive, offensive language; he is not able to bear bodily pains which are severe, sharp, grievous, disagreeable, unpleasant, and destructive to life; whilst a person that has twenty years of age, O Bhikkhus, can endure coldness, &c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.'

Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhikkhus: 'Let no one, O Bhikkhus, knowingly confer the upasampadâ ordination on a person under twenty years of age. He who does, is to be treated accord ing to the law1.'

Nota: 1. The law alluded to is the 65th pâkittiya rule. Generally in the Khandhakas, which presuppose, as we have stated in our preface, the existence of the Pâtimokkha, direct repetition of the rules laid down there has been avoided. If, nevertheless, in the Khan dhakas a transgression alluded to in the Pâtimokkha had to be mentioned again, then in most cases the Khandhakas, instead of directly indicating the penance incurred thereby, use of the guilty Bhikkhu the expression, yathâdhammo kâretabbo,' i.e. he is to be treated according to the law. See H. O's Introduction to his edition of the Mahâvagga, p. xx note.




50


At that time a certain family had died of pestilence1; only a father and his son were left; they received the pabbaggâ ordination with the Bhikkhus and went together on their rounds for alms. Now that boy, when food was given to his father, ran up to him and said: 'Give some to me too, father; give some to me too, father.'

People were annoyed, &c.: 'These Sakyaputtiya Samaòas live an impure life; this boy is a Bhikkhunî's son.'

Some Bhikkhus heard, &c.

They told this thing to the Blessed One, &c.

'Let no one, O Bhikkhus, confer the pabbaggâ ordination on a boy under fifteen years of age. He who does, is guilty of a dukkaùa offence.'




51


At that time a believing, pious family, who devoted themselves to the (especial) service of the venerable Ânanda, had died of pestilence. Only two boys were left; these, when seeing Bhikkhus, ran up to them according to their old custom, but the Bhikkhus turned them away. When they were turned away by the Bhikkhus, they cried. Now the venerable Ânanda thought: The Blessed One has forbidden us to confer the pabbaggâ ordination on a boy under fifteen years of age, and these boys are under fifteen years of age. What can be done in order that these boys may not perish? And the venerable Ânanda told this thing to the Blessed One.

Nota: 1. Buddhaghosa explains ahivâtakaroga by mâribyâdhi, and says: When this plague befalls a house, men and beasts in that house die; but he who breaks through wall or roof, or is "rogâ mâdigato(?)," may be saved.

'Are these boys able, Ânanda, to scare crows?'

'They are, Lord.'

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I allow you, O Bhikkhus, to confer the pabbaggâ ordination on crow-keeper boys even under fifteen years of age.'




52


At that time the venerable Upananda, of the Sakya tribe, had two novices, Kaòàaka and Mahaka; these committed sodomy with each other. The Bhikkhus were annoyed, &c.: 'How can novices abandon themselves to such bad conduct?'

They told this thing to the Blessed One, &c.

'Let no one, O Bhikkhus, ordain two novices. He who does, is guilty of a dukkaùa offence1.'




53


1. At that time the Blessed One dwelt at Râgagaha during the rainy season, and remained at the same place during winter and summer. The people were annoyed, &c.: 'The (four) regions are2 .... and covered by darkness to the Sakyaputtiya Samaòas; they cannot discern the (four) regions.' Some Bhikkhus heard, &c.

Nota: 1. This seems very unpractical: and the rule is accordingly practically abrogated again by chapter 55.

Nota: 2. We must leave 'âhundarikâ' untranslated; Buddhaghosa says nothing about this obscure word.

2. Then the Blessed One said to the venerable Ânanda: 'Go, Ânanda, take a key and tell the Bhikkhus in every cell: "Friends, the Blessed One wishes to go forth to Dakkhiòâgiri. Let any one of the venerable brethren who thinks fit, come to him."'

The venerable Ânanda accepted this order of the Blessed One (by saying), 'Yes, Lord,' took a key, and said to the Bhikkhus in every cell: 'Friends, the Blessed One,' &c.

3. The Bhikkhus replied: 'Friend Ânanda, the Blessed One has prescribed1 that Bhikkhus are to live (the first) ten years in dependence (on their âkariyas and upagghâyas), and that he who has completed his tenth year, may give a nissaya himself. Now if we go there, we shall be obliged to take a nissaya there; then we shall stay there for a short time, then we must go back again and take a new nissaya. If our âkariyas and upagghâyas, we will go also; if our âkariyas and upagghâyas do not go, we will not go either. Otherwise our light-mindedness, friend Ânanda, will become manifest.'

Nota: 1. See chap. 32. i.

4. Thus the Blessed One went forth to Dakkhiòâgiri followed only by a few Bhikkhus. And the Blessed One, after having dwelt at Dakkhiòâgiri as long as he thought fit, went back to Râgagaha again.

Then the Blessed One said to the venerable Ânanda: 'How is it, Ânanda, that the perfect One has gone forth to Dakkhiòâgiri with so few Bhikkhus?'

Then the venerable Ânanda told the thing to the Blessed One.

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, that a learned, competent Bhikkhu lives five years in dependence (on his âkariyas and upagghâyas), an unlearned one all his life.

5. 'In five cases, O Bhikkhus, a Bhikkhu should not live without a nissaya (i.e. independent of âkariyas and upagghâyas): when he does not possess full perfection in what belongs to moral practices (&c., as in chap. 36. 2). In these five cases, O Bhikkhus, a Bhikkhu should not live without a nissaya.

'In five cases, O Bhikkhus, a Bhikkhu may live without a nissaya: when he possesses full perfection in what belongs to moral practices (&c., as in chap. 36. 3). In these five cases, O Bhikkhus, a Bhikkhu may live without a nissaya.

6-13. 'And also in other five cases, &c.1'

Nota: 1. Supply these pentads and hexads, respectively, from chaps. 36. 6, 7; 8, 9; 14, 15; 16, 17; 37. i, 2; 5, 6; 7, 8; 13, 14.




End of the eighth Bhâòavâra, which is called the Abhayûvara Bhâòavâra2

Nota: 2. Abhayûvara means, secure from anything. This refers to the expression used in chap. 42, § 2.




54


1. Then the Blessed One, after having resided at Râgagaha as long as he thought fit, went forth to Kapilavatthu. Wandering from place to place he came to Kapilavatthu. There the Blessed One dwelt in the Sakka country, near Kapilavatthu, in the Nigrodhârâma (Banyan Grove).

And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl and with his kîvara on went to the residence of the Sakka Suddhodana (his father). Having gone there, he sat down on a seat laid out for him.

Then the princess, who was the mother of Râhula1, said to young Râhula: This is your father, Râhula; go and ask him for your inheritance.'

Nota: 1. The Buddha's former wife. This is, as far as we know, the only passage in the Pâli Piùakas which mentions this lady, and it deserves notice that her name is not mentioned. Probably this name was unknown to the Buddhists in early times, and thus we may best account for the difference of the simply invented names given to this lady by later writers. Compare Rh. D., Buddhism, p. 50 seq.

2. Then young Râhula went to the place where the Blessed One was; having approached him, he stationed himself before the Blessed One (and said): 'Your shadow, Samaòa, is a place of bliss.'

Then the Blessed One rose from his seat and went away, and young Râhula followed the Blessed One from behind and said: Give me my inherit ance, Samaòa; give me my inheritance, Samaòa.'

Then the Blessed One said to the venerable Sariputta: Well, Sariputta, confer the pabbaggâ ordination on young Râhula.'

(Sariputta replied): How shall I confer, Lord, the pabbaggâ ordination on young Râhula?'

3. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I prescribe, Bhikkhus, the pabbaggâ ordination of novices by the threefold declaration of taking refuge.

'And you ought, O Bhikkhus, to confer the pabbaggâ ordination (on a novice) in this way: Let him first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say: "I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Saêgha. And for the second time, &c. And for the third time, &c."

'I prescribe, O Bhikkhus, the pabbaggâ ordination of novices by this threefold declaration of taking refuge.'

Thus the venerable Sâriputta conferred the pabbaggâ ordination on young Râhula.

4. Then the Sakka Suddhodana went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Sakka Suddhodana said to the Blessed One: 'Lord, I ask one boon of the Blessed One.' (The Buddha replied): 'The perfect Ones, Gotama, are above granting boons (before they know what they are1).' (Suddhodana said): 'Lord, it is a proper and unobjectionable demand.' 'Speak, Gotama.'

Nota: 1. Granting a boon (vara) is a constant phrase used of princes when making an open promise to give to any one whatever they should ask. See, for instance, the Gâtaka Story, No. 9, where the person to whom the boon was given laid it by for a convenient season; and then asked the king to make her son heir-apparent, in violation of all ancient law and custom.

5. 'Lord, when the Blessed One gave up the world, it was a great pain to me; so it was when Nanda1 did the same; my pain was excessive when Râhula too did so. The love for a son, Lord, cuts into the skin; having cut into the skin, it cuts into the hide; having cut into the hide, it cuts into the flesh, .... the ligaments, .... the bones; having cut into the bones, it reaches the marrow and dwells in the marrow. Pray, Lord, let their reverences not confer the pabbaggâ ordination on a son without his father's and mother's permission.'

Nota: 1. Nanda was a son of Mahâpagâpatî, a half-brother of the Buddha. See the story of his conversion in Rh. D.'s Buddhist Birth Stories, p. 128 (later and fuller accounts can be seen in Hardy, Manual, p. 204 seq.; Beal, Romantic Legend, p. 369 seq.)

Then the Blessed One taught the Sakka Suddhodana (&c., see chap. 39. 7).

'Let no son, O Bhikkhus, receive the pabbaggâ ordination without his father's and mother's permission. He who confers the pabbaggâ ordination (on a son without that permission), is guilty of a dukkaùa offence.'




55


Then the Blessed One, after having resided at Kapilavatthu as long as he thought fit, went forth to Sâvatthi. Wandering from place to place he came to Sâvatthi. There the Blessed One dwelt at Sâvatthi, in the Getavana, the Ârâma of Anâthapiòàika.

At that time a family who devoted themselves to the (especial) service of the venerable Sâriputta sent a boy to the venerable Sâriputta (with this message): 'Might the Thera confer the pabbaggâ ordination on this boy. Now the venerable Sâriputta thought: 'The Blessed One has established the rule1 that no one may ordain two novices, and I have already one novice, Râhula. Now what am I to do?'

Nota: 1. See chap. 52.

He told the thing to the Blessed One.

'I allow, O Bhikkhus, a learned, competent Bhikkhu to ordain two novices, or to ordain as many novices as he is able to administer exhortation and instruction to.'




56


Now the novices thought: 'How many precepts2 are there for us, and in what (precepts) are we to exercise ourselves?'

Nota: 2. Sikkhâpadâni, literally, 'Paths of Training.' Compare chap. 60.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, ten precepts for the novices, and the exercise of the novices in these (ten precepts), viz. abstinence from destroying life; abstinence from stealing; abstinence from impurity; abstinence from lying; abstinence from arrack and strong drink and intoxicating liquors, which cause indifference (to religion); abstinence from eating at forbidden times; abstinence from dancing, singing, music, and seeing spectacles; abstinence from garlands, scents, unguents, ornaments, and finery; abstinence from (the use of) high or broad beds; abstinence from accepting gold or silver. I prescribe, O Bhikkhus, these ten precepts for the novices, and the exercise of the novices in these (ten precepts).'




57

1. At that time novices did not show reverence and confidence towards the Bhikkhus, and did not live in harmony with them. The Bhikkhus were annoyed, murmured, and became angry: 'How can the novices not show reverence and confidence towards the Bhikkhus, and not live in harmony with them?'

They told this thing to the Blessed One.

I prescribe, O Bhikkhus, that you inflict punish ment upon a novice in five cases: When he is intent on the Bhikkhus receiving no alms; when he is intent on the Bhikkhus meeting with misfortune; when he is intent on the Bhikkhus finding no resi dence; when he abuses and reviles the Bhikkhus; when he causes divisions between Bhikkhus and Bhikkhus. I prescribe, O Bhikkhus, that in these five cases you inflict punishment upon a novice.

2. Now the Bhikkhus thought: What punish ment are we to inflict?'

They told this thing to the Blessed One.

I prescribe, O Bhikkhus, that you forbid them (certain places, for instance, their own residences).

At that time Bhikkhus forbad novices the whole Saêghârâma. The novices, who were not admitted to the Saêghârâma, went away, or returned to the world, or went over to Titthiya schools.

They told this thing to the Blessed One.

'Let them not, O Bhikkhus, forbid (novices) the whole Saêgharama. He who does so, commits a dukkaùa offence. I prescribe, O Bhikkhus, that (the Bhikkhus) forbid (a novice) the place where he lives or which he uses to frequent.'

3. At that time Bhikkhus forbad the novices the use of (certain kinds of) food that is taken with the mouth. People, when they prepared rice-milk to drink or meals for the Saêgha, said to the novices: 'Come, reverend Sirs, drink rice-milk; come, reverend Sirs, take food.' The novices replied: 'It is impossible, friends; the Bhikkhus have issued a forewarning (against us).' The people were annoyed, murmured, and became angry, thinking: 'How can their reverences forbid novices the use of all food that is taken with the mouth?'

They told this thing to the Blessed One.

'Let them not, O Bhikkhus, forbid (novices) food that is taken with the mouth. He who does so, commits a dukkaùa offence.'




End of the section about punishment (of novices).




58.


At that time the Khabbaggiya1 Bhikkhus laid a ban upon novices without the consent of the upagghâyas (of those novices). The upagghâyas searched after them, thinking: 'How is it that our novices have disappeared?' The Bhikkhus said: The Khabbaggiya Bhikkhus, friends, have laid a ban upon them.' The upagghâyas were annoyed, &c.: 'How can the Khabbaggiya Bhikkhus lay a ban upon our novices without having obtained our consent?'

Nota: 1. Here first appear the Khabbaggiya Bhikkhus (the company of the 'six Bhikkhus,' with their attendants), the constant and indefatigable evil-doers throughout the whole Vinaya-Piùaka. Buddhaghosa (on Kullavagga I, i) says that Paòàuka and Lohitaka belonged to this company, and also Assagi and Punabbasu are mentioned as Kabbaggiyas (see Childers s.v. khabbaggiyo).

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, lay a ban (upon novices) without consent of the upagghâyas. He who does, commits a dukkaùa offence.'




59


At that time the Khabbaggiya Bhikkhus drew the novices of senior Bhikkhus over (to themselves). The Theras, who were obliged to get themselves teeth-cleansers and water to rinse their mouths with, became tired.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, draw the followers of another Bhikkhu over to himself. He who does, commits a dukkaùa offence.'




60


At that time a novice, Kaòàaka by name, who was a follower of the venerable Upananda Sakya- putta, had sexual intercourse with a Bhikkhunî, Kaòàaka by name. The Bhikkhus were annoyed, &c.: How can a novice abandon himself to such conduct?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you expel a novice (from the fraternity) in the following ten cases: When he destroys life; when he commits theft; when he commits impurity; when he is a liar; when he drinks strong drinks; when he speaks against the Buddha; when he speaks against the Dhamma; when he speaks against the Saêgha; when he holds false doctrines; when he has sexual intercourse with Bhikkhunîs1. In these ten cases I prescribe, O Bhikkhus, that you expel the novice (from the fraternity).'

Nota: 1. The case of the novice's committing sexual intercourse with a Bhikkhunî can have found its place here only by a negligence of the redactor, as it is comprised already in the third of the ten cases (the novice's committing impurity). Buddhaghosa (who of course never admits anything like an inadvertence of the holy Theras by whom the Vinaya is compiled) says that the third case and the tenth are distinguished here, because a person that has simply committed an impurity may receive the ordination, if he is willing to refrain himself in future; whilst a bhikkhunîdûsaka cannot be ordained in any case (see chap. 67).




61


At that time, &c.2

Nota: 2. Tena kho pana samayena aññataro paòàako bhikkhûsu pabagito hoti, so dahare dahare bhikkhû upasaêkamitvâ evaê vadeti: etha maê âyasmanto dûsethâ ti. Bhikkhû apasâdenti: nassa paòàaka, vinassa paòàaka, ko tayâ attho 'ti. So bhikkhûhi apasâdito mahante mahante moligalle (Buddhaghosa: thûlasarîre) sâmaòere upasaêkamitvâ evaê vadeti: etha maê âvuso dûsethâ 'ti. Sâmaòerâ apasâdenti: nassa paòàka, vinassa paòàaka, ko tayâ attho 'ti. So sâmaòerehi apasâdito hatthibhaòàe assabhaòàe upasaêkamitvâ evaê vadeti: etha maê âvuso dûsetha 'ti. Hatthi-bhaòàâ assabhaòàâ dûsesuê. Te ughâyanti khîyanti vipâkenti: paòàaka ime samaòâ Sakyaputtiyâ, ye pi imesaê na paòàakâ te pi paòàake dûsenti, evaê ime sabbeva abrahmakârino 'ti. Assosuê kho bhikkhû hatthibhâòàanaê assabhaòàânam ugghâyantânaê khiyantânaê vipâkentanaê. Atha kho te bhikkhû bhagavato etam atthaê ârokesuê.

'Let a eunuch, O Bhikkhus, who has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).'




62


1. At that time there was a certain person of an old family, whose kinsmen had died away; he was delicately nurtured. Now this person of an old family, whose kinsmen had died away, thought: 'I am delicately nurtured; I am not able to acquire new riches or to augment the riches which I possess. What shall I do in order that I may live a life of ease and without pain?'

Then this person of an old family, whose kinsmen had died away, gave himself the following answer: 'There are the Sakyaputtiya Samaòas, who keep commodious precepts and live a commodious life; they have good meals and lie down on beds protected from wind. What if I were to procure myself an alms-bowl and robes on my own account, and were to have my hair and beard cut off, to put on yellow robes, to go to the Ârâma, and to live there with the Bhikkhus.'

2. Then that person of an old family, whose kinsmen had died away, procured himself an alms-bowl and robes on his own account, had his hair and beard cut off, put on yellow robes, went to the Ârâma, and respectfully saluted the Bhikkhus. The Bhikkhus said to him: 'How many years, friend, have elapsed since your upasampadâ?'

'What does that mean, friends, "years elapsed since the upasampadâ?"'

'And who is your upagghâyas, friend?'

'What does that word upagghâyas mean, friends?'

The Bhikkhus said to the venerable Upâli: 'Pray, friend Upâli, examine this ascetic.'

3. Then that person of an old family, whose kinsmen had died away, when being examined by the venerable Upâli, told him the whole matter. The venerable Upâli told this thing to the Bhikkhus; the Bhikkhus told this thing to the Blessed One.

'Let a person, O Bhikkhus, who has furtively attached himself to the Saêgha, if he has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).

'Let a person, O Bhikkhus, who has gone over to the Titthiyas' (&c., as in chap. 61).




63


1. At that time there was a serpent who was aggrieved at, ashamed of, and conceived aversion for his having been born as a serpent. Now this serpent thought: 'What am I to do in order to become released from being a serpent, and quickly to obtain human nature?' Then this serpent gave himself the following answer: 'These Sakyaputtiya Samaòas lead indeed a virtuous, tranquil, holy life; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If I could obtain pabbaggâ with the Sakyaputtiya Samaòas, I should be released from being a serpent and quickly obtain human nature.

2. Then that serpent, in the shape of a youth, went to the Bhikkhus, and asked them for the pabbaggâ ordination; the Bhikkhus conferred on him the pabbaggâ and upasampadâ ordinations.

At that time that serpent dwelt together with a certain Bhikkhu in the last Vihara (near the boundary wall of the Getavana). Now that Bhikkhu, having arisen in the night, at dawn, was walking up and down in the open air. When that Bhikkhu had left (the Vihâra), that serpent, who thought himself safe (from discovery), fell asleep (in his natural shape). The whole Vihâra was filled with the snake's body; his windings jutted out of the window.

3. Then that Bhikkhu thought: I will go back to the Vihâra,' opened the door, and saw the whole Vihâra filled with the snake's body, the windings jutting out of the window. Seeing that he was terrified and cried out. The Bhikkhus ran up, and said to that Bhikkhu: 'Why did you cry out, friend?' 'This whole Vihâra, friends, is filled with a snake's body; the windings jut out of the window.'

Then that serpent awoke from that noise and sat down on his seat. The Bhikkhus said to him: 'Who are you, friend?' 'I am a serpent, reverend Sirs.' 'And why have you done such a thing, friend?' Then that Nâga told the whole matter to the Bhikkhus; the Bhikkhus told it to the Blessed One.

4. In consequence of that and on this occasion the Blessed One, having ordered the fraternity of Bhikkhus to assemble, said to that serpent: 'You serpents are not capable of (spiritual) growth in this doctrine and discipline. However, serpent, go and observe fast on the fourteenth, fifteenth, and eighth day of each half month; thus will you be released from being a serpent and quickly obtain human nature.'

Then that serpent, who thought, 'I am not capable of (spiritual) growth in this doctrine and discipline,' became sad and sorrowful, shed tears, made an outcry, and went away.

5. Then the Blessed One said to the Bhikkhus: 'There are two occasions, O Bhikkhus, on which a serpent (who has assumed human shape) manifests his true nature: when he has sexual intercourse with a female of his species, and if he thinks himself safe (from discovery) and falls asleep. These, O Bhikkhus, are the two occasions on which a serpent manifests his true nature.

'Let an animal, O Bhikkhus, that has not received the upasampadâ ordination, not receive it; if it has received it, let it be expelled (from the fraternity).'




64


1. At that time a certain young man deprived his mother of life. He was grieved, ashamed, and loathed this sinful deed. Now this young man thought: 'What am I to do to get rid of my sinful deed?' Then this young man gave himself this answer: 'These Sakyaputtiya Samaòas lead indeed a virtuous, tranquil, holy life, &c. If I could obtain pabbaggâ with the Sakyaputtiya Samaòas, I might get rid of my sinful deed.'

2. Then that young man went to the Bhikkhus and asked them for the pabbaggâ ordination. The Bhikkhus said to the venerable Upâli: 'Formerly, friend Upâli, a serpent in the shape of a youth received the pabbaggâ ordination with the Bhik khus; pray, friend Upâli, examine this young man.' Then that young man, when examined by the venerable Upâli, told him the whole matter. The venerable Upâli told it to the Bhikkhus; the Bhikkhus told it to the Blessed One.

'Let a person, O Bhikkhus, that is guilty of matricide, if he has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).'




65


At that time a certain young man deprived his father of life (&c., as in chap. 64).

'Let a person, O Bhikkhus, that is guilty of parricide, &c.'




66


1. At that time a number of Bhikkhus were travelling on the road from Sâketa to Sâvatthi. On the road robbers broke forth, robbed some of the Bhik khus, and killed some of them. Then royal soldiers came from Sâvatthi and caught some of the robbers; others of them escaped. Those who had escaped, received pabbaggâ with the Bhikkhus; those who had been caught, were led to death.

2. Then those who had been ordained, saw those robbers who were being led to death; seeing them they said: 'It is well that we have escaped; had we been caught, we should also be killed thus.' The Bhikkhus said to them: 'Why, what have you done, friends? Then those (robbers) who had been ordained, told the whole matter to the Bhik khus.' The Bhikkhus told this thing to the Blessed One.

'Those Bhikkhus, O Bhikkhus, were Arahats. Let a person, O Bhikkhus, that has murdered an Arahat, if this person has not received the upasampadâ ordination, not receive it; if he has received it, let him be expelled (from the fraternity).'




67


At that time a number of Bhikkhunîs were travelling on the road from Sâketa to Sâvatthi. On the road robbers broke forth, robbed some of the Bhikkhunîs, and violated some of them. Then royal soldiers (&c., as in chap. 66).

The Bhikkhus told this thing to the Blessed One.

'Let a person, O Bhikkhus, that has violated a Bhikkhunl (or, that has had sexual intercourse with a Bhikkhunî), (&c., as in chap. 66).

'Let a person, O Bhikkhus, that has caused a schism among the Saêgha, &c.

'Let a person, O Bhikkhus, that has shed (a Buddha's) blood,' &c.




68


At that time a certain hermaphrodite had received pabbaggâ with the Bhikkhus; so karoti pi kârâpeti pi.

They told this thing to the Blessed One.

'Let a hermaphrodite, O Bhikkhus,' &c.




69


1. At that time the Bhikkhus conferred the upasampadâ ordination on a person that had no upagghâyas.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, who has no upagghâyas, receive the upasampadâ ordination. He who confers the upasampadâ ordination (on such a person), commits a dukkaùa offence.'

2. At that time the Bhikkhus conferred the upasampadâ ordination with the Saêgha as upagghâya.

They told this thing to the Blessed One.

'Let no one receive the upasampadâ ordination with the Saêgha as upagghâyas. He who confers the upasampadâ ordination (in such a way), commits a dukkaùa offence.'

3. At that time the Bhikkhus conferred the upasampadâ ordination with a number of Bhikkhus1 as upagghâyas (&c., as before).

Nota: 1. I. e. not with the whole fraternity residing at that place, but with a part of it.

4. At that time the Bhikkhus conferred the upasampadâ, ordination with a eunuch as upagghâyas &c.; with a person that had furtively attached himself (to the Saêgha) as upagghâyas; with a person that was gone over to the Titthiyas as upagghâyas; with an animal as upagghâya; with a person that was guilty of matricide as upagghâya; with a person that was guilty of parricide as upagghâya; with a person that had murdered an Arahat as upagghâya; with a person that had violated a Bhikkhunî as upagghâya; with a person that had caused a schism among the Saêgha as upagghâya; with a person that had shed (a Buddha's) blood as upagghâya; with a hermaphrodite as upagghâyas. They told this thing to the Blessed One.

'Let no one,' &c. (as in the first clause).




70


1. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had no alms-bowl. They received alms with their hands. People were annoyed, murmured, and became angry, saying, 'Like the Titthiyas.'

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, receive the upasampadâ ordination without having an alms-bowl. He who confers the upasampadâ ordination (on a person that has not), commits a dukkaùa offence.'

2. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had no robes. They went out for alms naked. People were annoyed (&c., as in § I).

3. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had neither alms-bowl nor robes. They went out for alms naked and (received alms) with their hands. People were annoyed (&c., as in § I).

4. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed alms-bowls. After the ordination (the owners) took their alms-bowls back; (the Bhikkhus) received alms with their hands. People were annoyed (&c .... down to): 'Like the Titthiyas.'

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, receive the upasampadâ ordination who has borrowed the alms-bowl. He who confers,' &c. (as in the first clause).

5. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed robes. After the ordination (the owners) took their robes back; (the Bhikkhus) went out for alms naked. People were annoyed (&c., as in § I to the end).

6. At that time the Bhikkhus conferred the upasampadâ ordination on persons that had borrowed alms-bowls and robes, &c.




Here end the twenty cases in which upasampadâ is forbidden.




71


1. At that time the Bhikkhus conferred the pabbaggâ ordination on a person whose hands were cut off, on a person whose feet were cut off, whose hands and feet were cut off, whose ears were cut off, whose nose was cut off, whose ears and nose were cut off, whose fingers were cut off, whose thumbs were cut off, whose tendons (of the feet) were cut, who had hands like a snake's hood1, who was a hump-back, or a dwarf, or a person that had a goitre, that had been branded, that had been scourged, on a proclaimed robber, on a person that had elephantiasis, that was afflicted with bad illness, that gave offence (by any deformity) to those who saw him, on a one-eyed person, on a person with a crooked limb, on a lame person, on a person that was paralysed on one side, on a cripple2, on a person weak from age, on a blind man, on a dumb man, on a deaf man, on a blind and dumb man, on a blind and deaf man, on a deaf and dumb man, on a blind, deaf and dumb man.

Nota: 1. Whose fingers are grown together, like bats' wings' (Buddhaghosa).

They told this thing to the Blessed One.

'Let no person, O Bhikkhus, whose hands are cut off, receive the pabbaggâ ordination. Let no person whose feet are cut off, receive the pabbaggâ ordination, &c. (each of the above cases being here repeated). He who confers the pabbaggâ ordination (on such persons), is guilty of a dukkaùa offence.'




Here end the thirty-two cases in which is forbidden.



End of the ninth Bhâòavâra.




Nota: 2. Buddhaghosa (Berlin MS.) explains 'khinniriyâpatha' by 'pidhasappi.' We ought to read, no doubt, pîthasappî, which is Sanskrit pîthasarpin, a cripple that is moved on in a rolling chair.




72


1. At that time the Khabbaggiya Bhikkhus gave a nissaya to shameless Bhikkhus.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, give a nissaya to shameless Bhikkhus. He who does, is guilty of a dukkaùa offence.'

At that time some Bhikkhus lived in dependence on shameless Bhikkhus (i.e. they received a nissaya from them, they chose them for their upagghâyas or âkariyas); ere long they became also shameless, bad Bhikkhus.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, live in dependence on shameless Bhikkhus. He who does, is guilty of a dukkaùa offence.'

2. Now the Bhikkhus thought: 'The Blessed One has prescribed that we shall not give a nissaya to shameless Bhikkhus, nor live in dependence on shameless Bhikkhus. Now how are we to discern modest and shameless persons?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you wait first four or five days until you have seen how a Bhikkhu behaves to the other Bhikkhus.'




73


1. At that time a certain Bhikkhu was travelling on the road in the Kosala country. Now this Bhikkhu thought: The Blessed One has prescribed that we shall not live without a nissaya (of an âkariya and an upagghâyas); now I want a nissaya, but I am travelling. What am I to do?'

They told this thing to the Blessed One.

'I allow, O Bhikkhus, a travelling Bhikkhu who can get no nissaya, to live without a nissaya.'

2. At that time two Bhikkhus were travelling on the road in the Kosala country. They came to a certain residence; there one of the two Bhikkhus was taken ill. Now that sick Bhikkhu thought: 'The Blessed One has prescribed that we shall not live without a nissaya; now I want a nissaya, but I am sick. What am I to do?'

They told this thing to the Blessed One.

'I allow, O Bhikkhus, a sick Bhikkhu who can get no nissaya, to live without a nissaya.'

3. Now the other Bhikkhu, who nursed that sick Bhikkhu, thought: The Blessed One has prescribed, &c.; now I want a nissaya, but this Bhikkhu is sick. What am I to do?'

They told this thing to the Blessed One.

'I allow, O Bhikkhus, a Bhikkhu who is nursing a sick Bhikkhu, if he can get no nissaya and the sick asks him (to remain with him), to live without a nissaya.'

4. At that time a certain Bhikkhu lived in the forest; he had a dwelling-place where he lived pleasantly. Now this Bhikkhu thought: 'The Blessed One has prescribed, &c.; now I want a nissaya, but I live in the forest and have a dwelling-place where I live pleasantly. What am I to do?'

They told this thing to the Blessed One.

'I allow, O Bhikkhus, a Bhikkhu living in the forest who finds a place where he may live pleasantly, and who can get (there) no nissaya, to live without a nissaya (saying to himself): "If a proper person to give me nissaya comes hither, I will take nis saya of that person."'




74


1. At that time there was a person that desired to receive the upasampadâ ordination from the venerable Mahâkassapa. Then the venerable Mahâkassapa sent a messenger to the venerable Ânanda: Come, Ânanda, and recite the upasampadâ proclamation for this person. The venerable Ânanda said: I cannot pronounce the Thera's (i. e. Mahâkassapa's) name; the Thera is too venerable compared with me.'

They told this thing to the Blessed One.

'I allow you, O Bhikkhus, to use also the family name (of the upagghâya, instead of his proper name) in the proclamation.'

2. At that time there were two persons that desired to receive the upasampadâ ordination from the venerable Mahâkassapa. They quarrelled with each other. (One said): 'I will receive the upasampadâ ordination first.' (The other said): 'Nay, I will receive it first.'

They told this thing to the Blessed One.

'I allow you, O Bhikkhus, to ordain two persons by one proclamation.'

3. At that time there were persons who desired to receive the upasampadâ ordination from different Theras. They quarrelled with each other. (One said): 'I will receive the upasampadâ ordination first.' (The other said): 'Nay, I will receive it first.' The Theras said: 'Well, friends, let us ordain them altogether by one proclamation.'

They told this thing to the Blessed One.

'I allow you, O Bhikkhus, to ordain two or three persons by one proclamation, provided they have the same upagghâyas, but not if they have dif ferent upagghâyas.'




75


At that time the venerable Kumârakassapa had received the upasampadâ ordination when he had completed the twentieth year from his conception (but not from his birth). Now the venerable Kumârakassapa thought: 'The Blessed One has forbidden us to confer the upasampadâ ordination on persons under twenty years of age1, and I have completed my twentieth year (only) from my conception. Have I, therefore, received the upasampadâ ordination, or have I not received it?'

Nota: 1. See chap. 49. 6.

They told this thing to the Blessed One.

'When, O Bhikkhus, in the womb the first thought rises up (in the nascent being), the first consciousness manifests itself, according to this the (true) birth should be reckoned. I allow you, O Bhikkhus, to confer the upasampadâ ordination on persons that have completed the twentieth year from their conception (only).'




76


1. At that time ordained Bhikkhus were seen who were afflicted with leprosy, boils, dry leprosy, consumption, and fits.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that he who confers the upasampadâ ordination, ask (the person to be ordained) about the Disqualifications (for receiving the ordination). And let him ask, O Bhikkhus, in this way: 'Are you afflicted with the following diseases, leprosy, boils, dry leprosy, consumption, and fits?'

'Are you a man?'

'Are you a male?'

'Are you a freeman?'

'Have you no debts?'

'Are you not in the royal service?'

'Have your father and mother given their consent?'

'Are you full twenty years old?'

'Are your alms-bowl and your robes in due state?'

'What is your name?'

'What is your upagghâya's name?'

2. At that time the Bhikkhus asked the persons who desired to receive the upasampadâ ordination about the Disqualifications, without having them instructed beforehand (how to answer). The persons that desired to be ordained, became disconcerted, perplexed, and could not answer.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you first instruct (the persons desirous of being ordained), and then ask them about the Disqualifications.'

3. Then they instructed (the candidates) in the midst of the assembly; the persons desirous of being ordained became disconcerted, perplexed, and could not answer nevertheless.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you instruct them aside, and ask them about the Disqualifications before the assembly. And you ought, O Bhikkhus, to instruct them in this way: You ought first to cause them to choose an upagghâya; when they have chosen an upagghâya, their alms-bowl and robes must be shown to them, "This is your alms-bowl, this is your saêghâùi, this is your upper robe, this is your under garment; come and place yourself here."'

4. Ignorant, unlearned Bhikkhus instructed them; the persons desirous of being ordained, though they had been instructed, became disconcerted, perplexed, and could not answer.

They told this thing to the Blessed One.

'Let no ignorant, unlearned Bhikkhus, O Bhikkhus, instruct them. If they do, they commit a dukkaùa offence. I prescribe, O Bhikkhus, that a learned, competent Bhikkhu instruct them.'

5. At that time persons instructed them who were not appointed thereto.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, instruct them without being appointed thereto. He who so instructs, commits a dukkaùa offence. I prescribe, O Bhikkhus, that an appointed Bhikkhu is to instruct them. And (this Bhikkhu), O Bhikkhus, is to be appointed in this way: One may either appoint himself, or one may appoint another person. And how is (a Bhikkhu) to appoint himself? Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. N. N. desires to receive the upasampadâ ordination from the venerable N.N. If the Samgha is ready, I will instruct N. N." Thus one may appoint himself.

6. 'And how is (a Bhikkhu) to appoint another person? Let a learned, competent Bhikkhu proclaim the following natti before the Saêgha: "Let the Saêgha, &c. N. N. desires to receive the upasampadâ ordination from the venerable N. N. If the Saêgha is ready, let N. N. instruct N. N." Thus one may appoint another person.

7. 'Then let that appointed Bhikkhu go to the person who desires to be ordained, and thus address him: " Do you hear, N. N.? This is the time for you to speak the truth, and to say that which is. When I ask you before the assembly about that which is, you ought, if it is so, to answer: 'It is;' if it is not so, you ought to answer: 'It is not.' Be not disconcerted, be not perplexed. I shall ask you thus: 'Are you afflicted with the following diseases, &c?'"'

8. (After the instruction, the instructor and the candidate), appeared together before the assembly.

'Let them not appear together. Let the instructor come first and proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. N. N. desires to receive the upasampadâ ordination from the venerable N. N.; he has been instructed by me. If the Saêgha is ready, let N. N. come." Then let him be told: "Come on." Let him be told to adjust his upper robe (&c., see chap. 29. 2), to raise his joined hands, and to ask (the Saêgha) for the upasampadâ ordination (by saying), "I ask the Saêgha, reverend Sirs, for the upasampadâ ordination; might the Saêgha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me. And for the second time, reverend Sirs, I ask, &c. And for the third time, reverend Sirs, I ask, &c."

9. 'Then let a learned, competent Bhikkhu proclaim the following natti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N. If the Saêgha is ready, let me ask N. N. about the Disqualifications.

'"Do you hear, N. N.? This is the time for you (&c., see § 7, down to :) you ought to answer: 'It is not.'"

'"Are you afflicted with the followingdiseases,&c.?"

10. 'Then let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: " Let the Saêgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N.N.; he is free from the Disqualifications; his alms-bowl and robes are in due state. N. N. asks the Saêgha for the upasampadâ ordination with N. N. as upagghâya. If the Saêgha is ready, &C.1"'

Nota: 1. Here follows the usual complete formula of a ñattikatuttha kamma; see chaps. 28. 4-6; 29. 3, &c.




End of the regulations for the upasampadâ ordination2.

Nota: 2. With these sections compare the previous chapters 12, 28 and following, 36 and following. The watt is prescribed in this chapter, together with the Three Refuges Formula prescribed in chap. 12, 4, the whole of chap. 77, and the Four Interdictions form together the current ceremony of ordination (the upasampadâ-kammavâkâ) as now still in use in the Order. See the Journal of the Royal Asiatic Society, New Series, VII, p. i.




77


'Then let them measure the shadow, tell (the newly-ordained Bhikkhu) what season and what date it is, tell him what part of the day it is, tell him the whole formula 1 , and tell him the four Resources: "The religious life has the morsels of food given in alms for its resource (&c., as in chap. 30. 4)."'




End of the four Resources.




78


1. At that time the Bhikkhus, after having conferred the upasampadâ ordination on a certain Bhikkhu, left him alone and went away. Afterwards, as he went alone (to the Ârâma), he met on the way his former wife. She said to him: 'Have you now embraced the religious life?' (He replied): 'Yes, I have embraced the religious life.' 'It is difficult to persons who have embraced religious life, to obtain sexual intercourse; come, let us have intercourse.' He practised intercourse with her, and, in consequence, came late (to the Ârâma). The Bhikkhus said: How is it, friend, that you are so late?'

2. Then that Bhikkhu told the whole matter to the Bhikkhus. The Bhikkhus told it to the Blessed One.

Nota: 1. I. e., according to Buddhaghosa, repeat to him all the data specified before together, in order that he might be able to give a correct answer when asked about his spiritual age.

'I prescribe, O Bhikkhus, that you give a companion to a newly-ordained Bhikkhu, and that you tell him the four Interdictions:

'"A Bhikkhu who has received the upasampadâ ordination, ought to abstain from all sexual intercourse even with an animal. A Bhikkhu who practises sexual intercourse is no Samaòa and no follower of the Sakyaputta. As a man whose head is cut off, cannot live any longer with his trunk alone, thus a Bhikkhu who practises sexual intercourse is no Samaòa and no follower of the Sakyaputta. Abstain from doing so as long as your life lasts.

3. '"A Bhikkhu who has received the upasampadâ ordination, ought to abstain from taking what is not given to him, and from theft, even of a blade of grass. A Bhikkhu who takes what is not given to him, or steals it, if it is a pâda (i. e. a quarter of a kârshâpaòa), or of the value of a pada, or worth more than a pada, is no Samaòa and no follower of the Sakyaputta. As a sear leaf loosed from its stalk cannot become green again, thus a Bhikkhu who takes, &c. Abstain from doing so as long as your life lasts.

4. '"A Bhikkhu who has received the upasampadâ ordination, ought not intentionally to destroy the life of any being down to a worm or an ant. A Bhikkhu who intentionally kills a human being, down to procuring abortion, is no Samaòa and no follower of the Sakyaputta. As a great stone which is broken in two, cannot be re united, thus a Bhikkhu who intentionally, &c. Abstain from doing so as long as your life lasts.

5. '"A Bhikkhu who has received the upasampadâ ordination, ought not to attribute to himself any superhuman condition, and not to say even: 'I find delight in sojourning in an empty place.' A Bhikkhu who with bad intention and out of covetousness attributes to himself a superhuman condition, which he has not, and which he is not possessed of, a state of ghâna (mystic meditation), or one of the vimokkhas1, or one of the samâdhis (states of self-concentration), or one of the samâpati (the attainment of the four ghânas and four of the eight vimokkhas), or one of the Paths (of sanctification), or one of the Fruits thereof, is no Samaòa and no follower of the Sakyaputta. As a palm tree of which the top sprout has been cut off, cannot grow again, thus a Bhikkhu who with bad intention, &c. Abstain from doing so as long as your life lasts."'

Nota: 1. The vimokkhas (literally, deliverances) are eight stages of meditation different from the four ghânas. The characteristics of the different vimokkhas are specified by Childers s. v.




End of the four Interdicts.




79


1. At that time a certain Bhikkhu against whom expulsion2 had been pronounced for his refusal to see an offence (committed by himself), returned to the world. Afterwards he came back to the Bhikkhus and asked them for the upasampadâ ordination.

Nota: 2. This temporary expulsion (ukkhepaniyakamma), which is pronounced against Bhikkhus who refuse to see an offence committed by themselves (âpattiyâ adassane), or to atone for such an offence (âpattiyâ appaùikamme), or to renounce a false doctrine (pâpikâya ditthiyâ appaùinissagge), must be distinguished from the definitive and permanent expulsion (nâsanâ) which is pronounced against Bhikkhus who have committed a pârâgika offence, or in cases like those treated of in chapters 61 seq.

They told this thing to the Blessed One.

'In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), returns to the world, and afterwards comes back to the Bhikkhus and asks them for the upasampadâ ordination, let them say to him: "Will you see that offence?" If he replies: "I will see it," let him be admitted to the pabbaggâ ordination; if he replies: "I will not see it," let him not be admitted to the pabbaggâ ordination.

2. 'When he has received the pabbaggâ ordination let them say to him: " Will you see that offence?" If he says: "I will see it," let him be admitted to the upasampadâ ordination; if he says: "I will not see it," let him not be admitted to the upasampadâ ordination.

When he has received the upasampadâ ordination (&c., as before). If he says: "I will see it," let him be restored1; if he says: "I will not see it," let him not be restored.

Nota: 1. I. e. the sentence of expulsion is abolished; compare the Samanta Pâsâdikâ, ap. Minayeff, Prâtimoksha, p. 92.

'When he has been restored, let them say to him: "Do you see that offence?" If he sees^it, well and good; if he does not see it, let them expel him again, if it is possible to bring about unanimity (of the fraternity for the sentence of expulsion); if that is impossible, it is no offence to live and to dwell together (with such a Bhikkhu).

3. 'In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to atone for an offence (committed by himself), &C.1 When he has been restored, let them say to him: "Atone now for that offence." If he atones for it, well and good, &c.

Nota: 1. As in §§ i, 2. Instead of 'Will you see that offence?' and, 'I will see it,' read here: 'Will you atone for that offence?' and, 'I will atone for it.'

4. 'In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to renounce a false doctrine, &c.2 When he has been restored, let them say to him: "Renounce now that false doctrine." If he renounces it, well and good, &c.'

Nota: 2. As above. Read here: 'Will you renounce that false doctrine?' and, 'I will renounce it.'




End of the first Khandhaka, which is called the Great Khandhaka3.

Nota: 3. Here follow some Slokas, probably written in Ceylon, and an elaborate Table of Contents, both of which we leave untranslated. The Slokas are introductory to the Table of Contents (uddâna) and belong to it. A similar Table of Contents is found in the MSS. nearly after all the other Khandhakas.




SECOND KHANDHAKA


(THE UPOSATHA CEREMONY, AND THE PÂTIMOKKHA.)



1



1. At that time the blessed Buddha dwelt near Râgagaha, on the Gigghakûùa mountain ('the Vulture's Peak'). At that time the Paribbâgakas belonging to Titthiya schools assembled on the fourteenth, fifteenth, and eighth day of each half month1 and recited their Dhamma. The people went to them in order to hear the Dhamma. They were filled with favour towards, and were filled with faith in, the Paribbâgakas belonging to Titthiya schools; the Paribbâgakas belonging to Titthiya schools gained adherents.

Nota: 1. One should be inclined to understand that the Paribbâgakas assembled twice each half month, on the eighth day of the pakkha and on the fourteenth or fifteenth day, according to the different length of the pakkha. However, chap. 4 makes it probable that not two days in each pakkha are to be understood, but three. Compare, however, the remark of Buddhaghosa, quoted in the note on chap. 34. i.

2. Now when the Mâgadha king Seniya Bimbisâra was alone, and had retired into solitude, the following consideration presented itself to his mind: 'The Paribbâgakas belonging to Titthiya schools assemble now on the fourteenth, fifteenth, and eighth day of each half month and recite their Dhamma. The people go to them in order to hear the Dhamma. They are filled with favour towards, and are filled with faith in, the Paribbâgakas who belong to Titthiya schools; the Paribbâgakas who belong to Titthiya schools gain adherents. What if the reverend ones (the Buddhist Bhikkhus) were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.'

3. Then the Mâgadha king Seniya Bimbisâra went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Mâgadha king Seniya Bimbisâra said to the Blessed One: 'Lord, when I was alone and had retired into solitude, the following consideration presented itself to my mind: "The Paribbâgakas, &c.; what if the reverend ones were to assemble also on the fourteenth, fifteenth, and eighth day of each half month." Well, Lord, let the reverend ones assemble also on the fourteenth, fifteenth, and eighth day of each half month.'

4. Then the Blessed One taught, incited, animated, and gladdened the Mâgadha king Seniya Bimbisâra by religious discourse; and the Mâgadha king Seniya Bimbisâra, having been taught .... and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, passed round him with his right side towards him, and went away.

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: I prescribe, O Bhikkhus, that you assemble on the fourteenth, fifteenth, and eighth day of each month.'




2


At that time the Bhikkhus, considering that the Blessed One had ordered them to assemble on the fourteenth &c. day of each half month, assembled on the fourteenth &c. day of each half month and sat there silent. The people went to them in order to hear the Dhamma. They were annoyed, murmured, and became angry: 'How can the Sakyaputtiya Samaòas, when they have assembled on the fourteenth &c. day of each half month, sit there silent, like the dumb, or like hogs? Ought they not to recite the Dhamma, when they have assembled?' Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, that you recite the Dhamma, when you have assembled on the fourteenth &c. day of each half month.'




3


1. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: 'What if I were to prescribe that the Bhikkhus recite as the Pâtimokkha1 the precepts which I have promulgated to them; this will be their Uposatha service (service of the fast-day).'

Nota: 1. On the origin and the meaning of the title 'Pâtimokkha,' see our Introduction, p. xxvii.

2. And the Blessed One, having left the solitude in the evening, in consequence of that and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: 'When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c., this will be their Uposatha service. I prescribe you, O Bhikkhus, to recite the Pâtimokkha.

3. 'And you ought, O Bhikkhus, to recite it in this way: Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. To-day it is Uposatha, the fifteenth (of the half month). If the Saêgha is ready, let the Saêgha hold the Uposatha service and recite the Pâtimokkha. What ought to be first done by the Saêgha? Proclaim the parisuddhi1, Sirs. I will recite the Pâtimokkha."

Nota: 1. See chap. 22. If a Bhikkhu is prevented by disease from assisting to the Pâtimokkha ceremony, he is to charge another Bhikkhu with his pârisuddhi, i.e. with the solemn declaration that he is pure from the offences specified in the Pâtimokkha.

'"We hear it well and fix well the mind on it all of us2."

Nota: 2. These words are evidently the answer of the Bhikkhus then present to the proclamation of the pâtimokkhuddesaka.

'"He who has committed an offence, may confess it; if there is no offence, you should remain silent; from your being silent I shall understand that the reverend brethen are pure (from offences). As a single person that has been asked a question, answers it, the same is the matter if before an assembly like this a question has been solemnly proclaimed three times: if a Bhikkhu, after a threefold proclamation, does not confess an existing offence which he remembers, he commits an intentional falsehood. Now, reverend brethren, an intentional falsehood has been declared an impediment1 by the Blessed One. Therefore, by a Bhikkhu who has committed (an offence), and remembers it, and desires to become pure, an existing offence should be confessed; for if it has been confessed, it is treated duly."

Nota: 1. See 7.

4.2 Pâtimokkhaê: it is the beginning, it is the face (mukhaê), it is the principal (pamukhaê) of good qualities; therefore it is called Pâtimokkhaê3.'

Nota: 2. §§ 4-8 contain an explanation, word by word, of the formula given in § 3. This explanation is a portion of the ancient commentary on the Pâtimokkha which at the time of the redaction of the Vinaya Piùaka has been admitted into it in its full extent (see the Introduction, p. xv seq.).

Nota: 3. See p. 241, note i.

'Âyasmanto: this word 'âyasmanto' is an expression of friendliness, an expression of respect, an appellation that infers respectfulness and reverence.

'Uddisissâmi:' I will pronounce, I will show, I will proclaim, I will establish, I will unveil, I will distinguish, I will make evident, I will declare.

'Taê' (it): this refers to the Pâtimokkha.

'Sabbe va santâ' (all of us): as many as are present in that assembly, aged, young, and middle-aged (Bhikkhus), are denoted by sabbe va santâ4.'

Nota: 4. See p. i, note 5.

'Sâdhukaê suòoma' (we hear it well): admitting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.

'Manasikaroma' (we fix our minds on it): we listen to it with concentrated, not perplexed, not confused thoughts.

5. 'Yassa siyâ âpatti' (he who has committed an offence): he who, whether an aged or young or middle-aged Bhikkhu, has committed some offence belonging to the five classes of offences or to the seven classes of offences1.

'So âvikareyya': he may show it, unveil it, make it evident, declare it before the Saêgha (the full chapter of Bhikkhus), or before a small number, or before one person.

'Asantî âpatti' (a non-existing offence): an offence which has not been committed, or which has been committed and atoned for.

Tuòhî bhavitabbaê (he ought to remain silent): he ought to accept (the recitation of the Pâtimokkha without any answer), he ought not to utter anything.

Parisuddhâ 'ti vedissâmi (I shall understand that they are pure): I shall infer, I shall know.

6. 'Yathâ kho pana pakkekapuùùhassa veyyâkaraòaê hoti' (as a single person that has been asked a question answers it): as a single person that has been asked a question by another one, would answer it, thus (those who are present) in that assembly ought to understand: He asks me.'

Nota: 1. The five classes of offences are, the pârâgika, saêghâdisesa, pâkittiya, pâùidesaniya, dukkaùa offences; the seven classes, the pârâgika, saêghâdisesa, thullakkaya, pâkittiya, pâùidesaniya, dukkaùa, dubbhâsita offences. See, for instance, Kullavagga IX, 3, 3.

'Evarûpâ parisâ' (an assembly like this): this refers to the assembly of Bhikkhus.

'Yâvatatiyaê anussâvitaê hoti' (it has been solemnly proclaimed three times): it has been solemnly proclaimed once, and the second time, and the third time.

'Saramâno' (remembering it): knowing it, being conscious of it.

'Santî âpatti (an existing offence): an offence which has been committed, or which has been com mitted and not been atoned for.

'Nâvikareyya:' he does not show it, he does not unveil it, he does not make it evident, he does not declare it before the Saêgha, or before a small chapter, or before one person.

7. 'Sampagânamusâvâd' assa hoti' (he commits an intentional falsehood): what is intentional falsehood? It is a sin1.

Nota: 1. The Pâli text has 'dukkaùa.' We cannot interpret here dukkaùa in the technical sense of a dukkaùa offence (see the Introduction, p. xxiv), for intentional falsehood belongs to the class of the pâkittiya offences, among which it occupies the first place.

'Antarâyiko dhammo vutto bhagavatâ' (it has been declared an impediment by the Blessed One): an impediment to what? An impediment to the attainment of the first Ghâna, an impediment to the attainment of the second. .. third. .. fourth Ghâna, an impediment to the attainment of the Ghânas, Vimokkhas2, Samâdhis (states of self-concentration), Samâpattis (the eight attainments of the four Ghânas and four of the eight Vimokkhas), the states of renunciation, of escape (from the world), of seclusion, of (all) good qualities.

Nota: 2. See the note on I, 78, 5.

'Tasmâ:' for that reason.

'Saramânena' (by him who remembers it); by him who knows it and is conscious of it.

'Visuddhâpekkhena' (by him who desires to become pure): by him who wishes to atone for it and to make himself pure of it.

8. 'Santî âpatti'. .. (see § 6).

'Âvikâtabbâ' (it is to be confessed); it is .to be confessed before the Saêgha, or before a small chapter, or before one person.'

Âvikatâ hi 'ssa phâsu hoti (for if it has been confessed, it is treated duly): duly for what purpose? In the due way for the attainment of the first Ghâna (and so on, as in § 7, down to :) of (all) good qualities.




4


1. At that time the Bhikkhus, considering that the Pâtimokkha recitation had been instituted by the Blessed One, recited the Pâtimokkha every day.

They told this thing to the Blessed One.

'The Pâtimokkha, O Bhikkhus, is not to be recited every day. He who recites it (every day), commits a dukkaùa offence. I ordain, O Bhikkhus, to recite the Pâtimokkha on the Uposatha day.'

2. At that time the Bhikkhus, considering that it had been prescribed by the Blessed One to recite the Pâtimokkha on the Uposatha day, recited the Pâtimokkha three times each half month, on the fourteenth, fifteenth, and eighth day of each half month.

They told this thing to the Blessed One.

'The Pâtimokkha, O Bhikkhus, is not to be recited three times each half month. He who recites it (three times), commits a dukkaùa offence. I prescribe, O Bhikkhus, that you recite the Pâtimokkha once each half month, on the fourteenth or on the fifteenth day.'




5


1. At that time the Khabbaggiya Bhikkhus recited the Pâtimokkha according as they lived together, every one before his own companions.

They told this thing to the Blessed One.

'The Pâtimokkha, O Bhikkhus, is not to be recited according as (the Bhikkhus) live together, by every one before his own companions. He who recites it (in that way), commits a dukkaùa offence. I prescribe, O Bhikkhus, that the Uposatha service is to be held by the complete fraternity.'

2. Now the Bhikkhus thought: 'The Blessed One has prescribed that the Uposatha service is to be held by the complete fraternity. How far does completeness extend, as far as one residence (or one district), or all over the earth?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that completeness is to extend as far as one residence.'

3. At that time the reverend Mahâ Kappina dwelt near Râgagaha, in the deer park of Maddakukkhi. Now (one day) when the reverend Mahâ Kappina was alone and had retired into solitude, the following consideration presented itself to his mind: Shall I go to the Uposatha service or shall I not go? Shall I go to the functions of the Order or shall I not go? Indeed I have become pure by the highest purity (i. e. I have reached Arahatship or Nirvâòa).'

4. Then the Blessed One, understanding by the power of his mind the reflection which had arisen in Mahâ Kappina's mind, disappeared from the Gigghakûùa mountain and appeared in the deer park of Maddakukkhi, before the reverend Mahâ Kappina (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back. The Blessed One sat down on a seat laid out for him, and the reverend Mahâ Kappina, after having respectfully saluted the Blessed One, sat down also near him.

5. When the reverend Mahâ Kappina was seated near him, the Blessed One said to him: 'When you were alone, Kappina, and had retired into solitude, has not the following consideration presented itself to your mind: "Shall I go (&c., as in § 3 down to:) by the highest purity?"'

'Even so, Lord.'

'If you Brâhmaòas do not honour, do not regard, do not revere, do not pay reverence to the Uposatha, who will then honour, regard, revere, pay reverence to the Uposatha? Go to the Uposatha, O Brâhmaòa, do not neglect to go; go to the functions of the Order, do not neglect to go.' The reverend Mahâ Kappina promised the Blessed One to do so (by saying), 'Even so, Lord.'

6. Then, having taught, incited, animated, and gladdened the reverend Mahâ Kappina by a religious discourse, the Blessed One disappeared from the deer park of Maddakukkhi, from the presence of the reverend Mahâ Kappina, and appeared on the Gigghakûùa mountain (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back.




6

Now the Bhikkhus thought: 'The Blessed One has prescribed that completeness (of the assembled fraternity) is to extend as far as one residence1. Now how far does one residence extend?'

Nota: 1. See chap. 5. 2.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you determine a boundary. And it ought to be determined, O Bhikkhus, in this way: First the landmarks are to be proclaimed: a landmark consisting in a mountain, in a rock, in a wood, in a tree, in a path, in an ant-hill, in a river, in a piece of water. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. If the Saêgha is ready, let the Saêgha, as the landmarks have been proclaimed all around, by these landmarks determine the boundary for common residence and communion of Uposatha. This is the ñatti. Let the Saêgha, reverend Sirs, hear me. The Saêgha determines the boundary (&c., as above). Thus I understand."'




7


1. At that time the Khabbaggiya Bhikkhus, considering that fixing of boundaries had been prescribed by the Blessed One, fixed boundaries of excessive extension, of four yoganas, five yoganas, six yoganas. The Bhikkhus who came to the Uposatha, arrived when the Pâtimokkha was being recited, or when it had just been recited, or they were obliged to stay the night on the way.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, determine a boundary of excessive extension, of four, five, or six yoganas. He who determines (such a boundary), commits a dukkaùa offence. I prescribe, O Bhikkhus, that you determine boundaries of three yoganas' extent at most.'

2. At that time the Khabbaggiya Bhikkhus determined a boundary which extended to the opposite side of a river. The Bhikkhus who came to the Uposatha, were carried down (by the river), and their alms-bowls and robes were carried away.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, determine a boundary which extends to the opposite side of a river. He who determines (such a boundary), commits a dukkaùa offence. I allow you, O Bhikkhus, if there is a regular communication by a ferry boat or a dike, at such places to determine a boundary which extends also to the opposite side of the river.'




8


1. At that time the Bhikkhus recited the Pâtimokkha in their successive cells without appointing (a certain place for doing so). The Bhikkhus who arrived (from distant places), did not know where the Uposatha was to be held that day.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, recite the Pâtimokkha in the successive cells without appointing a certain place for it. He who recites it (in this way), commits a dukkaùa offence. I prescribe, O Bhikkhus, the holding of Uposatha after having fixed upon an Uposatha hall, wherever the Saêgha likes, a Vihâra, or an Addhayoga, or a storied building, or a house, or a cave1. And you ought to appoint it in this way:

Nota: 1. See the note on I, 30, 4.

2. 'Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. If the Saêgha is ready, let the Saêgha appoint the Vihâra called N. N. to be our Uposatha hall. This is the ñatti. Let the Saêgha, reverend Sirs, hear me. The Saêgha appoints, &c. Thus I understand."'

3. At that time there were in a certain residence (or district) two Uposatha halls fixed upon. The Bhikkhus assembled in both places, because (some of them) thought, 'The Uposatha will be held here;' (and some), 'It will be held there.'

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, fix upon two Uposatha halls in one district. He who does so, commits a dukkaùa offence. I ordain, O Bhikkhus, the abolishing of one of them2, and the holding of Uposatha (only) in one place.

Nota: 2. I.e. to abolish the character of uposathâgâra, conferred on the Vihâra &c. by the act of sammuti.

4. 'And you ought to abolish it, O Bhikkhus, in this way: Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. If the Saêgha is ready, the Saêgha may abolish the Uposatha hall called N.N. This is the ñatti. Let the Saêgha, &c. Thus I understand."'




9


1. At that time in a certain district too small an Uposatha hall had been appointed. On the day of Uposatha a great assembly of Bhikkhus met together. The Bhikkhus heard the Pâtimokkha sitting outside the site fixed upon. Now those Bhikkhus thought: 'The Blessed One has promulgated the precept that Uposatha is to be held after an Uposatha hall has been fixed upon, and we have heard the Pâtimokkha sitting outside the site fixed upon. Have we therefore (duly) held Uposatha or have we not held it?'

They told this thing to the Blessed One.

'Whether (a Bhikkhu) be seated inside or outside the site fixed upon, provided he hears the Pâtimokkha, Uposatha has been duly held by him.

2. 'Therefore, O Bhikkhus, let the Saêgha determine as large an uposatha-pamukha1 as it desires. And it ought to be determined, O Bhikkhus, in this way: First the landmarks are to be proclaimed. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. If the Saêgha is ready, let the Saêgha, as the landmarks have been proclaimed all around, determine an uposathapamukha by these landmarks. This is the ñatti. Let the Saêgha, &c. Thus I understand."'

Nota: 1. Uposatha-pamukha (literally, that which has the Uposatha at its head, or, that which is situated in front of the Uposatha) evidently means the place around the uposathâgâra, in which the Pâtimokkha recitation may be heard as well as in the uposathâgâra itself.




10


At that time in a certain district on the day of Uposatha the young Bhikkhus, who had assembled first, thought: 'The Theras do not come yet,' and went away. The Uposatha service was held after the right time.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that on the Uposatha day the Theras ought to assemble first.'




11


At that time there were at Râgagaha several residences (of Bhikkhus) within the same boundary. Now the Bhikkhus quarrelled: (some of them said), 'The Uposatha shall be held in our residence;' (others said), 'It shall be held in our residence.'

They told this thing to the Blessed One.

'There are, O Bhikkhus, several (Bhikkhu) residences within the same boundary; now the Bhikkhus quarrel: (some of them say), "The Uposatha shall be held in our residence;" (others say), "It shall be held in our residence." Let those Bhikkhus, O Bhikkhus, assemble in one place all of them and hold Uposatha there, or let them assemble where the senior Bhikkhu dwells and hold Uposatha there. But in no case is Uposatha to be held by an incomplete congregation. He who holds it (in that way), commits a dukkaùa offence.'




12


1. At that time the reverend Mahâ Kassapa, when going to the Uposatha from Andhakavinda to Râgagaha, and crossing a river on his way, was nearly1 being carried away (by the river)2; and his robes got wet. The Bhikkhus said to the reverend Mahâ Kassapa: 'How have your robes got wet, friend?' (He replied): 'As I was going, friends, to the Uposatha from Andhakavinda to Râgagaha, and crossing a river on my way, I was nearly being carried away (by the river); thus my robes have become wet.'

Nota: 1. 'Manaê vulho ahosi.' Buddhaghosa: îsakaê appattavulhabhâvo ahosi. Manaê is evidently the equivalent of Sanskrit manâk.
Nota: 2. Buddhaghosa's note on this passage contains some details regarding the way which Mahâ Kassapa went. Andhakavinda is three gâvuta distant from Râgagaha. There were eighteen (?the MS. reads: aùùhâra mahâvihârâ) great Vihâras around Râgagaha included by the same boundary which Buddha himself had consecrated. The Uposatha service for this whole district was performed in the Veluvana monastery. The river which Mahâ Kassapa crossed on his way to the Veluvana was the Sappinî, which rises in the Gigghakûùa mountain.

They told this thing to the Blessed One.

'Let the Saêgha, O Bhikkhus, confer on the boundary which it has determined for common residence and for communion of Uposatha, the character of tikîvarena avippavâsa1.

Nota: 1. Tikîvarena avippavâsa means not parting with the three robes which belong to the usual 'parikkhârâ' (requisites) of a Bhikkhu. Bhikkhus were not allowed to part with their kîvaras, excepting under special circumstances and for a limited time (see the Pâtimokkha, 29th nissaggiya dhamma). Conferring the character of tikîvarena avippavâsa on a boundary means, we believe, to determine that it should be free to Bhikkhus residing within this boundary, to keep a set of robes wherever they liked within the same boundary (excepting in a village, § 3), and that such an act should not be considered as parting with the robes.

2. 'And you ought, O Bhikkhus, to confer on it this character in this way: Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. If the Saêgha is ready, let the Saêgha confer on the boundary which the Saêgha has determined for common residence and for communion of Uposatha, the character of tikîvarena avippavâsa. This is the ñatti. Let the Saêgha (&c., as above). Thus I understand."'

3. At that time the Bhikkhus, considering that the Blessed One had ordained the conferring of the character of tikîvarena avippavâsa (on the boundaries), deposited their robes in a house. Those robes were lost, burnt, or eaten by rats; the Bhikkhus were badly dressed and had coarse robes. (Other) Bhikkhus said: 'How comes it that you are badly dressed, friends, and that you have coarse robes?' (They replied): 'Considering, friends, that the Blessed One had ordained the conferring (on the boundaries) of the character of tikîvarena avippavâsa, we deposited our robes in a house; the robes have been lost, burnt, or eaten by rats; therefore we are badly dressed and have coarse robes.'

They told this thing to the Blessed One.

'Let1 the Saêgha, O Bhikkhus, confer on the boundary which it has determined for common residence and for communion of Uposatha, the character of tikîvarena avippavâsa, excepting villages and the neighbourhood of villages2.

Nota: 1. Buddhaghosa observes that this rule applies to Bhikkhus only, and not to Bhikkhunîs. For Bhikkhunîs reside only in villages; there would be no kîvaraparihâra at all for Bhikkhunîs, if they were to use the kammavâkâ given in § 4. Buddhaghosa also observes at this occasion that the boundaries of the Bhikkhusaêgha and of the Bhikkhunîsaêgha are quite independent from each other, and that the rules given in chap. 13 do not refer to boundaries the one of which belongs to the Bhikkhusaêgha, the other to the Bhikkhunîsaêgha.
Nota: 2. As to the extent attributed to the gâmûpakâra (neighbourhood of the village), see the Vibhaôga, quoted by Minayeff, Prâtim. p. 66, 1. 1.

4. 'And you ought, O Bhikkhus, to confer on it this character in this way, &c.3

Nota: 3. This formula is identical with that given in § 2. The only difference is that after the words 'the character of tikîvarena avippavâsa,' the words 'excepting villages and the neighbourhood of villages' are inserted.

5. 'Let him who determines a boundary, O Bhikkhus, first determine the boundary for common residence and for communion of Uposatha, and afterwards decree about the tikîvarena avippavâsa. Let him who abolishes a boundary, O Bhikkhus, first abolish the decree about the tikîvarena avippavâsa, and afterwards abolish the boundary for common residence and for communion of Uposatha.

'And you ought, O Bhikkhus, to abolish the tikîvarena avippavâsa in this way: Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. If the Saêgha is ready, let the Saêgha abolish the tikîvarena avippavâsa, which the Saêgha has decreed. This is the ñatti. Let the Saêgha, &c."

6. And you ought, O Bhikkhus, to abolish the boundary in this way: Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. If the Saêgha is ready, let the Saêgha abolish the boundary for common residence and for communion of Uposatha which it has determined. This is the ñatti. Let the Saêgha, &c."

7. 'If there is no boundary determined nor fixed, O Bhikkhus, the village boundary of that village, or the nigama boundary of that nigama (market town) near which village or nigama (a Bhikkhu) dwells, is to be considered as boundary for common residence and for the communion of Uposatha. If (he lives), O Bhikkhus, in a forest where no villages are, community of residence and Uposatha extends to a distance of seven abbhantaras1 all around. A river, O Bhikkhus, cannot be a boundary, a sea cannot be a boundary, a natural lake cannot be a boundary. In a river, O Bhikkhus, or in a sea, or in a natural lake, community of residence and Uposatha extends as far as an average man can spirt water all around.'

Nota: 1. 1 abbhantara=28 hattha (Buddhaghosa and Abhidhânappadîpikâ, v. 197). See Rh. D., 'Coins and Measures,' &c., p. 15.




13


1. At that time the Khabbaggiya Bhikkhus made one boundary overlap another one (which had been determined before by other Bhikkhus).

They told this thing to the Blessed One.

'The act of those who have determined their boundary first is lawful, unobjectionable, and valid. The act of those who have determined their boundary afterwards is unlawful, objectionable, and invalid. Let no one, O Bhikkhus, make one boundary overlap another one. He who does, commits a dukkaùa offence.'

2. At that time the Khabbaggiya Bhikkhus made one boundary encompass another one (which had been determined before by other Bhikkhus).

They told this thing to the Blessed One.

'The act of those, &c. (see § I). Let no one, O Bhikkhus, make one boundary encompass another one. He who does, commits a dukkaùa offence. I prescribe, O Bhikkhus, that he who determines a boundary, is to determine it so as to leave an interstice1 between the boundaries.

Nota: 1. Buddhaghosa prescribes to leave an interstice of one hattha, and he adds that the ancient Sinhalese commentaries differ as to the measure required for this interstice: the Kurundî requires one vidatthi, the Mahâpakkarî four aôgula.



14


1. Now the Bhikkhus thought: 'How many Uposatha (days) are there?'

They told this thing to the Blessed One.

'There are the following two Uposatha (days), O Bhikkhus, the fourteenth and the fifteenth (of the half month); these are the two Uposatha (days), O Bhikkhus.

2. Now the Bhikkhus thought: 'How many Uposatha services are there?'

They told this thing to the Blessed One.

'There are the following four Uposatha services, O Bhikkhus: the Uposatha service which is held unlawfully (by an) incomplete (congregation)1, the Uposatha service which is held unlawfully (by a) complete (congregation), the Uposatha service which is held lawfully (by an) incomplete (congregation), the Uposatha service which is held lawfully (by a) complete (congregation).

Nota: 1. For a definition of lawfulness and unlawfulness of the official functions of the Order as well as of completeness and incompleteness of the congregation by which such acts are performed, see IX, 3.

3. 'Now, O Bhikkhus, the Uposatha service which is held unlawfully (by an) incomplete (con gregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held unlawfully (by a) complete (congregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by an) incomplete (congregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by a) complete (congregation), such an Uposatha service, O Bhikkhus, ought to be held, and such an Uposatha service is allowed by me. Therefore, O Bhikkhus, you ought to train yourselves thus: "The Uposatha service which is held lawfully (by a) complete (congregation), such an Uposatha service will we hold."'




15


1. Now the Bhikkhus thought: 'How many ways are there of reciting the Pâtimokkha?'

They told this thing to the Blessed One.

'There are the following five ways of reciting the Pâtimokkha: The introduction1 having been recited, as to the rest, it may be proclaimed: "Such and such rules are known (to the fraternity2)." This is the first way of reciting the Pâtimokkha. The introduction having been recited, the four pârâgika dhammâ having been recited, as to the rest, it may be proclaimed: "Such and such rules are known. (to the fraternity)." This is the second way of reciting the Pâtimokkha. The introduction having been recited, the four pârâgika dhammâ having been recited, the thirteen saêghâdisesa dhammâ having been recited,. .. the introduction having been recited, the four pârâgika dhammâ having been recited, the thirteen saêghâdisesa dhammâ having been recited, the two aniyatâ dhammâ having been recited, as to the rest, it may be proclaimed: "Such and such rules are known (to the fraternity)." This is the fourth way of reciting the Pâtimokkha. The fifth way is (to recite it) in its full extent. These, O Bhikkhus, are the five ways of reciting the Pâtimokkha.'

Nota: 1. The introduction (nidâna) of the Pâtimokkha is the formula given above, chap. 3. 3.
Nota: 2. 'Avasesaê sutena sâvetabbaê,' i.e. it is to be proclaimed: The four pârâgika dhammâ, &c., are known to the reverend brethren (literally, have been heard by the reverend brethren).'

2. At that time the Bhikkhus, considering that the Blessed One had allowed to recite the Pâtimokkha abridged, always recited the Pâtimokkha abridged.

They told this thing to the Blessed One.

'You ought not, O Bhikkhus, to recite the Pâtimokkha abridged. He who does, commits a dukkaùa offence.'

3. At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Uposatha by savage people. The Bhikkhus were not able to recite the Pâtimokkha in its full extent.

They told this thing to the Blessed One.

'I allow you, O Bhikkhus, in the case of danger to recite the Pâtimokkha abridged.'

4. At that time the Khabbaggiya Bhikkhus recited the Pâtimokkha abridged also when there was no danger.

They told this thing to the Blessed One.

'You ought not to recite the Pâtimokkha abridged, O Bhikkhus, if there is no danger. He who does, commits a dukkaùa offence. I allow you, O Bhikkhus, in the case of danger only to recite the Pâtimokkha abridged. The cases of danger are the following: danger from kings, from robbers, from fire, from water, from human beings, from non-human beings, from beasts of prey, from creeping things, danger of life, danger against chastity. I ordain, O Bhikkhus, the recitation in such cases of danger of the Pâtimokkha abridged; if there is no danger, in its full extent.'

5. At that time the Khabbaggiya Bhikkhus preached the Dhamma before the Saêgha without being called upon (by the Thera).

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, preach the Dhamma before the Saêgha without being called upon. He who does, commits a dukkaùa offence. I prescribe, O Bhikkhus, that the Thera is either to preach the Dhamma himself or to call upon another (Bhikkhu to do so).'

6. At that time the Khabbaggiya Bhikkhus put questions about the Vinaya before the Saêgha without being appointed thereto.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, put questions about the Vinaya before the Saêgha without being appointed thereto. He who so questions, commits a dukkaùa offence. I prescribe, O Bhikkhus, that an appointed (Bhikkhu) is to put questions about the Vinaya before the Saêgha. And (this Bhikkhu) is to be appointed, O Bhikkhus, in this way: One may either appoint himself, or one may appoint another person.

7. 'And how is (a Bhikkhu) to appoint himself? Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. If the Saêgha is ready, I will question N. N. about the Vinaya." Thus one may appoint himself. And how is (a Bhikkhu) to appoint another person? Let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, &c. If the Saêgha is ready, let N. N. question N. N. about the Vinaya." Thus one may appoint another person.'

8. At that time appointed, clever Bhikkhus put questions about the Vinaya before the Saêgha. The Khabbaggiya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows.

They told this thing to the Blessed One.

'I prescribe you, O Bhikkhus, that even he who has been appointed shall (not) put questions about the Vinaya before the Saêgha (without) having looked at the assembly and weighed (with the mind each) person (present).'

9, 10. At that time the Khabbaggiya Bhikkhus answered questions about the Vinaya before the Saêgha without being appointed thereto.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, answer questions about the Vinaya before the Saêgha without being appointed thereto. He who does, commits a dukkaùa offence. I prescribe, O Bhikkhus, that questions about the Vinaya are to be answered before the Saêgha (only) by an appointed (Bhikkhu). And (this Bhikkhu) is to be appointed1, &c.

Nota: 1. See §§ 6, 7. Read: '. .. I will answer the questions of N. N. about the Vinaya.' And, '... let N. N. answer the questions of N. N. about the Vinaya.'

11. At that time appointed, clever Bhikkhus answered questions about the Vinaya before the Saêgha. The Khabbaggiya Bhikkhus2, &c.

Nota: 2. See § 8. Read : '.. shall (not) answer questions about the Vinaya...'




16


1. At that time the Khabbaggiya Bhikkhus reproved for an offence a Bhikkhu who had not given them leave.

They told this thing to the Blessed One.

'No Bhikkhu, O Bhikkhus, who has not given leave, may be reproved for an offence. He who reproves (such a Bhikkhu), commits a dukkaùa offence. I prescribe, O Bhikkhus, that you reprove (Bhikkhus) for an offence (only) after having asked for leave (by saying), "Give me leave, reverend brother, I wish to speak to you."'

2. At that time clever Bhikkhus reproved the Khabbaggiya Bhikkhus for an offence after having asked for leave. The Khabbaggiya Bhikkhus con ceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you are (not) to reprove (a Bhikkhu) for an offence, even if he has given leave, (without) having weighed (with your mind) the person (concerned).'

3. At that time the Khabbaggiya Bhikkhus, who thought: 'Otherwise clever Bhikkhus might ask us for leave (and reprove us for an offence),' themselves asked beforehand pure Bhikkhus who had committed no offence, for leave without object and reason.

They told this thing to the Blessed One.

'Let no pure Bhikkhus, O Bhikkhus, who have committed no offence, be asked for leave without object and reason. He who does, commits a dukkaùa offence. I prescribe, O Bhikkhus, that you are (not) to ask for leave (without) having weighed (with your mind) the person (concerned).'

4. At that time the Khabbaggiya Bhikkhus performed an unlawful official act before the Saêgha.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, perform unlawful acts before the Saêgha. He who does, commits a dukkaùa offence.'

They performed an unlawful act nevertheless.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you should protest, if an unlawful act is being performed.'

5. At that time clever Bhikkhus protested at an unlawful act being performed by the Khabbaggiya Bhikkhus. The Khabbaggiya Bhikkhus conceived anger, conceived discontent, and threatened (those Bhikkhus) with blows.

They told this thing to the Blessed One.

'I allow you, O Bhikkhus, to express your opinion only (instead of protesting formally).'

They expressed their opinion in the presence of the said (Bhikkhus). The Khabbaggiya Bhikkhus conceived anger, conceived discontent, and threat ened (them) with blows.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that four or five persons may protest, that two or three may express their opinion, and that one person may determine (in his mind): "I do not think this right."'

6. At that time the Khabbaggiya Bhikkhus, when reciting the Pâtimokkha before the Saêgha, intentionally recited it so that it could not be heard.

They told this thing to the Blessed One.

'Let not him who is to recite the Pâtimokkha, O Bhikkhus, intentionally recite it so that it cannot be heard. He who does, commits a dukkaùa offence.'

7. At that time the reverend Udâyi, who had a crow's voice, had the duty to recite the Pâtimokkha before the Saêgha. Now the reverend Udâyi thought: 'It has been prescribed by the Blessed One that he who is to recite the Pâtimokkha, ought to recite it so that it may be heard; but I have a crow's voice. Well, how am I to act?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that he who is to recite the Pâtimokkha may endeavour to make it audible. If he endeavours (to do so), he is free from offence.'

8. At that time Devadatta recited the Pâtimokkha before an assembly in which laymen were present.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, recite the Pâtimokkha before an assembly in which laymen are present. He who does, commits a dukkaùa offence.'

9. At that time the Khabbaggiya Bhikkhus recited the Pâtimokkha before the Saêgha without being called upon (by the Thera).

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, recite the Pâtimokkha before the Saêgha without being called upon. He who does, commits a dukkaùa offence. I prescribe, O Bhikkhus, that the Thera is master of the Pâtimokkha1.'

Nota: 1. I. e. of reciting the Pâtimokkha himself or causing another Bhikkhu to do so.




End of the Bhâòavâra of the Aññatitthiyas2.

Nota: 2. I.e. Samaòas belonging to other schools. See chap. i.




17


1. Then the Blessed One, after having dwelt near Râgagaha as long as he thought fit, went forth on his pilgrimage to Kodanâvatthu. Going from place to place on his pilgrimage, he came to Kodanâvatthu. At that time there dwelt in a certain residence many Bhikkhus, the eldest of whom was an ignorant, unlearned person: he neither knew Uposatha, nor the Uposatha service, nor the Pâtimokkha, nor the recital of the Pâtimokkha.

2. Now those Bhikkhus thought: It has been prescribed by the Blessed One that the eldest Bhikkhu is master of the Pâtimokkha, and here the eldest of us is an ignorant, unlearned person: he neither knows Uposatha. .. nor the recital of the Pâtimokkha. Well, how are we to act?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that (in such a case) that Bhikkhu who is (most) learned and competent, is to be made master of the Pâtimokkha.'

3. At that time there dwelt in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus: they neither knew Uposatha. .. nor the recital of the Pâtimokkha. They called uponlhe Thera: 'May it please the Thera, reverend Sir, to recite the Pâtimokkha.' He replied: I am not competent to do so.' They called upon the next eldest, &c. He also replied, &c. They called upon the third eldest, &c. In this manner they called upon (all Bhikkhus) down to the youngest one: 'May it please the reverend brother to recite the Pâtimokkha. He also replied: 'I am not competent, venerable Sirs, to do so.'

They told this thing to the Blessed One.

4, 5. 'When, O Bhikkhus, in a certain residence, &C.1; in that case, O Bhikkhus, these Bhikkhus are instantly to send one Bhikkhu to the neighbouring residence (of Bhikkhus): "Go, friend, and come back when you have learnt the Pâtimokkha abridged or in its full extent."'

Nota: 1. Here follows an exact repetition of the story told in § 3, which is given here, of course, in the present tense.

6. Now the Bhikkhus thought: 'By whom is (this Bhikkhu) to be sent?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that the Thera is to give order to a young Bhikkhu.'

The young Bhikkhus, having received that order from the Thera, did not go.

They told this thing to the Blessed One.

'Let no one who has been ordered by the Thera forbear to go, unless he be sick. He who does not go, commits a dukkaùa offence.'




18


1. Then the Blessed One, after having dwelt at Kodanâvatthu as long as he thought fit, went back again to Râgagaha. At that time the people asked the Bhikkhus who went about for alms: 'What day of the half month is this, reverend Sirs?' The Bhikkhus replied: We do not know, friends. The people were annoyed, murmured, and became angry: 'Those Sakyaputtiya Samaòas do not even know how to count (the days of) the half month; what good things else will they know?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you learn how to count (the days of) the half month.'

2. Now the Bhikkhus thought: 'Who ought to learn to count (the days of) the half month?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you learn all of you to count (the days of) the half month.'

3. At that time the people asked the Bhikkhus who went about for alms: 'How many Bhikkhus are there, reverend Sirs?' The Bhikkhus replied: 'We do not know, friends.' The people were annoyed, murmured, and became angry: 'Those Sakyaputtiya Samaòas do not even know each other; what good things else will they know?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you count the Bhikkhus.'

4. Now the Bhikkhus thought: 'At what time ought we to count the Bhikkhus?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you count (the Bhikkhus) on the day of Uposatha, either by way of (counting the single) troops (of which the assembly is composed)1, or that you take (each of you) a ticket (and count those tickets).'

Nota: 1. This appears to be the meaning of gaòamaggena gaòetuê; Buddhaghosa has no note on this passage.




19


At that time Bhikkhus who did not know that it was Uposatha day, went for alms to a distant village.

They came back when the Pâtimokkha was being recited, or when it just had been recited.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you proclaim: "To day is Uposatha."'

Now the Bhikkhus thought: 'Who is to pro claim so?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that the Thera is to proclaim (the day of Uposatha) in due time.'

At that time a certain Thera did not think of it in due time.

They told this thing to the Blessed One.

'I allow you, O Bhikkhus, to proclaim it also at meal time.

(The Thera) did not think of it at meal time either.

They told this thing to the Blessed One.

'I allow, O Bhikkhus, to proclaim it whenever (the Thera) thinks of it.'




20


1. At that time the Uposatha hall in a certain residence was full of sweepings. The Bhikkhus who arrived there were annoyed, murmured, and became angry: 'How can the Bhikkhus neglect to sweep the Uposatha hall?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you sweep the Uposatha hall.'

2. Now the Bhikkhus thought: 'Well, who is to sweep the Uposatha hall?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that the Thera is to order a young Bhikkhu (to sweep the Uposatha hall).'

The young Bhikkhus, having received that order from the Thera, did not sweep it.

They told this thing to the Blessed One.

'He who has been ordered by the Thera, ought not to forbear to sweep it, unless he be sick. He who does not sweep it, commits a dukkaùa offence.'

3. At that time there were no seats prepared in the Uposatha hall. The Bhikkhus sat down on the ground. Their bodies and their robes became full of dust.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you prepare seats in the Uposatha hall.'

Now the Bhikkhus thought, &c. (see § 2).

'He who does not prepare (seats), commits a dukkaùa offence.'

4. At that time there was no lamp in the Uposatha hall. The Bhikkhus in the darkness trod upon (each other's) bodies and robes.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you light a lamp in the Uposatha hall.'

Now the Bhikkhus thought, &c. (see § 2).

'He who does not light (the lamp), commits a dukkaùa offence.'

5. At that time the resident Bhikkhus in a certain residence did not provide drink (i.e. water), nor did they provide food. The incoming Bhikkhus were annoyed, murmured, and became angry: 'How can the resident Bhikkhus neglect to provide for drink and to provide for food?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you provide drink and food.'

Now the Bhikkhus thought, &c. (see § 2).

'He who does not provide for it, commits a dukkaùa offence.'




21


1. At that time many ignorant, unlearned Bhikkhus who travelled to the (four) quarters (of the world) did not ask leave of their âkariyas and upagghâyas (when going away).

They told this thing to the Blessed One.

'In case, O Bhikkhus, there are many ignorant, unlearned Bhikkhus who travel to the (four) quarters without asking leave of their âkariyas and upagghâyas; such Bhikkhus ought to be asked by their âkariyas and upagghâyas: "Where will you go? with whom will you go?" If those ignorant, unlearned Bhikkhus name other ignorant, unlearned Bhikkhus, their âkariyas and upagghâyas ought not to allow them (to go); if they allow them, they commit a dukkaùa offence. If those ignorant, un learned Bhikkhus go without the permission of their âkariyas and upagghâyas, they commit a dukkaùa offence.

2. 'In case, O Bhikkhus, there dwell in a certain residence many ignorant, unlearned Bhikkhus who neither know Uposatha, nor the Uposatha service, nor the Pâtimokkha, nor the recital of the Pâtimokkha: now there arrives (at that place) another Bhikkhu who is erudite, who has studied the agamas (i.e. the collections of Suttas), who knows the Dhamma, the Vinaya, the mâtikâ1, who is wise, learned, intelligent, modest, conscientious2, anxious for training; let those Bhikkhus, O Bhikkhus, kindly receive that Bhikkhu, let them show attention to him, exchange (friendly) words with him, provide him with powder, clay3, a tooth-cleanser, and water to rinse his mouth with. If they do not receive him kindly, or show no attention to him, or do not exchange (friendly) words with him, or do not provide him with powder, clay, a tooth-cleanser, and water to rinse his mouth with, they commit a dukkaùa offence.

Nota: 1. Enumerations of terms indicating the different cases that come under a Vinaya rule or a dogmatical proposition are called mâtikâ; for instance, in discussing the first pârâgika rule the Vibhaôga gives the following mâtikâpadâni: tisso itthiyo manussitthi amanussitthi tirakkhânagatitthi, tayo ubhatovyañganakâ manussubhatovyañganako amanussubh. tirakkhânagatubh., &c. Most of the works belonging to the Abhidhamma Piùaka are based on and opened by such mâtikâ lists.
Nota: 2. Or 'scrupulous,' in good sense.
Nota: 3. See I, 25, 12, with our note.

3. 'In case, O Bhikkhus, there dwell in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus who neither know Uposatha. .. nor the recital of the Pâtimokkha; let those Bhikkhus, O Bhikkhus, instantly send one Bhikkhu to the neighbouring residence (of Bhikkhus, saying), "Go, friend, and come back when you have learnt the Pâtimokkha abridged or in its full extent." If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought all to go to a residence where they (the Bhikkhus there) know Uposatha or the Uposatha service or the Pâtimokkha or the recital of the Pâtimokkha.

If they do not go, they commit a dukkaùa offence.

4. 'In case, O Bhikkhus, many ignorant, unlearned Bhikkhus keep vassa1 in a certain residence who neither know, &c.2 If they succeed in this way, well and good. If they do not succeed, they ought to send away one Bhikkhu for seven days time (saying), "Go, friend, and come back when you have learnt the Pâtimokkha abridged or in its full extent." If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought not to keep vassa in that residence. If they do, they commit a dukkaùa offence.'

Nota: 1. See III, i seq.
Nota: 2. See § 3




22


1. Then the Blessed One thus addressed the Bhikkhus: 'Assemble, O Bhikkhus, the Saêgha will hold Uposatha.' When he had spoken thus, a certain Bhikkhu said to the Blessed One: 'There is a sick Bhikkhu, Lord, who is not present.'

'I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his pârisuddhi3. And let it be declared, O Bhikkhus, in this way: Let that sick Bhikkhu go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: "I declare my pârisuddhi, take my pârisuddhi, proclaim my pârisuddhi (before the fraternity)." Whether he express this by gesture (lit. by his body), or by word, or by gesture and word, the pârisuddhi has been declared. If he does not express this by gesture, &c., the pârisuddhi has not been declared.

Nota: 3. pârisuddhi, literally, means purity. He declares that he is pure from the offences specified in the Pâtimokkha, and charges another Bhikkhu with proclaiming his declaration before the assembled chapter.

2. 'If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, and (then) let them hold Uposatha. If, O Bhikkhus, the Bhikkhus who are nursing the sick, think: "If we move this sick person from his place, the sickness will increase, or he will die," let them not move the sick, O Bhikkhus, from his place; let the Saêgha go there and hold there Uposatha. But in no case are they to hold Uposatha with an incomplete congregation. If (a Bhikkhu) does so, he commits a dukkaùa offence.

3. 'If he who has been charged with the pârisuddhi, O Bhikkhus, leaves the place at once1, after the pârisuddhi has been entrusted (to him), the pârisuddhi ought to be declared to another. If he who has been charged with the pârisuddhi, O Bhikkhus, after the pârisuddhi has been entrusted to him, returns to the world2 at once1; or dies; or admits that he is a sâmaòera; or that lie has abandoned the precepts3; or that he has become guilty of an extreme offence4; or that he is mad; or that his mind is unhinged; or that he suffers (bodily) pain; or that expulsion has been pronounced against him for his refusal to see an offence (committed by himself); or to atone for such an offence; or to renounce a false doctrine; or that he is a eunuch; or that he has furtively attached himself (to the Saêgha); or that he is gone over to the Titthiyas; or that he is an animal5; or that he is guilty of matricide; or that he is guilty of parricide; or that he has murdered an Arahat; or that he has violated a Bhikkhunî; or that he has caused a schism among the Saêgha; or that he has shed (a Buddha's) blood; or that he is a hermaphrodite: (in these cases) the pârisuddhi ought to be entrusted to another one.

Nota: 1. Literally, on the spot, i. e. without setting out on his way to the assembly.
Nota: 2. We have no doubt that this is the correct translation of vibbhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkhaê pakkakkhâti (he abandons the precepts) seems to be that the former is an informal, and the latter a formal, renunciation of the Order.
Nota: 3. The precepts are abandoned (sikkhâ pakkakkhâtâ hoti) by declaring that one abandons the Buddha, or the Dhamma, or the Saêgha, or the Vinaya, &c. By such a declaration a Bhikkhu who wishes to return to a layman's life, or to go over to a Titthiya sect, gives up his character as a member of the Buddhist fraternity. The rules about the sikkhâpakkakkhâtâ are given in the Vibhaôga, in the explanation of the first pârâgika rule (chap. 8, § 2).
Nota: 4. Most probably antimavatthu refers to the pârâgika offences which require excommunication.
Nota: 5 See the story given in I, 63.

4. 'If he who has been charged with the pârisuddhi, O Bhikkhus, after the pârisuddhi has been entrusted to him, and whilst he is on his way (to the assembly), leaves the place, or returns to the world, or dies, or admits that he is a sâmaòeras, &c., or admits that he is a hermaphrodite, the pârisuddhi has not been conveyed (to the Saêgha). If he who has been charged with the pârisuddhi, O Bhikkhus, after the pârisuddhi has been en trusted to him, having arrived with the fraternity, leaves the place, or dies, &c., the pârisuddhi has been conveyed. If he who has been charged with the pârisuddhi, O Bhikkhus, after the pârisuddhi has been entrusted to him, though he reaches the assembly, does not proclaim (the pârisuddhi he is charged with) because he falls asleep, or by careless ness, or because he attains (meditation), the pârisuddhi has been conveyed, and there is no offence on the part of him who has been charged with the pârisuddhi. If he who has been charged, &c., intentionally omits to proclaim (the pârisuddhi), the pârisuddhi has been conveyed, but he who has been charged with the pârisuddhi is guilty of a dukkaùa offence.'




23


Then the Blessed One thus addressed the Bhikkhus: Assemble, O Bhikkhus, the Saêgha will perform an (official) act. When he had spoken thus, a certain Bhikkhu said to the Blessed One: 'There is a sick Bhikkhu, Lord, who is not present.'

'I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his consent (to the act to be performed), &c.1 I prescribe, O Bhikkhus, that on the day of Uposatha he who declares his pârisuddhi is to declare his consent (to official acts to be performed eventually) also, for (both declarations) are required for the Saêgha (and for the validity of its acts).

Nota: 1. The rules given here regarding the khanda (declaration of con sent of an absentee) that is required for the performance of official acts are word for word the same as those set out in chap. 22. 1-4, regarding the pârisuddhi required at the Uposatha service.




24


1. At that time relations of a certain Bhikkhu seized him on the day of Uposatha.

They told this thing to the Blessed One.

'In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by relations of his, let the Bhikkhus say to those relations: "Pray, friends, let this Bhikkhu free for a moment until this Bhikkhu has held Uposatha."

2. 'If they succeed in this way, well and good. If they do not succeed, let the Bhikkhus say to those relations: "Pray, friends, stand apart for a moment, until this Bhikkhu has declared his pârisuddhi." If they succeed, well and good. If they do not succeed, let the Bhikkhus say to those relations: "Pray, friends, take this Bhikkhu for a moment outside the boundary, until the Saêgha has held Uposatha." If they succeed, well and good. If they do not succeed, in no case is Uposatha to be held by an assembly that is incomplete. Should it be so held, (each Bhikkhu in the assembly) is guilty of a dukkaùa offence.

3. 'In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by kings, by robbers, by rascals, by hostile Bhikkhus, &c.1

Nota: 1. See §§ I, 2.




25


1. Then the Blessed One thus addressed the Bhikkhus: Assemble, O Bhikkhus, the Saêgha has duties (official acts) to perform.' When he had spoken thus, a certain Bhikkhu said to the Blessed One: 'There is a mad Bhikkhu, Lord, called Gagga, who is not present.' 'There are, O Bhikkhus, two sorts of madmen: There is one mad Bhikkhu who now remembers the Uposatha, now does not remember it, who now remembers official acts (of the Order), now does not remember them, (and) there is (another mad Bhikkhu) who does not remember them; one who now goes to Uposatha, now does not go, who now goes to official acts, now does not go, {and another) who does not go.

2. 'Now, O Bhikkhus, that madman that now remembers, &c., that now goes to, &c., to such a madman I prescribe that you grant ummattakasammuti (i.e. the madman's leave).

3. 'And you ought, O Bhikkhus, to grant it in this way: Let a learned, competent Bhikkhu pro claim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. Gagga, a mad Bhikkhu, now remembers the Uposatha, now does not remember, &c., now goes to, &c.; if the Saêgha is ready, let the Saêgha grant ummattakasammuti to the mad Bhikkhu Gagga: let the Bhikkhu Gagga remember or not remember Uposatha, remember or not remember official acts (of the Order), let him go to Uposatha or not go, let him go to official acts or not go: (in every case) it may be free to the Saêgha to hold Uposatha and to perform official acts with Gagga as well as without Gagga. This is the ñatti.

4. '"Let the Saêgha, &c. Gagga, a mad Bhikkhu, &c.; the Saêgha grants, &c. Thus I understand."'




26


1. At that time four Bhikkhus dwelt in a certain residence (of Bhikkhus) on the day of Uposatha. Now these Bhikkhus thought: The Blessed One has prescribed the holding of Uposatha, and we are (only) four persons1. Well, how are we to hold Uposatha?'

Nota: 1. The quorum for several official acts of the Order was five or more Bhikkhus; see IX, 4.

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that four (Bhikkhus) may recite the Pâtimokkha.'

2. At that time three Bhikkhus dwelt in a certain residence (of Bhikkhus) at the day of Uposatha. Now these Bhikkhus thought: The Blessed One has prescribed to four (Bhikkhus) the reciting of the Pâtimokkha, and we are (only) three persons, &c.

'I prescribe, O Bhikkhus, that three Bhikkhus may hold pârisuddhi-uposatha2.

Nota: 2. Uposatha by mutual declaration of purity from the offences specified in the Pâtimokkha; see § 3 seq.

3. 'And it ought to be held in this way: Let a learned, competent Bhikkhu proclaim the following ñatti before those Bhikkhus: "Let the reverend brethren hear me. To-day is Uposatha, the fifteenth (day of the half month). If the reverend brethren are ready, let us hold pârisuddhi-uposatha with each other." Let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus: "I am pure, friends, understand that I am pure, &c.3"

Nota: 3. The same phrase is repeated twice more.

4. 'Let (each) younger Bhikkhu (in his turn) adjusthis upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus: "I am pure, reverend Sirs, &c."'

5. At that time two Bhikkhus dwelt in a certain residence on the day of Uposatha. Now these Bhikkhus thought: 'The Blessed One has prescribed to four (Bhikkhus) the reciting of the Pâtimokkha, to three (Bhikkhus) the holding of pârisuddhi-uposatha, and we are (only) two persons,' &c.

'I prescribe, O Bhikkhus, that two persons may hold pârisuddhi-uposatha.'

6, 7. 'And it ought to be held in this way: Let the senior Bhikkhu, &C.1'

Nota: 1. See §§ 3, 4. The ñatti prescribed in the preceding case does not apply to this case.

8. At that time there dwelt a single Bhikkhu in a certain residence on the day of Uposatha. Now this Bhikkhu thought, &c.

9. 'In case there dwell, O Bhikkhus, in a certain residence on the day of Uposatha a single Bhikkhu; let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus used to frequent, the refectory, or hall, or place at the foot of a tree; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. If other Bhikkhus come, let him hold Uposatha with them; if they do not come, let him fix his mind upon the thought: "To-day is my Uposatha." If he does not fix his mind upon this thought, he commits a dukkaùa offence.

10. 'Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the pârisuddhi2 of one (to their assembly), and recite the Pâtimokkha by three. If they do, they commit a dukkaùa offence.

Nota: 2. See chap. 22.

Now, O Bhikkhus, where three Bhikkhus dwell (together), they must not convey the pârisuddhi of one (to their assembly), and hold pârisuddhi-uposatha by two. If they do, they commit a dukkaùa offence.

'Now, O Bhikkhus, where two Bhikkhus dwell, one of them must not convey the pârisuddhi of the other one, and fix (only) his thoughts (upon the Uposatha). If he does, he commits a dukkaùa offence.'




27


1. At that time a certain Bhikkhu was guilty of an offence on the day of Uposatha. Now this Bhikkhu thought: The Blessed One has prescribed: "Uposatha is not to be held by a Bhikkhu who is guilty of an offence1." Now I am guilty of an offence. What am I to do?'

Nota: 1. See Kullavagga IX, 2.

They told this thing to the Blessed One.

'In case, O Bhikkhus, a certain Bhikkhu be guilty of an offence on the day of Uposatha; let that Bhikkhu, O Bhikkhus, go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: "I have committed, friend, such and such an offence; I confess that offence." Let the other say: "Do you see it?" "Yes, I see it." "Refrain from it in future."

2. 'In case, O Bhikkhus, there be a Bhikkhu on the day of Uposatha who feels doubt with regard to an offence; let this Bhikkhu, O Bhikkhus, go to one Bhikkhu, &c. (§ I), and say: "I feel doubt, friend, with regard to such and such an offence. When I shall feel no doubt, then I will atone for that offence." Having spoken thus, let him hold Uposatha and hear the Pâtimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.'

3. At that time the Khabbaggiya Bhikkhus confessed in common an offence (shared by them all).

They told this thing to the Blessed One.

'You ought not, O Bhikkhus, to confess an offence in common. He who does so, commits a dukkaùa offence.'

At that time the Khabbaggiya Bhikkhus accepted the common confession of an offence (shared by several Bhikkhus).

They told this thing to the Blessed One.

'You ought not, O Bhikkhus, to accept the common confession of an offence. He who does so, commits a dukkaùa offence.'

4. At that time a certain Bhikkhu remembered an offence, while Pâtimokkha was being recited. Now this Bhikkhu thought: 'The Blessed One has prescribed: "Uposatha is not to be held by (a Bhikkhu) who is guilty of an offence." Now I am guilty of an offence. What am I to do?'

They told this thing to the Blessed One.

'In case, O Bhikkhus, there be a Bhikkhu who remembers an offence, while Pâtimokkha is being recited; let this Bhikkhu, O Bhikkhus, say to his neighbour Bhikkhu: "I have committed such and such an offence, friend; when I have arisen from this (assembly), I will atone for that offence." Having spoken thus, &c. (§ 2).

5. 'In case, O Bhikkhus, there be a Bhikkhu who feels doubt with regard to an offence, while Pâtimokkha is being recited, &c. (§§ 2, 4).'

6. At that time the whole Saêgha in a certain residence was guilty of a common offence on the day of Uposatha. Now these Bhikkhus thought: 'The Blessed One has prescribed that offences (shared by many Bhikkhus) are not to be confessed in common, and that the common confession of such offences is not to be accepted. Now this whole Saêgha is guilty of a common offence. What are we to do?'

They told this thing to the Blessed One.

'In case, O Bhikkhus, the whole Saêgha in a certain residence is guilty of a common offence on the day of Uposatha; let those Bhikkhus, O Bhikkhus, send instantly one Bhikkhu to the neighbouring residence of Bhikkhus (saying), "Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you."

7. 'If they succeed in this way, well and good. If they do not succeed, let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. This whole Saêgha is guilty of a common offence. When it shall see another pure, guiltless Bhikkhu, it will atone for the offence before him." (One of the Bhikkhus) having spoken thus, let them hold Uposatha and recite the Pâtimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.

8. 'In case, O Bhikkhus, the whole Saêgha in a certain residence feels doubt with regard to a common offence on the day of Uposatha; (in this case) let a learned, competent Bhikkhu proclaim the following ñatti before the Saêgha: "Let the Saêgha, reverend Sirs, hear me. This whole Saêgha feels doubt with regard to a common offence. When it will feel no doubt, it will atone for that offence." (One of the Bhikkhus) having spoken thus, &c.

9. 'In case, O Bhikkhus, in a certain residence the Saêgha that has entered (there) upon vassa is guilty of a common offence. Those Bhikkhus, O Bhikkhus, are instantly, &c. (§§ 6, 7). If they do not succeed, let them send away one Bhikkhu for seven days time: "Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you."'

10. At that time the whole Saêgha in a certain residence was guilty of a common offence, and did not know the name nor the class to which that offence belonged. Now there arrived (at that place) another Bhikkhu, &c. (see chap. 21. 2), anxious for training. To that Bhikkhu one of the Bhikkhus went, and having gone to him, he said to him: 'He who does such and such a thing, friend, what sort of offence does he commit?'

11. He replied: 'He who does such and such a thing, friend, commits such and such an offence. If you have committed such an offence, friend, atone for that offence. The other replied: 'Not I myself alone, friend, am guilty of that offence; this whole Saêgha is guilty of that offence.' He said: 'What is it to you, friend, whether another is guilty or guiltless? Come, friend, atone for your own offence.'

12. Now this Bhikkhu, after having atoned for that offence by the advice of that Bhikkhu, went to those Bhikkhus (to his brethren who shared in the same offence); having gone to them, he said to those Bhikkhus: 'He who does such and such a thing, friends, commits such and such an offence. As you have committed such an offence, friends, atone for that offence.' Now those Bhikkhus refused to atone for that offence by that Bhikkhu's advice.

They told this thing to the Blessed One.

13, 14. 'In case, O Bhikkhus, the whole Saêgha in a certain residence is guilty of a common offence, &c. (§§ 10, 11)

15. 'If this Bhikkhu, O Bhikkhus, after having atoned for that offence by the advice of that Bhikkhu, goes to those Bhikkhus, and having gone to them, says to those Bhikkhus: "He who does, &c.," and if those Bhikkhus, O Bhikkhus, atone for that offence by that Bhikkhu's advice, well and good; if they do not atone for it, that Bhikkhu, O Bhikkhus, need not say anything (further) to those Bhikkhus, if he does not like.'




End of the Bhâòavâra on Kodanâvatthu.




28


1. At that time there assembled in a certain residence (of Bhikkhus) at the day of Uposatha a number of resident Bhikkhus, four or more. They did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and recited the Pâtimokkha. While they were reciting the Pâtimokkha, other resident Bhikkhus, a greater number (than the first ones), arrived.

They told this thing to the Blessed One.

2. 'In case, O Bhikkhus, there assemble in a certain residence at the day of Uposatha, &c. (§ I); while they are reciting the Pâtimokkha, other resident Bhikkhus, a greater number, arrive; let those Bhikkhus, O Bhikkhus, recite the Pâtimokkha again; they who have recited it, are free from guilt.

3. 'In case, O Bhikkhus, there assemble, &c.; while they are reciting the Pâtimokkha, other resi dent Bhikkhus, exactly the same number (as the first ones), arrive; in that case (the part of the Pâtimokkha) that has been recited, has been correctly recited; let those (who have arrived late), hear the rest; they who have recited it, are free from guilt.

'In case, O Bhikkhus, there assemble, &c.; while they are reciting the Pâtimokkha, other resident Bhikkhus, a smaller number, arrive, &C.1

Nota: 1. The decision given for the case of a smaller number of Bhikkhus arriving late, is here, and invariably throughout the following exposition, identical with the decision of the case of the number of Bhikkhus being equal on the two sides.

4. 'In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pâtimokkha, other resident Bhikkhus, &c.2

Nota: 2. The same three cases are distinguished here as in §§ 2, 3, according as the number of Bhikkhus who are late, is greater, the same, or smaller than that of the other Bhikkhus. The first case is decided by Buddha as above; in the decision of the second and third cases, instead of 'let those (who have arrived late) hear the rest,' read: 'let those (who have arrived late) proclaim their pârisuddhi in the presence (of the other brethren).'

5. 'In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pâtimokkha, and the assembly has not yet risen, other resident Bhikkhus, &C.1

6. 'In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pâtimokkha, and a part of the assembly has risen, &C.1

7. 'In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pâtimokkha, and the whole assembly has risen, &C.1'

Nota: 1. The three triads of §§ 5, 6, 7 agree exactly with the triad of § 4.




End of the fifteen cases in which there is no offence.




29


'In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that there are other resident Bhikkhus absent; intending to act according to Dhamma and Vinaya, incomplete, conscious of their incompleteness, they hold Uposatha and recite the Pâtimokkha, &c.2

Nota: 2. Here follow fifteen cases which are arranged exactly as in chap. 28. Instead of they who have recited it, are free from guilt, read: 'they who have recited it, have committed a dukkaùa offence.'




End of the fifteen cases of the incompletely assembled Bhikkhus who are conscious of their incompleteness.




30


'In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. Feeling doubt as to whether they are competent to hold Uposatha or not competent, they hold Uposatha and recite the Pâtimokkha, &C.1




End of the fifteen cases of the Bhikkhus who feel doubt.




31


'In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. (Thinking): "We are competent to hold Uposatha, we are not incompetent," they abandon themselves to misbehaviour, hold Uposatha, and recite the Pâtimokkha, &C.1

Nota: 1. The decision of these fifteen cases is the same as in chap. 29.




End of the fifteen cases of the Bhikkhus abandoning themselves to misbehaviour.




32


'In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. They perish and become ruined2, saying, "What are those people to us?" and risking a schism (among the fraternity), they hold Uposatha and recite the Pâtimokkha, &C.1

Nota: 2. I. e. they destroy their own welfare by their wickedness.
Nota: 1. The decisions as in chap. 29; only read instead of 'dukkaùa offence,' thullakkaya offence (grave sin).




End of the fifteen cases of the Bhikkhus risking a schism.




End of the seventy-five2 cases.

Nota: 2. Five times fifteen cases, in chaps. 28-32.




33


'In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that other resident Bhikkhus are about to enter the boundary. They know that other resident Bhikkhus have entered within the boundary. They see other resident Bhikkhus who are about to enter, &c., who have entered within the boundary. They hear that other resident Bhikkhus are about to enter, &c., have entered within the boundary.'

Thus3 a hundred and seventy-five systems of triads are produced which refer to resident and resident Bhikkhus1. (Then follow the same cases with regard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhikkhus. By putting these words (successively) into the peyyâla2, seven hundred triads are produced.

Nota: 3. Remarks like this, which indicate the rules for supplying abbreviated passages, do not belong, strictly speaking, to the text of the Vinaya itself, but form a posterior addition, as is shown also by grammatical peculiarities. In chaps. 28-32 we have seventy-five cases, or twenty-five triads; all of these triads contain the words: 'They know that there are other resident Bhikkhus absent.' By successively varying these words six times, as is indicated in chap. 33, we obtain a hundred and seventy-five triads.
Nota: 1. I. e. the assembled Bhikkhus as well as the incoming reside in the same âvâsa.
Nota: 2. Peyyâla is identical in meaning and, we believe, etymologically with pariyâya. See Childers s.v.; H. O.'s remarks in Kuhn's Zeitschrift für vergleichende Sprachforschung, vol. xxv, 324; Trenckner, Pâli Miscellany, p. 66.




34


1. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the fourteenth (of the pakkha), the incoming Bhikkhus as the fifteenth3; if the number of the resident Bhikkhus is greater, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If their number is equal, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If the number of the incoming Bhikkhus is greater, the resident Bhikkhus ought to accommodate themselves to the incoming Bhikkhus.

Nota: 3. Buddhaghosa: 'They who count the day as the fifteenth, arrive from a distant kingdom, or they have held the preceding Uposatha on the fourteenth.' It seems to follow from this remark of Buddhaghosa that after an Uposatha on the fourteenth invariably an Uposatha on the fifteenth must follow, i. e. the Uposatha may not be held on the fourteenth ad libitum, but only in the second pakkha of the short months. Compare chap. 4 and the note on chap. i. i.

2. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the fourteenth; if, &c. (§ I).

3. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the first (of the pakkha), the incoming Bhikkhus as the fifteenth (of the preceding pakkha); if the number of the resident Bhikkhus is greater, the resident Bhikkhus need not, if they do not like, admit the incoming ones to their communion; let the incoming Bhikkhus go outside the boundary and hold (there) Uposatha. If their number is equal, &c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, let the resident Bhikkhus either admit the incoming ones to their communion or go outside the boundary.

4. 'In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the first (of the following pakkha); if the number of the resident Bhikkhus is greater, let the incoming Bhikkhus either admit the resident Bhikkhus to their communion or go outside the boundary. If their number is equal, &c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, the incoming Bhikkhus need not, if they do not like, admit the resident Bhikkhus to their communion; let the resident Bhikkhus go outside the boundary and hold Uposatha (there).

5. 'In case, O Bhikkhus, the incoming Bhikkhus see the signs, the tokens, the marks, the characteristics of (the presence of) resident Bhikkhus, well prepared beds and chairs and mats and pillows, food and water well provided for, well swept cells; seeing this, they begin to doubt: "Are there here any resident Bhikkhus or are there not?"—

6. 'Being doubtful they do not search, having not searched they hold Uposatha: this is a dukkaùa offence. Being doubtful they search, searching they do not see them, not seeing them they hold Uposatha: (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha together: (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha apart: this is a dukkaùa offence. Being doubtful they search, searching they see them, seeing them they perish and become ruined 1 , saying, "What are those people to us?" and risking a schism, they hold Uposatha: this is a thullakkaya (grave) offence.

7. 'In case, O Bhikkhus, the incoming Bhikkhus hear the signs &c. of (the presence of) resident Bhikkhus, the sound of their footsteps when they are walking, the sound of their rehearsal (of the Dhamma), of their clearing the throat and sneezing; hearing this they begin to doubt, &c. (§§ 5, 6).

8. 'In case, O Bhikkhus, the resident Bhikkhus see the signs &c. of (the presence of) incoming Bhikkhus, unknown bowls, unknown robes, unknown seats, (the traces of) foot-washing, water sprinkled about; seeing this they begin to doubt, &c.

9. 'In case, O Bhikkhus, the resident Bhikkhus hear the signs &c. of (the presence of) incoming Bhikkhus, the sound of their footsteps when they are arriving, the sound of their shaking out their shoes, clearing the throat, and sneezing; hearing this, &c.

10. 'In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to a different district; they take them as belonging to the same district; taking them as belonging to the same district they do not ask; having not asked, they hold Uposatha together: (in this case) they are free from offence. They ask; having asked, they do not go through the matter; having not gone through the matter, they hold Uposatha together: this is a dukkaùa offence. They ask, &c. (as in the last case), they hold Uposatha apart: (in this case) they are free from offence.

Nota: 1. See chap. 32.

11. In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to the same district. They take them as belonging to a different district; taking them, &c. they do not ask; having not asked, they hold Uposatha together: this is a dukkaùa offence. They ask; having asked, they go through the matter; having gone through the matter, they hold Uposatha apart: this is a dukkaùa offence. They ask, &c. (as in the last case), they hold Uposatha together: (in this case) they are free from offence.

12. 'In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to a different district, &c. (see § 10).

13. 'In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to the same district, &c. (see § 11).'




35


1. 'You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which no Bhikkhus are, except with a Saêgha1or in a case of danger2. You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a non-residence in which no Bhikkhus are, except, &c. You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence or non-residence1 in which no Bhikkhus are, except, &c.

Nota: 1. I.e. with a number of Bhikkhus sufficient for holding Uposatha.
Nota: 2. See chap. 15. 4.
Nota: 1. Probably this means a place the quality of which, whether residence or non-residence, is doubtful.

2. 'You ought not, O Bhikkhus, to go on the day of Uposatha from a non-residence in which Bhikkhus are, to a residence, &c., to a non-residence, &c., to a residence or non-residence in which no Bhikkhus are, except, &c.

3. 'You ought not, O Bhikkhus, to go on the day of Uposatha from a residence or non-residence in which Bhikkhus are, to a residence, &c., to a non-residence, &c., to a residence or non-residence in which no Bhikkhus are, except, &c.

4. 'You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkhus belong to a different district, except, &c.2

Nota: 2. Nine cases are distinguished here quite as in §§ 1-3.

5. 'You may go, O Bhikkhus, on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkhus belong to the same district, and if you know: "I can attain that place to-day." You may, &c.2'

Nota: 2. Nine cases are distinguished here quite as in §§ 1-3.




36


1. 'Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a Bhikkhunî. He who does, commits a dukkaùa offence. Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a sikkhamânâ1, a sâmaòera, a sâmaòerî, one who has abandoned the precepts2, one who is guilty of an extreme offence2. He who does, commits a dukkaùa offence.

Nota: 1. In the Bhikkhunîkhandhaka (Kullav. X, i, 4) we are told that Buddha, when admitting women to the Order of mendicants, prescribed for them a probationary course of instruction, which should last two years, after which time they were to ask for the upasampadâ ordination. During these two years the candidates were called sikkhamâòâs. Childers (Diet. s.v. sikkhati) has misunder stood the Mahâvaêsa (p. 37), when he states that in the case of Asoka's daughter Saêghamittâ the training prescribed for the sikkhamâòâs was absolved in a single day.
Nota: 2. See the note on chap. 22. 3.

2. 'Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to atone for such an offence, or for his refusal to renounce a false doctrine. He who does, is to be treated according to the law3.

Nota: 3. The law alluded to most probably is the 69th Pâkittiya rule, which expressly treats only of the conduct towards Bhikkhus re fusing to renounce false doctrines, but it may be extended by analogy also to the two other categories of Bhikkhus mentioned in our passage.

3. 'Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a eunuch, before one who has furtively attached himself (to the Saêgha), &c. (see chap. 22. 3), before a hermaphrodite. He who does, commits a dukkaùa offence.

4. 'Let no one, O Bhikkhus, hold Uposatha by (accepting) the pârisuddhi declaration1 of a pârivâsika2, except if the assembly has not yet risen (at the time when the pârisuddhi is declared). And let no one, O Bhikkhus, hold Uposatha on another day than the Uposatha day, except for the sake of (declaring the re-establishment of) concord among the Saêgha3.

Nota: 1. See chap. 22.
Nota: 2. I.e. a Bhikkhu subject to the penal discipline of parivâsa, the rules of which are discussed at length in the second and third books of the Kullavagga.
Nota: 3. If a schism among the fraternity has been composed, the reconciled parties hold Uposatha together (X, 5, 14).




End of the third Bhâòavâra in the Uposatha-khandhaka.



THIRD KHANDHAKA.



(RESIDENCE DURING THE RAINY SEASON, vassa.)



1


1. At that time the Blessed One dwelt at Râgagaha, in the Veluvana, in the Kalandakanivâpa1. At that time the retreat during the rainy season had not yet been instituted by the Blessed One for the Bhikkhus. Thus the Bhikkhus went on their travels alike during winter, summer, and the rainy season.

Nota: 1. See the note on I, 22, 17. About the name of Kalandakanivâpa (seeds of Kalandaka? feeding ground for squirrels?), see the story related in Beal, Romantic Legend, &c., p. 315, where this place is said to be the gift of a merchant named Kalandaka. A different account is given by Spence Hardy, Manual, p. 194.

2. People were annoyed, murmured, and became angry, saying, 'How can the Sakyaputtiya Samaòas go on their travels alike during winter, summer, and the rainy season? They crush the green herbs, they hurt vegetable life2, they destroy the life of many small living things. Shall the ascetics who belong to Titthiya schools, whose doctrine is ill preached, retire during the rainy season and arrange places for themselves to live in3? shall the birds make their nests on the summits of the trees, and retire during the rainy season, and arrange themselves places to live in; and yet the Sakyaputtiya Samaòas go on their travels alike during winter, summer, and the rainy season, crushing the green herbs, hurting vegetable life, and destroying the life of many small things?'

Nota: 2. Literally, living creatures which have but one organ of sense; that is, which have only the organ of feeling, viz. the outward form (kâya).
Nota: 3. Saêkâpayissanti = saêkappayissanti? Buddhaghosa: appossukka-nibaddha-vâsaê vasissanti.

3. Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry.

These Bhikkhus told this thing to the Blessed One.

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus:

'I prescribe, O Bhikkhus, that you enter upon vassa1

Nota: 1. I. e. enter upon the retreat prescribed for the rainy season. Buddhaghosa: They are to look after their Vihâra (if it is in a proper state), to provide food and water for themselves, to fulfil all due ceremonies, such as paying reverence to sacred shrines, &c., and to say loudly once, or twice, or thrice: 'I enter upon Vassa in this Vihâra for these three months." Thus they are to enter upon Vassa.'




2


1. Now the Bhikkhus thought: 'When are we to enter upon Vassa?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you enter upon Vassa in the rainy season.'

2. Then the Bhikkhus thought: 'How many periods are there for entering upon Vassa?'

They told this thing to the Blessed One.

'There are two periods, O Bhikkhus, for entering upon Vassa, the earlier and the later. The earlier time for entering (upon Vassa) is the day after the full moon of Âsâlha (June-July); the later, a month after the full moon of Âsâlha1. These, O Bhikkhus, are the two periods for entering upon Vassa.

Nota: 1. Very probably this double period stands in connection with the double period prescribed in the Brâhmaòas and Sûtras for most of the Vedic festivals. Thus the sacrifice of the varuòapraghâsâs, with which the Brahmans began the rainy season, was to be held either on the full moon day of Âshâàha or on the full moon day of the following month, Ärâvaòa, quite in accordance with the Buddhistical rules about the vassupanâyikâ. The Brâhmaòa texts begin the year with the full moon day of the (uttarâ) Phâlgunî; the Sûtras mention, besides the Phâlgunî, another new-year's day, the Kaitrî pauròamâsî, which falls one month later. It was in connection with this dislocation of the beginning of the year that the annual festivals could be postponed accordingly. See Weber, Die vedischen Nachrichten von den Naxatra, II, p. 329 seq.




3


1. At that time the Khabbaggiya Bhikkhus, having entered upon Vassa, went on their travels during the period of Vassa. People were annoyed, murmured, and became angry (saying), 'How can the Sakyaputtiya Samaòas go on their travels alike during winter, summer, and the rainy season, .... (&c., as in chap. i. 2, down to:) and destroy the life of many small living things?'

2. Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), 'How can the Khabbaggiya Bhikkhus, having entered upon Vassa, go on their travels during the period of Vassa?'

These Bhikkhus told this thing to the Blessed One.

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus:

'Let no one, O Bhikkhus, who has entered upon Vassa, go on his travels before he has kept Vassa during the earlier or during the later three months. He who does so, commits a dukkaùa offence.'




4


1. At that time the Khabbaggiya Bhikkhus were not willing to enter upon Vassa.

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, forbear to enter upon Vassa. He who does not enter upon Vassa, commits a dukkaùa offence.'

2. At that time the Khabbaggiya Bhikkhus, who were not willing to enter upon vassa on the prescribed day, purposely left the district (where they were living).

They told this thing to the Blessed One.

'Let no one, O Bhikkhus, purposely leave the district (where he is living), because he is not willing to enter upon Vassa on the prescribed day. He who does, commits a dukkaùa offence.'

3. At that time the Mâgadha king Seniya Bimbisâra, who wished that the Vassa period might be postponed, sent a messenger to the Bhikkhus: 'What if their reverences were to enter upon Vassa on the next full moon day?'

They told this thing to the Blessed One.

'I prescribe, O Bhikkhus, that you obey kings.'




5


1. And the Blessed One, after having resided at Râgagaha as long as he thought fit, went forth to Sâvatthi. Wandering from place to place he came to Sâvatthi. There, at Sâvatthi, the Blessed One dwelt in the Getavana, the garden of Anâthapiòàika.

At that time an upâsaka (lay devotee) named Udena, in the Kosala country, had a Vihâra built for the Saêgha. He sent a messenger to the Bhikkhus (saying), 'Might their reverences come hither; I desire to bestow gifts (on the Saêgha) and to hear the Dhamma and to see the Bhikkhus.'

2. The Bhikkhus replied: 'The Blessed One has prescribed, friend, that no one who has entered upon Vassa, may go on a journey before he has kept Vassa during the earlier or during the later three months. Let the upâsaka Udena wait so long as the Bhikkhus keep their Vassa residence; when they have finished Vassa, they will go. But if there is any urgent necessity, let him dedicate the Vihâra in presence of the Bhikkhus who reside there.'

3. The upâsaka Udena was annoyed, murmured, and became angry (saying), 'How can their reverences, when I send for them, refuse to come? I am a giver and a doer (of good works), and do service to the fraternity.' Some Bhikkhus heard the upâsaka Udena, who was annoyed, &c.

These Bhikkhus told the thing to the Blessed One.

4. In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus:

'I allow you, O Bhikkhus, to go (even during the rainy season), if the affair for which you go can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of the following seven classes: Bhikkhus, Bhikkhunîs, sikkhamânâs1, sâmaòeras, sâmaòerîs, lay devotees, female lay devotees. I allow you, O Bhikkhus, to go, if the thing (you go for) can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of these seven classes. Within seven days you ought to return.

Nota: 1. See the note on II, 36, i.

5. 'In case, O Bhikkhus, an upâsaka has built a Vihâra for the Saêgha. If he sends a messenger to the Bhikkhus (saying), "Might their reverences come hither; I desire to bestow gifts (on them) and to hear the Dhamma and to see the Bhikkhus," you ought to go, O Bhikkhus, if the affair for which you go can be accomplished in seven days, and if he sends for you, but not if he does not send for you. Within seven days you ought to return.

6. 'In case, O Bhikkhus, an upâsaka has built for the Saêgha an aààhayoga2, has built a storied house, has built an attic, has constructed a cave, a cell, a store-room, a refectory, a fire-room, a ware house3, a privy, a place to walk in, a house to walk in, a well, a well house, a gantâghara4, a gantâghara room5, a lotus-pond, a pavilion, a park, or has prepared the site for a park. If he sends a messenger to the Bhikkhus, .... (&c., as in § 5, down to the end of the section).

Nota: 2. See the note on I, 30, 4.
Nota: 3. This translation of kappiyakuùî is merely conjectural; comp. kappiyabhûmî VI, 33.
Nota: 4. See the note on I, 25, 12.
Nota: 5. See Kullavagga V, 16, i.

7. 'In case, O Bhikkhus, an upâsaka has built for a number of Bhikkhus an aààhayoga .... (&c., as in § 6 to the end of the section), .... for one Bhikkhu a Vihâra, an aààhayoga, a storied house .... (&c., as in § 6 to the end).

8. 'In case, O Bhikkhus, an upâsaka has built for the sisterhood of Bhikkhunîs, &c., for a number of Bhikkhunîs, for one Bhikkhunî, for a number of sikkhamânâs, for one sikkhamânâ, for a number of sâmaòeras, for one sâmaòera, for a number of sâmaòerîs, for one sâmaòerî a Vihâra, &C.1 If he sends a messenger to the Bhikkhus, &c.

Nota: 1. The enumeration of edifices is identical with that given in 6, but in the cases beginning with that of the sisterhood of Bhikkhunîs (according to Buddhaghosa; we believe that the two cases referring tosamaweras ought to be excepted) three of the edifices are left out, viz. the privy, the gantâghara, and the gantâghara room, the use of which is forbidden to nuns; see Kullavagga X, 27, 3, 4.

9. 'In case, O Bhikkhus, an upâsaka has built for his own use a residence, a sleeping room, a stable2, a tower, a one-peaked building3, a shop, a boutique, a storied house, an attic, a cave, a cell, a store-room, a refectory, a fire-room, a kitchen, a privy, a place to walk in, a house to walk in, a well, a well house, a gantâghara, a gantâghara room, a lotus-pond, a pavilion, a park, or has prepared the site for a park; or that his son is to choose a consort; or that his daughter is to choose a consort; or that he is sick; or that he knows how to recite a celebrated suttanta. If he sends a messenger to the Bhikkhus (saying), "Might their reverences come and learn this suttanta; other wise this suttanta will fall into oblivion;"—or if he has any other business or any work to be done; and if he sends a messenger to the Bhikkhus (saying), "Might their reverences come hither" (&c.) .... then you ought to go (&c., as in § 5, down to :).... you ought to return.

Nota: 2. See Abhidhânapp. v. 213, and compare assabhaòàa, hatthibhaòàda, (Mahâvagga I, 61, i).
Nota: 3. See Abhidhânapp. v. 209.

10-12. 'In case, O Bhikkhus, an upâsaka has built a Vihâra for the Saêgha (&c., as in §§ 5-91)

Nota: 1. Only it is said here of the Bhikkhus, ayyâ, the noble ones, instead of bhaddantâ, 'their reverences.'

13. 'In case, O Bhikkhus, a Bhikkhu has built, &c., a Bhikkhunî, a sikkhamânâ, a sâmaòera, a sâmaòerî has built for the Saêgha, for a number of Bhikkhus, for one Bhikkhu, for the sisterhood of Bhikkhunîs, .... for one sâmaòerî, for his own use, a Vihâra (&c., as in § 8).




6


1. At that time a certain Bhikkhu was sick. He sent a messenger to the Bhikkhus (saying), 'I am sick; might the Bhikkhus come to me; I long for the Bhikkhus coming.'

They told this thing to the Blessed One.

'I allow you, O Bhikkhus, to go (even during the rainy season), if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a person of one of the following five classes: Bhikkhus, Bhikkhunîs, sikkhamânâs, sâmaòeras, and sâmaòerîs. I allow you, O Bhikkhus, to go, if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a person of one of these five classes. Within seven days you ought to return.





Glosario de Palabras en el Texto - PÂLI




Ver/Ocultar - CONTENIDO

A



  • Abhayûvara: Abhayûvara means, secure from anything. This refers to the expression used in chap. 42, § 2. of Vinaya Texts.
  • Abhidhânappadipikâ
  • abhihaùùhuê
  • Abhihaùuê pavâreyyâ ti yâvatakaê ikkhasi tâvatakaê ganhâhiti
  • abhiharitvâ
  • abhihaùuê
  • abhihaùùhuê
  • abhihaùuê
  • abhîkshòam ('repeatedly')
  • abhisaêkhâra
  • addhâna
  • addhayogas
  • Adhikaraòa-samathas
  • adhisîla: According to Buddhaghosa, moral transgression (adhisîla) is said with regard to offences against the pârâgika and saêghâdisesa rules, while transgressions in conduct(agghâkâra) consist in offences against the minor rules of the Pâtimokkha. Buddhaghosa's explanation is confirmed by the Mahâvagga IV, 16, 12.
  • âdibrahmakariya-sîla
  • Agapâla, banyan tree
  • agghâkâra: transgressions in conduct consist in offences against the minor rules of the Pâtimokkha.
  • aggibhâganâni
  • ahivâtakaroga: Buddhaghosa explains ahivâtakaroga by mâribyâdhi, and says: When this plague befalls a house, men and beasts in that house die; but he who breaks through wall or roof, or is "rogâ mâdigato(?)," may be saved.
  • âhundarikâ
  • Âkariya: Los deberes de un âkariya hacia su antevâsika, y de un antevâsika hacia su âkariya, se encuentran indicados en los chaps. 32, 33 (=Kullavagga VIII, 13, 14), son exactamente los mismos como aquellos de uno hacia su saddhivihârika y viceversa (chaps. 25, 26 = Kullavagga VIII, n, 12).
  • âkârya
  • akimbo
  • Akkâyika
  • akkâyika-kîvaraê
  • akkeka-kîvaraê
  • Âlâra Kâlâma
  • Amûlha-vinaya
  • anakkhariya
  • Ânanda
  • Anâtha Piòàika: There, at Sâvatthi, the Blessed One dwelt in the Getavana, the garden of Anâthapiòàika.
  • Anâthapiòàika: There the Blessed One dwelt at Sâvatthi, in the Getavana, the Ârâma of Anâthapiòàika.
  • anatikkantâ
  • anâvila-saêkappa: Tener objetivos puros, una de las diez ariyavâsas según el Buddhaghosa
  • aôgula: Buddhaghosa prescribes to leave an interstice of one hattha, and he adds that the ancient Sinhalese commentaries differ as to the measure required for this interstice: the Kurundî requires one vidatthi, the Mahâpakkarî four aôgula.
  • aniggata-ratanake
  • anîhata-ratanake
  • anikkhantâ
  • Aniyatâ Dhammâ
  • aniyatâ dhammâ: Having been recited, the two aniyatâ dhammâ
  • Âôgirasa: tribe
  • Aôguttara Nikâya
  • aññâtakassa
  • Aññatitthiyas
  • Anotatta: lago
  • Antaragharaê paviùùhâ
  • Antaraghare
  • antimavatthu: Most probably antimavatthu refers to the pârâgika offences which require excommunication.
  • anuakkhariya
  • Anupadaggeyya
  • anupakhagga
  • Anupasampannaê padaso dhammaê vâkeyya
  • Anurâdhapura
  • Aññâtakoòàañña
  • Apadâna
  • Apadisitabbo
  • apakkuddhârakaê
  • apanîta
  • âpattiyâ adassane
  • âpattiyâ appaùikamme
  • arahâ
  • Arahats: los seis (personas que han alcanzado la absoluta santidad) en el mundo.
  • ârâma
  • ârâmika
  • ariyasakka
  • ariyavâsas: The ten
  • Âsâlha: There are two periods, O Bhikkhus, for entering upon Vassa, the earlier and the later. The earlier time for entering (upon Vassa) is the day after the full moon of Âsâlha (June-July); the later, a month after the full moon of Âsâlha. These, O Bhikkhus, are the two periods for entering upon Vassa
  • âsâpenti
  • Âsavas
  • asekhâ dhammâ
  • asekhehi dhammehi
  • Âshâàha: the full moon day of Âshâàha or on the full moon day of the following month, Ärâvaòa
  • ashùakâ: festivals
  • Assagi
  • assâsapassâsâ
  • Aùani
  • atireka-kîvara
  • âtmanep
  • Attakâmapârikariyâ
  • aùùhâra mahâvihârâ: There were eighteen (?the MS. reads: aùùhâra mahâvihârâ) great Vihâras around Râgagaha included by the same boundary which Buddha himself had consecrated.
  • Atthavaòòanâ
  • atthikehi upaññâtaê maggaê
  • avanîta
  • âvasatha
  • âvasatha-piòdo
  • Avidyâ (Ignorance)
  • aviggâ (Ignorance)
  • Âvikatâ hi 'ssa phâsu hoti (for if it has been confessed, it is treated duly): duly for what purpose? In the due way for the attainment of the first Ghâna (and so on, as in § 7, down to :) of (all) good qualities.
  • Âvikâtabbâ: (it is to be confessed); it is .to be confessed before the Saêgha, or before a small chapter, or before one person.
  • Âyasmanto: this word 'âyasmanto' is an expression of friendliness, an expression of respect, an appellation that infers respectfulness and reverence.

B


  • Bauddhas
  • Bhaddiya: el Venerable, el Santo
  • Bhâòavâras
  • Bhava: individuality
  • Bhikkhu-pâtimokkha
  • Bhikkhus: The names of the five Bhikkhus were, Koòdañña, Vappa, Bhaddiya, Mahânâma, Assagi
  • Bhikkhunî
  • Bhikkhunî's
  • Bhikkhunî-pâtimokkha
  • bhikkhunîdûsaka
  • Bhikkhunîkhandhaka
  • Bhikkhunîsaêgha
  • Bhikkhusaêgha
  • Bhikkhunovâda
  • bhiêsapeyya
  • Bodhi tree
  • bhummâ devâ
  • Bhûtagâma
  • Bhuttasmiê pâkittiya
  • Brahmâ Sahampati
  • Brahman svayambhû
  • brahmakâyika devas
  • Brâhmaòa
  • Buddha-vaêsa
  • Buddhaghosa
  • Buddhist Suttas

CH


  • Chaukundi

D


  • dadyâma
  • Daggâma
  • Dakkhiòâgiri
  • dantakaùùha
  • Dantapoòa
  • dasabhi k'ûpeto
  • dasadhammavidû
  • dasakammapathavidû
  • Devadatta
  • devalokas
  • Devanampiya King of Magâdha
  • dhammâ hetuppabhavâ
  • Dhamma Texts
  • Dhammapada
  • Dhammas
  • Dhataraùùha: uno de los cuatro dioses que guardan las cuatro direcciones del mundo (Dhataraùùha, Virûlìaka, Virûpakkha, Vessavaòa or Kuvera)
  • Digambaras
  • Dîpavaêsa
  • Dîpavaêsa
  • Diùùhi: delusion
  • diùùhamaôgalika
  • dubbhâsita: offences: The five classes of offences are, the pârâgika, saêghâdisesa, pâkittiya, pâùidesaniya, dukkaùa offences; the seven classes, the pârâgika, saêghâdisesa, thullakkaya, pâkittiya, pâùidesaniya, dukkaùa, dubbhâsita offences. See, for instance, Kullavagga IX, 3, 3.
  • Dukkaùa
  • dvangula
  • dvâra-kosa
  • dvâra-okâsa
  • dvittikkhadanassa

E


  • Ehi bhikkhu
  • ehi-bhikkhu-upasampadâ
  • ekârakkha: Siendo guardado en una cosa, una de las diez ariyavâsas según el Buddhaghosa
  • Ekuddeso
  • Evarûpâ parisâ: (an assembly like this): this refers to the assembly of Bhikkhus.

G


  • Gagga
  • Gahapati
  • Gaina sects
  • gâma
  • gambhîre
  • gambu: tree
  • Gambudîpa (the Gambu Island, or India)
  • gamikâbhisaêkhâra
  • gaòamaggena gaòetuê
  • gantâghara
  • Garu-dhammâ
  • Gâtaka
  • Gâtaka Atthav.
  • Gâtaka Atthavaòòanâ
  • gâtarûparagata
  • Gaùilas: Los tres Gaùilas principales son, Uruvelâ Kassapa, Nadî Kassapa Gayâ Kassapa. De estos el Gaùilas Uruvelâ Kassapa es el jefe, el lider, el principal, el primero, y más elevado entre los quinientos Gaùilas; el Nadi Kassapa es el jefe .... (&c., down to highest over) de los trecientos Gaùilas, y el Gayâ Kassapa es el jefe .... (&c., down to highest over) de los docientos Gaùilas.
  • Gaùila Uruvelâ Kassapa
  • Gaudama
  • Gavampati
  • Gayâ Kassapa
  • Gayâsîsa: De acuerdo al General Cunningham, ('la cabeza de Gayâ') es la montaña de Brahmâyoni cerca de Gayâ Arch. Rep. III, 107.
  • Getavana
  • Gigghakûùa mountain ('the Vulture's Peak')
  • Ginakaritra
  • Ginas
  • Giribbaga
  • Gîvaka: was physician to king Bimbisâra, and one of the chief partisans of Buddha at the court of Râgagaha. See VIII, i, the introduction of the Sâmaññaphala Sutta, &c.
  • Gîvaka Komârabhakka
  • Gotama
  • guhotayas: Sacrificio Védico, los Vedas distinguen entre grandes y pequeños sacrificios (yagatayas y guhotayas

H


  • Hammiya: Hammiya es un Pâsâda, which has an upper chamber placed on the topmost storey. Guhâ is a hut made of bricks, or in a rock, or of wood.
  • hâsa-dhamme
  • Huhuôkagâtiko

I


  • iddhâbhisaêkhâra
  • Iddhi
  • idhagata
  • ihagaya
  • Indakhîla
  • isipabbaggâm pabbaggâti
  • Isipatana
  • Itivuttaka

K


  • Kaitrî pauròamâsî: The Brâhmaòa texts begin the year with the full moon day of the (uttarâ) Phâlgunî; the Sûtras mention, besides the Phâlgunî, another new-year's day, the Kaitrî pauròamâsî, which falls one month later. It was in connection with this dislocation of the beginning of the year that the annual festivals could be postponed accordingly. See Weber, Die vedischen Nachrichten von den Naxatra, II, p. 329 seq.
  • Kakudha: tree
  • Kalandaka: About the name of Kalandakanivâpa (seeds of Kalandaka? feeding ground for squirrels?), see the story related in Beal, Romantic Legend, &c., p. 315, where this place is said to be the gift of a merchant named Kalandaka. A dif ferent account is given by Spence Hardy, Manual, p. 194.
  • Kalandakanivâpa: At that time the Blessed One dwelt at Râgagaha, in the Veluvana, in the Kalandakanivâpa
  • kâlasâmaê vâ
  • Kamâ: Sensuality
  • Kamma
  • kammâra is said of a silversmith
  • kammârabhaòàu
  • Kammavâkas
  • Kaôkhâ Vitaraòî
  • Kappas: La Edades del Mundo, (world-ages)
  • Kapu-kapu
  • kara pi re
  • kara api re
  • kara pare
  • kârshâpaòas
  • Kassapa
  • Kathina
  • Kathinassa ubbâdra
  • Kattika-temâsa
  • Kattika-temâsi-puòòamâ
  • Katukka-Nipâta
  • Kâtumâsinî
  • Kathinuddhâra
  • kâtumahârâgika devas: devas (gods belonging to the world of the four divine mahârâgas)
  • katurâpassena: Observando cuatro cosas, una de las diez ariyavâsas según el Buddhaghosa
  • kâyasaêkhâra
  • ketâpetvâ
  • Khabbaggiya Bhikkhus
  • khabbaggiyo
  • khalaôga: Las seis buenas cualidades, una de las diez ariyavâsas según el Buddhaghosa
  • khalaôga
  • kammavâkâ
  • Khandhaka: texts
  • khandhas
  • khârikâga
  • Khattiya
  • khakkhattuparamaê
  • Khandhakas
  • khandhakavatta
  • kilesa: (evil passion)
  • kittasaêkhâra
  • kîvara
  • kîvaraê nitthitaê
  • kîvaraparihâra
  • Kodanâvatthu: Lugar Sagrado de Peregrinación.
  • kodayamâno
  • kodha
  • Kolita and Upatissa: Dos púpilos, alumnos de Sâriputta y Moggallâna
  • Koòdañña
  • Kosambî
  • Khuddânukhuddakehi
  • kulupikâ bhikkhunî
  • Kullavagga
  • Kumârakassapa: At that time the venerable Kumârakassapa had received the upasampadâ ordination when he had completed the twentieth year from his conception (but not from his birth). Now the venerable Kuma rakassapa thought: The Blessed One has forbidden us to confer the upasampadâ ordination on persons under twenty years of age1, and I have completed my twentieth year (only) from my conception. Have I, therefore, received the upasampadâ ordination, or have I not received it?'
  • Kurundî: Buddhaghosa prescribes to leave an interstice of one hattha, and he adds that the ancient Sinhalese commentaries differ as to the measure required for this interstice: the Kurundî requires one vidatthi, the Mahâpakkarî four aôgula.

L


  • lakkhaòa
  • Lalita Vistara
  • Laùùhivana: Laùùhivana (Sansk. yashùivana), literally, 'stick forest,' means a forest consisting of bambus.
  • Lohitaka

M


  • Maddakukkhi: At that time the reverend Mahâ Kappina dwelt near Râgagaha, in the deer park of Maddakukkhi
  • Magâdha
  • Magadha Brâhmaòas
  • Magâdhaê samghaê
  • Magâdhe
  • Magâdheê
  • Mâgadhî
  • Magghima-Nikâya
  • Magghima-Sîla
  • Mahâ Kappina: At that time the reverend Mahâ Kappina dwelt near Râgagaha, in the deer park of Maddakukkhi
  • Mahâ Kassapa
  • Mahâ-padhâna Sutta
  • Mahâpagâpatî: Nanda was a son of Mahâpagâpatî, a half-brother of the Buddha. See the story of his conversion in Rh. D.'s Buddhist Birth Stories, p. 128 (later and fuller accounts can be seen in Hardy, Manual, p. 204 seq.; Beal, Romantic Legend, p. 369 seq.)
  • Mahâpakkarî: Buddhaghosa prescribes to leave an interstice of one hattha, and he adds that the ancient Sinhalese commentaries differ as to the measure required for this interstice: the Kurundî requires one vidatthi, the Mahâpakkarî four aôgula.
  • Mahaparinibbana Sutta
  • Mahâparinibbâna Sutta
  • Mahâ-parinibbâna
  • Maha-parinibbana Sutta
  • Mahâparinibbâna Sutta
  • mahâpurisa
  • Mahârâgas o Mahârâjas
  • Mahâ-seùùhi
  • Mahâ-Sila
  • Mahâ-sudassana Sutta
  • Mahâvagga / Mahavagga
  • Mahâvaêsa
  • Mahâvihâra
  • makkha
  • Manaê vulho ahosi: Buddhaghosa: îsakaê appattavulhabhâvo ahosi. Manaê is evidently the equivalent of Sanskrit manâk.
  • Manasikaroma: (we fix our minds on it): we listen to it with concentrated, not perplexed, not confused thoughts.
  • maòàala
  • mandâmukhiyo
  • manussanâgo: El elefante entre los hombres, la serpiente entre los hombres. El jefe entre los hombres.
  • mârgaëîrsha
  • mâribyâdhi: Buddhaghosa explains ahivâtakaroga by mâribyâdhi, and says: When this plague befalls a house, men and beasts in that house die; but he who breaks through wall or roof, or is "rogâ mâdigato(?)," may be saved.
  • matthakato vemagghato ti
  • meraya
  • myrobalan tree
  • Moggallâna: Sâriputta and Moggallâna, dos jóvenes Brâhmaòas.
  • Mrigadâwa, or Deer Park
  • Mukalinda, tree
  • mukha

N


  • Na pallatthikâya
  • Na oguòùhito
  • Na thûpato omadditvâ
  • Na ukkuùikâya
  • Nadî Kassapa
  • Nâga: (or Serpent)
  • naishkâmya
  • naishkarmya
  • naishkramya
  • Nakkhambhakato
  • Nâvikareyya:' he does not show it, he does not unveil it, he does not make it evident, he does not declare it before the Saêgha, or before a small chapter, or before one person.
  • Nekkhamma
  • Nerañarâ: río
  • Nigrodhârâma: (Banyan Grove). Then the Blessed One, after having resided at Râgagaha as long as he thought fit, went forth to Kapilavatthu. Wandering from place to place he came to Kapilavatthu. There the Blessed One dwelt in the Sakka country, near Kapilavatthu, in the Nigrodhârâma (Banyan Grove).


N cont.


  • Nerañgarâ: río
  • nidânas: el sistema de las doce
  • Nigaòùhas
  • nihata
  • nîhata
  • nîhaùa
  • nimmânarati devas
  • Nirvâna
  • Nissaggiyas
  • Nissaggiya
  • nissaggiya dhamma
  • nissaya

Ñ


  • Ñânadassana
  • ñattidutiya kamma
  • ñattikatuttha kamma

O


  • Onîta
  • Onîtapattapâòi
  • osâpenti
  • Otiòòo
  • ovâda
  • Ovadeyya

P


  • pabbaggâ
  • pabbaggâbhisaêkhâra
  • pabbaggâniyakamma
  • pâdaghaêsana
  • pâdakathalika
  • pâdakathalikâ
  • pâdapîùha
  • Pâkittiya
  • pakkhasaêkanta
  • pakkuddhâro
  • Pâli Piùakas
  • palibodha
  • Paòàuka
  • paòâmanâ
  • pañaôga: Las cinco malas cualidades, una de las diez ariyavâsas según el Buddhaghosa
  • pañka lenâni: Estos son los cinco tipos de viviendas (moradas) (pañka lenâni) que se declaran como permitidas, según el Kullavagga VI, i, 2. Estas son Vihâras, addhayogas, viviendas con historias (viviendas que hayan sido de anteriores religiosos), áticos y cuevas, se dicen que son las viviendas permitidas.
  • paññattaê
  • panunna pakkeka-sakka
  • pâpikâya ditthiyâ appaùinissagge
  • Pârâgika: The five classes of offences are, the pârâgika, saêghâdisesa, pâkittiya, pâùidesaniya, dukkaùa offences; the seven classes, the pârâgika, saêghâdisesa, thullakkaya, pâkittiya, pâùidesaniya, dukkaùa, dubbhasita offences. See, for instance, Kullavagga IX, 3, 3.
  • pârâgika dhammâ: The introduction having been recited, the four pârâgika dhammâ..
  • Pârâjikâ
  • Parampara-bhogane
  • paranimmitavasavatti devas
  • Paribbâgaka
  • paribbâgaka Sâriputta
  • Paribbâgakas
  • Paribbâgika
  • pârigâttaka: flower
  • pârikkattaka: flower
  • Parimaòàalaê
  • Parinibbâna
  • Parisuddhâ 'ti vedissâmi: (I shall understand that they are pure): I shall infer, I shall know.
  • pârisuddhi: I declare my pârisuddhi, take my pârisuddhi, proclaim my pârisuddhi
  • pârisuddhi-uposatha
  • Parivâra-pâtha
  • Parivâra-pâùha
  • Parivâsa
  • pârivâsika
  • parivattetvâ
  • Pariyâya
  • pasâdo uppanno hoti
  • passaddhakâya-saêkhâra: Ser fácilmente accesible, estar lleno de facilidad, una de las diez ariyavâsas según el Buddhaghosa
  • paùhama-kattika-puòòamâ
  • Pâùidesaniya: The five classes of offences are, the pârâgika, saêghâdisesa, pâkittiya, pâùidesaniya, dukkaùa offences; the seven classes, the pârâgika, saêghâdisesa, thullakkaya, pâkittiya, pâùidesaniya, dukkaùa, dubbhasita offences. See, for instance, Kullavagga IX, 3, 3.
  • Paùikkasamuppâdavibhaôga
  • Pâtimokkha
  • pâtimokkhuddesaka
  • paùisâraòiyakamma
  • Pavâraòâ
  • pavâreti
  • Pavârito
  • peyyâla: Thus3 a hundred and seventy-five systems of triads are produced which refer to resident and resident Bhikkhus. (Then follow the same cases with regard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhikkhus. By putting these words (successively) into the peyyâla, seven hundred triads are produced.
  • Pitakas
  • Pratimoksha
  • Prati-muk
  • Pratimukha
  • pratyaya
  • Prâyaëkittika
  • Prâyaëkittîya
  • puggala
  • Pukkhâvissaggana
  • Pukkusa
  • Puòòagi

R


  • Râga
  • Râgagaha
  • Râgagaha
  • râgaka
  • ragake
  • Râgâyatana
  • râgini
  • Râhula
  • raññe
  • rañño
  • ratanaka
  • Ratanas
  • Ratanasammataê
  • Èishi
  • rogâ mâdigato: Buddhaghosa explains ahivâtakaroga by mâribyâdhi, and says: When this plague befalls a house, men and beasts in that house die; but he who breaks through wall or roof, or is "rogâ mâdigato(?)," may be saved.
  • rûpa: five elements of existence, rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
  • rûpa-sutta
  • Rûpiyakkhaddaka

S


  • Sabbe va santâ' (all of us): as many as are present in that assembly, aged, young, and middle-aged (Bhikkhus), are denoted by sabbe va santâ
  • Sabbakâmî
  • sabhogaê
  • Sabhogane kule
  • sabhogana kula
  • sabhoganaê
  • saddhivihârikas
  • Sâdhukaê suòoma' (we hear it well): admitting its authority, fixing our minds on it, we repeat the whole of it in our thoughts.
  • Sagathavagga Samyutta
  • Sahadhammika
  • Sâketa
  • Sakka: (Sakra. or Indra) the king of the devas
  • Sakka Suddhodana
  • Sakkakkaê
  • Sakya: tribe
  • samabhâritaê
  • Samâdhis: (states of self-concentration)
  • samaggâ
  • Samaggena saêghena
  • samâkase
  • Samaòa Sakyaputta, El Gran Samaòa Sakyaputta, un asceta de la tribu Sakya, the great, an ascetic of the Sakya tribe;
  • Samaòa-bhatta-samayo
  • Samaòa Gotama
  • Samaòa Gotama Sakyaputta
  • Samanta-Pâsâdikâ
  • Sâmaòera: Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a Bhikkhunî. He who does, commits a dukkaùa offence. Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a sikkhamânâ, a sâmaòera, a sâmaòerî, one who has abandoned the precepts, one who is guilty of an extreme offence. He who does, commits a dukkaùa offence.
  • Sâmaòerî: Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a Bhikkhunî. He who does, commits a dukkaùa offence. Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a sikkhamânâ, a sâmaòera, a sâmaòerî, one who has abandoned the precepts, one who is guilty of an extreme offence. He who does, commits a dukkaùa offence.
  • Samanubhâsitabbo
  • Samaòuddeso
  • Sâmaññaphala Sutta
  • Samâpattis: (the eight attainments of the four Ghânas and four of the eight Vimokkhas
  • samavayasadhesana: Buscando las Cosas Rectas o Correctas, una de las diez ariyavâsas según el Buddhaghosa
  • sambodhi
  • Sambuddha
  • Saêgha
  • Saêghâdisesa
  • Saêghâdisesa
  • saêghâdisesa dhammâ: Having been recited, the thirteen saêghâdisesa dhammâ
  • Saêghamittâ
  • Saêgîti Sutta: The Saêgîti Sutta gives the ten Noble States, as follows: 1. being free from the five bad qualities (pañaôga) 2. being possessed of the six good qualities (khalaôga), 3. being guarded in the one thing (ekârakkha), 4. observing four things (katurâpassena), 5. rejecting each of the four false truths (panunna pakkeka-sakka), 6. seeking right things (samavayasa dhesana), 7. having pure aims (anâvila-saêkappa), 8. being full of ease (passaddhakâya-saêkhâra), 9. being emancipated in heart (suvimuttakitta), 10. being emancipated in ideas (suvimuttapañña). The Saêgîti then further enlarges on the meaning of each of these ten.
  • Saêkhâra-Yamaka
  • sammâdiùùhi
  • sammâñâòa (right knowledge)
  • sammâvimutti (right emancipation)
  • Sampagânamusâvâd' assa hoti: (he commits an intentional falsehood): what is intentional falsehood? It is a sin.
  • samutkarsha
  • Saôghâ
  • Saôghâdisesa
  • saêghâdisesa: The five classes of offences are, the pârâgika, saêghâdisesa, pâkittiya, pâùidesaniya, dukkaùa offences; the seven classes, the pârâgika, saêghâdisesa, thullakkaya, pâkittiya, pâùidesaniya, dukkaùa, dubbhasita offences. See, for instance, Kullavagga IX, 3, 3.
  • Saêghakamma
  • Saêghârâma
  • Saêgîti Sutta
  • saêkhârâ: Los cinco elementos de la Existencia: rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
  • saêkhâra-khandha
  • Sammâdiùùhisuttanta
  • sammâñâòa: (Recto conocimiento, right knowledge)
  • sammâvimutti (Correcta emancipación, right emancipation)
  • Sammukhâ-vinaya
  • sammuti: I.e. to abolish the character of uposathâgâra, conferred on the Vihâra &c. by the act of sammuti
  • sampavâreti
  • Saôkhâyana Gèihya
  • Santaê bhikkhuê
  • Santî âpatti: (an existing offence): an offence which has been committed, or which has been committed and not been atoned for.
  • saññâ: five elements of existence, rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
  • Sappâòaka
  • Sappinî: The river which Mahâ Kassapa crossed on his way to the Veluvana was the Sappinî, which rises in the Gigghakûùa mountain.
  • saraòagamanas
  • Saramânena: (by him who remembers it); by him who knows it and is conscious of it.
  • Saramâno: (remembering it): knowing it, being conscious of it.
  • sârayamâno
  • Sâriputta
  • Sâriputta
  • Sati-vinaya
  • Satiê upaùùhâpetvâ
  • Sâvatthi
  • sayani-ghara
  • sekha: The stage of a sekha, i. e. a person who has attained to any stage in the Noble Eightfold Path (such as sotâpattiphala, &c.) inferior to the highest (Arahatship)
  • Sekha-sammatâni kulâni
  • sekhapaññatti
  • sekha-sîla: Spence Hardy (Manual, p. 493) gives the term sekha-sîla, which he explains as the observance of precepts in order to become a sekha. See also Hardy's note on adibrahmâkariya-sila, 1. 1. p. 492.
  • Sekhiya
  • Senâninigama
  • Senâpatigrâma
  • Seniya Bimbisara: rey de Magadha
  • seùùhi
  • seùùhi-gahapati
  • seùùhi-ùùhâna
  • seùùhitâ
  • Sîhalaùùhakathâ
  • sikkhâpakkakkhâtâ
  • sikkhâ pakkakkhâtâ hoti
  • sikkhaê pakkakkhâti: We have no doubt that this is the correct translation of vibbhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkhaê pakkakkhâti (he abandons the precepts) seems to be that the former is an informal, and the latter a formal, renunciation of the Order.
  • sikkhamânâ: Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a Bhikkhunî. He who does, commits a dukkaùa offence. Let no one, O Bhikkhus, recite the Pâtimokkha in a seated assembly (of Bhikkhus) before a sikkhamânâ, a sâmaòera, a sâmaòerî, one who has abandoned the precepts, one who is guilty of an extreme offence. He who does, commits a dukkaùa offence.
  • sikkhamâòâs
  • Sikkhâpadâni, literally, 'Paths of Training.'
  • Siêhalese
  • Siôgiloòa
  • So âvikareyya: he may show it, unveil it, make it evident, declare it before the Saêgha (the full chapter of Bhikkhus), or before a small number, or before one person.
  • sotâpattiphala
  • Subâhu
  • Subhûti
  • Sudinna, sin of
  • Sugata
  • Sugataôgulena
  • sukigharaê
  • Sumaôgala
  • Sumaôgala Vilâsinî
  • Supatiùùha
  • Suppavâyitaê
  • surâ
  • Suru-suru
  • Suttadharâ
  • Suttanta
  • Suttas
  • Suttantikas
  • Sutta Pitaka
  • Sutta-vibhaôga
  • Suttavibhangara
  • Suttadharâ
  • suvaòòakâraputto
  • suvimuttakitta: Tener el corazón emancipado, una de las diez ariyavâsas según el Buddhaghosa
  • suvimuttapañña: Estar emancipado en Ideas, una de las diez ariyavâsas según el Buddhaghosa
  • svayampati
  • Svetambaras

T


  • tagganiyakamma
  • Taòhâ, Desire
  • tâni; madhu phâòitaê
  • Tasmâ:' for that reason.
  • tassa upalâpeti
  • Tassapâpiyyasikâ
  • tatragata
  • tatthagaya
  • Tâvatiêsa: Cielo
  • tâvatiêsa devas
  • Tevigga Sutta
  • Teviggu Sutta
  • theyya-saêkhâtaê
  • Thullaccaya
  • Thullakkaya: The five classes of offences are, the pârâgika, saêghâdisesa, pâkittiya, pâùidesaniya, dukkaùa offences; the seven classes, the pârâgika, saêghâdisesa, thullakkaya, pâkittiya, pâùidesaniya, dukkaùa, dubbhasita offences. See, for instance, Kullavagga IX, 3, 3. thullakkaya is a (grave) offence, (grave sin)
  • ti-kîvara
  • Tika-Nipâta
  • tikîvarena avippavâsa
  • Timaòàalaê
  • Tiòavatthâraka
  • Tipallattha-miga Gâtaka
  • tirakkhâna-viggâ
  • Titthiya: school
  • titthiyapakkhasaêkanta
  • Tûlaê
  • tulâdhâram
  • tulâtaramuòàako(read tulâdhâram)
  • Tuòhî bhavitabbaê: (he ought to remain silent): he ought to accept (the recitation of the Pâtimokkha without any answer), he ought not to utter anything.

U


  • Uddaka Râmaputta
  • Uddhakka
  • Uddisissâmi
  • ukkhekkhâmi
  • ukkhepaniyakamma
  • Ukkhitto anosârito
  • ukkinatha
  • ummattakasammuti
  • upadhis
  • upadhisaêkhaye
  • upadhyâya
  • upagghâya
  • Upajjhâya
  • Upalâpeyya
  • Upâli
  • Upananda
  • Upanikkhittaê vâ sâdiyeyya
  • upâsaka
  • upâsaka Udena
  • Upasampadâ
  • Upasampadâ-kammavâka: With these sections compare the previous chapters 12, 28 and following, 36 and following. The watt is prescribed in this chapter, together with the Three Refuges Formula prescribed in chap. 12, 4, the whole of chap. 77, and the Four Interdictions form together the current ceremony of ordination (the upasampadâ-kammavâkâ) as now still in use in the Order. See the Journal of the Royal Asiatic Society, New Series, VII, p. i.
  • upasampanna
  • Upasena Vaôgantaputta
  • Upatissa: Púpilo o alumno de Sâriputta y Moggallâna
  • Uposatha
  • uposatha-pamukha
  • uposathapamukha
  • uposathâgâra: I.e. to abolish the character of uposathâgâra, conferred on the Vihâra &c. by the act of sammuti
  • Uposatho paòòaraso
  • Uttara Kuru
  • uttarimanussa-dhammaê

V


  • Vadâno
  • vagga
  • vakîsaêkhâra
  • Vânaprasthas
  • Vappa: el Venerable, el Santo
  • varuòapraghâsâs: Thus the sacrifice of the varuòapraghâsâs, with which the Brahmans began the rainy season, was to be held either on the full moon day of Âshâàha or on the full moon day of the following month, Ärâvaòa, quite in accordance with the Buddhistical rules about the vassupanâyikâ.
  • vassa
  • vassâvâsikaê
  • vassupanâyikâ: The full moon day of Âshâàha or on the full moon day of the following month, Ärâvaòa
  • Vedanâ: five elements of existence, rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
  • Veluvana: Bosque de Bambú.
  • Veluvana monastery
  • Vesâlî, Council of
  • Vessavaòa: uno de los cuatro dioses que guardan las cuatro direcciones del mundo (Dhataraùùha, Virûlìaka, Virûpakkha, Vessavaòa or Kuvera)
  • vibbhamati: We have no doubt that this is the correct translation of vibbhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkhaê pakkakkhâti (he abandons the precepts) seems to be that the former is an informal, and the latter a formal, renunciation of the Order.
  • Vibhaôga
  • Vibhaôga
  • vidatthi: Buddhaghosa prescribes to leave an interstice of one hattha, and he adds that the ancient Sinhalese commentaries differ as to the measure required for this interstice: the Kurundî requires one vidatthi, the Mahâpakkarî four aôgula.
  • Vihâra
  • Vikâle
  • Vilâsinî
  • Vimala
  • Vimokkhas
  • Vinaya
  • Vinaya-dharâ
  • Vinayadharâ
  • Vinayapâmokkhâ
  • Vinaya Pitaka
  • Vinaya-Samukase
  • Vinaya Texts
  • viññâòa: five elements of existence, rûpa, vedanâ, saññâ, saêkhârâ, viññâòa.
  • Virûlìaka: uno de los cuatro dioses que guardan las cuatro direcciones del mundo (Dhataraùùha, Virûlìaka, Virûpakkha, Vessavaòa or Kuvera)
  • Virûpakkha: uno de los cuatro dioses que guardan las cuatro direcciones del mundo (Dhataraùùha, Virûlìaka, Virûpakkha, Vessavaòa or Kuvera)
  • Visuddhâpekkhena: (by him who desires to become pure): by him who wishes to atone for it and to make himself pure of it.
  • vitakkavikârâ
  • vyagra

Y


  • yagatayas: Sacrificio Védico, los Vedas distinguen entre grandes y pequeños sacrificios (yagatayas y guhotayas
  • Yagñavalkya
  • yâma devas
  • Yasa
  • Yassa siyâ âpatti: (he who has committed an offence): he who, whether an aged or young or middle-aged Bhikkhu, has committed some offence belonging to the five classes of offences or to the seven classes of offences
  • Yathâ kho pana pakkekapuùùhassa veyyâkaraòaê hoti: (as a single person that has been asked a question answers it): as a single person that has been asked a question by another one, would answer it, thus (those who are present) in that assembly ought to understand: He asks me.'
  • yâvatatiyakâ
  • Yâvatatiyaê anussâvitaê hoti: (it has been solemnly proclaimed three times): it has been solemnly proclaimed once, and the second time, and the third time.
  • Yebhuyyasikâ
  • Yoganas








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Aa-Ag · Ah-Am · Ana-Anc · And-Anu · Ap-Ar · As-Ax · Ay-Az · Baa-Baq · Bar-Baz · Be-Bhak · Bhal-Bhy · Bo-Bu · Bra · Brh-Bry · Bu-Bz · Caa-Caq · Car-Cay · Ce-Cha · Che-Chi · Cho-Chu · Ci-Cn · Co-Cy · Daa-Dan · Dar-Day · De · Dha-Dny · Do-Dy · Ea-Eo · Ep-Ez · Faa-Fy · Gaa-Gaq · Gar-Gaz · Ge-Gn · Go · Gra-Gy · Haa-Haq · Har-Haz · He-Hindk · Hindu-Histo · Ho-Hy · Ia-Iq · Ir-Is · It-Iy · Jaa-Jaq · Jar-Jay · Je-Jn · Jo-Jy · Kaa-Kaq · Kar-Kaz · Ke-Kh · Ko · Kr · Ku - Kz · Laa-Laq · Lar-Lay · Le-Ln · Lo-Ly · Maa-Mag · Mah · Mai-Maj · Mak-Maq · Mar-Maz · Mb-Mn · Mo-Mz · Naa-Naq · Nar-Naz · Nb-Nn · No-Nz · Oa-Oz · Paa-Paq · Par-Paz · Pe-Ph · Po-Py · Raa-Raq · Rar-Raz · Re-Rn · Ro-Ry · Saa-Sam · San-Sar · Sas-Sg · Sha-Shy · Sia-Sil · Sim-Sn · So - Sq · Sr - St · Su-Sz · Taa-Taq · Tar-Tay · Te-Tn · To-Ty · Ua-Uq · Ur-Us · Vaa-Vaq · Var-Vaz · Ve · Vi-Vn · Vo-Vy · Waa-Wi · Wo-Wy · Yaa-Yav · Ye-Yiy · Yo-Yu · Zaa-Zy

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