Horner I B Tr Book of the Discipline Vinaya Pitaka Vol III Suttavibhanga 512p

S a c re d B o o k s o f the B u d h i s t , V o l .

TH E BOOK OF TH E D ISC IP LIN E VOLUME III.

T H E BOOK O F T H E DISCIPLINE (V 1 N A Y A -P IT A K A ) V O L . III. (S U T T A V IB H A N G A ) TRANSLATED

L FELLO W

AND

BY

B. H O R N E R , A S S O C IA T E

OF

NEW NHAM

M .A . C O I.L 5 G E ,

C A M B R ID G E

London PUBLISHED FOR THE PALI T E X T SOCIETY by LUZAC & COMPANY LTD. 46 G R E A T R U S S E L L S T R E E T , L O N D O N , W .C -1

1957

F irst published 1942 B y T h e O xford U n iversity Press R eprinted 1957

Printed in Great B ritain b y L ow e and B rydone {Printers) Lim ited, London, X A V .10

T R A N S L A T O R ’S I N T R O D U C T I O N h i s volume of the Book of the Discipline concludes the translation of the Suttavibhanga of the Vinaya and covers vol. iv of Oldenberg’s edition of the VinayapitaJcam, p. 124 to the end. It thus includes the last thiitytwo Pacittiyas for monks, Nos. L X I-X C II, the four Patidesaniyas or offences which ought to be confessed, the seventv-five Sekhiyas or rules for training or of etiquette, and the seven Adhikaranasamatha dhamma or ways for settling legal questions. This ends the Mahavibhaiiga portion of the Suttavibhanga, that portion devoted to the Patimokkha rules of restraint and training for monks. The nuns’ portion, the Bhikkhunivibhanga, follows immediately, the rules being classified on the same lines as those for monks: Parajika, Sanghadisesa, Nissaggiya, Pacittiya, Patidesaniya, Sekhiya, Adhi­ karanasamatha dhamma. There is, however, no Aniyata, or undetermined class of offence, for nuns.

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(L X I-X C II)

SavatthI is given as the locus t>r provenance of twenty-eight of these thirty-two rules, Rajagaha of two, Kosambi and Kapilavatthu -of one each. It is not uninstructive to look at these four rules in which the lord is recorded to have been elsewhere than in SavatthI. Pac. L X V , whose locus is given as Rajagaha, recounts the choice of young Upali’s parents of a monk’s career for him, apparently mainly on the grounds that recluses are pleasant in their conduct and live in a certain amount of ease. The episode occurs again in the Mahdvagga {Vin. i. 77), but there, because at the end it is stated that he who ordains a person who is under twenty years of age “ must be dealt -with according to the rule,” the existence of this Pacittiya is evidently presupposed. v in. 1*

vi

t r a n s l a t o r ’s

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Both accounts assert that Upali and hia young friends were in Rajagaha and also show the lord to have been here too.1 Thus there would appear to be some tradition associating the boy Upali with this place. Pac. L X X X I has as its central figure Dabba the Mallian. In Sarigh. V III he is appointed distributor of lodgings and meals to the Order, In Pac. X I I I he is accused of showing favouritism in the discharge of his duties. These three contexts all lay the scene in Raja­ gaha, as does Sangh. I X , where this same monk is falsely charged with seducing Mettiysi. Although he was not born at Rajagaha, there is a consistent propensity to regard this as the scene of many of his activities. Similarly, Channa is a monk traditionally connected with Kosambl. In Sarigh. X I I , Pac. LIV, and again in Pac. L X X I , we hear of him indulging in bad habits, always when the lord is said to be at Kosambl. Also while he was liere, Ohanna is reputed to have cut down a tree at a shrine (Sangh. X I I ) and to have damaged a brahmin’3 barley field when building a dwelling-place given him by his supporter (Pac. X I X ) . The introductory story of Pac. L X X X V I is developed on exactly the same lines as the first story in Nissag. X X I I , the only differences being that (1) the Nissag. story ends in the formulation of a d u k k a ta offence, and the P5c. in the formulation of a sikJthapada, a rule; and (2) the people who offer to supply the monks’ needs are potters in the Nissag. and ivory-workers in the Pac. In both these stories the lord is said to have been resid­ ing at Kapilavatthu, his birthplace. I have already put forward various reasons to support my view that Nissag. X X I I represents some specially ancient frag­ ment of the Patimokkha.2 Now the form in which Pac. L X X X V I exists would appear to support this probability. It looks like a mere copy of Nissag. X X I I , and in narrating its story may be said to utilise 1 AIL the incidents in Vin. i. 35-80 are imputed to a time when the lord wag making a long stay in Rajagaha. 1 B.D. i i Intr., p. xlv ff.

t r a n s l a t o r 's

in t r o d u c t io n

v ii

material already at hand- For it cannot well be earlier than the Nissag-, since the articles in respect of which the offence was committed were needle-cases, whereas in the Nissag, they were bowls, requisites doubtless allowed to monks before they felt the lack of needle-cases. These latter were not essential in the daily round, merely an adjunct to it, a means of preserving the needles, them­ selves one of the eight necessities* and through them other necessities: robes, belts, shoulder-straps and so onIn taking over an older setting* older because the articles with which it deals were earlier accretions to the monks’ property, the story of Pac* L X X X V I imitates the one it copies so closely as to create the impression that it was borrowing this older setting because there existed no special story which could be used to introduce the formulation of its own rule. Some of the twenty-eight Tules whose provenance is given as SavatthI, for example Nos. L X III, L X I X , L X X I I I , L X X I X , L X X X , by dealing with the internal polity of a samghay are portraying an organisation no longer in its infancy. For they presuppose a time when the samgha had been in existence long enough to have developed a working constitution of a certain complexity. They speak of such technical institutes as formal acts and their carrying out (Pac, L X II I , L X X I X ? L X X X ) , of the giving of chandat or an absentee member’s consent by proxy to a fellow monk to attend a business meeting of the Order on his behalf (PEc. L X X I X , L X X X ), and of 315 ft, ® adhikaraiia. Cf. V in♦ iii. 164 = S,Z5. i, 282 and n. 5* See Yin* iii, 168 — B.D* i. 290, and S, D utt, Early B ud, Monachism, 153 fL 4 nihala. B akata, aC f. Vin. iii. 265; iv. 49, 67..

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[IV . 136

According to rule means; carried out according to rule, according to discipline, according to the teacher’s instruction,1 this means according to rule. Legal question means: there are four (kinds of) legal questions: legal questions arising out of disputes, legal questions arising out of censure, legal questions arising out of transgressions, legal questions arising out of obligations.2 Should open up fo r a further (formal) act means: if he opens it up, t hinking : ‘ The (formal) act was not carried out, the (formal) act was badly carried out, the (formal) act should be carried out again, it was not settled, it was badly settled, it should be settled again / there is an offence o f expiation. j| 1 j| If he thinks that it is a legally valid act when it is a legally valid act, (and) opens it up, there is an offence o f expiationI f he is in doubt as to whether it is a legally valid act, (and) opens it up, there is an offence o f wrong-doing. I f he thinks that it is not a legally valid act when it is.a legally valid act, there is no offence.3 I f he thinks that it is a legally valid act when it is not a legally valid act, there is an offence of wrong-doing. I f he is in doubt as to whether it is not a legally valid act, there is an offence of wrong-doing. I f he thinks that it is not a legally valid act when it is not a legally valid act, there is no offence.4 ]|2 |] There is no offence if he opens it up knowingly, thinking: * The (formal) act wa3 carried out according to what is not the rule, or by an incomplete congregation, or against one who is not suitable for a (formal) a c t ,fi; if he is mad, if he is the first wrong-doer. ||3 ||2 || The Third [126] 1 Cf. V in . ii. 9 5 ; iv. 152; also D . ii. 124 ff. 2 = Vm . ii. 8 8 = iii. 164 { = B .D . i. 2 8 2 )= Vin. iv. 238. 4 v.l. apatti pacitliyassa (offence o f expiation), F in . iv. 361. * = V i n . iv. 37, 152. Cf. also Vin. iii. 174 ( = B . D . i. 302) = 177 = 1 7 9 = 186, at all o f w hich the last clause ends apatti dukkaiassa. * C f: V in . iv . 37, 126, 152, 153; v . 221. ‘

E X P IA T IO N (P A C IT T IY A ) L X I V . . . at Savatthi in the Jeta Grove in Anathapinijika’s monastery. Now at that time the venerable Upananda, the son of the Sakyans, having fallen into the offence of intentional emission o f semen,1 said to his brother, the monk who shared his cell: “ I, your reverence, have fallen into the offence of intentional emission of semen; do not tell anyone else.” Now at that time a certain monk, having fallen into the offence of intentional emission of semen, asked the Order for probation3 on account of this offence. The Order granted him probation on account of this offence. He, being under probation, having seen that monk, spoke thus: " I, your reverence, having fallen into the offence of intentional emission of semen, asked the Order for probation on account of this offence. The Order granted me probation on account o f this offence of his,a’ bo I am under probation. I, your reverence, am experiencing a feeling, let the venerable one conceal me, saying: ‘ He is experiencing a feeling.’*” “ But, your reverence, does another who falls into this offence also act likewise ?” “ Yes, your reverence.” “ Your reverence, this venerable Upananda, the son of the Sakyans, having fallen into the offence of inten­ tional emission of semen, said to m e: * Do not tell any„ „ _ > 99 one* 1 Form al Meeting, I* See V in . iii. 112 = B ,D . i. 196. Cf. also Pac, I X . 2 parivasa. See B .D , i. 196, n. 3 fo r F m . references to “ proba­ tion,” and S. Dutt, E a rly B u d . M on ach isfn f p. 168.

5 tassa me samgha tassa dpattiyd . * . 4 vediydm* akam dmcso i lediyatl ti mam dyasma dTiaretu*

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[IV . 1 8 7 -1 2 8

" But are you, then, your reverence, not concealing1 (him) ?” " Y es, your reverence.” Then that monk told this matter to the monks. Those who were modest monks . . . spread it about, saying: “ How can this monk knowingly conceal a monk’s very bad offence . “ Is it true, as is said, that you, monk, knowingly concealed a monk's very bad offence ?” “ I t is true, lord.” The enlightened one, the lord, rebuked him, saying: “ How can you, foolish man, knowingly conceal a monk’s very bad offence ? It is not, foolish man, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: W hatever monk should knowingly conceal1 a monk’s very bad offence,2 there is an offence of expiation.|| 1 || Whatever m eans: . . . monk is to be understood in this case. A monk’s means: another monk’ s. H e knows means: either he knows by himself or others tell him or (someone) tells him.3 [127] Very bad offence means: both the four involving defeat and the thirteen entailing a formal meeting of the Order.4 Should conceal means: if he thinks, * Knowing this they will reprove him, they will remind him, they will jeer at him, they will scoff at him, they will shame him,6 I will not tell,1 in the mere fact that responsibility is thrown off,® there is an offence of expiation. J|1 |J I f he thinks that it is a very bad offence when it is a very bad offence (and) conceals it, there is an offence of expiation. I f he is in doubt as to whether it is a very 1 palicchddeti. Cf. Kuna’ Par. I I , vajjapaticchadiku. 2 dutlhulla dpatti, C f. B .D , ii. 219. 3 Cf. Vin. iii. 266; iv. 49, 67, and above, pp. 3, 5. * = V in . iv. 31. 6 khumseti vambketi mankum- karoti', cf. V in. iv. 7. • dhuram nikkkitlamattc. Cf. dhuram nikkhipati at Vin. iii. 50 = B .D . i. 82.

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bad offence (and) conceals it, there is an offence of wrong-doing. I f he thinks that it is not a very bad offence when it is a very bad offence (and) conceals it, there is an offence o f wrong-doing. I f he conceals an offence that is not a very bad one, there is an offence of wrong-doing. If he conceals a transgression1 that is very bad or that is not very bad of one who is not ordained,® there is an offence of wrong-doing. I f he thinks that it is a very bad offence when it is not a very bad offence, there is an offence of wrong-doing. I f he is in doubt as to whether it is not a very bad offence, there is an offence of wrong-doing. I f he thinks that it is not a very bad offence when it is not a very bad offence, there is an offence of wrong-doing.3 (| 2 |] There is no offence if he does not tell, thinking: “ There will come to be quarrel Or dispute or strife or contention for the Order ” ; if he does not tell, thinking: “ There will come to be a schism in the Order or dissension in the Order1,4; if he does not tell, thinking: “ This one, harsh, rough, will be an obstacle to life or to the Brahmalife ” s ; if he does not tell, not seeing other suitable monks; if he does not tell (though) not desiring to hide0 (him); if he does not tell, thinking: “ It will be evident from his own action ” ; if he is mad, if he is the first wrong-doer.7 |j 3 ||2 || The Fourth ¥ 1 ajjkdcdra, C f* V in . iii. 121=B.Z>. i. 202, where see n* 3, Also cf, Vin. iv . 32. a V A . 866 says that the very had ones are the above, while the not very bad ones are in the remaining five classes o f offence. 3 andpatti, v*l. at Vin. iv. 361. B ut cf. Vin. iv. 32 (B.D. ii* 222), which also see for the whole passage. 4 = F k iv. 37* 153* 217. Sangkabkeda and sangharaji discussed at Vin. ii. 203* 204, referred to at VbhA * 428. See S« D u tt, Early Bud. Monachismy p. 193 "ff. s These are the last tw o o f the ten dangers m entioned at Vin.\ 112-3, 169. 6 na chadelukama-—i.e., the offence. 7 W ith this paragraph, cf. V in . iv. 217, where, in their D efeat I I , similar exceptions are made for the nuns.

E X P IA T IO N (P A C IT T IY A ) L X V . , . at Rajagaha in the Bamboo Grove at the squirrels3 feeding’ place. Now at that time in Rajagaha1 a group of seventeen boys were friends; of these the youth XJpali2 was the chief. Then it occurred to Upali’a parents: ** B y what means could Upali, after our demise, live at ease and not be in want ?” Then it occurred to Upali's parents: 44 I f Upali should leam writing,3 so would Upali, after our demise, live at ease and not be in want.” Then it occurred to Upali^s parents: “ But if Upali leams writing, [128] his fingers will become painful. I f Upali should leam calculation,4 so would Upali, after our demise, live at ease and not be in w ant.” Then it occurred to Upali*s parents: “ But if UpSli leams calculation * his breast will become painful*6 I f Upali should leam money-changing,8 so would Upali, after our demise, live at ease and not be in want/* Then it occurred to Upali’s parents: 4t But if Upali learns money-changing, his eyes will become painful. Now there are these recluses, sons o f the Sakyans, 1 F rom here to p. 12 below , (* pleasing those who are n ot (yet) pleased **— V in. i. 77-78, w hich In the phrase yathadhammo Jcaretabbo refers to this P ac. rule, 3 Yin. Texts i. 201, n, 1, ** different from the fam ous U pali who belonged to the chief disciples o f B u d d h a; the latter cam e n ot from Rajagaha, b u t from the Sakya cou n try,” 3 lekham sikkheyya. V A . 867 says: * his fingers will becom e pain ­ ful with writing {tihhantassd) syllables (akkharani).’ On w riting, in Vinaya, see V in, Texts I- s i x i i ff .; B .D . I, 131, n. 1. 4 ganand. Cf* V in . iv, 7 ( —B .D . ii. 176)* 5 V A . 867: there must be m uch thought for learning calculation. 8 rupam sikJcheyya. V A . 867 sa y s; 4for learning TupasuUaf Jcahdpanas must be looked at turning them over and o v e r / Therefore rupa here seemed connected with the usual m edium o f exch an ge; I follow Fin. Texts L 201 in adopting this translation in preference to ‘ draw­ ing ’ or * p a in tin g / or other possible meanings given in P .E .D . under art. rupa.

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I I

pleasant in habit,1 pleasant in conduct; having eaten good meals they lie down on beds sheltered from the wind.2 Now if Upali should go forth among the re­ cluses, the sons o f the Sakyans, so would Upali, after our demise, live at ease and not be in want.” The boy Upali heard this conversation of (his) parents. Then the boy Upali approached those boys, and having approached he spoke thus to those boys: “ Come, masters,3 we will go forth among the recluses, sons of the Sakyans.” I f you, master, will go forth, we likewise will also go forth.” Then these boys, having each approached (his) parents, spoke thus; “ Consent that I may go forth from home into home­ lessness.” Then the parents of those boys consented, thinking: “ All these boys desire the same thing, they are bent on what is good.” These, having approached monks, asked for the going forth. The monks let them go forth, they conferred the upasampadd ordination on them. Getting up in the night towards dawn, these cried out: “ Give conjey, give rice,* give solid food.” • The monks spoke thus: “ W ait, your reverences, until it turns light.” 6 Should there be conjey, you shall drink it; should there be rice, you shall partake o f it; should there be solid food, you shall eat it. B ut should there not be conjey or rice or solid food, having walked for alms, you shall eat.” But those monks, being spoken to thus b y the monks, cried out just the same*: “ Give conjey, give riee, give solid food,” and they soiled the bedding and made it wet.7 The lord, getting up in the night towards the dawn, 1 sukhustld. 3 —e.g., Vin. i. 57, 72. 3 ayyo. * bhatta. Cf. Vin. iv. 259-60 (B .D . ii. 149). 6 ratli vibhdyati, said o f the night brightening in to day or dawn, Cf. D . ii. 148, a yeva.

7 C f. Fin. iii. 227.

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[IV . 189 130

heard the noise of the boys, and hearing (it) he addressed the venerable Ananda, saying: “ W h y ever, Ananda, is there this noise of boys ?” Then the venerable Ananda told this matter to the lord. Then the lord, on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: [129] “ Is it true, as is said, monks, that monks knowingly conferred the upasampadd ordination on an individual1 under twenty years of age 1” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can these foolish men knowingly confer the ujjasampadu ordination on an individual under twenty years of age ? Monks, an individual under twenty years of age is not able to endure cold, heat, hunger, thirst, contact with gadflies, mosquitoes, wind and sun, creeping things, abusive hurtful language; he is not the kind (of person) who endures bodily feelings which, arising, are painful, acute, sharp, shooting, disagreeable, miserable, deadly.2 But, monks, an individual of twenty years of age is able to endure cold, heat . . . miserable, deadly. Monks, this is not for pleasing those who are not (yet) pleased . . .3 And thus, monks, this rule of training should be set forth: Whatever monk should knowingly confer the upasampadd ordination on an individual under twenty years of age, both that individual is not ordained and these monks are blameworthy; this is for him4 an offence of expiation.” |j 1 || 1 iiutjijala, individual; unfortunately not defined in Old Corny. P robably wrong to render “ a m an 11 here, for there is the word purisa, defined at Vin. iv. 334 as ” attained to tw enty years o f age.” See Intr. xxii. ff. 3 = V i n . iv. 321 = M . i. 10=*A. ii. 117 = 143 = iii. 1 6 3 = v . 132. Last clause on ly at V in . i. 302, 3 03 ; A . iii, 143. 3 T o here from b eg in n in g= Vin. i. 77-78. 4 id am tasmim— i.e., prob a bly the preceptor. Sec Old Corny, below , end o f 2 , 1.

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Whatever means: * , . monk is to be understood in this case. H e knows means: either he knows by himself or others tell Mm or (someone) tells (him)*1 Under twenty years o f age means: not attained to twenty years of age.2 I f he t h i n k s ,I will confer the upasampada ordination,” (and) looks about for a group3 or for a teacher4 or for a bowl5 or for a robe,5 or if he determines a boundary,® there is an offence of wrong-doing. A s a result of the motion7 there is an offence of wrong-doing; as a result of two proclamations8 there are offences of wrong-doing. A t the end of the proclamations,9 there is an offence of expiation for the preceptor,10 an offence of wrong-doing for the group and for the teacher. |[ 1 || I f he thinks that he is under twenty years o f age when he is under twenty years of age, (and) confers the i Cf. B .D . ii. 161. * C f below, p. 381, 3 gana, tw o to four monks, as opposed to both samgha, five or more monks, and puggala, one individual (m onk). C f pp. 184, 3 6 1 f. below with this passage, * dcariya. Allowed a t Vin, i. 60? where relationship o f acarir/a to anJeixmAra, pupil, ia set forth. 5 Sym bols o f entry into the Order, A person had to be in possession o f a bow l and robe before receiving the upasampadd ordination; cf, V in . i. 90. e A new boundary, according to V A . 867. See Vin, i. 106, where the right way t o determine a boundary la given. * iiatti. See S, I>utt, E arly Bud. Monachism, p. 178, for view that upasampadd ia the third stage in evolution o f ordination. A t Vin. i„ 56 it is allowed to confer the upasampadd by a HatticatuUha kamma, a form al act at which the m otion is put and then follow ed b y three proclam ations. * kammavdcd. 9 C f Vin. iii. 174, 176, 179 { = B .D . i . 302, 307, 312). 10 xipajjhflya. See Vin. Texts i, 178, n. 2 fo r discussion o f distinc­ tion between this and acariya, teacher. The editors, referring to Vin■i. 56, 57 and above passage^ say that upajjhaya considered as the more im portant o f the tw o,” and had a more prom inent part in the upasampadd service- See attio S. D u tt, Early Bud, Monachism f p, 181.

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[IV . 130

upasampadd ordination (on him), there is an offence of expiation. I f he is in doubt as to whether he is under twenty years of age, and confers the upasampadd ordination (on him), there is an offence of WTong-doing. I f he thinks that he has completed twenty years of age when he is under twenty years o f age, (and) confers the upasampadd ordination (on him), there is no offence.1 If he thinks that he is under twenty years of age when he has completed twenty years of age, there is an offence of wrong-doing. I f he is in doubt as to whether he has completed twenty years of age there is an offence of wrong-doing. I f he thinks that he has completed twenty years of age when he has completed twenty years o f age, there is no offence.® ||2 |J There is no offence if he confers the upasampadd ordination on one under twenty year3 of age thinking that he has completed twenty years o f age3; if he confers the upasampadd ordination on one who has completed twenty years of age thinking that they are completed8; if he is mad, if he is the first wrong-doer.® ||3 [|2 || The Fifth [ 130] 1 V A . 867, one w t o liaa com pleted tw enty years from (the time o f) taking on re-m statem ent (jKUisandhi)t that is from the time o f conception. 3 Cf, below, p. 370. 3 This exception to the rule is given also in preceding paragraph*

ii

E X P IA T IO N (P A C IT T IY A ) L X V I . . . at Savatthi in the Jeta Grove in Anathapmdika’s monastery. Now at that time a certain caravan was desirous of going from Rajagaha to the south.1 A certain monk spoke thus to these people: “ I will go together with the venerable ones.” 2 “ But we, honoured sir, shall evade the ta x .” 3 “ Do you understand (how to do so), sirs V ’ Then the overseers4 heard: “ A caravan will evade the tax.” They infested the way.5 Then these overseers, having seized and ransacked that caravan, spoke thus to that monk: " How is it that you, honoured sir, knowingly go together with a caravan (set on) theft® ?” (and) having detained him they set him free.7 Then that monk, having arrived at Savatthi, told this matter to the monks. Those who were modest monks . . . spread it about, saying: “ How can a monk, having arranged together with a caravan (set on) theft, knowingly go along the same high road ?*' . . . ^ “ Is it true, as is said, that you, monk, . . . knowingly went along the same high road V* “ It is true, lord.” Tlie enlightened one, the lord, rebuked him, saying: 1 =■ Vin. iv. 79 (B.D. ii. 322). VA, 868 says patiyalokan ti suriyalokassa patimukham 'pacchimadisan attho: it means facing the light o f the sun, the western quarter. D . P . P . N on the contrary; palls it “ a place near R ajagah a.*' 2 aijasmatUehi. Rare for & m onk to address lay people in this way. 3 sw'ikajH pariharati. Cf. Vin. iii. 52 ( — B.D. i. S7) where this ia a dukka/a offence for a monk. 4 kammika, which at VA . 868 ia expld. uh sunkatthane kammiku, overst'Pra, superintendents at the custom s'place. 6 Cf. A si. 306. * theyyasattha. 7 palibuddhiteu in uncimsu. 15

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[IV . 131-132

“ How can you, foolish man, having arranged together with a caravan (set on) theft, knowingly go along the same high road 1 It is not, foolish man, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: Whatever monk, having arranged together with a caravan (set on) theft, should knowingly go along the same high road, even among villages, there is an offence of expiation.” 1 ||1 J| Whatever means: . . . monk is to be understood in this case. H e knows means: either he knows b y himself, or others tell him, or (someone) tells him.® Caravan (set on) theft means: they are thieves who have done the deed or who have not done the deed3; or they go for the robbing of kings or they evade the tax. Together with means: together.4 Having arranged means: if one arranges, saying, “ W e are going, reverend sir, we are going, honoured sir, we are going, honoured sir, we are going, reverend sir, we are going either today or tomorrow or the next day,” there is an offence of wrong-doing. Even among villages means; in a village close enough for a cock (to walk), among every (such) village, there is an offence of expiation. For every half yojana in what is not a village, in the jungle, there is an offence of expiation. || 1 ||[131] I f he thinks that a caravan is (set on) theft when the caravan is (set on) theft, and having arranged, goes along the same high road, even among villages, there is an 1 C f Pac. X X V I I .; B .D . ii. 289. 2 Cf. above, pp. 5, 8. 3 card katakamma. va honti akalakamma va— i.e., thieves who have or w ho have not com m itted a theft. Of. M . i. 448; A . iii. 102; Vism. 180; Ja. iii. 34 (manava = cora, M A . iii. 164; A A . iii. 271), 4 saddhin ti ekato. Cf. Vin. iii. 121, 188, 192 ( = i. 202, 332, 337). From here to end o f [] 1 ||cf. Vin. iv. 63 [B .D . ii. 290).

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*7

offence of expiation. I f he is in doubt as to whether a caravan is {set on) theft , , . offence of wrong-doing. I f he thinks that a caravan is not (set on) theft when the caravan is (set on) theft . . . no offence. I f monks arrange (and) the people do not arrange, there is an offence of wrong-doing. If he thinks that the caravan is (set on) theft when the caravan is not (set 011) theft, there is an offence of wrong-doing. I f he is in doubt as to whether the caravan is not (set on) theft, there is an offence of wrong-doing. I f he thinks that the caravan is not (set on) theft when the caravan ia not (set on) theft, there is no offence. ||2 || There is no offence if they go not having arranged; if the people arrange (and) monks do not arrange; if they go without (making) a rendezvous; if there are accidents; if he is mad, if he is the first wrong-doer.1 ||3 ]|2 || The Sixth 1 Cf. Pac. X X V I I , X X V I I I p. -20.

(B.D . ii. 291, 294), and below, ‘

E X P IA T IO N (P A C IT T IY A ) L X V I I . . . at Savatthi in the Jeta Grove in Anatbapindika’s monastery. Now at that time a certain monk, going to Savatthi through the Kosalan districts, passed by a certain village-gate. A certain woman, having quarrelled with her husband, having departed from the village, having seen that monk, spoke thus: "W h e r e , honoured sir, will the master go V ’ . “ I, sister, will go to Savatthi.” “ I will go together with the master.” “ I f you wish to,1 sister,’ * he said. Then that woman’ s husband, having departed from the village, asked people: '* H ave the masters seen such and such a woman ?,,a “ She, master, is going along with one who has gone fo r th /’ Then that man, having followed after, having seized that monk, having thrashed him, set him free. Then that monk, incensed,3 sat down at the foot o f a certain tree. Then that woman spoke thus to that m an: “ Master, that monk did not make me come out*; but it is I m yself who am going along together with this monk. This monk is innocent6; go along, apologise to him.” Then that man apologised to that monk. Then that monk, having arrived at SSvatthl, told this matter to the monks. Those who were modest monks , . . spread it about, sayinsr: 1 eyy&si. 2 evarupatn itthim. Cf. Vin. i. 76, evarupam darakatn. 3 padhtlpenio; padhupati usually meaning ‘ to blow forth smoke o r fla m es/ and padh&'pita, ‘ reeking, sm oked out.* Cf. padhupasi, Vin. iv. 109. V A . 869 says: pajjhayanta attanam yeva paribhasanio ntstdi, dow ncast, he sat dow n reviling ju st himself. * n ippdtesi=nikkkdm esi, V A , 869. 5 akdraku, one w ho has done nothing, therefore no wrong, thua innocent, blameless.

18

L X V I I . 1 — 2 , 1 -2 ]

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19

“ How can a monk, having arranged together with a woman, go along the same high road V* . . . “ Is it true, as is said, that you, monk, [132] having arranged together with a woman, went along the same high road V* “ I t is true, lord.” The enlightened one, the lord, rebuked him, saying: “ How can you, foolish man, having arranged together with a woman, go along the same high road ? It ia not, foolish man, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: Whatever monk, having arranged together with a woman, should go along the same high road, even among villages, there is an offence of expiation.” 1 |{ 1 1[ Whatever means: . . . monk is to be understood in this case. Woman m eans: a human woman, not a female yakkha, not a female departed one, not a female animal; she is intelligent, competent to know good speech, bad speech, what is lewd, what is not lewd.® Together toith means; together.8 Having arranged means: if one arranges, saying, W e are going, sister, we are going, master, we are going, master, we are going, sister, we are going either today or . . . (see Pac. X X V I I , 3, 1; L X V I , 2 , 1). || 1 J| I f he thinks that it is a woman when it is a woman, (and) having arranged, goes along the same high road, even ambng villages, there is an offence o f expiation. If he is in doubt as to whether it is a woman . . . If he thinks that it is not a woman when it is a woman . . . offence of expiation. I f the monk arranges (and) the woman does not arrange, there is an offence of wrong­ doing. If, having arranged, he goes along the same 1 Cf. Pac. X X V I I , X X V I I I , L X V I. 2 Cf. Vin. iii. 128, 1 9 2 = S .D . i. 215, 337. 3 Cf. Vin. iii. 121, 188, 192.

20

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high road together with a female yakkha or a female departed one or with a eunuch ox with an animal in the form of a human woman,1 even among villages, there is an offence of wrong-doing. I f he thinks that it is a woman when it is not a woman, there is an offence of wrong-doing. I f he is in doubt as to whether it is not a woman, there is an offence of wrong-doing. I f he thinks that it is not a woman when it is not a woman there is no offence. ||2 |! There is no offence if he goes not having arranged; if the woman arranges (and) the monk does not arrange; if he goes without (making) a rendezvous; if there are accidents; if he is mad, if he is the first wrong­ doer.2 ||3 ||2 || The Seventh 1 Qf. Vin. iii. 7 6 —B.D. i. 132, and see there b. 2; cf. Vin. iv. 22-23. - Cf. Vin. iv. 64, 06, and a bove, p. 17.

E X P IA T IO N (P A C IT T IY A ) L X V I I I . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time1 a pernicious view had arisen to2 a monk named Arittha3 who had formerly been a vulture-trainer,4 like this: [133] “ In so far as I understand dhamma taught by the lord, it is that in following those things called stumblingblocks6 by the lord, there is no stumbling-block at all.” 8 1 Arittha episode occurs at Vin. ii. 25-26; M> 1. 130-2. A t the former, instead o f a rule being set forth, the Order ia enjoined to carry out an vkkhepaniyakamma (act o f suspension) against Arittha. a pdpakam ditthigaiaTii vpannam kvti, Gf. other pernicious views at M . i. 256, 326; A . v /l9 4 * 3 M entioned in Pac, L X I X ; a t F in . iv. 218 where Thullananda imitated him ; and at S. v. 314, N ote that he is not referred to as dyasmdj but as bhikkku. An upasaka Arittha occurs at A , iv, 351. * gaddhabddhipubba. VA* 669 says it is m eant that 4t he was born in a fam ily gijjkagkdtakaS* Discussion o f the term and occupa­ tion given at Vin. Texts ii. 377, n. 1. Chalmers, Fur . Dial, i- 90 ff. haa “ vulture-catcher.” D .P ,P tN. refers to Arittha a s# «° badhaputta. ® antardyikd dhammjdy things that are obstacles, I follow trans. at Fur . Dial, i. 90, adopted also in D*P*P.N. (art: Arittha), for antardyikd. Vin , Texts ii. 37T haa “ im pediments (J.P*Dt “ hindrances/’ but against adopting this is the existence o f a tech­ nical term, nlvaraydni, for hindrances. Five antardyikd are enumerated at VA. 869— M A . ii, 102: kavmnat kitesa, vipdka, upavdda„ d^dvfitikkama^ actions, obstructions, fruits, blaming, transgressing instructions. A t Vin. i. 103 intentional lying is referred to as being called antardyiko dhammo by the lord ; while at Vin. i. 104 intentional lying ia said to be an antardyika to reaching the four musings and seven other states. A t S. ii. 226 gains, favour and flattery are th« antardyika to reaching yogakkhemat pcace from bondage. A t Thtff. 492 sense-pleasures are called antardyikd^ Antardyikd dhamma at Vin. i. 93 f. = ii, 272 f., also at V in „ ii, 271, occur in connection with admission into the Order (as diseases and disqualifica­ tions). A t M ►i. 72 the above “ stum bling-block ** clause occurs as one o f the tathagata's four ** assurances w hereby he knows his precedence/* etc. {Fur. Dial . i. 48), M A . ii, 33 says that by antard­ yikd dhamma “ is meant intentionally transgressing the seven classes o f offence. F or intentional transgression, even an ofTencc o f wrong­ doing or o f wrong speech hinders the fruits o f the way* B ut here methunadkammay sexual intercourse, is meant.” e ndlam antardydya; Vin. Texts ii. 378 adding “ (to prevent his acquiring spiritual gifts)/*, and Fur. Dial. i. 90 “ to him who indulges 21

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Several1 monks heard: “ A pernicious view has arisen to the monk named Arittha, who was formerly a vulturetrainer, like this: * In so far as I understand , . . there is no stumbling-block at all.’ ” Then these monks approached the monk Arittha, who had formerly been a vulture-trainer, and having ap­ proached they spoke thus to the monk Arittha, who had formerly been a vulture-trainer: “ Is it true, as is said, reverend Arittha, that a per­ nicious view has arisen to you, like th is: ‘ In so far as I understand . . . no stumbling-block at a l l f ?” “ Undoubtedly,3 your reverences, as I understand dhamma taught b y the lord, it is that in following those things called stumbling-blocks by the lord, there is no stumbling-block at all.” il Do not speak thus, reverend Arittha; do not mis­ represent3 the lord, misrepresentation of the lord is not at all seemly, and the lord certainly would not speak thus. Reverend Arittha, in many a figure are things that are stumbling-blocks called stumbling-blocks by the lord, and in following these, there is a veritable4 stumbling-block. Sense-pleasures6 are declared by the lord to be (things) affording little satisfaction,6 of much pain, of much tribulation, wherein is more danger. Sense-pleasures are declared b y the lord (to be) like a skeleton,7 of much pain, of much tribulation, wherein is in them .” These same views condem ned in P ac. L X X , and the novice K andaka expelled. C f tlie ten other antarayas at Vin. i. 112 = 1 69 . 1 sa'tnbahula,. 2 evant bya k h o= ev a m viya kho, V A . 870. V in . Texts ii. 378, n. 2 : “ B yd is onl^ known to us as an intensive particle occurring in pas­ sages like the present one.” 3 abhh&cikkkati, t o accuse, slander, calumniate. Phrase occurs also at M , i. 256; iii, 207; A . iii, 291. 1 alanu I follow translation a t F u r. LHal. L 91. 6 This simile paragraph—A t iii* 97* The ten similes also m entioned at J a* v. 2 10 ; Thtg. 487-491. See " expanded ** rendering a t P m , Sisters, p, 171. First seven explained in full at M . i. 364 £F. 6 D hp. 186; S n.. 71 (I). Cf. Ja. iv. 118. 7 atthikankala; A . iii. 97 reading attkisankhala, with v.lL C f* S. ii, 1 8 5 = /it. 17. See Morris, J .P .T .S . 1885, 75. M A . iii* 42, i f a rib, a bone o f the spine, or the skull is w ithout flesh it is called kankala.

L X V I I I . 1]

E X PIA TIO N

23

more danger. Sense-pleasures are declared by the lord (to be) like a lump of meat,1 of much pain, of much tribulation, wherein is more danger- Sense-pleasures are declared by the lord (to be) like a fire-brand of drygrass,3 . . . Sense-pleasures are declared b y the lord (to be) like a pit of glowing embers,3 . . . Sense-pleasures are declared by the lord (to be) like a dream, . . . Sense-pleasures are declared b y the lord (to be) like something borrowed,4 . . . Sense-pleasures are declared by the lord (to be) like the fruits of a tree, . . . Sensepleasures are declared by the lord (to be) like a slaughter­ house/ . . . Sense-pleasures are declared b y the lord (to be) like an impaling-stake,* . . . Sense-pleasures are declared by the lord (to be) like a snake’s head,7 of much pain, of much tribulation, wherein is more danger.” Y et the monk Arittha, who had formerly been a vulture-trainer} being spoken to thus by these monks, expressed that pernicious view as before, obstinately holding to it, adhering to it: “ Undoubtedly, your reverences, as I understand dhamma taught by the lord, it is that in following those things called stumbling-blocks by the lord, there is no stumbling-block at all.” And since those monks were unable to dissuade the monk Arittha, who had formerly been a vulture-trainer, from that pernicious view, then those monks approached the lord, and having approached they told this matter to the lord.8 Then the lord, on this [134] occasion, in 1 See J .P .T .S . 1907, 122. Cf. M . i. 145. V A . 8 7 0 ^ M A . ii. 100 explains b y baht^ddhdra^cUfhenat " shared in b y m any,” for which c f MUn, 280, Referred to at Vism. 341* 3 tinukka. Cf. S . ii. 152. s C f S - iv. 188; A . iv. 224, v, 175; Sn. 396; Jd. i. 231, 232; D . iii. 263. * Cornys. say for the time being. 5 asisund, C f M . i. 144, 6 3aUisulat sword’ stake. See S. L 128— Thig. 58 = 141; Vism, 341. 7 sappctsira, C f Sn. 768. fl Here M . i. 131 puts in a little extra matter, to the effect that the lord sends a m onk to fetch Arittha to him, while it om its the con ven ­ ing o f the Order.

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this connection, having had the Order of monks convened, questioned the monk Arittha, who had formerly been a vulture-trainer, saying: “ Is it true, as is said, that to you, Arittha, a pernicious view arose like this: ‘ In so far as I understand dhamma . - . no stumbling-block at all * ?” “ Undoubtedly, lord, as I understand dhamma . . . no stumbling-block at all.” “ To whom then1 do you, foolish man, understand that dhamma was taught thus by me ? Are not, foolish man, things that are stumbling-blocks called stumbling-blocks by me in many a figure, and in fol­ lowing these is there not a veritable stumbling-block ? Sense-pleasures are declared b y me (to be things) affording little pleasure, of much pain, of much tribu­ lation, wherein is more danger. . . . Sense-pleasures are declared by me (to be) like a snake’ s head, of much pain, of much tribulation, wherein is more danger. And yet you, foolish man, not only misrepresent me because o f your own wrong grasp,® but you also injure yourself3 and give rise to much demerit which for a long time will be for you, foolish man, o f woe and sorrow.4 I t is not, foolish man, for pleasing those who are not (yet) pleased . . .5 And thus, monks, this rule of training should be set forth: Whatever monk should speak thus8: ' In so far as I understand dhamma taught by the lord, it is that in following those things called stumbling-blocks b y the lord, there is no stumbling-block at all *; that monk should be spoken to by the monks thus: f D o not, venerable one, speak thus, do not misrepresent the lord, misrepresentation of the lord is not at all seemly, and the lord certainly would not speak thus; in many a figure, your reverence, are things that are stumbling1 kassa nu kho. M A . ii. 101 *’ to (or for) a noble, or a brahmin, or a m erch an t or a* low -caste person, or a householder, or one gone forth* or a deva, or a man V' 2 C fr D - ii. 124 f. 3 attd?ian ca khatjasi. 4 T o h c r c = M , i. 130-132 except for passages noted above, p- 23 n, 5 T o h e r i i . 25-26. 6 Cf. Pac. L X X . 1.

L X V 1 I I . 1— 2 , 1]

E X P IA T IO N

25

blocks called stumbling-blocks by the lord, and in following these there is a veritable stumbling-block.’ And if that monk,1 when he has been spoken to thus by the monks, should persist as before, that monk should be admonished by the monks up to the third time for giving up that (course). If, being admonished up to the third time, he should give it up, that is good. But if he should not give it up, there is an offence of ex­ piation.” 2 ||1 || Whatever means: . . . monk is to be understood in this case. Should speak thus means: ‘ In so far as I understand dhamma taught b y the lord . . . no stumbling-block at a ll/ That monk means: the monk who speaks thus. B y the monks means: by other monks, who see, who hear^; he should be told by these: l< Do not, venerable one, speak thus . . . a veritable stum bling-block/1 And a second time he should be told. . . . And a third time he should be told. . . . I f he gives it up, [135] that is good. I f he does not give it up, there is an offence of wrong-doing. If, having heard, they, do not speak, there is an offence of wrong-doing. That monk, having been pulled to the midst of the Order, should be told: “ Do not, venerable one, speak thus . . . a veritable stumbling-block.” And a second time he should be told. . . . And a third time he should be told. . . . I f he gives it up, that is good; if he does not give it up, there is an offence of wrong-doing. That monk should be admonished. And thus, monks, should he be admonished: the Order should be informed by an experienced, competent monk, saying: ‘ Honoured sirs, let the Order listen to me. A pernicious view has arisen to the monk so and so, like this: “ In so far as I 1 C f. Vin. iii. 173, 1 7 5 = 5 . 0 . i. 300, 305. 2 This ia m ore Eike Safigh£Ldise8a material- Cf. J A s. 1914, p. 514, for the version o f the Pratinwk&asutra des Sarva&livddins* 3 From here to end, 2, 3, cf. V in. iii, 173-4, 176, 177-8 (B .D , i.

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[IV . 136

understand . . . no stumbling-block at all.” H e does not give up that view. I f it seems light to the Order, let the Order admonish the monk so and so that he may give up this view. This is the motion. Honoured sirs, let the Order listen to m e: A pernicious view has arisen to the monk so and so . . . He does not give up this view. The Order admonishes the monk so and so that he may give up this view. I f the admonishing of the monk so and so that he may give up this view is pleasing to the venerable ones, let them be silent; if it is not pleasing, then you should speak. And a second time I speak forth this matter. . . . And a third time I speak forth this matter. Honoured sirs, let the Order listen to me . , . then you should speak. The monk so and so has been admonished by the Order for giving up this view. I f it is pleasing to the Order, let them be silent . . . thus do I understand this.” As a result of the motion there is an offence of wrong­ doing; as a result of two proclamations there are offences of wrong-doing; at the end of the proclamations there is an offence of expiation. |[ 1 J| I f he thinks that it is a legally valid act when it is a legally valid act (and) does not give it up, there is an offence of expiation. I f he is in doubt as to whether it is a legally valid act . . . I f he thinks that it is not a legally valid act when it is a legally valid act (and) does not give it up, there is an offence of expiation. I f he thinks that it is a legally valid act when it is not a legally valid act, there is an offence o f wrong-doing. If he is in doubt as to whether it is not a legally valid act, there is an offence of wrong-doing. I f he thinks that it is not a legally valid act when it is not a legally valid act, there is no offence.1 ||2 || There is no offence if he is not admonished; if he gives it up; if he is mad, if he is the first wrong-doer. |J3 j|2 [| The Eighth [136] 1 Parallel passages at Vin. iii. 174, 177, 179, 186 read fox the laat case, apatti dukkatassa.

E X P IA T IO N (P A C IT T IY A ) L X I X . . . at Savatthi in the Jeta Grove in AnSthapindika’s monastery. Now at that time the group of six monies knowingly used to eat together with and be in com­ munion with1 and lie down in a sleeping place with Arittha, the monk who talked thus,2 who had not acted according to the rule,3 who had got given up that view. Those who were modest monks . . . spread it about, saying; “ How can the group of six monks knowingly eat together with and be in communion with and lie down in a sleeping place with Arittha . . . who has not given up that view ?” . . . “ Is it true, as is said, that you, monks, knowingly eat together with and are in communion with and lie down in a sleeping place with Arittha . , , who has not given up that view ?” “ It is true, lord,” The enlightened one, the lord, rebuked them, saying: “ How can you, foolish men, knowingly eat together with and be in communion with and Lie down in a sleeping place with Arittha . . . who has not given up that view ? It is not, foolish men, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: Whatever monk should knowingly eat together with or be in communion with or He down in a sleeping place 1 samvasati. See Old Corny.'s explanation below, Sarnvasa at end o f each Pa.ro.jika rule translated in S .D . i. by “ com m union." 2 tatkavadin— i.e., as in Pac. L X V I I I . Of. tathdvddin at Sn. 430; It. 122. 3 akatdnudhamma-r-i.e., h.e had not given up his wrong viewB after the adm onition suggested in the sikkkapada o f Pac. L X V III . C .P .D . misses the point in translating as “ who had not been dealt with according to the rule.” 27

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with a monk who talks thus, who has not acted accord­ ing to the rule, who has not given up that view* there is an offence of expiation.” ||1 |j Whatever means: , . . monk is to be understood in this caseH e knows means: either he knows by himself or others tell him or (someone) tells him.1 Talks thus means: talks so,3 saying; 1 In so far as I understand dhamma taught by the lord, it is that in following those things called stumbling-blocks by the lord there is no stumbling-block at all.’3 H as not acted accordiTig to the rule means: he is sus­ pended, not restored.4 1 Cf. V in . iii, 265; iv, 49, 67 ^and above* pp. 5, St 16* 2 evartwddin. 3 Aa in P ac. L X V I I I . 4 akatanudhammo nama ukkkiito anosdrito. These tw o words, ukkhitto and anosdrito 9 are alao used to define apaLikdra, " one who does not make amends tow ards,” at Vin. iv. 218. Suspension is the penalty im posed for n ot seeing an offence, for n ot making amends for an offence, for n o t giving up w rong view s; see definition o f ukkhilta* suspended, at V in . iv. 218 and also see F iji, i. 323 fF. V in. Texts i* 236, n* 2 draws attention to the difference between “ tem ­ porary expulsion ” {w hich I render ** suspension ” ) and permanent expulsion, nusana. F or naseti, see B .D r i, xxvii, 50 f., 279 f., where it ia used in connection with Parajika offences, and below, p. 31, where K andaka is expelled for holding the same false views as Arittha. There is also the verb nissdreti, to cause tc go aw ay, to send away (tem porarily); see nissdrartlyant, at end o f cach sikkhapada in the N uns' Saxngh&discsas, and above, Intr^, p. x x x v L f« A t V in. i. 321 right and wrong kinds o f causing to go away, are giv en ; here mssara^ia appears to be in opposition to osaraxLa {V in . i. 322), ** restoration ” : o =ava-\-sdrelit to cause to go back, K inds o f persons who m ay be and who m ay not be duly restored b y the Order given at Vin. i. 322, See also Vin. i. 3 i0 . Vin* i. 97 allows the restoration o f a m onk even if he has left the Order because he was suspended for not seeing or making amends for an offence or for not giving up a w rong view , provided he sees his offence, etc. B u t if he does n ot, he m ay be suspended again if the Order is unanimous on this point. I f it is not, there is no offence (for him) in eating together with and being in com m union with. There is also the verb abbheti, meaning to rehabilitate, occurring in each definition o f $amghddi$esat and meaning to rehabilitate a

L X I X . 2, 1—2]

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29

Together with (a monk) who has not given up that1 view means: together with (a monk) who has not given up this2 view. Or should eat with means: there are two (kinds of) eating, eating food and eating dhamma. Eating food3 means, if he gives of accepts food, there is an offence of expiation. Eating dhamma means, he recites or causes to recite. I f he recites or causes a line to be recited, for every line there is an offence of expiation; if he recites or causes a syllable to be recited, for every syllable there is an offence o f expiation.4 [137] Or should be in communion with means: if he performs the Observance day (ceremony) or the Invitation cere­ mony or a (formal) act of the Order* together with one who is suspended, there is an offence of expiation. Or should lie down in a sleeping place ivith means: if one who is suspended is lying down and a monk lies down in a sleeping place under the same roof,a there is an offence of expiation. I f a monk is lying down and one who is suspended lies down, there is an offence of expiation. Or, if both sire lying down, there is an offence of expiation. If, getting up, they lie down again and again, there is an offence of expiation.7 || 1 || I f he thinks that one is suspended when he is sus­ pended, (and) eats together with or is in communion m o n k w h o h a s g o n e b a c k t o th e b e g in n in g o f his p r o b a t io n a r y p e r io d an d u n d e r g o n e th e manatta d is c ip lin e . S e e , e.g., Vin. iii. 112 = B.D. i. 1 9 6 , Vin. iv . 2 2 5 ; a ls o Vin. i. 4 9 , 3 20 , 3 2 6 , 3 2 7 ; ii. 3 3 , 3 9 = 4 2 = 4 7 , 226. M e t h o d o f a p p ly in g f o r r e h a b ilita tio n is p u t fo r w a r d a t Vin. ii. 3 9 = 4 2 = 4 7 . T h e r e is th u s a te c h n ic a l d iffe r e n c e b e tw e e n osareti, t o re s to re a m o n k w h en h e h a s seen o r m a d e a m e n d s f o r h is o ffe n c e o r h a s g iv e n u p h is w r o n g v ie w s ; a n d abbheti, t o re h a b ilita te a m o n k a fte r h e has u n d e r g o n e th e d u e p e n a lt y f o r h a v in g c o m m itt e d a santghddisesa o ffe n c e . T h e O rd e r b o t h re s to re s a n d re h a b ilita te s .

1 tam. * Cf. Vin. iv . 5 Cf. Vin. iii. B ekacchanne. a co v e r le t. C f 7 Cf. Yin. iv .

2 etam.

3 amisasambhoga.

15, 22. 1 64 a n d H.D. i. 2 8 3 f o r th e s e th re e c e r e m o n ie s . Channa is a c o v e r , m e a n in g h e re a r o o f ra th e r th a n Vin. i v . 17, 1 9 , i n d e fin itio n o f seyya, s le e p in g -p la c e . 17, 19, a n d b e lo w , p . 3 4.

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[IV . 1 3 8

with or lies down in a sleeping place with (him), there is an offence of expiation. I f he is in doubt as to whether one is suspended . . . offence of wrong-doing. I f he thinks that one is not suspended when he is sus­ pended . . . no offence. I f he thinks that one is sus­ pended when he is not suspended, there is an offence of wrong-doing. I f he is in doubt as to whether one is not suspended, there is an offence of wrong-doing. I f he thinks that one is not suspended when he is not suspended, there is no offence. ||2 ]| There is no offence if he knows, “ He is not suspended” ; if he knows, " H e was suspended, he is restored” ; if he knows, “ He has given up that view if he is mad, if he is the first wrong-doer. |] 3 ||2 |j The Ninth

E X P IA T IO N (P A C IT T IY A ) L X X . . . at Savatthi iu the Jeta Grove in Anathapindika’s monastery. Now at that time a pernicious view had arisen to the novice1 Kandaka,3 like this: “ In so far as I understand dhamma taught by the lord, it is that in following those things called stumbling-blocks by the lord, there is no stumbling-block at all.” 3 Several monks heard: " A pernicious view has arisen to the novice Kandaka. . . (See L X V I I I , 1. Instead, of the monk Arittha, who was formerly a vulture-trainer, read the novice Kandaka; instead o f Arittha, Kandaka; in his reply to the monks read honoured sir instead o f your reverence.). . “ . . . It is not, foolish man, for pleasing those who are not (yet) pleased . . . and it causes wavering in some.” Having rebuked, him, having given reasoned talk, he addressed the monks, saying: “ Because of this, monks, let the Order expel4 the novice Kandaka. And thus, monks, should he be expelled: ' From today forth, reverend Kandaka, [138] the lord can neither be referred to as your teacher, nor can that be yours of which other novices have the chance/ namely the lying down to sleep for two or 1 xamanuddcsa, e x p l. in Old Corny, a s samanera. Sam anauddesa = oun m a rk e d a s & r e c lu s e ; cf. D. i. 151 ( S iiia ); M . ii. 2 44 (C tm d a ); M. iii. 128 (A c ir a v a t a ) ; A . ii. 78 (aramikasam0) A . iii. 109, 3 4 3 ; Divy, 160. A n o th e r (7) K a n d a k a w a s o n e o f U p a n a n d a ’ s t w o n o v ic e s , V in. i. s e d u c e d a n u n , V in . i. 85. V A . 874 ca lls h im a n d A r itth a a n d V a jjip u tta k a s o f V esa li, e n em ies o f th e B u d d h a ’ s te a c h in g . See P a c. L X V I I I . 4 nuselu. Cf, a b o v e , p. 2 8 , n. 4.

2 79; th e a

6 labhanti.

32

BOOK OF THE D ISCIPLINE

[IV . 139

three nights with monks.1 Get away2 with you,3 de­ part.’ 1,4 Then the Order expelled the novice Kandaka. Now at that time the group of six monks knowingly en­ couraged5 and supported® and ate with and lay down in a sleeping-place with the novice Kandaka, thus expelled. Those who were modest monks . . . spread it about, saying: , “ How can the group of six monks knowingly en­ courage and support and eat with and lie down in a sleeping-place with the novice Kandaka, thus ex­ pelled ?” . . . “ Is it true, as is said, that you, monks, knowingly encourage and support and eat with and lie down in a sleeping-place with the novice Kandaka, thus expelled i ” “ I t is true, lord.” The enlightened one, the lord, rebuked them, saying; “ How can you,, foolish men, knowingly encourage . ♦ . thus expelled ? It is not, foolish men, for pleasing those who are not {yet} pleased . . . And thus, monks, this rule of training should be set forth: I f even a novice should speak thus7: ' In so far as I understand dhamma taught b y the lord, it is that in following those things called stumbling-blocks by the 1 See P ac. V . 8 card tiga cck a , V A . 871. 3 pire. Vin. Texts i. 49, n. 3, says: “ In text read cara p i re, that is cara api re, instead o f cara jwwe.” P .K .D . says th a t p i and re both act “ as parts o f exclam ation. The Corny, expl. b y ‘ pire (voc. % )=para amamaka ’ ia an artificial construction.” C .P .D ., quoting this passage, calls ■pi re an “ expression o f con tem p t; cf. j e . ” * rinassdl ti nassa, V A . 871, w hich adds “ g o aw ay where we d o n ot see y o u .” 6 upalapeti, to cajole, flatter. * upatthapeti. Vin. Texts i. 49, n. 5 says that “ no doubt upat­ thapeti is used in the sense o f showing such personal attentions to another, as the upattkaka did to the B u ddh a; and such services would very, rightly com e under this rule.” Of. upatthapeiabba and upatthapeyya at V in. i. 7 9 ; n ot necessary to take it here in sense o f ordaining as at Vin. Texts i. 205. It has rather sense o f supporting, waiting on, ministering to. See Old Corny, below. 7 C f P ac. L X V I I I , 1.

L X X , 1 -2 , 1]

EXPIATIO N

33

lord, there is no stumbling-block at all/* that novice should be spoken to thus by the monks: 4 Do not speak thus, reverend novice; do not misrepresent the lord* misrepresentation of the lord is not at all seemly, and the lord certainly would not apeak thus. Reverend novice, in many a figure are things that are stumblingblocks called stumbling-blocks b y the lord, and in following these, there is a veritable stumbling-block/ And if that novice, when he has been spoken to thus by the monks, should persist as before, that novice should be spoken to thus b y the m onks: * From today forth, reverend novice, the lord can neither be referred to as your teacher, nor can that be yours of which other novices get the chance, namely, the lying down to sleep for two or three nights with monks. Get away with you, depart/ Whatever monk should knowingly encourage or should support or should eat with or should lie down in a sleeping-place with a novice thus expelled, there is an offence o f expiation/' ||X |j Novice1 means: he is called a novice.2 Should speak thus means: he says: ( In so far as I understand dhamma taught by the lord * ♦ no stumbling-block at a ll/3 [139] That novice means: the novice who speaks thus. B y the monks means: by other monks, who see, who hear. He should be told by these: f Do not, reverend novice, speak thus - * . no stumbling-block at a ll/ And a second time he should be told. * ^ * And a third time lie should be told- . . . I f he gives it up, that is good. I f he does not give it u p / that monk should be spoken to thus by the monks: 'F ro m today forth reverend novice . - , depart/ Whatever means: * , - monk is to be understood in this case. lie knows means: either he knows by himself, or others tell him, or (someone) tells him.5 1 sattuznuddesa. * Cf. above, p. 25,

2 stima#era.

3 Cf, above, p. 24. 5 Cf. above, p. 5,

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Thus expelled means: so expelled. Novice1 means; he is called a novice.2 Should encourage means: if he encourages3 him, saying: ‘ I will give him a bowl or a robe or a recitation or an interrogation,’ there is an offence of expiation. Or should support means: if he agrees4 to chunam or clay or a tooth-cleaner or water for the face8 for him, there is an offence of expiation. Or should eat with, means: there are two kinds of eating: eating food and eating dhamma , . . for every syllable there is an offence of expiation.6 Or should lie down in a sleeping-place ivith means: if a novice who is expelled is lying down and a monk lies down under one roof, there is an offence of expiation. I f a monk is lying down and the novice who is expelled lies down, there is an offence of expiation. Or if both lie down, there is an offence of expiation. If, getting up, they He down again and again, there is an offence of expiation.7 (| 1 || I f he thinks that he is expelled when he is expelled, and encourages or supports (him) or eats with or lies down in a sleeping-place with him, there is an offence of expiation. I f he is in doubt as to whether he is expelled . . . an offence of wrong-doing. I f he thinks that he is not expelled when he is expelled . . . no offence. I f he thinks that he is expelled when he is not expelled, there is an offence of wrong-doing. I f he is in doubt as to whether he is not expelled, there is an offence of wrong-doing. I f he thinks that he is not expelled when he is not expelled, there is no offence, jj 2 1 sam anuddesu.

a sdm anera.

3 F in . Texts i. 49, n. 4 : “ flatters him (talks him over, tan.ta upalapeti) . . . " I d o not think, how ever, that iassa goes with upalapeii, b u t with dassdrni: tassa pattam va civaratn va . . . dassami ti wpalapeli; in 2, 2 upalapeli is n ot preceded b y tassa. *sdd iyati. Vin. Texts i. 49, n, 5 : “ b y providing him with chunam . . . 0 On these articles see Vin. i. 46 ( = i i . 223), 51,5 2, G1; and on toothcleaners, dantakaltha, Vin. ii. 337. * ’■= above, p. 29. 7 Cf. above, p. 29, and B .D . ii. 196, 202.

L X X . 2 , 3J

E X P IA T IO N

35

There is no offence if he knows, “ H e is not expelled1’ ; if he knows, 41 He has given up that view ” ; if he is mad, if he is the first wrong-doer. || 3 ||2 |j The Tenth This is its k e y : Intentional slaughter, with living things (in it), opening up, concealment of what is very bad, Under twenty, and a caravan, an arrangement, about Arittha, Suspended, and Kandaka: just these ten rules of training. The seventh Division: on what contains life. 1 [140] 1 Vin, Texts i, 4D, n, 6 points out that ** this title is taken from the second, not, as in all other cases, from the first rule in the section.” B ut in the ninth Division, the Ratanavaggaf again the second rule gives its title to the Division*

E X P IA T I O N (P A C IT T IY A ) L X X I . . . at KosambI in Ghosita’ s monastery. Now at that time the venerable Channa indulged in bad habits.1 Monks spoke thus: “ Reverend Channa, do not do that, it is not allowable.” He spoke thus: “ Your reverences, I will not train myself in this rule of training until I have inquired about it of another monk, experienced, expert in discipline.’ 5® Those who were modest monks . . . spread it about, saying: “ How can the venerable Channa, being spoken to by monks regarding a rule,3 speak thus: f Your reverences, I will not train myself . . , expert in dis­ cipline , %” . . . “ Is it true, as is said, that you, Channa, being spoken to b y monks regarding a rule, spoke thus: ‘ Your reverences, I will not train myself . . . expert in dis­ cipline ’ V* “ It is true, lord.” The enlightened one, the lord, rebuked him, saying: ** How can you, foolish man, being spoken to by monks regarding a rule, speak thus: ‘ Your reverences, I will not train myself „ . . expert in discipline 1 ? It is not, foolish man, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: 1 = Vin. iii. 177 = l v . 113. A t Vin. ii. 9 flf. = iii. 179 ff. the act o f banishm ent was to be carried ou t against m onks w ho indulged in the long list o f bad habits specified there. In view o f thid penalty, it muat be presumed that such bad habits were “ not allow able.” 2 vinayadhara. A t A . i . 25 Upali is said to be ch ief o f those m onks who are vinayadhara, proficient, skilled in discipline, w ho know it b y heart; aee B .D . i. 60, n. 4. T o be a vinayadhara ia one o f the ten qualities w hich make a m onk altogether charming and com plete in every attribute, A . v. 10 ff., while the qualities for making one a vinayadhara are given at A . iv. 140 ff. 3 sahadharnmikam', cf. B .D . i. 310, w here translation should have been as above.

36

L X X L 1 -3 , 1 -2 ]

E X P IA T IO N

37

Whatever monk, being spoken to by monks regarding a rule, should speak thus: 4 Your reverences, I will not train myself in this rule of training until I have inquired about it of another monks experienced, expert in dis~ cipline/ there is an offence o f expiation. Monks,1 it should be learnt,2 it should be inquired into, it should be investigated3 by a monk who is training.4 This is the proper course here/' [| 1 || Whatever means: . , , monk is to be understood in this case. B y monks means: by other monks. Regarding a rule means: whatever is a rule of training laid down by the lord, this is called regarding a rule.fi Being spoken to , . . should speak* thus1 : * Your reverences, / will not train m yself until I have inquired? * . . expert in discipline* means8: if he says, ** I am inquiring about it o f a wise, experienced, clever, learned speaker on the ru les/’9 there is an offence o f expiation.

mil

I f he thinks that he is ordained when he is ordained (and) speaks thus, there is an offence of expiation1 bkikkhave. Cf, Nissag. X , where this form o f address also occur* in the sikkhdpada, rule, 2 a&fcdtabbam, or should com e to be known. O f. aitfldtdvindriya. Sec m y Early Buddhist Theory o f M an Perfectedt p. 162 ff, 3 paripanhitabbam. See Old Corny.'s definition below* V A . 871 substitutes upaparikkhitabbam. Vin. Texts i. 50 has “ settle in his own m ind.11 Cf* -4* v. 16 for inquire-|-investigate* 4 This ia the pres, part, med., as also at D . ii. 241. M ote frequently occurring as a fem . noun, sikkhamdnay meaning a probationer, a woman undergoing a tw o years* training; see below a Vin. iv. 319 f,t 332 if * - V in. iiL 178 (B .D . i. 311). * T ext and Siam, edn., vadeti; Sinh. edn.* vadeyya. 7 Sinh. edn. adds it, means. 8 Omitted by Oldenberg and Siam, edn., but present in Sinh. edn. ® dhammahdthika. Here dhamma m ost prob a bly in its Vinaya meaning o f a u rule " or rulesH There would be no poin t if, w anting to find out about the vinaya, the discipline, he were to ask som eone who was an expert in dhamma in its Suttanta meaning o f doctrine.

38

BOOK OF THE DISCIPLINE

[IV . 1 4 1 -1 4 2

I f he is in doubt as to whether he is ordained. . . . If he thinks that he is not ordained when he is ordained [141] (and) speaks thus, there is an offence of expiation. If, being spoken to about what is not laid down, he speaks thus, “ This does not conduce to expunging (evil), nor to punctiliousness, nor to graciousness, nor to decreasing (the obstructions), nor to putting forth energy,” 1 (and) says: "Y o u r reverences, I will not train myself in this rule of training until I have inquired about it of another monk, experienced, expert in discipline, one who is a wise, experienced, clever, learned speaker on the rules,"* there is an offence of wrong-doing. If being spoken to by one who is not ordained about what is laid down or about what is not laid down, he speaks thus: f< This does not conduce to expunging (evil) . . , nor to putting forth energy,” (and) says, " Your reverences, I will not train myself in this rule of training until I have inquired about it of another monk, ex­ perienced, expert in discipline, one who is a wise, experienced, clever, learned speaker on the rules,” there is an offence of wrong-doing. I f he thinks that he is ordained when he is not ordained, there is an offence of wrong-doing. I f he is in doubt as to whether he is not ordained, there is an offence of wrong-doing. I f he thinks that he is not ordained when he is not ordained, there is an offence of wrong-doing.3 Is training means: is desiring to train. It should be learnt means: it should be known.4 1 Standing See B .D . i. 37, n. 6 for references.3 Following the Sinh. and Siam, edns., I om it Oldenberg’s te x t’s ft after byattim vinayadharam, “ experienced, proficient in discipline.” The verb paripucckdnn, inquire, occnrs once only in thia sentence, at the end, thus governing the whole o f it. As we have seen above in ||1 || the second clause, “ a wise, experienced . . is given aa the definition o f the first, " experienced, proficient in discipline,” and hencc should not be treated as a separate sentence spoken b y the offending monk. 3 No v.l. given. P robably should read andpalti, no offence, although the next seven Pacittiyas in parallel passages read anu'pasanipanne anupasampannasanh%, dpaiti dukicatassa, as above. 4 janitabbam.

r/xxr. 3,2-3]

EXPIATIO N

39

It should be inquired into means: he says, “ This, honoured sir, what is the meaning1 of this V ’* It should be investigated means: it should bethought about, it should be examined.3 This is the proper course here means: this is the appro­ priate course here. ||2 j| There is no offence if he says, ft I will know (about it and) I will train if he is mad, if he is the first wrong­ doer. ff 3 ]|2 t| The First 1 attha, or " use*” z T ext inserts va, or, after imassaf o f this* but Sinh* and Siam , edns. om it. 3 tttlayitabbam, lit. “ should be w e ig h e d /'

E X P IA T IO N (P A C IT T IY A ) L X X I I . . . at Savatthi Ln the Jeta Grove in Anathapindika’s monastery. Now at that time the lord in many a figure talked a talk on discipline1 to the monks, he spoke in praise o f discipline, he spoke in praise o f accomplish­ ment in discipline, he spoke in praise of the venerable Upali,* referring (to him) again and again.3 Monks said: " The lord in many a figure talked a talk on discipline . . . he spoke in praise of the venerable Upali, referring (to him) again and again. Come, your reverences, let us master discipline under the venerable Upali,” and they, many monks, elders and newly ordained and those of middle standing, mastered discipline under the venerable Upali. Then it occurred to the group of six monks: [142] (t A t present, your reverences, many monks, elders and . . . are mastering discipline under the venerable Upali. I f these become properly versed4 in discipline they will win us to (them), they will win us round5 how they like, when they like, for as long as they like.6 Come, your reverences, let us disparage7 discipline.” Then the group of six monks, having approached the monks, spoke thus: “ On account of what are these 1 VA. 871 on what is connected with tho allowable and the not allowable* with offences and what axe not offences, with restraint and rejection. 2 Cf. B .D . L 60, n. 4 t 112. 3 adissa adissa. V A „ 875, punappunam vavatthapelvd visum visum kalra. 4 pafcalftfifiuno* 5 al'addhissanfi parikaddhiftsanti. Kaddkatt is more literally to drag, to pull, to draw than to ' w in '; bxit pari, round, over, used with any o f these verbs, ow ing to the more prevalent associations o f " to pull r o u n d /1 to drag round, cannot well bo used, 6 yenicchakam yadicchakam yavadicchakam. Cf. A , iii. 28 ; Vism. 154; Fug. 11, 12. 7 to dispraise, discredit, disparage. 40

LpX X I L 1 -8 , 1]

EXPIATION

4*

lesser and minor rules of training1 recited ? They only2 tend to remorse, to vexation,3 to perplexity.” 1 Those who were modest monks . * . spread it about, saying: “ How can this group of six monks disparage discipline V* . . . “ Is it true, as is said, that you, monks, disparaged discipline V* “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How can you, foolish men, disparage discipline ? It is not, foolish men, for pleasing those who are not (yet) pleased * . . And thus, monks, this rule of training should be set forth: Whatever monk, when the Fatimokkha is being recited,5 should speak thus: * On account of what are these lesser and minor rules of training recited ? They only tend to remorse, to vexation* to perplexity/ in disparaging a rule of training, there is an offence of expiation/5 ||1 j| Whatever means: . . . monk is to be understood in

this case* W h en ike Pati?nokkha is beituj recited means: when reciting it or when causing {another) to recite it or when studying it*6 Should speak thus means: he says: fi On account of what are these lesser and minor rules of training recited ? . , . to perplexity/ I f he disparages discipline to one who is ordained, saying: * For those who master this there comes to be remorse, there comes to be vexation, 1 kh%lddanukkuddaka sikkhdpada, Vin. ii. 287 gives the views o f various elders as to what these comprise* See D * ii. 154 (and Dial. ii. 171, n. 2); M iln. 142. ff.; A Hi. 231 f.; B. C. Law , Hist. P ali Lit , i. 19 ff.; ljrzyluski, />? Gtmcile de Hajagrha, 52, 154, 217. 3 ydvad evat O f1 Neumann, Reden, p t 16 ** nur Fur. Dial. i. 6, 7 " o n ly ”

3 vihesa. C f vihesaka at Vin. iv, 36 (B.D. ii, 231 f.}, and vihesika at Vin. iv. 239 (below, p. 207). At the former passage it means to keep silence whc;n being examined for an offence; at the latter to protest against a formal act. 4 vilekhd' 5 uddissamane. V A . 876, by a teacher to a pupil. * Cf. Vtn. iv. 15, sajjhdyam karonlo.

42

BOOK

OF TH E

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[IV . 143-144

there comes to be perplexity; for those who do not master this there does not come to be remorse, there does not come to be vexation, there does not come to be perplexity; this boon1 is not recited, this boon is not learnt, this boon is not mastered, this boon is not borne in mind,® or let discipline disappear or let these monks become not properly versed,’ 3 there is an offence of expiation. || 1 |f I f he thinks that he is ordained when he is ordained, (and) disparages discipline, there is an offence of ex­ piation. I f he is in doubt as to whether he is ordained . . . If lie thinks that he is not ordained when he is ordained . . . offence o f expiation. I f he disparages another ru le/ there is an offence o f wrong-doing. I f he disparages discipline or another rule4 to one who is not ordained, there is an offence of wrong-doing. I f he thinks that he is ordained when he is not ordained, there is an offence of wrong-doing. [143] I f he is in doubt as to whether he is not ordained, there is an offence of wrong-doing. I f he thinks that he is not ordained when he is not ordained, there is an offence of wrong-doing. |j 2 |j There is no offence if, not desiring to disparage, he speaks, saying: “ Look here, do you master suttantas or verses or what is extra to dhamma6 and afterwards you will master d i s c i p l i n e i f he is mad, if he is the first wrong-doer. j| 3 \\2 || The Second 1 vara. 2 adharita, n ot Iteld. 3 a'pakataiinuno\ alao occurs at Vin. iv. 112. 4 dhamma, or here perhaps “ m atter,” since dhamma ia in opposi­ tion (o vinaya, the whole o f the discipline. Moreover, since there is pticiUiya in disparaging the lesser and m inor rules, it would seem as if disparaging any m ore im portant rule would incur a heavier penalty than dukkata. 5 abhidhammam. Cf. Vin. iv. 344, v. 86, where abhidhamma occurs w ith suttanta and vinaya. See Intr., p. x fF. Other Sufcta references to abhidhamma are at V in. i» 64, 68; M . i. 472, ii. 239, 240; D . iii. 267; A . v. 24, 27, 90, 201, 339; and see M A . iii. 185, iv. 29; B A . 18, 1047.

E X P IA T IO N (P A C IT T IY A ) L X X I I I . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the group o f six monks, thinking; “ Let them understand1 that having indulged in bad habits, we are fallen through ignorance,” 2 while the Patimokkha was being recited, spoke thus: “ Only now3 do we understand that this rule4 is, as is said, handed down in a clause,5 contained in a clause, (and) comes up for recitation every half-month.” Those who were modest monks . . . spread it about, saying: “ How can this group of six monks speak thus while the Patimokkha is being recited . . . 1 .. , . every half-month “ Is it true, as is said, monks, that you spoke thus while the Patimokkha was being recited . . . ‘ . . . every half-month “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: " How can you, foolish men, speak thus while the Patimokkha is being recited: ‘ . . . every half-month ’ ? It is not, foolish men, for pleasing those who are not (yet) pleased , . * And thus, monks, this rule of training should be set forth: 1 janantu9 m ay these people understand^ think that we have done this without knowledge. 2 annanakena dpanndt attained b y the ignorant, b y the man who does not know the rule, 3 iddn’ eva kho. Fin. Texts i, 50, c£Now for the first time M; E. Huber, J t N ov.-D ee., 1913, Fat. S3a " C'est maintenant seulement quo je me renda com p te.” 4 dham m a. 5 sutidgata\ cf. agatagama at, e,g» p* 71 below. Vin. Texts in 50, ii. 434 {^ V i n . ii, 68> where this whole speech also occurs) translate suttdgato suttapariyapanno aa “ is handed dow n in the suttas, is contained in the suttas.” B u t cf. Vin. Texts i. x x v jii f, and B.D . i. x for V inaya use o f suiia as rule, clause or article. No rule o f discipline was form ally handed down in the Suttaa— which in any case ought perhaps more properly to be called Suttantas. 43

44

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[IV . 144 145

Whatever monk, whiie the Patimokkha is being recited every half-month, should speak thus: e Only now do I understand that this rule is* as is said, handed down in a clause, contained in a clause, (and) comes up for recitation every half-month *; if other monks should know concerning this monk that this monk has sat down two or three times before,1 not to say oftener,2 while the Patimokkha was being recited, there is not only no freedom3 for that monk on account of (his) ignorance, but he ought to be dealt with according to the rule for the offence into which he has fallen there, and further confusion should be put on4 him, saying: * Your reverence, this is bad for you, this is badly gotten by you, that you, while the Patimokkha is being recited, do not attend applying yourself properly/6 This for him on whom the confusion is put8 is an offence o f expiation.” ||1 ||[l&l] Whatever means: * . . monk is to be understood in this case. Every half-month means: every Observance day.7 When the Patimokkha- is being recited means: when reciting it.s . Should speak thus means: if he, thinking, e B.D . i. 281 and cf. D . iii. 238; M . i. 101.

47

48

BOOK OF T H E D IS C IP L IN E

[IV . 140

something that may be cast,1 and even with a lotus-leaf,* there is an offence of expiation.3 || 1 || If he thinks that one is ordained when he is ordained, (and) angry, displeased, gives a blow, there is an offence of expiation. I f he is in doubt as to whether one is ordained . . . I f he thinks that one is not ordained when he is ordained, (and) angry, displeased . . . offence of expiation. I f angry, displeased, he gives a blow to one who is not ordained, there is an offence of wrong-doing. I f he thinks that one is ordained when he is not ordained, there ia an offence of wrong-doing. I f he is in doubt as to whether one is not ordained, there is an offence of wrong-doing. I f he thinks that one is not ordained when he is not ordained, there is an offence of wrong-doing.4 (| 2 |J There is no offence if, being in some, difficulty, he gives a blow desiring freedom5; if he is mad, if he is the first wrong-doer. |[ 3 [|2 |[ The Fourth 1 C f V in . iii. 7i = B.D . i. 129. Cf. B .D . i. 207, 218, where com raentarial explanations o f kayapatibaddha, " something attached to the b od y,” are cited. 2 uppala'pulla. Cf. next Pac. and Nuna’ Pacittiyaa I I I , IV. 3 Referred to at D h A . iii. 48. * Surely should read anupatti, no offence. 5 k e n a d i>i/tethiyanulno tn o k k h a d k ip p a y o . V A . 877 Bays i f it is on account o f a man or an animal, it is no offence to strike a. blow with the body, with something attached to it, or with som ething that m ay be cast.

E X P IA T IO N (P A C IT T IY A ) L X X V . . . at SavatthT in the Jeta Grove in Anathapindika’s monastery. Now at that time the group of six monks, angry, displeased, [146] raised the palm of the hand1 against the group of seventeen nianks.a These, fright­ ened of a blow,3 cried out. Monks spoke thus: " W h y do you, your reverences, cry out V* ts Your reverences, this group of six monks, angry, displeased, raised the palm of the hand against us,” Those, who were modest monks . . > spread it about, saying: ** How can this group of six monks, angry, displeased, raise the palm of the hand against the group of seventeen monies V* . . . Is it true, as is said, that you, monks, angry, displeased* raised the palm o f the hand against the group of seventeen monks V y “ It is true, lord.” ' The enlightened one, the lord, rebuked them, saying: ** How can you, foolish men, angry, displeased, raise the palm o f the hand against the group of seventeen monks ? It is not, foolish men, for pleasing those who are not (yet) pleased , * ; And thus, monks, this rule of training should be set forj;h: 1 talasatlikam uggiranti. Vin. Texts i. 51 has ** shall make use o f any threatening gesture/* a rendering governed by the Old Com m entary's explanation, q.v. 2 Cf. Pacs. L II, L V , L X , I ,X X I V . 3 Text reads pahdtusamitdtd. v.U. le paharam ‘p am ucdta; te pafwrasammucita; te pakdrasamuccitd. P .E .D . says o f samucita u (sam-i-ueita, pp. o f uc to be pleased}, suitable, Vin. iv. 14T (must mean something else here, perhaps * hurt * or ‘ frightened *).** VA, 878 Bays that these monks were familiar with blows, having received them before, and that they were frightened. The v.ll. suggest that the monks were suitable objects for a blow, but that they escaped a blow which was threatened, not given. 49

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Whatever monk, angry, displeased, should raise the palm of the hand against a monk, there is an offence of expiation.” 1 ||1 || Whatever means: . . . monk ia to be understood in this case. Against a monk means: against another monk. Angry, displeased means: . . . stubborn.2 Should raise the palm o f the hand means: if he lifts up3 the body or something attached to the body, and even at most a lotus-leaf,4 there is an offence of expiation. Ill II I f he thinks that one is ordained when he is ordained, (and) angry, displeased, raises the palm o f the hand . . . (see L X X I V . 2). . . . There is no offence if, being in some difficulty, he raises the palm of the hand desiring freedom; if he is mad, if he is the first wrang-doer. II 2 ||2 |j The Fifth 1 Referred to at

a uccaretu

iii* 50.

a —above, p. 47.

* Cf. above, p. 48,

E X P IA T IO N (P A C IT T IY A ) L X X V I . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the group of six monks defamed a monk with an unfounded charge of an offence entailing a formal meeting of the Order. Those who were modest monks . . . spread it about, saying: “ How can the group o f six monks defame . . . formal meeting of the Order ?'r . . . “ Is it true, as is said, that you, monks, defamed a monk with an unfounded charge of an offence entailing a formal meeting of the Order V * “ It is true, lord. " [147] _ The enlightened one, the lord, rebuked them, saying; “ How can you, foolish men, defame . . . formal meeting o f the Order ? It is not, foolish men, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: Whatever monk should defame a monk with an unfounded charge of an offence entailing a formal meeting of the Order, there is an offence of expiation.” 1 mu Whatever means: . , . monk is to be understood in this case. Monk? .means: another monk. Unfounded means: unseen, unheard, unsuspected.® Offence entailing a formal meeting o f the Order means: any one of the .thirteen (offences entailing this penalty). 1 Cf. Vin. iii. 163, 167-8 = B .D . i. 281, where there ia a saitghddisesa offence in unfoundedly charging a monk with an offencc involving defeat; and cf. li.D . i. 289. Tliis Pac. and SaVigli. V III iiru referred to at Vin. i. 173. s acc. ' 3 = F t n . iii. 163 ( = B .D . i. 282). 51

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Should defame means: if he reprimands him or causes {another) to reprimand him, there is an offence of expiation. || 1 j| h

I f he thinks that one is ordained when he is ordained, and defames (him) with an unfounded charge of an offence entailing a formal meeting of the Order, there is an offence of expiation. I f he is in doubt as to whether one is ordained. . . . I f he thinks that one is not ordained when he is ordained . . . offence of expiation. I f he defames (him) in respect of a falling away from right habits or a falling away from right views,1 there is an offence o f wrong-doing. I f he defames one who is not ordained, there is an offence of wrong-doing. If he thinks that one is ordained when he is not ordained, there is an offence of wrong-doing. I f he is in doubt as to whether one is not ordained, there is an offence of wrong-doing. I f he thinks that one is not ordained when he is not ordained, there is an offence of wrong-doing.2 J[ 2 j| There is no offence if, thinking what is true, he repri­ mands him or causes (another) to reprimand him ; if he is mad, if he is the first wrong-doer.3 ||3 ||2 |[ The Sixth 1 acar.avipattiyd va ditthivipattiya vd. A t Vin. i. 171-2 these tw o, preceded by silavipatti, are transld. at Vin. Texts i. 343; " moral transgression, transgression against the rules o f con du ct, heresy.” This passage states the kind o f offence covered b y each o f these three groups. These three vipattiyo referred t o at Nett. 126. 2 Doubtless should read andpatti . 3 = V z n . iii, 170 = B .D . L 295,

E X P I A T I O N (P A C IT T IY A ) L X X V I I . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the group of six monks intentionally aroused1 remorse in the group of seventeen monks,3 saying: “ Your reverences, a rule o f training laid down by the lord says that a person under twenty years o f age is not to be ordained3; and you, (though) under twenty years of age, are ordained. Then perhaps you are not really ordained.” These cried out. Monks spoke thus: “ W h y do you, your reverences, cry out ?” “ Your reverences, this group of six monks inten­ tionally aroused remorse in us.” [148] Those who were modest monks . . . spread it about, saying: “ How can this group of six monks intentionally arouse remorse in monks V* . . . " Is it true, as is said, that you, monks, intentionally aroused remorse in monks V* “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How can you, foolish men, intentionally arouse remorse in monks ? It is not, foolish men, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: Whatever monk should intentionally arouse remorse in a monk thinking, “ There will be no comfort for him even for a moment,” if having done it for just this object, not for another,4 there is an offence o f expia­ tion.” ||1 1| Whatever means: „ . . monk is to be understood in this case. 1 upadakarUi ti uppadenti, VA* 878* Cf. vippatisdram upadakati at jD. ii. 135. * Cf. Pac. L II, L V , XiX, L X X I V j L X X V for these tw o groups.

3 Cf P a c. L X V . 4 = B .D , ii., 248, 352; below, p. 55, 53

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In a monk means: in another monk. Intentionally means: a transgression committed know­ ingly, consciously, deliberately.1 Should arouse remorse means: if he arouses remorse saying: ‘ Surely you, (though) under twenty years of age,® are ordained, surely you eat at the wrong time,3 surely you drink strong drink,4 surely you sit in a private place together with a woman,’6 there is an offence of expiation.® Having done it fo r just this object, not fo r another means: there comes to be no other object whatever {for which) to arouse remorse.7 || 1 || I f he thinks that one is ordained when he is ordained, {and) intentionally arouses remorse, there is an offence of expiation. I f he is in doubt as to whether one is ordained. . . . I f he thinks that one is not ordained when he is ordained . . . offence of expiation- I f he intentionally arouses remorse in one who is not ordained,8 there is an offence of wrong-doing. I f he thinks that one is ordained when he is not ordained, there is an offence of wrong-doing. I f he is in doubt as to whether one is not ordained, theTe is an offence of wrong-doing. I f he thinks that one is not ordained when he is not ordained, there is an offence of wrong-doing. ||2 || There is no offence if, not desiring to arouse remorse, he speaks, saying: ‘ Surely you, (though) under twenty years of age, are ordained . . * surely you sit in a private place together with a woman; come now, find out {about it), do not let there come to be remorse for you afterwards;’ if he is mad, if he is the first wrong­ doer. ||3 ||2 j| The Seventh [149] 1 3 5 6 7 8

= F * » . iii. 73, 112 { = B .D . i. 126, 1 9 6 )= Vin. iv. 124= 290. Pac. L X V . 3 Pae. X X X V I I . * Pac. LI. Aniyata I, I I ; Pac. X L IV . V A . 878, foe each sentence." Cf. B .D . ii. 248, 352; below, p. 58. V A . 878, calla such ft one a sdmanera, novice.

E X P IA T IO N (P A C IT T IY A ) L X X V I I 1 . . , at Savatthi in the Jeta Grove in Anathapindiiai’s monastery. Now at that time the group of six monks quarrelled together with well behaved monks,1 The well behaved monks spoke thus: “ Your reverences, this group of six monks are shameless; it is not possible to quarrel together with them .” The group of six monks spoke thus: “ W h y do you, your reverences, bring us into disgrace® b y speaking (of us) as shameless ?” “ But how could you, your reverences, hear?” “ W e stood overhearing3 the venerable ones.” Those who were modest monks . . . spread it about, saying: ft How can this group of six monks stand over­ hearing monks when they are quarrelling, disputing, engaged in contention . . . “ Is it true, as is said, that you, monks, stood . . . engaged in contention ?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How could you, foolish men, stand . . . engaged iii contention ? It is not, foolish men, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule o f training should be set forth: Whatever monk should stand overhearing monks when they are quarrelling, disputing, engaged in con­ tention, saying, ‘ I will hear what they say,’ if having done it for just this object, not for another,4 there is an offence of expiation.” ||1 || 1 a 3 *

C f. Vin. iv, 4. jidpeti. Cf. Vin. iv. 5. upassutim. Cf. S. ii. 75, iv. 91. = Vin. iv. 43, 93; above, p. 53.

56

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Whatever means: . . . monk is to be understood in this caseWhen monks means: when otlier monks. Are quarrelling, disputing, engaged in contention means: (when they are engaged) with legal questions.1 Should stand overhearing means: if hearing these, he goes away, thinking: ‘ I will reprove (him), I will remind (him), I will reprimand (him), I will make (him) re­ morseful,2 I will make him asham ed/ there is an offence of wrong-doing. I f standing where he hears, there is an offence of expiation. If, going behind, he goes quickly, thinking: ‘ I will hear/ there is an offence of wrong-doing. I f standing where he hears, there is an offence of expiation. If, going in front, he stays behind,3 thinking, 4 I will hear/ there is an offence of wrong­ doing. I f standing where he hears, there is an offence of expiation. Having come to a place where a monk is resting or to a place where he is sitting down or to a place where he is lying down,4 taking counsel® [150} he should cough, he should let him know. Should he not cough or should he not let him know, there is an offence of expiation. Having done it fo r just this object> not for another means: there comes to be no other object whatever (for which) to stand overhearing. || I || I f he thinks that one is ordained when he is ordained, (and) stands overhearing, there is an offence of expia­ tion. I f he is in doubt as to whether one is ordained . . . I f he thinks that one is not ordained when he is ordained . . . offence of expiation. I f he stands over­ hearing one who is not ordained, there is an offence of 1 adhikaraij ajdtanam. On “ legal question ” 290, 300, and above, Pac. L X I I I . 1 3 4

patissdressdmi. ohiyyati ; cf¥ ohiyyaka at Vin * iv , Cft Vin . iii. 263.

see B .D . i. 282,

94.

h i m /' in sense o f letting him know , inform ing

&JtotctU&n ti annena saddhim annasmim mantayaniane, Mantente ti vd pafho ayam ev ' atlho, V A * 879.

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57

wrong-doing. I f he thinks that one is ordained when he is not ordained, there is an offence of wrong-doing. I f he is in doubt as to whether one is not ordained, there is an offence of wrong-doing. I f he thinks that one is not ordained when he is not ordained, there is an offence of wrong-doing. ||2 || There is no offence if having heard these he goes away, thinking; ‘ I will desist,1 I will refrain, I will be calm,2 I will set myself free 53; if he is mad, if he is the first wrong-doer. |j 3 ||2 |j The Eighth 1 oram issdm i.

Cf. V in . iii.

—

i. 90.

See J .P .T .8 . 1887,

p. 154. 2 vup asam issam i.

V A . 879, ' I -will not make a quarrel.’

3 p a rim ocessa m i; “ telling o f m y innocence I will free m yself,” V A . 879.

E X P IA T IO N (P A C IT T IY A ) L X X I X . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the group of six monks, having indulged in bad habits, protested when a (formal) act1 was being carried out2 against each one. Now at that time the Order came to be convened on some business or other. The group of six monks, making robes, gave (their) consent3 to one. Then the Order, saying: “ Your reverences, this monk of the sixfold group is come alone; come, let us carry out a (formal) act against him,” carried out a (formal) act against him. Then that monk approached the group of six monks. The group of six monks spoke thus to that monk: “ W h at did the Order do, your reverence V ’ “ The Order carried out a (formal) act against me, your reverences.” “ Your reverence, we did not give the consent for this, that it would carry out a (formal) act against you. I f we had known that it would carry out a (formal) act against you, we should not have given the con­ sent.” Those who were modest monks . . . spread it about, saying: “ IIow can the group of six monks, having given 1 kamma. Cf. Vin. i. 49, 143, 316 f., e tc.; ii. 93, and Pac. L X I I I . 2 Cf. Vin. i. 115, where leave is given to protest if an act that ia not legally valid is being perform ed; also Vin. ii. 93, and Vin, Texts iii. 46. 3 chandam adanisu. Cf. below, p. 61. Chanda here, aa in other parts o f Vinaya, used in a technical sense. I t ia the declaration o f consent o f an absentee m em ber; he Bends his consent b y proxy. The rules o f chandct are given a t Vin. i. 121, 122; every mem ber o f an dvasa had to attend the perform ance o f (official) acta either in person or by proxy. See alao V in . ii. 93; Vin. Texts i, 277, n. 1, and S. D utt, Early Bud. Monachism, p p . 12Q, 146. 58

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(their) consent for legitimate (formal) acts,1 afterwards engage in criticism ?S5a . , t( Is it true, as is said, that you, monks, [151] having given (your) consent for legitimate (formal) acts, after­ wards engage in criticism V* " It is true, lord.” The enlightened one, the lord, rebuked them* saying: “ How can you, foolish men, having given (your) consent . * . afterwards engage in criticism ? It is not, foolish men, for pleasing those who are not (yet) pleased , „ . And thus, monks, this rule of training should be set forth: Whatever monk, having given (his) consent for legitimate (formal) acts, should afterwards engage in criticism, there is an offence of expiation.” 3 ||1 jj Whatever means: . . ■ monk is to be understood in this case. Legitimate (formal) act means: a (formal) act for which leave ought to be ask ed / a (formal) act at which a motion is put,5 a (formal) act at which a motion is put and followed by one proclamation/ a (formal) act 1 dhammika kamma. E xpl. in Old Corny, below. C f . dhammakamma at, e,g*9 Vin. iii* 17^, 177, 179* 2 khlyadhammam cipajjati, lit* attained the point o f humiliation, devaluation. C f. same expression at P ac. L X X X I , N uns' P a cH L X X V I ; A « iii, 269, iv. 574. A t Fac, X I I I it ia an offence if a monk criticises, khtyatii and this offence is called khxyanaka^ see Vin , iv, 38. In Pac. L X X I X khlyadhammam dpajjati m ay have a quite technical meaning o f “ falling into the rule againat criticism ” — dhamma in. Vinaya often meaning a rule, dpajjati being the word used for falling into an offence, and khtya being devaluation, falling

away from , deterioration, and hence criticism. B ut I think that it means incline to criticism or engage in it, for in Vinaya an offence does not usually arise from com m itting another offence; offences lead to penalties, not to other offences, 3 Referred to at Vin. ii, 94 ff. 4 apalokana-kamma . See commentarial exegesis on V in , ii. 89 at V in. Texts iii. 37, * naUikamma, On this and the nejct tw o terms see Vin. Texts u IG9, n, 2. 11 = naltiduiiyakamma. Cases where this is carried out not accord* ing to the rule given at V in . i. 317,

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at which a motion is put and is followed by three pro­ clamations1; carried out according to rule, according to discipline, according to the teacher's instruction,2 this is called a legitimate (formal) act. Having given (his) consentf if he criticises,* there is an offence of expiation.4 ]| 1 |] I f he thinks that it is a legally valid act5 when it is a legally valid act (and), having given (his) consent, criticises, there is an offence of expiation. I f he is in doubt as to whether it is a legally valid act . . . offence of wrong-doing* I f he thinks that it is not a legally valid act when it is a legally valid act . . . no offence. I f he thinks that it is a legally valid act when it is not a legally valid act, there is an offence of wrong-doing. I f he is in doubt as to whether it is not a legally valid act, there is an offence of wrong-doing. I f he thinks that it is not a legally valid act when it is not a legally valid act, there is no offence. |J2 |f There is no offence if he criticises, knowing, i, 7 , 1 7 8 , iii, 3 6 ; M . i. 5 1 3 , ii, 1, 2 3 ; S* v , 4 1 9 ; A . v , 3 2 8 ; a n d K*S~ v . 3 5 5 ; Dial. iii. 3 3 ; G.jS* v . 8 6 . T h e r e is a te n d e n c y a t D A . 89 t o c o u p le geha&ztalcalhdt ta lk o f w o r ld ly life , w ith tiraeckdnakaihd. 4 O n in se rtio n o f jmrisakatham a fte r iitkikatham in s o m e o f th e M SS.* see Dial , iii. 3 4 , n . 15 surulcaikam here. Vin. i. 1 8 8 ; D, i. 8 , 1 7 9 , iii. 3 6 ; M . i. 5 1 3 , ii* 1, 23 re a d aurakathani^. ta lk o f h e ro e s , v a lia n t m e n ; D A. 9 0 — JHA. iii* 223 s a y in g t h a t N a n d im itta , a w a rr io r , w a s c a lle d a h e r o . VA, 8 8 2 sa y s n o th in g . S A , iii* 295 e x p la in s t h a t th e r e are t w o re a d in g s , atIrak0 a n d swraA0; b y th e la tte r ia m e a n t c o n d u c in g t o p le a su re b y d rin k in g s tr o n g d rin k s, * visikhdkatham. B n . a t D A . 9 0 ta k e s th is aa t a lk a b o u t stre e ts , w h e th e r th e y aTe w ell o r b a d ly s itu a te d , w h e th e r t h e y c o n t a in b r a v e p e o p le (sw ra), p o o r p e o p le , a n d s o fo r th . C e rta in ly e< g o s s ip a t (o r fr o m ) s tre e t c o m e r s ’ * (Dial, i, 13, iii. 3 4 ) c o u ld n o t be m e a n t h e re . See K.8* v , 3 5 5 , n . 7, 7 jwbbapetakatham. Dial. i. 14* iii. 34 re a d FCg h o sfc-sto rie s,J; i? W , Dial. i. 3 6 3 ** k in s fo lk d e p a r te d ” (fo llo w in g D A .t M A , a n d SA ., “ ta lk o n th o s e w h o w ere fo r m e r ly re la tio n s ” ), 8 ndnaUakatham. T r a n s ld . a t Dial, i, 1 4, iii. 3 4 ; G.S. v . 8 7 ; K.S. v* 356 d e s u lto r y ta lk Fur. Dial. i. 3 6 3 , “ a n d a ll th e rest 82

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the world,1 speculation about the sea, talk on becoming and not becoming thus or thus.2 People looked down upon, criticised, spread it about, saying: MHow can these recluses, sons of the Sakyans, having entered a village at the wrong time, having sat down in a hall, talk a variety of worldly talk, that is to say, talk of kings . . . talk on becoming and not becoming thus or thus ? It is like householders who enjoy pleasures of the senses." Monks heard these people who . . . spread it about. Those who were modest monks . . . spread it about, saying: “ How can this group of six monks, having entered a village at the wrong time, . . , talk a variety of worldly talk, that is to say . . . talk of becoming and not becoming thus or thus V* , . . “ Is it true, as is said, that you, monks, having entered a village at the wrong time . . . talked a variety of worldly talk, that is to say . . - talk of becoming and not becoming thus or thus ?*’ “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How can you, foolish men, having entered a village at the wrong time, . . - talk a variety of worldly talk, that is to say . . . talk of becoming and not becoming thus or thus ? It is not, foolish men, for pleasing those o f i t ” ; V in . Texts ii. 2 0 ** v a r io u s ta le s .” S ee D ial, i, 14s n* 2. £SA> iii. 2 9 5 ca lls i t niratthakakathdy u seless, p ro fitle s s ta lk ; b u t a lso seem s t o th in k t h a t i t is ta lk o n o p p o s it e s : first, la s t ; fr e e d , s o m e th in g re m a in in g , 1 lokakkhtiyikam samuddakkhdyikum* See Dial. i. 14, n . S. T h e Contys. re fe r to th e lokdyalas (a s c h o o l o f th e o r is e r s ; se e Vin. Texts iii. 151* n, 2)- Fur. D ia l. i. 3 6 3 h a s “ c h a tte r a b o u t w o r ld a n d o ce a n £/*&. v , 87 ts fa b le s a b o u t (th e o r ig in o f ) la n d a n d sea K.S„ v . 356* “ fa b u lo u s ta lk a b o u t (th e o rig in o f ) la n d a n d s e n ’ 1; Dial. iii. 3 4 s p e c u l a t i v e t a l k o n th e w o r ld a n d th e s e a . ” W o r d o c c u t s a t M tiw . 31(S, tra n sld . Quest. K . M ilin d a, ii. 187 3 “ t h e p h y sicists*” 2 itibhavdbhavakatham iti va. D A . 91 s a y s th a t bhava is g r o w th (vuddJri)t abhava lo s s o r w a ste (A a n i). S A . iii. 2 95 a n d M A . iii. 223 m a k e a s ix fo ld d iv is io n : bhava is e tern a l, sassata; abhava is a n n ih i­ lation o r b re a k in g u p , uecheda; bhava is g r o w th , abhava is lo s s ; bhava in h a p p in ess a risin g fr o m sen& e-pleasures, abhava is e x h a u s t io n o f self. Itibhavabhavatd o c c u r s a t V in . ii. 1 8 4 ; Sn. 6.

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who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: [164"] Whatever monk should enter a village at the wrong time, there is an offence of expiation.” And thus this rule of training for monks came to be laid down by the lord. |l 1 || Now at that time several monks,1 going to Savatthi through the Kosalan country, arrived at a certain village in the evening. People, having seen these monks, spoke thus: “ Enter, honoured sirs.” Then these monks, thinking, “ I t is forbidden by the Lord to enter a village at the wrong tim e,” being scrupulous, did not enter. Thieves robbed these monks. Then these monks, having arrived 111 Savatthi, told this matter to the monks. The monks told this matter to the lord. Then the lord, on this occasion, in this con­ nection, having given reasoned talk, addressed the monks, saying: “ I allow you, monks, having asked {for permission),2 to enter a village at the wrong time. And thus, monks, this rule o f training should be set forth: Whatever monk, not having asked (for permission), should enter a village at the wrong time, there is an offence o f expiation.” And thus this rule o f training for monks came to be laid down b y the lord. |f 2 || Now at that time a certain monk, going to Savatthi through the Kosalan country, arrived at a certain village in the evening. People, having seen that monk, spoke thus: “ Enter, honoured sir.” Then that monk, thinking, “ It is forbidden by the lord to enter a village at the wrong time, not having asked (for permission),” being scrupulous, did not enter. Thieves robbed that monk. Then that monk, having arrived in Savatthi, told this matter to the monks. The monks told this matter to 1 sambuhulii bhikkhu. 2 djjuccha,

Cf. dpuccha and ana° at Vin. iv. 39, 40, 100, 101.

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the lord. Then the lord, on this occasion, in this connection, having given reasoned talk, addressed the monksj saying: “ I allow yon, monks, having asked (for permission) if a monk be there, to enter a village at the wrong time. And thus, monks, this rule of training should be set forth: Whatever monk, not having asked {for permission) if a monk be there, should enter a village at the wrong time, there is an offence of expiation.*’ And thus this rule of training for monks came to be laid down by the lord. ||3 |j [165] Now at that time a certain monk came to be bitten by a snake. A certain monk, thinking: “ I will bring fire,11 went to a village. Then that monk, thinking, “ It is forbidden by the lord, not having asked (for permission) if a monk be there, to enter a village at the wrong time,1* being scrupulous, did not enter. They told this matter to the lord. Then the lord, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying; “ I allow yon, monies, if there is some kind of urgent thing to be done,1 not having asked (for permission) if a monk be there, to enter a village at the wrong time. And thus, monks, this rule of training should be set forth: Whatever monk, not having asked (for permission) if a monk be there, should enter a village at the wrong time, unless there is some kind of urgent thing to be donej there is an offence of expiation/’ ||4 || Whatever means: monk is to be understood in this case. I f a monk be there means: he becomes able to enter having asked (for permission).2 I f a monk be not there means: he does not become able to enter having asked (for permission).2 1 latharupe accayike karanvyc. note on acceka-civara. * Cf . Vin. iv* 100.

Cf. Vin. iii. 2 W )= S .D . ii. 151,

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[IV . 166

The wrong time means: after noon has passed until sunrise.1 Should enter a village means: if he passes beyond the enclosure of a village that is fenced in* there is an offence of expiation; if he enters8 the precincts of a village that is not fenced in, there is an offence of expiation.3 Unless there is some kind o f urgent thing to be done means: setting to one side some kind of urgent thing to be done. |[ 1 [] I f he thinks that it is the wrong time when it is the wrong time (and) not having asked (for permission) if a monk be there, enters a village unless there is some kind of urgent thing to be done, there is an offence of expiation. I f he is in doubt as to whether it is the wrong time . . . I f he thinks that it is the right time when it is the wrong time . . . offence of expiation. I f he thinks that it is the wrong time when it is the right time, there is an offence of wrong-doing. I f he is in doubt as to whether it is the right time, there is an offence of wrong-doing. I f he thinks that it is the right time when it is the right time, there is no offence. *||2 j| There is no offence if there is some kind of urgent thing to be done; if a monk be there he enters having asked {for permission); if no monk being there he enters not having asked (for permission); if he is going into a village4; if he is going to the nuns’ quarters; if he is going to the sleeping-place o f adherents o f other sects; if he is going on his way back; .if the way is through a village; if there are accidents; if he is mad, if he is the first wrong-doer.6 j| 3 [j 5 |[ The Third [166] 1 Cf. Vin. iv. 86.

s okkamantaasa.

3 Cf. Vin . iv. 307.

4 antaragdmam. Vin. iv . 101 re a d s a n ta ra g a m a m ; VA. 857, 8 8 3 , antardrdmam, in t o a m o n a s te r y .

6 Cf. Vin'. iv. 101=5.2). ii. 367.

E X P IA T IO N (P A C IT T IY A ) L X X X V I . * . among the Sakyans at Kapiiavatthu in the Ban­ yan monastery. Now at that time monks were invited by a certain ivory-work er, saying: “ If the masters want a needle case,1 I (can supply them) with a needlecase.” ® Then the monks asked for many needle-cases; they asked for large needle-cases for those who had small needle-cases,' they asked for small needle-cases for those who had large needle-cases. Then that ivory-worker, making many needle-cases for the monks, was not able to make other goods for sale, and he did not keep himself going and his wife and children suffered. People . . spread it about, saying: “ How can these recluses, sons of the Sakyans, not knowing moderation,3 ask for many needle-cases ? This (man), making many needle-cases for these (monks), is not able to make other goods for sale . . . and his wife and children suffer.” Monks heard these people who . . . spread it about. Those who were modest monks . . . spread it about, saying: “ How can these monks, not knowing moderation, ask for many needle-cases . . . " Is it true, as is said, monks, that monks, not knowing moderation, asked for many needle-cases ?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How can you, monks, not knowing moderation, ask for many needle-cases ? I t is not, foolish men, for pleasing those who axe not (yet) pleased . . . And thus, monks, this rule of training should be set forth: 1 siicighara. Cf* Vin , iv* 1 2 3 , w h ere th is is o n e o f th e a rticle s t h a t m o n k s are f o r b id d e n t o hide* e v e n in fu n . 2 F o r re s t o f th is p a r FJ c f • N is . X X I I * a n d w h e re a p o tte r* a lso o f K a p ila v a tth iij u sed t h is e x p re s s io n in in v it i n g m o n k s t o Let h im s u p p ly th e m w ith b o w ls . ® O m itte d a b o v e , p r o b a b ly o w in g t o s o m e scribe* e error, 87

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Whatever monk should have a needle-case made that is made of hone or made of i v o r y or made of horn, there is an offence of expiation involving breaking up-” * li 1 II Whatever means: . . . monk is to be understood in this case. Bone means: whatever is bone* Ivory means: it is called elephant-ivory.® Horn means: whatever is horn. Should have made means: if he makes it or causes it to be made, in the action there is an offence of wrong-doing: having broken it up on acquisition, an offence of expia­ tion is to be confessed. I f what was incompletely executed by himself he has finished by himself, there is an offence of expiation. I f he makes others finish what was incompletely executed by himself, there is an offence of expiation. I f what was incompletely executed by others he has finished by himself, there is an offence of expiation [167]. I f he makes others finish what was incompletely executed by others, there is an offence of expiation. I f he makes it or causes it to be made for another, there is an offence of wrong-doing. If, having acquired what was made for another, he makes use o f it, there is an offence of wrong­ doing.3 |j 1 || There is no offence if it is a block,4 fire-wood,5 a 1 bhedanakam ‘p dcilliyam. Gf~ nissaggiyam padlliyam . Tike re­ mainder of the Pacittiyas involve some other form of punishment, chedanaka and uddalanakat in addition to confession or expiation* pacittiya. 2 hatthidanta, or elephant’s tuak3 C Vin * iii. 225. 4 ganlhikd. Allowed at Vin. ii. 136 to prevent a robe from being blown up by the wind. Word occurs again at Vin* i. 46, iL 215; Ja. i. 150. B aranika. V A . 883, aranike ti ara^idkanuhe. C*P,D. calls aranika " a part of the fire-tool," and refers to aratyX, " either of the two pieces of wood for making a Ere/* Aranidhanuka it calls a

“ bow for keeping the twirling-stick going/*

L X X X V L 2 , 2]

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E X P IA T IO N

buckle,1 a box for ointment*2 a stick to put the ointment on with,3 the handle o f an adze,4 a towel5; if he is mad, if he is the first wrong-doer* J|2 ||2 j| The Fourth 1 vtdka. V A * 883 reads vithe* P .E ,D . suggests ** a little b o x ” tentatively. Corny. does not help. Allow ed at V in . ii* 136; transld. at Vin. Texts iii. 143 “ buckle.” w ith note that " the word occurs also, and apparently in the same sense, ia the Old Com mentary on the 86th P a cittiya .” 2 anjani. Allow ed at Vin. i. 203, but to be made o f prescribed materials, and again a t V in . ii- 135* W ord occurs at M . ii. 65; Thag. 773. M A , iii, 303 reads anjaftl ii aHjanandlikd3 a tube (or box) for ointm ent; cf. TktgA . 267* 3 aftjanisalaka. A llow ed at V in . i* 203* to be made o f prescribed materials, and again at Vin. ii. 135. 4 vasijata. Also at A . iv, 127; jS> iii. 154. 5 tidaiapunchani. A llow ed at Vin. ii. 122.

IIJ.

6

E X P IA T IO N (P A C IT T IY A ) L X X X V I I . . . at Savatthi in the Jeta. Grove in A nat ha pin d ika' s monastery. Now at that time the venerable Upananda, the son of the Sakyans, was lying down on a high couch. Then the lord, as he was touring the lodgings together with several monks, came up to the dwelling-place of the venerable Upananda, the son of the Sakyans. The venerable Upananda, the son of the Sakyans, saw the lord coming from afar, and seeing him, he spoke thus'to the lord: “ Lord, let the lord come, let him lie down on my bed.” Then the lord, having turned back from there, ad­ dressed the monks, saying: “ Monks, the foolish man should be spoken to about his abode.’ * Then the lord, having in many a figure rebuked the venerable Upananda, the son of the Sakyans, for his difficulty in maintaining himself . . . £< . . . And thus, monks, this rule of training should be set forth: When a new couch or chair is being made for a monk,1 the legs should be made eight finger-breadtha2 (high) according to the accepted linger-breadth,3 except for the knotched ends below.4 In exceeding this (measure), there is an offence of expiation involving cutting down.” 5 II 111 1 Cf. Nis. X I I I ; Vin. iii. 226. a angula. 3 suffaktngulat sw/jala here meaning ** standard,” recognised* a c­ cepted, right* C f svgala~vidatthi> a span o f the accepted measure, at Vin. iii, 14& ( = L 253 f.) ; but also cf. sugata-clvara at Vin. iv_ 173 below, 4 helthimaya ataniyd^ Vin. Texts l* 53 translates “ exclusive o f the lowermost piece o f the bed-fram e,” B ut afc V A . 773 on P ac. X IV , the word atanl occurs in description o f the various kinds o f couches and chairs, and seems to mean “ knotched *end.** Cf* Vin, Texts iii. 164. 6 chedanakam paciuiyam*

90

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E X P IA T IO N

New means: it is so called with reference to the making.1 Coucha means: there are four (kinds of) couch: a long one, one with slats, one with curved legs, one with removable legs. Chair2 means: there are four (kinds of) chair: a long one, one with slats, one with curved legs, one with removable legs. I s being made means: making or causing to be made.1 The legs should be made eight jinger-breadths {high) according to the accepted Jinger-breadth, except [168]/o r the knoiched ends below means: setting aside the knotched ends below. I f he makes it or causes it to be made exceeding this (measure), in the business there is an offence of wrong-doing; having cut it down on acquisi­ tion, an offence of expiation ia to be confessed. I f what was incompletely executed b y himself he has finished by himself . . . (see Pac. L X X X V I , 2, 1) . . . I f he makes others finish what waa incompletely executed by others, there is an offence of expiation.3 I f he makes it or causes it to be made for another, there is an offence of wrong-doing. If, having acquired what was made for another, he makes use of. it, there is an- offence of WTong-doing. j| 1 |[ There is no offence if he makes it to the (proper) measure; if he makes it less than the (proper) measure; if, having acquired what was made for another, (but) exceeding the (proper) measure, having cut it down, he makes use of it4; if he is mad, if he is the first wrong­ doer. ||2 |[ 2 jj The Fifth 1 2 3 <

= Ftn. iii. 226 (B .B . ii. 7 7); Vin. iv. 279. = Vin. iv. 4 0 .(.B.D. ii. 240, and see notes). Cf. Nis. X I -X V . = below, p. 96.

E X P IA T IO N (P A C IT T IY A ) L X X X V I I I . . . at Savatth! in the Jeta Grove in Anathapindika’s monastery. Now at that time the group of six monks had a couch and a chair made covered with1 cotton.® People, having seen (this) as they were touring the dwelling-places, looked down upon, criticised, spread it about, saying: “ How can the recluses, sons of the Sakyans, have a couch and a chair made covered with cotton, like house­ holders who enjoy pleasures of the senses V* Monks heard these people who . . . spread it about. Those who were modest monks . . . spread it about, saying: " How can this group o f six monks have a couch and a chair made covered with cotton ?” . . . “ Is it true, as is said, that you, monks, had . . . covered with cotton ?” ** It is true, lord.” The enlightened one, the lord, rebuked them, saying: ** How can you, foolish men, have a couch and a chair made covered with cotton ? It is not, foolish men, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: Whatever monk should have a couch or a chair made covered with cotton, there is an offence o f expiation involving tearing off.” 3 j[l|f Whatever means: . * . monk is to be understood in this case. Couch* means: there are four (kinds of) couch . . . 1 onaddka, or stuffed with, as at Vin. Texts i. 54* A t Vin. ii. 150 onaddhamanca and onaddhapiiha allowed. Vin. Texts iii. 168 translates “ chairs and bedsteads covered {and upholstered with, cushions to fit them ).” See also Vin. ii. 270; D kp. 146. 8 tula. 3 uddalanaka, tearing o ff o r out. * Cf. Vin. iv. 40, 168.

92

L X X X V III. 3 , 1 -2 ]

E X P IA T IO N

93

Chair1 means: there are four (kinds of) chair . . , .one with removable legs. [160] Cotton means: there are three (kinds of) cotton: cotton from trees, cotton from creepers, cotton from grass.2 Should have made means: if he makes (it) or causes it to be made, in the business there is an offence o f wrong­ doing; having torn it off on acquisition, an offence of expiation is to be confessed. I f what was incompletely executed b y himself he has finished b y himself . . . I f he makes others finish what was incompletely finished by others, there is an offence of expiation. I f he makes it or causes it to be made for another, there is an offence of wrong-doing. If, having acquired what was made for another, he makes use of it, there is an offence of wrong-doing.3 |l 1 || There is no offence if it is for a binding, for a girdle, for a shoulder-strap, for a bag for carrying the bowl in, for a water-strainor*; if he is making a squatting-mat8; if, having acquired what was made for another, having torn it off, he makes use of it; if he is mad, if he is the first wrong-doer. j| 2 ||2 [| The Sixth 1 C f. V in. iv . 40, 168. 2 These three kinds o f cotton are allowed at Vin. ii. 150 for making bimbohana, squattiug-mats. The last, potakv-tula (at Vin. ii. 150 potaki-) is not “ tulam. from a young fow l,” as a t Vin. Texts i. 54, n. 1. P otaki ia “ in tula a kind o f cotton, ' grass-tuft,’ thistle­ down (? ),” so P .E .D . Cf. Vin. Texts iii. 167, “ cotton produced from Potaki-grass.” 3 Cf. above, p. 88. * These five articles m entioned as n ot causing an offence at Vin. iii. 257; see B .D . ii. 144. 5 T he three kinds o f cotton are allowed to be used in making a bitnbohana ( Vin. ii. 150).

E X P IA T IO N (P A C IT T IY A ) L X X X I X . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time a piece of cloth to sit upon1 was allowed to monks by the lord.2 The group of six monks, thinking: A piece of cloth to sit upon is allowed by the lord,” used pieces of cloth to sit npon that were not o f a (proper) measure3; they made (these) hang down in front of and at the back of a couch and a chair. Those who were modest monks. . . . spread it about, saying: “ How can this group of six monks use pieces of cloth to sit upon that are not of a (proper) measure ?” . . . ** Is it true, as is said, that you, monks, use pieces of cloth to sit upon that are not of a (proper) measure V ’ “ It is true, lord.” The enlightened one, the lord, rebuked them, saying; “ How can you, foolish men, use pieces o f clotli to sit upon that are not of a (proper) measure \ It is not, foolish men, for pleasing those who are not (yet) pleased . . . And thus, monks, this rule of training should be set forth: When a piece of cloth to sit upon is being made for a monk, it must be made to a (proper) measure. This is the (proper) measure here: in length two spans4 ac­ cording to the accepted span,6 in breadth one and a half spans. In exceeding this (measure), there is an offence of expiation involving cutting down.” 1 n isidana. See B.D . ii, 87, n. 2. a A t Vin. i. 295, referred to b y V A . 884. Cf. Nis. X V . At Vin. i. 297 nistdarta arc allowed to be k ept fo r oneself and not assigned to another. 3 appamana. T hey were evidently to o big, and the right measure ia laid down in the resulting sikkkdpada. 4 vidatthi. s sugata-vidatihi. Cf. Nis. X V , and B .D . i. 253. 94

L X X X I X . 1— 3 , 1 ]

E X P IA T IO N

95

And thus this rule of training for monks came to be laid down by the lord. [|1 || [170] Now at that time the venerable Udayin became very fat.1 H e, having made ready a piece of cloth to ait upon before the lord, pulling it out® all round, sat down. Then the lord spoke thus to the venerable XJdayin: “ W hy do you, Udayin, pull out the piece of cloth to sit upon, just as if it were an old skin ?” 3 ( — above, p. 6).

3 See p. 47 above, For references;.

F O R M A L M E E T IN G (SA N G H A D ISE SA ) I X . . . at Savatthi 111 the Jeta Grove in Anathapindika’ s monastery. Now at that time nuns who were pupils of the nun Thullananda lived in company,1 they were of evil habits, of evil repute, of evil ways of living,2 vexing3 the Order of nuns, concealing one another’s sins.4 Those who were modest nuns . . . spread it about, saying: “ How can these nuns live in company . . . concealing one another’ s sins 1” . . . “ Is it true, as is said, monks, that nuns live in company . . . concealing one another’s sins V* It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can nuns live in company . . . concealing one another’ s sins ? It is not, monks, for pleasing those who are not (yet) pleased . . . let the nuiis set forth this rule o f training: ’ In case nuns live in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of nuns, concealing one another’s sins, those nuns should be spoken to thus by the nuns: 1 Sisters are living in company . . . 1 sam&attha viharati, Cf. Vin. iv. 293, samsalthu viharati gahupatinapi gahapatiputlena pi, with householders and householders* sons; Vin, iv, 333, purisasamsaitha kwmarakasamsattha> m the com­ pany o f men and youths; Vin* ii. 4, gihisamsattho, in the company of, or in association with, householders, VA. 915 says missibhuta,

become mixed up with (the world)* and that in regard to the body they weTe pounding and cooking for householders, perfuming and adorning themselves^ using garlands and chains, and in regard to their speech they were acting as go-betweens, carrying messages and replies> Samsaftha viharati occurs at A . iii. 109. 55 jy d p a silo k a ,

3 vihcsikd* Cf. vihesat vexation, at p. 41 above; and vihesakaf vexing,, at Vin, iv* 36 ( —B.D. ii. 231 f,)* where it means keeping iiilenc4i. * vajja. Cf: V in , iii, 1T2 ( = B.D. i, 297). 207

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[IV. 239 240

concealing one another’s sins. Let the ladies desist1; the Order praises this detachment in sisters.’ But if these nuns, being spoken to thus by the nuns, should persist as before, these nuns should be admonished by the nuns up to the third time for giving up that (course). If, being admonished up to the third time they should give it up, that is good. I f they should not give it up, these nuns also have fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away.” ||1 || In case nuns means: they are called ordained. Are living in company means: in company means that they are living in company unbecomingly in regard to body and speech. O f evil habits means: they are possessed of depraved habits. O f evil report means: they are notorious2 because of (their)3 bad reputation.4 O f evil ways o f living means: they lead life by means of an evi], wrong mode of livelihood. Vexing the Order o f nuns means: [239] they protest when a (formal) act is being carried out against each other. Concealing one another’s sins means: they reciprocally conceal a sin. Those nuns means: those nuns who live in company. B y the nuns means: b y other nuns who see, who hear; they should be told by these: “ Sisters are living in com­ pany . . . detachment in sisters.” And a second time they should be told. And a third time they should be told . . . (see V II. 2, 1. Instead o f Do not, ladies, angry > etc., read Sisters are living in company, etc.; instead o f that nun . . . does not give up that course read those nuns . . . do not give up that course; instead 1 viviccati, separate themselves, be alone. Cf. below, p. 210. s abbhuggata, lit. spread abroad. * V A . 915 says “ the bad reputation o f these, etasam, means ‘ evil report.’ ” ' * papaka kittisadda.

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o f this nun so and so read these nuns so and so and so and so are living in company . . . they do not give up that course . . . the nuns so and so and so and so should be admonished . , . are admonished for giving up that course) . . . I f they are committing an offence entailing a formal meeting of the Order, the offence of wrong-doing according to the motion and the grave offences according to the two proclamations, subside. Two or three should be admonished together. More than that should not be admonished together. These nuns also means: they are so called in reference to the former. Up to the third time means: they fall on the third admonition, not through transgression of a course. Involving being sent away means: they are caused to be sent away1 from the Order, Offence entailing a form al meeting o f the Order means: . . . therefore again it is called an offence entailing a formal meeting of the Order. [| 1 |j I f they think that it is a legally valid act when it is a legally valid act (and) do not give up . . , {see For. Meeting V II. 2, 2) . . . I f they think that it is not a legally valid act when it is not a legally valid act, there is an offence of WTong-doing. ||2 || There is no offence if they are not admonished; if they give it u p ; if they are mad, if they are the first wrong­ doers. ||3 ||2 || 1 Oldenberg, V in. iv. 366* says th a t the correct reading is nissdriyantis as against tex t’s nissdriyatL

F O R M A L M E E T IN G (SA N G H A D ISE SA ) X . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. No\y at that time the nun Thullananda, admonished by the Order, spoke thus to the nuns: “ Ladies, live you as though in company, do not you live otherwise. For there are in the Order other nuns of such habits, of such repute, of such ways of living, [240] vexing the Order o f nuns, concealing one another’s sins1; the Order does not say anything to these. It is to you yourselves that the Order, out of disrespect, out of contempt, out of impatience,8 in gossiping, on poor evidence,3 says this: ‘ Sisters are living in company, of evil habits, of evil repute, of evil ways o f living, vexing the Order of nuns, concealing one another’ s sins. Let the ladies desist; the Order praises this detachment in sisters.’ ” Those who were modest nuns . . . spread it about, saying: “ How can the lady Thullananda, admonished by the Order, speak thus to nuns; ‘ Ladies, live you as though in company . . . detachment in sisters ’ ? ” . . . Is it true, as is said, monks, that the nun Thulla­ nanda, admonished by the Order, spoke thus to nuns: ‘ Ladies, live you . . . detachment in sisters *1 ” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Thullananda, admonished by the Order, speak thus to nuns: ‘ Ladies, live you . . . praises this detachment in sisters ’ ? It is not, monkSj for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun should speak th u s: * Ladies, live you as 1 Sec Formal Meeting I X , 2 F ive disadvantages o f being ** im patient ” given at A . iii, 254. 3 dvUxilyata, See J.P.T+S* 1886, p, 129. 210

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though in company, do not you live otherwise. For there are in the Order other nuns of such habits, of such repute, of such ways o f living, vexing the Order of nuns, concealing one another’ s sins; the Order does not say anything to these. It is to you yourselves that the Order, out o f disrespect, out of contempt, out of im ­ patience, in gossiping, on poor evidence, says this; “ Sisters are living in company, of evil habits, of evil repute, of evil ways of living, vexing the OrdeT of nuns, concealing one another’s sins. Let the ladies desist, the Order praises this detachment in sisters,'5 ’— that nun should be spoken to thus b y the nuns: 4Do not, lady, speak thus: “ Sisters are living in company . . . detachment in sisters.” ’ And if that nun, being spoken to thus by the nuns, should persist as before, that nun should be admonished b y the nuns up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. I f she should not give it up, this nun also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away.” ||1 j] Whatever means: . . . nun is to be understood in this case. Should speak thus means: ‘ Ladies, live you as though in company . . . It is to you yourselves that the Order, out o f disrespect means: out o f disesteem. Out o f contempt,1 means: out of disdain.1 Old o f impatience means: out of ill-temper.2 In gossiping means: made into talk.3 On poor evidence [241] means: not having partisans.4. Says this means: it says, ‘ Sisters are living in com pany . . . detachment in sisters.’ B y the nuns means: b y other nuns who see, who hear; she should be told b y theBe: “ Do not, lady, speak thus:

1 paribhavena . . . ’ptiribhavyala. 2 fcopena. 3 vibhassikatci. * Text reads appakkhata; Sint. edn. ajtakkhata=a-{-■pakkh being without a faction, a side, thus without partisans (aa C.P.D.).

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[IV. 242

‘ Ladies, live you as though in company . . . detach­ ment in sisters.’ ” And a second time she should be told. And a third time she should be told . . . (see V II, 2, 1-3. Instead o f do not, lady, angry, etc. read do not, lady, speak thus, etc. Read: Ladies, let the Order listen to me. This nun so and so, admonished by the Order, speaks thus to the nuns: * Ladies, live you as though in company,’ etc.) . . . if she is the first wrong-doer. |j 2 j| Recited, ladies, are the seventeen matters that are offences entailing a formal meeting of the Order—-nine which are offences at once, eight1 on the third (admoni­ tion). A nun having fallen into one or other of these shall spend a fortnight in wwnatta discipline* before both Orders. If, when the nun has performed the manatta discipline, the Order of nuns should number twenty, then that nun may be rehabilitated. But if the Order o f nuns, numbering less than twenty even by one, should rehabilitate that nun, that nun is not rehabilitated, and those nuns are blameworthy; this is the proper course there. Concerning this, I ask the ladies: I hope that you are quite pure in this matter ? And a second time I ask: I hope that you are quite pure in this matter ? And a third time I ask: I hope that you are quite pure in this matter ? The ladies are quite pure in this matter, therefore they are silent; thus do I understand this. Told are the Seventeen [242] 1 Bu. a t V A . 915 brings the ten Sanghadise3as here aet out up to seventeen b y saying that, besides these six that are offences at once, there are also three th a t are included in the M ahavibhanga (Nos. V , V I I I , I X ) ; and besides these fou r that are offencea a t the third adm on ition, ^there are also four th a t are included in the MahSvibhanga (N os. X - X I I I ) . The nuns have fou r m ore Sanghadisesas than the m onks. See alao In tr., p. xx x iii. 4 pakJchamanatta. Bu. says that he will explain this phrase i n detail in a K handhaka. Pakkha here alm ost certainly has the meaning o f one-half o f the lunar m onth.

[These thirty rules, ladies, for offences of expiation involving forfeiture come up for recitation,] F O R F E IT U R E (N IS S A G G IY A ) I

A t that time the enlightened one, the lord., was staying at Savatthi in the Jeta Grove in Anathapinddka’s monastery. Now at that time1 the group of six nuns made a hoard of many bowls. People, engaged in touring the dwelling-place and seeing (this hoard), looked down upon, criticised, spread it about, saying: “ How can these nuns make a hoard of many bowls ? W ill these nuns do a trade in bowls or will they set up art earthenware shop V* Nuns heard these people who . , . spread it about. Those who were modest nuns . . . spread it about, saying: “ How can this group o f six nuns make a hoard of bowls ?” . . “ Is it true, as is said, monks, that the group o f six nuns made a hoard of bowls V* “ It is true, lo r d /1 The enlightened one, the lord, rebuked them, saying: “ How, monks, can the group of six nuns make a board of bowls 'i It is not, monks, for pleasing those who are not (yet) pleased . - . this rule of training: Whatever nun should make a hoard of bowls, there is an offence of expiation involving forfeiture.” || 1 1| Whatever means: . . . nun is to be understood in this case. Bowl2 means: there are two (kinds of) bowls: an iron bowl, a clay bowl. There are three sizes for a bow l: a

1 Cf. Monks’ Niseag. XXI (B.D. ii. 113 f.) where, however, the offence Is to keep an extra bowl; and also Monks* Nissag. 1 {B.D. ii. 1 f.). * ii. 115 (Vin. iii. 243) and cf. B.D. ii. 415 {Vin. iv. 123). 213

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[ i v . 243 244

large bowl, a medium-sized bowl, a small bowl. A large bowl means that it takes half an dlhaka measure of boiled rice, or1 a quarter of that quantity o f uncooked rice or1 a suitable curry. A medium-sized bowl means that it, takes a ndlika measure of boiled rice, a quarter o f that quantity of uncooked rice, a suitable curry. [243] A small bowl means that it takes a pattha measure o f boiled rice, a quarter of that quantity of uncooked rice, a suitable curry. {A bowl) greater than that ia not a bowl, (a bowl) smaller (than that) is not a bowl* , *_ Should make a hoard means: what is not allotted, not a ssi It is to be forfeited means: it should be forfeited at sunrise. It should be forfeited to ail Order or to a group or to one nun.3 And thus, monks, should it be forfeited: That nun, having approached an Order, having arranged her upper robe over one shoulder, having honoured the feet of the senior nuns, having sat down on her haunches, having saluted with joined palms, should speak thus: ‘ Ladies, this bowl is to be forfeited b y me, a night haying elapsed. I forfeit it to tlio O rder/ Having forfeited it, tlie offence should be confessed. The offence should be acknowledged by an e x p e r ie n c e d , competent nun; the bowl forfeited should be given back (with the words): ‘ Ladies let the Order listen to me. This bowl of the nun so and so which had to be forfeited is forfeited (by her) to the Order. I f it seems right to the Order, let the Order give back this bowl to the nun so and so. _ That nun, having approached several1 nuns, having arranged her upper robe over one shoulder . . ^ having saluted with joined palms, should speak thus: Ladies, this bowl is to be forfeited by raCj a night having elapsed. 1 Omitted, p robably rightly, at Vin* iii. 243. I t does n ot occur in the other cases either here or there. _ a Cf. definition o f “ extra rob e,” ** extra bow l ” a t BM. 7 , 3 ekabhikkkum balancing puffffdla, individual, in the Monks Nissaggiyas, * sambahuld, m eaning a group o f tw o to fou r m onks or nuns.

I. 3, 1—3J

f o r f e it u r e

215

I forfeit it to the ladies.’ Having forfeited it, the offence shouldbe confessed. The offence should be acknow­ ledged by an experienced,competent nun; the bowl forfeited should be given back (with the words): ‘ Let the ladies listen to me. This bowl of the nun so and so which had to be forfeitedis forfeited (by her) to the ladies. I f it seems rightto the ladies, let the ladies give back this bowl to the nun so and so.’ That nun, having approached one nun, having arranged her upper robe over one shoulder, having sat down on her haunches, having saluted with joined palms, should speak thus: £ Lady, this bowl is to be forfeited by me, a night having elapsed. I forfeit it to the la d y / Having forfeited it, the offence should be confessed. The offence should be acknowledged by this nun; the bowl forfeited should be given back (with the words): ‘ I will give back this bowl to the lady.* || I || I f she thinks that a night has elapsed when it has elapsed, there is an offence of expiation involving for­ feiture. I f she is in doubt as to whether a night has elapsed . . . I f she thinks that a night, has not elapsed when it has elapsed, there is an offence of expiation involving forfeiture. I f she thinks that it is allotted when it is not allotted . . . I f she thinks that it is assigned when it is not assigned [244] . . . If she thinks that it is bestowed when it is not bestowed . . . I f she thinks that it is lost when it is not lost . . . I f she thinks that it is destroyed when it is not de­ stroyed . . . I f she thinks that it is broken when it is not broken . . . I f she thinks that it is stolen when It is not stolen, there is an offence of expiation involving forfeiture. If, not having forfeited the bowl which had to be forfeited, she makes use of it, there is an offence of wrong-doing. If she thinks that a night has elapsed when it has not elapsed, there is an offence of wrong­ doing. I f she Is in doubt as to whether a night has not elapsed, there is an offence of wrong-doing. If she thinks that a night has not elapsed when it has not elapsed, there is no offence. |j 2 ||

2 16

BOOK OP THE DISCIPLINE

[I V . 845

There is no offence if before sunrise it is allotted, assigned, bestowed, lost, destroyed, broken, if they tear it from her, if they take it on trust; if she is mad, if she is the first wrong-doer,1 [[ 3 ]|2 || Then the group of six nuns did not give back a bowl that was forfeited. They told this matter . . . to the lord. H e said: " Monks, a bowl that is forfeited is not to be given back. Whosoever should not give it back, there is an offence of wrong-doing.” 1 ||3 J[ » Cf. B.D . ii. 116 f., and ii. 10 f. (a robe).

F O R F E IT U R E (N IS S A G G IY A ) II . . . at Savatthi in the Jeta Grove in Anathapindika’ s monastery. Now at that time several nuns, having spent the rains in a village-residence, went to Savatthi keeping the customs,1 dignified in deportment, badly dressed, wearing shabby robes. Lay-followers having seen these nuns, thinking, “ These nuns are keeping the customs . . . wearing shabby robes, these nuns will have been robbed,” gave robe-material to the Order of nuns not at the right time.3 The nun Thulla­ nanda, saying, “ Our kathina-cloth is (formally) made,® it was robe-material given at the right tim e,” having allotted it, had it distributed.4 The lay-follower s having seen those nuns, spoke thus: “ W as not the robematerial received b y the ladies ?” “ W e did not receive robe-material, sirs. The lady Thullananda, saying, c Our kathina-clofch is (formally) made; it was robe-material given at the right time,’ having allotted it, had it distributed.” 1 vattasa7npan7idm Groups o f vaitani enumerated a t Vbf/A. 297. Here probably these nuns had n o t y e t their new robes, as it was not the custom to get these during the rains. The village jHjrhapa could n ot supply enough m aterial and so the nuns proposed to get it in Savatthi. 3 See B .D . ii. 26> 311, 366. 3 atthata. See B .D . ii. 5* n. 1, 26, n. 3. The kathina-cloth bad to be m ade u p after the rains, Vin* i. 254* R obe-m aterial accruing not at the right tim e m ight be accepted b y a m onk, but then should be m ade up quickly* Vin, iii. 203 (22.Z). ii. 25 £ ). It looks as i f Thullananda and her nuns had had their kathina robes made up before these other nuna arrived at Savatthi, and that whe took possession o f the material given b y the laity* and in having it dis­ tributed , ignored these incom ing nuns. 4 This seems to im p ly that she did not distribute it herself. A t Vin . i. 286 m onks are allowed to agree upon a m onk possessed of five qualities as distributor o f robe-m aterial; the w ay in which it should be distributed is then set forth. h i-

217

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BOOK OF TH E DISCIPLINE

[IV . 3 4 5 -2 4 0

The lay-followers . . . spread it about, saying: “ How can the lady Thullananda, thinking that robematerial (given) not at the right time was robe-material (given) at the right time, having allotted it, have it distributed ?” Nuns heard these lay-foilow^rs who . . . spread it about. Those who were modest nuns . . . spread it about, saying: “ How can the lady Thullananda think­ ing . . . have it distributed V* Then these nuns told this matter to the monks* The monks . . . to the lord. [245] H e said: Is it true, as is said, monks, that the nun Thulla­ nanda . . . had it distributed ?*’ “ It is true, lo r d /’ The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Thullananda . , , have it distributed ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun, thinking that robe-material (given) not at the right time is robe-material (given) at the right time, having allotted it should have it distributed, there is an offence of expiation involving forfeiture.” j| 1 |[ Whatever means: . . , nun is to be understood in this case. Robe-material {given} not at the right time1 means: some that has accrued during the eleven months when the kathina cloth is not (formally) made; some that has accrued during the seven months when the kathina cloth is (formally) made; a gift (of material) offered3 even at the right tim e; this means robe-material (given) not at the right time. I f thinking, “ It is robe-material (given) at the right 1 Cf. Monks* Nissag. I l l , Vin. iii. 204 {B .D . ii. 26, where see note}* and c f B .D , ii, 311, 366, " tim e o f giving r o b e s /1 2 ddisaa* VA> 546 explains b y apadisilva, pointed out* indicated, designated; V A , 658 b y uddisitva, pointed ou t, proposed; while V A . 916 says, “ she saying* e having obtained (sampattd), let them d istrib u te / and then she says, * I will give this to a group and this to y o u / ”

II. 8 , 1-3]

FORFEITURE

219

time,” having allotted it, she has it distributed, in the action there is an offence of wrong-doing; on acquisition it is to be forfeited. It should be forfeited to an Order or to a group or to one nun. And thus, monks, should it be forfeited: '* Ladies, I, thinking that this robematerial (given) not at the right time was robe-material (given) at the right time, having allotted it, caused it to be distributed; it is to be forfeited by me. I forfeit it to the Order.” . . . *e . . . let the Order give back . . . they should give back . . . I will give back (this robe-material) to the lady.” |j 1 || I f she thinks that it is robe-material (given) not at the right time when it is robe-material (given) not at the right time, and saying, iC It is robe-material (given) at the right time,” having allotted it she has it distributedj there is an offence of expiation involving forfeiture. I f she is in doubt as to whether it is robematerial (given) not at the right time . . . there is an offence of wrong-doing. I f she thinks that it is robematerial (given) at the right time when it is robematerial (given) not at the right time . . . there is no offence. I f she thinks that it is robe-material (given) not at the right time when it is robe-material (given) at the right time, there is an offence o f wrong-doing. I f she is in doubt as to whether it is robe-material (given) at the right time, there is an offence of wrong-doing. If she thinks that it is robe-material (given) at the right time when it is robe-material (given) at the right time, there is no offence. |j 2 || There is no offence if she thinks that it is robc-matcrial (given) not at the right time when it is robe-material (given) not at the right time and has it distributed; if she thinks that it is robe-material (given) at the right time when it is robe-material (given) at the right time and has it distributed; if she is mad, if she is the first wrong-doer. |J3 |j 2 ||

F O R F E IT U R E (N IS S A G G IY A ) III . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the nan Thullananda, having exchanged1 a robe with a certain nun, made use of it. Then that nun, having folded up that robe, laid it aside.3 The nun Thullananda spoke thus to that nun: “ Lady, that robe [246] which was exchanged by you with me, where is that robe ?” Then that nun, having taken out that robe, showed it to the nun Thullananda. The nun Thullananda spoke thus to that nun; “ Lady, take back3 your robe, give4 me this robe. That which is yours is yours, that which is mine is mine. Give this to me, take away your own,” and she tore it away.6 Then that nun told this matter to the nuns . . . to the monks. The monks . . . to the lord. H e said: “ Is it true, as is said, monks, that the nun Thulla­ nanda . . . tore it away ?” “ I t is true, lord.” The enlightened one, the lord, rebuked them, saying: How, monks, can the nun Thullananda . . . tear it away ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule o f training: Whatever nun, having exchanged a robe with a nun, should afterwards speak thus: ‘ Lady, take your robe, give this robe to me. That which is yours is yours, that which is mine is mine. Give this to me, take away 1 Or bartered, parivattetvd, In Bhikkhu Nissag. V monks are allowed to ace-ept robes in exchange from m onks, nuns, probationers, male and female n ovices; while in Bhikkhu Pac. X X V they arc allowed to give robes In exchange to these same ilve classes o f people. 2 C f. Vinz iv. 61 = B .D , ii. 265. 3 hand a. V A . 917 says fjanka, take. * dharali here has sense o f to give, as a t Fin, iii. 206,

6 Cf, Vin. iii, 254

ii. 139). 220

I I I . 1— 2 , 2 ]

FORFEITURE

221

your own,’ (and) should tear it away or should cause (another) to tear it away, there is an offence of expiation involving forfeiture.” 1 ||1 || Whatever means: . . . nun is to be understood in this case. With a nun means: with another nun. Robe means: any one robe of the six (kinds of) robes (including) the least one fit for assignment.2 Having exchanged means: something large for some­ thing small or something small for something large. Should tear it away means3: if she tears it away herself, there is an offence of expiation involving forfeiture. Should cause (another) to tear it away means: if she commands another, there is an offence of wrong-doing. I f having commanded once, she then tears many away, it is to be forfeited. I t should be forfeited to an Order or to a group or to one nun. And thus, monks, should it be forfeited: ‘ Ladies, having exchanged this robe with a nun, it was torn away b y m e; it is to be forfeited. I forfeit it to the Order * . . . * the Order should give back . . . let the ladies give back . . . I will give back (this robe) to the la d y / || 1 || I f she thinks that she is ordained when she is ordained, (and) having exchanged a robe, tears it away or causes (another) to tear it away, there is an offence of expiation involving forfeiture. [047] I f she is in doubt as to whether she is ordained . . . I f she thinks that she is not ordained when she is ordained . . . involving forfeiture. Having exchanged another requisite, if she tears it away ot causes (another) to tear it away, there is an offence of wrong-doing. Having exchanged a robe or another requisite with one who is not ordained, if she tears it away or causes (another) to tear it away, there 1 Cf* M onks’ Niaaag. X X V where u monk having him self given a robe to a monk must not then tear it aw ay from him. 2 = F k iii, 210, 213, iv. 122, 123, a From here to end cf,* Monks* Niaa&g. X X V *

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[IV . 248

is an offenee of wrong-doing. I f she thinks that she is ordained when she is not ordained, there is an offence of wrong-doing. I f she is in doubt as to whether she is not ordained, there is an offence of wrong-doing. I f she thinks that she is not ordained when she is not ordained, there is an offence of wrong-doing. [|2 || There is no offence if she gives it or takes it from her in a friendly manner; if she is mad, if she is the first wrong-doer. ||3 ||2 ||

F O R F E IT U R E (N ISSA G G IY A ) IV . . . at Savatthi in the Jeta Grove in Anathapmdika’ s monastery. Now at that time the nun Thullananda came to be ill. Then a certain lay-follower approached the nun Thullananda, and having approached he spoke thus to the nun Thullananda: " W hat, lady, is your discomfort ? W h at may be brought (for you) V 7 “ Sir, I am in need of ghee.’1 Then that lay-follower, having for a Jcahd-pana brought ghee from the house o f a certain shopkeeper, gave it to the nun Thullananda. The nun Thullananda said: “ I am not in need of ghee, sir, I am in need of oil.” Then that lay-follower approached that shopkeeper, and having approached he spoke thus to that shop­ keeper : “ The lady says that she does not need ghee, master, she needs oil. You take1 the ghee (and) give me the oil.” “ I f we, master, take back again goods that were bought, when will our goods be sold ? Ghee was taken owing to the purchase of ghee; give for2 the purchase of oil (and) you shall take oilT” Then that lay-follower . . . spread it about, saying: “ How can this lady Thullananda, having had one thing asked for,3 then have another thing asked for ?” Nuns heard this lay-follower who . . . spread it about. Those who were modest nuns . . . spread it about . . . Then these nuns told this matter to the monks. The monks . . . to the lord. He said: “ Is it true, as is said, monks, that the nun Thulla1 handa, as above, p. 220, * dhara^yacitvdt V A . 917, but I think the above translation better showa that the shopkeeper was, as he atatea, unwilling to change goods once bought.

3 vinndpetvd.

223

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[IV , 2 4 8 -2 4 9

nanda, having had one thing asked for, had another thing asked for ?” “ I t is true, lord.” The enlightened one, [248] the lord, rebuked them, saying: “ How, monks, can the nun Thullananda . . . have another thing asked for ? I t is not, monies, for pleasing those who are not (yet) pleased * . . this rule of training: Whatever nun, having had one thing asked for, should have another thing asked for, there is an offence of expiation involving forfeiture.” ||1 1| Nun means: . . . nun is to be understood in this case. Having had one thing ashed fo r means: having had anything whatever asked for. Should have another ashed fo r means: excepting that (thing), if she has another asked for, in the request1 there is an offence of wrong-doing. I t is to be forfeited on acquisition. It should be forfeited to an Order or to a group or to one nun. And thus, monks, should It be forfeited: “ Ladies, having had this thing asked for, the other thing asked for is to be forfeited by me. I forfeit it to the Order.” . . . “ . . . the Order should give back . . . let the ladies give back . . . I will give back (this thing) to the lady.” || 1 |j I f she thinks that one thing is another thing and has the other thing asked for, there is an offence o f expiation involving forfeiture. I f she is in doubt as to whether one thing . . . I f she thinks that an identical thing* is another thing . . . offence o f expiation involving forfeiture. I f she thinks that another thing ia an iden­ tical thing (and) has the identical thing asked for, there is an offence of wrong-doing. I f she is in doubt as to whether it is an identical thing (and) has an identical thing asked for, there is an offence of wrong-doing. I f she thinks that it is an identical thing when it is an identical thing, there is no offence. ]|2 |j 1 payoge, action, doing.

*

a n a F ifla .

I V . S, 3]

FORFEITURE

There is no offence if she has that thing asked for and also lias another thing asked for1; if having pointed out the advantage, she has it asked for; if she is mad, if she is the first wrong-doer, ||3 ||2 |[ 1 A ccording to V A , 917 this means that the little she first asked for does not suificcj so she asks for it again. I f ghee was first asked for for a watch o f the night (t.e., to be used as a m edicine) it m ay be boiled; but if the d o ctor prescribed oil and she says she needs this too, thus (it ia said) she asks for another thing* The simultaneous asking for things is hence not an offence; it puts a shopkeeper to no embarrassment, and saves a lay-person from going to and fro. This " asking for 11 a thing when an offer has been made is different from the " asking fo r ” in Pac, V I I and in the Patidesaniyas. F or there, nuns appear to be asking for food and m edicine on their own initiative.

F O R F E IT U R E (N ISS A G G IY A ) V . . . at Savatthi in the Jeta Grove in Anathapindika’ s monastery. Now at that time the nun Thullananda came to be ill. Then a certain lay-follower approached the nun Thullananda; having approached, he spoke thus to the nun Thullananda: although it may be said to contain, as does “ to b a rg a in /’ this meaning. ' 3 garupdvuraiia . 3 kamsa. As R hys D avids states, A ncient Coins, etc~3 p , 7, this M as a measure o f value is only found in this p a ssage/’ Here, according to the Old Corny, r four ** bronzes ” are worth sixteen kakdpana s ; and b o , as JJu. says, V A . 919, “ here a katnsa i s (worth) four kahapanas and c f KankkdvitaranT (S>H.B.)t p. 172, and ^oggallana, Abhp. 905. The value being so small* R h ys D avids is against the notion that the kamsa was a bronze or brass cup* plate or vessel. It m ay possibly have been a bronze weight such as those used until recently in Burma. There is no com m cntarial support for Childers* view that kamsa is " a coin /* or for BohtlingkKofch^s that it is an equivalent o f ddhaka (Pali, dlhaka).

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D IS C IP L IN E

[IV . 250

at most more than four “ bronzes,” bargained for b y mo, is to be forfeited. I forfeit it to the Order ’ . . , “ . . . the Order should give back . . . let thorn give back . , . I will give back this (heavy cloth) to the lady.” || 1 || I f she thinks that it is (worth) more when it is (worth) more than four “ bronzes ” (and) bargains for it, there is an offence o f expiation involving forfeiture. I f she is in doubt as to whether it is (worth) more than four “ bronzes ” . . . I f she thinks that it is (worth) less when it is (worth) more than four “ bronzes ” (and) bargains for it, there is an offence of expiation involving forfeiture. I f she thinks that it is (worth) more when it is (worth) less than four “ bronzes,” there is an offence of wrong-doing. I f she is in doubt as to whether it is (worth) less than four “ bronzes,” there is an offence of wrong-doing. I f she thinks that it is (worth) less when it is (worth) less- than four “ bronzes,” there is 110 offence. ||2 || There is no offence if she bargains for one (worth) at most four tf bronzes ” ; if she bargains for one (worth) at most less than four “ bronzes ” ; if they belong to relations; if they are offered; if it is for another; if it is by means of her own property; if she bargains for some­ thing of small ^value while (the other person) desires to bargain for something costly1; if she is mad, if she is the first wrong-doer. |J 3 ||2 || 1 Cf. Vin. iii. 217 (B .D . ii. 57) and where cefdpeti is in sense o f “ to get in exchange ” rather than “ to bargain."

F O R F E IT U R E (N ISSA G G IY A ) X I I . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the nun Thullananda was very learned . . . (see X I , 1. Instead o f in the cold weather read in the hot weather; instead o f woollen garment read linen garment) this rule of training: I f a nun is bargaining for a light cloth,1 she may bargain for one (worth) at most two and a half ‘ bronzes.’ If she should bargain for one (worth) more than that, there is an offence o f expiation involving forfeiture.” ||1 1| Light cloth means: whatever is a cloth for the hot weather. I s bargaining fo r means: is asking for. She 'may bargain fo r one (worth) at most two and a half bronzes ” means: she may bargain for one worth ten kaTidpanas. I f she should bargain for one (worth) more titan that means: . . . (see X I . 2 . Head a light cloth (worth) at most more than two and a half “ bronzes,” [356] more than two and a half “ bronzes,” less than two and a half “ bronzes ” ) . . . there is no offence. || 1 || There is no offence if she bargains for one (worth) at most two and a half “ bronzes if she bargains for one (worth) at most less than two and a half “ bronzes” ; . . . if she is the first wrong-doer. |J2 ||2 j| Recited, ladies, are the thirty rules® for offences of *

lahup&inirana*

* Bu. at V A . 919 says that eighteen (Nissag.) rules o f training are laid dow n for both sides, that is for m onks and nuns alike. A s these have appeared already in the Mahavibhanga, on ly tw elve additional ones need to be included in the Bhikkhunl-patim okklia to bring the total o f Nissaggiyas for nuna up to thirty. See Intr.* p. XXZTli.

241

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BOOK OF THE DISCIPLINE

[IV . 2 57

expiation involving forfeiture. Concerning them, I ask the ladies: I hope that you are quite pure in this matter ? And a second time I ask: I hope that you are quite pure in this matter ? And a third time I ask : I hope that you are quite pure in this matter 1 The ladie3 are quite pure in this matter; therefore are they silent. Thus do I understand this. Told are the thirty offences of expiation involving forfeiture [257]

These hundred and sixty-six matters, ladies, that are offences of expiation come up for recitation. E X P IA T IO N (P A C IT T IY A ) I A t that time the enlightened one, the lord, was staying at Savatthi in the Jeta Grove in Anathapindika’ s monastery. Now at that time the Order of nuns was offered garlic b y a certain lay-follower,1 saying: “ I f these ladies need garlic, I (can supply them) with garlic.” ® And the keeper of the field was instructed (with the words): “ I f the nuns come, give two or three bundles3 to each nun.” Now at that time there was a festival in Savatthi; the garlic was used up as soon as it was brought in.4 The nuns, having approached that lay-follower, spoke thus: “ Sir, we have need o f garlic.” H e said: “ There is none, ladies; the garlic is used up as soon as it is brought in ; go to the field.” The nun Thullananda, having gone to the field, not knowing moderation, had much garlic taken away. The keeper of the field looked 1 Jataka 136 (Ja. i, 474) is based on this story. * C f Vin. iii. 244 (B.D. ii. 118). 3 bhandike^ explained at V A , 919 that this is a synonym for pottalike sampuTynaminjdnam. As pottalika (several v.lL) appears to mean a kind o f grass, perhaps the phrase here stands for “ two or three leaves from full bulbs. ” At Ja. i. 474 the reading is gandika, a stalk or stick. A t VA, 920 it is said *e So too is this bha^dikalasu^ia (garlic in the bundle), it is not one, two (or) three bulbs { minjaka ).** M iftja, according to Geiger* Pali JAt. und Sprache, § 9 = majja (pith, sap); a-mifijaka, according to C.P.D. is “ without tuber/* But onions, garlic and leeks are bulbous plants. It seems that the nuns were to be given, the garlic done up into bundles, rather than the bulbous parts themselves. 4 See P'E.D. under yathabhatam. Ja. i. 475 makes out that the nuns went to the lay-follower^ house where the garlic had been brought from the field. This would explain his injunction to them to go to the field. 243

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[IV. 268-359

down upon, criticised, spread it about, saying: “ How can these nuns, not knowing moderation, have much garlic taken away ?” Nuns heard that keeper o f the field who . . spread it about. Those who were modest nuns . . . spread it about, saying: “ How can the lady Thullananda, not knowing moderation, have much garlic taken away ?” . . . “ Is it true, as is said, monks, that the nun Thulla­ nanda, not knowing moderation, had much garlic taken away ?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: " How, monks, can the nun Thullananda, not knowing moderation, have much garlic taken away ? I t is not, monks, for pleasing those who are not (yet) pleased . . . ’* and having given reasoned talk, he addressed the monks, saying: “ Formerly, monks, the nun Thullananda was the wife of a certain brahmin [258] and there were three daughters, Nanda, Nandavatl, Sundarinanda.1 Then, monks, that brahmin, having passed away, was born in the womb o f a certain goose* and his feathers were made all of gold. He gave a feather one b y one to these. Then, monks, the nun Thullananda, saying: ‘ This goose is giving us a feather one by one,’ having taken hold of that king of the geese, plucked him. His feathers, on growing again, turned out white. So at that time, monks, the nun Thullananda lost the gold through too much greed; now she will lose the garlic/* “ One should be pleased with what is received, for too much greed is bad. B y taking hold of the king of the geese, one may lose the gold.” Then the lord having in many a figure rebuked the nun Thullananda for her difficulty in maintaining herself - - . there ia an offence of expiation,” ||1 1| Whatever means: * * * nun is to be understood in this case. Before a meal means: from sunrise until midday.1 Fam ily means: there are four (kinds of) families: a noble family, a brahmin family, a merchant family, a low-caste family.2 Having approached means: having gone there, A seat means: it is called a place for sitting crosslegged.3 Having sat down means: having sat down on this. Should depart withmd asking the owner {for permission) means: whatever man in that family is learned, without asking him (for permission but) in letting herself pass a place that is sheltered from the rain,4 there is an offence of expiation, jf 1 |[ I f she thinks that she has not asked (for permission) when she lias not asked (for permission) and departs, 1 This ia the reverse o f the definition o f “ wrong time ” {for eating) at Vin. iv. 86 (B .D . ii. 336). These tw o definitions together divide the day into tw o times fo r eating— the right and the wrong, 2 = Vin. iii. 184, iv. 80, 177. 3 pallanka must a t som e tim e have com e to mean the thing sat upon, early on perhaps a simple m at. A t Vin. i. 192 pallanka is am ong various things which if used given ri»e to a duJckaia offence; while at Vin. ii. 280 nuns incur a similar offence i f they sit on o n e / a half-pallanka being “ allowed M instead. .T his m ay mean, h ow ­ ever, sitting half cross-legged— so aa to give more room* A t V in, ii. 169 a pallanka is allowed to be used b y m onks if the hair ia destroyed (bhinditviI), while at Fin, iv* 299 this same proviso (here chindilva, cut out) turns the nuns’ offence o f using a pallanka into “ no offence.” I t is defined here aa c< m ade b y bringing (horse-) hair for it,*5 but at D A , 86 aa “ made having p u t figures o f wild animals on the legs,” See Dial. i. 11, n. 5 fo r some interesting remarks. 4 anovassaka. C f' deso anovaasako at V in* ii* 211. V A . 927 says that In making the first fo o t cross (or pass), there is an offence o f w rong-doin g; in making the second foctt cross, one o f expiation.

2 7 2

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[IV. 870

there is an. offence of expiation. I f she is in doubt as to whether she has not asked (for permission). . . . If she thinks that she has asked (for permission) when she has not asked (for permission) . . . there is an offence of expiation. I f it is not for a place for sitting crosslegged, there is an offence of wrong-doing. I f she thinks that she has not asked (for permission) when she has asked (for permission), there is an offence of wrong­ doing. I f she is in doubt as to whether she has asked (for permission), there is an offence of wrong-doing. I f she thinks that she has asked (for permission) when she has asked (for permission), there is no offence. [| 2 || There is no offence if she goes away asking (for per­ mission); if it is one that is not movable1; if she is ill; if there are accidents2; if she is mad, if she is the first wrong-doer. )| 3 ||2 J|[272] 1 asamhurtme; presumably meaning that she can go away o f her ow n accord i f she has not been given a paUanka or other m ovable seat. 2 V A . 927 says that if they depart [pakRamanti, vJ. aa£i) w ithout asking (for perm ission} should a fire have broken ou t in the house or if there are thieves or similar misfortunes, there is no offence.

EXPIATION (PACITTIYA) X V I . . . at SavatthI in the Jeta Grove in An&thapindika’ s monastery. Now at that time the nun Thullananda, having approached families after a meal, sat down on1 a seat without having .asked the owner (for permission) and moreover lay down on1 it. People, being shy of the nun Thullananda, neither sat down on that seat nor lay down on it. The people . . . spread it about, saying: “ How can the nun Thullananda, having approached families after a meal, sit down on a seat without asking the owner (for permission) and moreover lie down on it ?” Nuns heard these people who . . . spread it about. Those who were modest nuns . . . spread it about, saying; “ How can the lady Thulla­ nanda . . . and moreover he down on it ?” . - . " Is it true, as is said, monks, that the nun Thulla­ nanda . . . and moreover lay down on it V* “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Thullananda . . . and moreover lie down on it ? It is not, monks, for pleasing those who are not (yet) pleased - . . this rule of training: Whatever nun, having approached families after a meal, should sit down on or should lie down on a seat without asking the owner (for permission), there is an offence of expiation.** ||1 |( Whatever means: . . . nun is to be understood in this case. After a meal means: after midday has passed until the sun has set. 1 abhi -. . . abki- in ay he intended to con vey meaning o f “ loll ”

a n d ** sprawl,” 273

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BOOK OF THE D ISCIPLIN E

[IV . 2 7 3 -2 7 4

Fam ily means: * . Having approached means: having gone there.1 Without ashing the owner (for permission) means; whatever man in that family is the owner, without asking him to give (permission). A seat means: . - -1 Should sit down on means: if she sits down on it, there is an offence of expiation. tShould lie down on means: if she lies down on it, there is an offence of expiation. [J 1 |[ I f she thinks that she has not asked (for permission) when she has not asked (for permission) and sits down on or lies down on (a seat), there is an offence of expia­ tion. If she is in doubt as to whether she has not asked (for permission) . - . (see X V , 2) . . , there is no offence, [|2 [| [273] There is no offence if she, asking (for permission), sits down on or lies down on a seat; if it is a permanently appointed (seat); if she is ill; if there are accidents; if she is madj if she is the first wrong-doer. (j 3 [J2 jj i See P ac. X V , 2 ,1 .

EXPIATION (PACITTIYA) X V II . . . at SavatthI in the Jeta Grove in Anathapindika’ s monastery. Now at that time several nuns, going to SavatthI through the Kosalan districts, having arrived at a certain village in the evening, having approached a certain brahmin family, asked for accommodation.1 Then that brahmin woman spoke thus to these nuns: “ W ait, ladies, until the brahmin comes.” The nuns, saying: “ Until the brahmin comes having spread a sleeping-place, some sat down, others lay down. Then that brahmin having come during the night, spoke thus to that brahmin woman: “ W ho are these ?” “ They are nuns, master.” Saying: “ Throw out these shaven-headed strumpets,” a he threw them out from the house. Then these nuns, having arrived in SavatthI, told this matter to the nuns. Those who were modest nuns . . . spread it about, saying: “ How can these nuns, having approached families at the wTong time, having spread a sleepingplace without asking the owner (for permission), sit down 011 it3 and lie down on3 it V ’ . . . “ Is it true, as is said, monks, that nuns . . . lay down on it ?” " It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can nuns, having approached families . . . lie down on it ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun, having approached families at tho wrong time, having spread or having caused a sleeping1 okasam yaciinsu. 51 Cf. pp. 178, 257, above. * Here and below abhinisldati, abkinipajjaii; above m erely m'stdaii, nipajjati. T he stress o f abki- m ay mean, aa in previous Pac., to 41 loll ” and " sprawl.”

276

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[IV . 2*74-275

place to be spread without asking the owner (for per­ mission), should sit down on it or should lie down on it, there is an offence of expiation.” ||1 |j Whatever means: . . . nun is to be understood in this case. Wrong time means: from sunset until sunrise.1 Fam ily means: . . . Having approached means: . . . Without ashing the owner (for permission) means: . . . (see X V I , 2, 2) . . . Sleeping-place means: even a spreading of leaves.8 Having spread means: oneself having spread. [274] Having caused to be spread means: having caused another to spread. Should sit doivn on means: Should lie down on means: - ■ • Ii 1 II

I f she thinks that she has not asked (for permission) when she has not asked (for permission) and having spread or having caused a sleeping-place to be spread, she sits down on it or lies down on it, there is an offence of expiation. I f she is in doubt as to whether she has not asked (for permission) . . . I f she thinks that she has asked (for permission} when she has not asked (for permission) . . . offence of expiation. I f she thinks that she has not asked (for permission) when she has asked (for permission), there is an offence of wrong­ doing. I f she is in doubt as to whether she has asked (for permission), there is an offence of wrong-doing. I f she thinks that she has asked (for permission) when she has asked (for permission), there is no offence. [|2 || There is no offence if asking (for permission), having spread or having caused a sleeping-place to be spread, she sits down on it or lies down on it ; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.

11311211_________________________________________ _

1 Cf. other definitions o f ** w rong tim e at B .D . ii. 336 and above, p. 86, * Other definitions o f “ sleeping-place ** at B .D . ii. 196=^201, 244,

EXPIATION (PACITTIYA) X V III . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the nun who was the pupil o f Bhadda Kapilanl1 attended on Bhadda Kapilanl respectfully. Bhadda Kapilanl spoke thus to the nuns: c< Ladies, this nun attends on me respectfully, I will give her this robe.” Then that nun, because of a mis­ apprehension,2 because of a misunderstanding,3 saying: “ Ladies, they say that I do not attend respectfully upon the lady, they do not say that she will give .me a robe,” made (someone) look down upon another. Those who were modest nuns . . . spread it about, saying: “ How can this nun because of a misapprehension, because of a misunderstanding, make (someone) look down upon another ?” . . . “ Is it true, as is said, monks, that a nun.. . . made (someone) look down upon another ?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can a nun, because of a misappre­ hension, because of a misunderstanding, make (someone) look down upon another ? It is not, monks, for pleas­ ing those who are not (yet) pleased * . . this rule of training: Whatever nun, because of a misapprehension, because of a misunderstanding, should make (someone) look down upon another, there is an offence of expiation.” II IN Whatever means: . , . nun is to be understood in this case. 1 See Sangh. I l l , P ac. X I - X I I I . z duggahitena. I think tie re it does not mean that the robe was taken wrongly, but what Bhadda said. 0 dupadhdritena.

277

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[IV . 2 7 5 -2 7 6

Because o f a misapprehension means: because it was apprehended in a different manner. jBecause o f a misunderstanding means: because it was understood in a different manner. Another means: one who is ordained. I f she makes (someone) look down upon (her), there is an offence of expiation. ||I j| [375] I f she thinks that she is ordained when she is ordained (and) makes (someone) look down upon (her), there is an offence of expiation. I f she is in doubt as to whether she is ordained. . . . I f she thinks that she is not ordained when she is ordained . . . offence of expia­ tion. If she makes (someone) look down upon one who is not ordained, there is an offence of wrong-doing. I f she thinks that she is ordained when she is not ordained, there is an offence o f wrong-doing. I f she is in doubt as to whether she is not ordained, there is an offence of wrong-doing. I f she thinks that she is not ordained when she is not ordained, there is an offence of wrong­ doing.1 f| 2 |[ There is no offence if she is mad, if she is the first wrong-doer.z ||3 |[ 2 |j 1 Surely should road andpaUif no offence, 2 This Pac. is unique in the nuns’ group in having no more than these tw o regularly recurring instances where n o offence is caused.

E X P IA T IO N (P A C IT T IY A ) X I X . . . at Savatthi in the Jeta Grove in A nathapindika’ s monastery. Now at that time nuns, not seeing their own things, spoke thus to the nun Candakall1: " Has the lady not seen our things ?” The nun Candakall . . . spread it about, saying: “ W hat, am I a thief then? what^ am I just shameless % that these ladies, not seeing their own things, spoke thus to m e: ‘ Has the lady not seen our things ? ’ I f indeed, ladies,2 I take your things I am not a true recluse, I am falling away from the Brahma-life, I rise up in hell. But whoever speaks thus o f me when it is not a fact, let her too be not a true recluse, let her fall away from the Brahma-life, let her rise up in h ell." Those who were modest nuns . . . spread it about, saying: “ How can the lady Candakall curse herself as well as another with hell as well as with the Brahma-life V* . . . “ Is it true, as is said, monks, that the nun Candakall cursed herself . . . with the Brahma-life ?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Candakall curse herself as well as another with hell as well as with the Brahmalife ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun should curse herself or another with hell or with the Brahma-life, there is an offence of expiation.” jj 1 || 1 See Sangh. IV , V II, V III. 2 sacd h’ayye. OJdenlierg aays, Vin. iv .'3 6 7 , that this may be sace aham a-yye, and refers us to Vin. i. 88, etacaxa, with v.l. and inter­ pretation given b y Bu., appearing at Vin. I. 372.

279

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[IV . 2 7 6 -2 7 7

Whatever means: . . . nun is to be understood in this case. H erself m eans: herself (individually).1 Another means: one who is ordained. I f she curses with hell or with the Brahma-life, there is an offence o f expiation. |j 1 |j [276] I f she thinks that she is ordained when she is ordained (and) curses (her) with hell or with the Brahma-life, there is an offence o f expiation. I f she is in doubt as to whether she is ordained . . . I f she thinks that she is not ordained when she is ordained . . . offcnee of expiation. I f she curses (her) with animal birth or with the realm of the departed or with human misfortune, there is an offence of wrong-doing. I f she curses one who is not ordained, there is an offence o f wrong-doing. I f she thinks that she is ordained when she is not ordained, there is an offence o f wrong-doing. I f she is in doubt as to whether she is not ordained, there is an offence o f wrong-doing. I f she thinks that she is not ordained when she is not ordained, there is an offence of wrong­ doing.® ||2 || There is no offence if she is aiming at (explaining) the goal, if she is aiming at (explaining) a rule, if she is aiming at (explaining) the teaching3; if she is mad, if she is the first wrong-doer. ||3 ||2 f| 1 attdnan ti p accattam = below, p. 281. T his explanation will have been neccsaai^ if in early Bud- thought attd was prevalently held to stand for Atm an, transcendental self. B ut here it has no such reference, meaning sim ply a person, an individual, pacea- = pati- throw ing back the emphasis aw ay from A tm an on t o an indi­ vidual or particular self X , as contrasted with Y« Paccattarn at A m 156 is explained b y satnam at A A , ii. 256* 2 This is the Sinh. and Siam, reading, Oldenberg's edn. reads: if she thinks that she is ordained . . as in sentence but one before. “ Offence o f w rong-doing ” should probably read “ no offence.” , 3 Frn. iii, 130 (B ,D t i. 218, and see n. 2)== Vin. iv. 11 (.B.2). ii1 8 5 )= Vin, iv* 309 (below* p. 345).

E X P IA T IO N (P A C IT T IY A ) X X . . . at SavatthI in the Jeta Grove in Anathapindika’s monastery. Now at that time the nun CandakalT, having quarrelled with the nuns, wept having struck1 herself again and again. Those who were modest nuns . . . spread it about, saying: “ How can the lady Candakall weep, having struck herself again and again . " Is it true, as is said, monks, that the nun Candakall wept, having struck herself again and again ?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Candakall weep, having struck herself again and again % It is not, monks, for pleasing those who are not (yet) pleased . . * this rule of training: Whatever nun should weep, having struck herself again and again, there is an offence o f expiation.” |[ 1 1[ Whatever means: . . . nun is to be understood in this case. H erself means: herself (individually).3 If she weeps, having struck herself again and again, there is an offence of expiation. I f she strikes, (but) does not weep, there is an offence of ‘wrong-doing. I f she weeps, (but) does not strike, there is an offence o f wrong-doing. |[ 1 || There is no offence if, smitten by loss o f relations or by 1 vadkitva, also meaning to punish,

2 See above, p. 280. 281

12

282

BOOK OF THE DISCIPLINE

[IV . 277

loss of possessions1 or b y loss of health,2 she weeps (but) does not strike; if she is mad, if she is the first wrong­ doer. ||2 1|2 j| The Second Division: that on the dark [277] 1 bhoga^ usually translated in this sequence as “ w e a lth /' must here refer either to the nun's ow n few possessions or to her relatives' wealth. * Here three misfortunes or losses, \:yasanay occu r; five are given at A . iii. 14:7, D. iii, 235, where it i3 said that o f these five, three (those m entioned a bove) do not cause beings to arise after death in painful states, while the other tw o do.

E X P IA T IO N (P A C IT T IY A ) X X I . . at Savatthi in the Jeta Grove in Anathapindik a ’ s 3 monastery. Now at that time several nuns bathed I naked with prostitutes at the same ford of the riverAciravatl.1 The prostitutes made fun of tfie nuns, saying: “ W h y in the world, ladies, is the Brahma-life; led by you when you are young ? Surely the pleasures; of the senses should be enjoyed. W hen you are old, then you can lead the Brahma-life; thus will both extremes be experienced8 b y you.” The nuns, being; made fun o f by these prostitutes, became ashamed.3 3 Then these nuns, having gone to a dwelling, told this* matter to the nuns. The nuns told this matter to the monks. The monks told this matter to the lord. Then the lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: ** Because of this, monks, I will lay down a rule o f ' training for nuns founded on ten reasons: for the excel­ lence of the Order . . . for following the discipline.* And thus, monks, the nuns should set forth this rule of training: Whatever nun should bathe naked, there is an offence ^1 " o f expiation.” ||1 |j Whatever means: ■ . . nun is to be understood in this case. 1 C f Vin. i, 293 and above, p. 247, Other regulations as to the foods to be used by nuns when bathing given at Fi"»- ii* 280, 2 pariggakita, lit* taken up* 3 A t Vin. L 293 this is the story said to have been told b y Yisakha to the lord when she was asking him to confer the eight boons, and o f which the giving o f bathing cloths for the nuns was the last. * See B J X i. 37 f ,; ii, 87, 248, 323. 283

28 4

BOOK OF TH E DISCIPLINE

[IV . 278

Should bathe naked means: if she hathes not clothed, not dressed,1 there is an offence of expiation. ||1 || There is no offence if she is one whose robe is stolen3 or if she is one whose robe is destroyed4; if there are accidents; if she is mad, if she is the first wrong-doer.

n211s h

1 nivattha and partita, the words used a bove, are also those that together cov er the putting on o f the three rob es; see B .D . ii. 32, n. 2, 3. 2 These words arc defined {for m onks) a t B.D* ii, 48— i.e., in Monks* Nissag. V I which* as is to be gathered from V A . 919, holds good for nuns as well as for monks.

E X P IA T IO N (P A C IT T IY A ) X X I I . . . at Savatthi in the Jeta Grove in Anathapindika’ s monastery. Now at that time bathing cloths for the nuns were allowed b y the lord.1 [278] The group of six nuns, saying: “ Bathing cloths are allowed b y the lord,” wore bathing cloths that were not o f a (proper) measure; they went about trailing (these) in front as well as behind.® Those who were modest nuns . . . spread it about, saying; “ How can the group of six nuns wear bathing, cloths that are not of a (proper) measure ?” . . „ “ -Is it true, as is said, monks, that the group of six nuns wear bathing cloths that are not of a (proper) measure?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the group o f six nuns wear bathing cloths that are not of a (proper) measure ? It is not, monks, for pleasing those who are not (yet) pleased - . . this rule of training: W hen a bathing cloth is being made for a nun, it must be made to a (proper) measure. This is the (proper) measure here: in length four spans according to the accepted span, in width two spans. For her who exceeds this (measure), there is an offence of expia­ tion involving cutting down.” 3 ||1 1| Bathing cloth means: dressed in4 which, she bathes. 1 A t Vin. i. 294. The giving o f bathing clotha fo r the Order o f nuns was the Last o f the eight boons which Visakha asked the lord to confer on her* The bathing cloth was the fifth robe to be pointed out to a nun at her ordination, Vin. ii, 272+ 2 Cf, above, p. 99, 3 C f Monks* Pac, L X X X V I I , L X X X I X - X C L 4 Here is another exam ple o f a garment to w hich nivattha refers; see B.D* ii, 32, n_ 2.

2S5

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OF TH E

D IS C IP L IN E

[IV . 879

7a being made means: making or causing to be made.1 It must be made to a (proper) measure. This is the (proper) measure here; in length four spans according to the accepted span, in toidth two spans m eans: if she makes it or causes it to be made exceeding this (measure), in the business there is an offence of wrong-doing; having cut it down on acquisition, an offence of expiation is to be confessed. If what was incompletely executed by herself she has finished by herself, there is an offence o f expiation. I f she makes others finish what was incompletely executed by herself . . . I f what was incompletely executed by others she has finished b y herself . . . I f she makes others finish what was incompletely executed b y others, there is an offence of expiation. I f she makes it or causes it to be made for another, there is an offence of wrong-doing. If, having acquired what was made for another, she makes use o f it, there is an offence of wrong-doing.2 j| 1 || There is no offence if she makes it to the (proper) measure; if she makes it to less than the (proper) measure; if having acquired what was made for another (but) exceeding the (proper) measure, having cut it down, she makes use of it ; if she makes a canopy or a ground-covering or a screen-wall or a mattress or a squatting-mat; if she. is mad, if she is the first wrong­ doer.3 ||2 |S2 || 1 = V i n . iii. 226, iv. 168, 171. 2 = F * n . i ii.-225, iv . 167, 169, 170, 171. 3 = V in. iv. 171.

E X P IA T IO N (P A C IT T IY A ) X X I I I . . . at Savatthi in the Jeta Grove in Anathapindika's monastery. Now at that time a certain nun’s robe of costly robe-cloth was badly made, badly sewn. The nun Thullananda [879J spoke thus to that nun: “ Lady, this robe-cloth of yours is lovely, but the robe is badly made, badly sewn.” " I f I unsew it, lady, will you sew it ?” “ Yes, lady, I will sew i t ." Then that nun, having unsewn that robe, gave it to the nun Thullananda. The nun Thullananda, thinking: “ I will sew it, I will sew i t / ’ neither sewed it nor made an effort1 to get it sewn. Then that nun told this matter to the nuns. .Those who were modest nuns . . . spread it about, saying: “ How can the lady Thullananda, having had a nun’s robe unaewn, neither sew it nor make an effort to get it sewn ?” . . . “ Is it true, as is said, monks, that the Thullananda, having had a nun's robe unsewn, neither sewed it nor made an effort to get it sewn V' “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Thullananda . . . nor make an effort to get it sewn ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun, having unsewn or having made (another) unsew a nun's robe, if she is not afterwards prevented should neither sew it nor should make an effort to get it sewn, except on the fourth and fifth days, there is an offence of expiation.” ||1 [j

1 tissukkam karoti, or “ to find energy.” 287

Of. below, pp. 309, 330.

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Whatever means: . . . nun is to be understood in this case. A nun’s means: another nun’ s. Kobe means: any one robe of the six (kinds of) robes. Having unseion means: herself having unsewn. Having made (another) unsew means: having made another unsew. I f she is not afterwards prevented means: if there is not an obstacle.1 Should neither sew means: should not herself sew. Nor'should make an effort to get it seam means: should not command another.® Except on the fourth and fifth days means: having excluded the fourth and fifth days. I f she thinks, “ I will neither sew it nor make an effort to get it sewn,” in the mere throwing off of the respon­ sibility, there is an offenee o f expiation.3 |f 1 || I f she thinks that she is ordained when she is ordained, having unsewn or having made (another) unsew a robe, and if she is not afterwards prevented, neither sews it nor makes an effort to get it sewn, except on the fourth and fiftb days, there is an offence of expiation. I f she is in doubt as to whether she is ordained . . . If she thinks that she is not ordained when she is ordained . . . offence o f expiation. If, having unsewn or having made (another) unsew another requisite . . . except on the fourth and fifth days, there is an offence f280] o f wrong-doing. If, having unsewn or made (another) unsew a robe or another requisite o f one who is not ordained . . . except on the fourth and fifth days, there is an offence o f wrong-doing. I f she thinks that she Is ordained when she is not ordained, there is an offence of wrong-doing. I f she is in doubt as to whether she is not ordamed, there is an offence of wrong-doing. I f she thinks that she is not ordained when she is not ordained, there is an offence of wrong-doing. |j 2 [| 1 = below, p. 331. a Cf. below, p. 3 M .

a Cf. below, pp. 310, 331.

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There is no offence if there is an obstacle1; if, having looked about, she does not get the chance8; if she* working,* lets the fourth and fifth days pass; if she is ill; if there are accidents; if she is mad, if she is the first Wrong-doer. ||3 ||2 || 1 antaraya; ten are enumerated a t Vin. i. 112, 169, 2 On analogy o f Pac, X X X I V , X L V below and follow ing the Sinhalese version, I have adopted a different punctuation from that occurring in Oldenberg’s te x t o f P a c .JX X I I I * hence altering the sense. O f also below , pp. 310, 331. 3 Taking the Sinhalese and Siamese Jcarontl as against Oldenberg's karontam.

E X P IA T I O N (P A C IT T IY A ) X X I V . . . at Savatthi in the Jeta Grove in Anathapindika’g monastery. Now at that time1 nuns, having entrusted robes5* to the hands of (other) nuns, set out on a tour of the country with (only) the inner and the upper robes. Those robes, deposited for a long time, became soiled; nuns dried them in the sun. Nuns spoke thus to these nuns: " Ladies, whose are these robes that are soiled V ’ Then these nuns told this matter to the nuns. Those who were modest nuns . . * spread it about, saying: “ How can nuns, having entrusted robes to the hands of (other) nuns, set out on a tour o f the country with (only) the inner and the upper robes ?” . . . “ Is it true, as is said, monks, that nuns . . . with (only) the inner and the upper robes V* “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can nuns . . . with (only) the inner and the upper robes ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun should miss going about in ail outer cloak for five days,3 there is an offence o f expiation.” J|1 j| Whatever means: . . . nun is to be understood in this case. 1 Cf. M onks’ Nissag. I I (B .D . ii. 12). 2 Merely called civara here. The sikkkdpada makes it d ea r that the samghatxy outer cloak, is m eant; V A . 652 says that this ie the case with the m onks’ civara m entioned in Niaaag. II. A t some time the nuns came to be allowed five robes, m entioned below. F or these see B .D . ii, Intr. xix. I t ia therefore quite possible to say here that the nuns went with “ on ly ” their inner and upper robes, if we think o f these with the outer cloak aa constituting the regular set o f three robes, to which the other tw o were merely added as extras for the nuns. 3 jxificdhikam, what consists o f five days ‘ 290

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Should miss going about in an miter cloak for jive days means; if on the fifth day she neither dresses in nor puts on nor dries in the sun the five robes, (but) lets the fifth day pass, there is an offence of expiation, || 1 || I f she thinks that five days are passed when they are passed, there is an offence of expiation.1 I f she is in doubt as to whether five days are passed, there is an offence of expiation.1 [281] I f she thinks that five days are not passed when they are passed, there is an offence of expiation.1 I f she thinks that five days are passed when they are not passed, there is an offence of wrong­ doing. I f she is in doubt as to whether five days are not passed, there is an offence of wrong-doing. I f she thinks that five days are not passed when they are not passed, there is no offence. ||2 }| There is no offence if, on the fifth day, she dresses in or puts on or dries the five robes in the sun; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer. ||3 jj 2 |j 1 Som e material left ou t here. These clauses should state that the offence also depends on her not dressing in, putting on or drying the five robes. V A . 929 says that fo r each robe there is an. offence, thus for the five (robes) there are five (offences).

E X P IA T IO N (P A C IT T IY A ) X X V . . . at Savatthi in the Jeta Grove in Anathapindika.’s monastery. Now at that time a certain nun having walked for alms, having spread out a damp robe,1 entered a dwelling-place. A certain nun, having put on that robe, entered a. village for almsfood. She, having come out,3 asked the nuns: “ Ladies, have you not seen m y robe V ’ The nuns told this matter to that nun. Then that nun . . . spread it about, saying: “ How can this nun, without asking {for permission) put on m y robe ?” Then this nun told this matter to the nuns. Those who were modest nuns . . . spread it about, saying: “ How can this nun put on a nun’ s robe without asking (for permission) “ Is it true, as is said, monks, that a nun . . , without asking {for permission) V* “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: " H ow , monks, can a nun . , . without asking (for permission) ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule o f training: Whatever nun should wear a robe that should be handed back,3 there is an offence o f expiation.” [|1 |[ Whatever means: . . . nun is to be understood in this case. A robe that should be handed back means: if she dresses in or puts on any one robe of the five (kinds of) robes o f 1 allacivara* Cf. Jd. v i, 51, AUa can mean wet, m oist, and also fresh, nevr+ £ This m ust refer to the first m m , m eaning when she (later) came out o f the dwelling-placc. 3 civarasamhamaniyain, explained at V A , 930 as palidatabbadivara, a robe that should be restored, given back (to the rightful owner). 292

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one who is ordained, either if it was not given to her or without asking (permission) for it, there is an offence of expiation. || 1 jj I f she thinks that she is ordained when she is ordained (and) wears a robe that should be handed back, there is an offence of expiation. I f she is in doubt as to whether she is ordained . . . I f she thinks that she is not ordained when she is ordained . . . offence o f expiation. [282] I f she wears a robe o f one who is not ordained and that should be handed back, there is an offence of wrong­ doing. I f she thinks that she is ordained when she is not ordained, there is an offence o f wrong-doing. I f she is in doubt as to whether she is not ordained, tnere is an offence of wrong-doing. I f she thinks that she is not ordained when she is not ordained, there is an offence of wrong-doing.1 [|2 j| There is no offence if she gives it or, if asking (permis­ sion) for it, she dresses in it or puts it on; if she is one whose robe is stolen,8if she is one whose robe is destroyed*; if there are accidents; if she is mad, if she is the first wrong-doer. ||3 |[ 2 |J 1 Should doubtless read, “ there is no offence.s* 2 Cf, above, p, 284,

E X P IA T I O N (P A C IT T IY A ) X X V I . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the family "who supported the nun Thullananda spoke thus to the nun Thullananda: “ Lady, we will give robes for the Order of nuns.” The nun Thullananda saying: “ Y o u are very busy, there is much to be done,” put an obstacle in the way.1 Then that family’s house was burnt down. They . . . spread it about, saying: " How could the lady Thullananda, put an obstacle in the way of our gift of 'faith ? W e are down and out all round,2 both as to property and as to merit.” Nuns heard these' people who . . . spread it about. Those who were modest nuns . . . spread it about, saying: “ H ow can the lady Thullananda put an obstacle in the way of a grouj/s receiving robes ?” 3 . . . “ Is it true, as is said, monks, that the nun Thullananda put an obstacle in the way of a group’ s receiving robes ?” “ I t is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Thullananda put an obstacle in the way of a group’s receiving robes ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule o f training: W hatever nun should put an obstacle in the way of a group's receiving robes there is an offence of expiation.”

mu

Whatever means: . * . nun is to be understood in this case. 1 antarayam akasi, as we m ight say, “ made an o b je c tio n /1 2 paribahira\ the w ord also occurs at S, i. 126, Vin. ii* 140. 3 N ote how the interest is shifted from the laypeople to the n u n s. 294

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A group means: it is called an Order o f nuns,1 Robe means: any one robe of the six (kinds of) robes (including) the least one fit for aBBignment.3 [283] Should put an obstacle in the way means: if, saying: “ How can this robe be given V ’ she puts an obstacle in the way, there is an offence of expiation. I f she puts an obstacle in the way of another requisite, there is an offence of wrong-doing. I f she puts an obstacle in the way of a robe or of another requisite for several nuns3 or for one nun or for a woman who is not ordained, there is an offence of wrong-doing, j| 1 || There is no offence if she hinders having pointed out an advantage4; if she is mad, if she is the first wrong­ doer. ||2 ||2 || 1 = below, p. 346. In the Vin.> gana ia alm ost always a group o f from one to four monks or nuns* while samgha is an Order— i.et> five o r more m onks or nuns. I t is curious to find ga^ia and samgha identified* as above* but the wording o f the introductory story appears to be responsible. 3 = Vin, iii, 196, 210, iv, 60, 122, 123t etc. 3 sambahitla* AVith Old Corny.*s identification, above, o f sarrigha and gana, gana a group, has m oved from its norm al second to the first place o f that triad which is usually found as samgha gatia ekabhikkhuni (Order, group, one nun). The second place has therefore t o be filled b y another w ord : sambahula is the obvious uhoice, for in Vin. it is often virtually a synonym fo r gaqta. " One nun ** follows next in its usual order and form , Cf. below, p. 347, 4 C /. below, p. 301.

*

E X P IA T IO N (P A C IT T IY A ) X X V I I , , . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time robe-material had accrued to an Order o f nuns not at a right time.1 Then that Order of nuns collected together wishing to distribute that robe-material. Now at that time the nuns who were pupils of the nun Thullananda had gone out. The nun Thullananda spoke thus to those nuns2: “ Ladies, nuns are gone ou t; the robe-material should not be distributed yet,” (and) she held back the division o f the robe-material. Nuns, saying: “ The robe-material should not be distributed y e t,” parted company. W hen the nuns who were pupils returned, the nun Thullananda had that robe-material distributed. Those who were modest nuns . . . spread it about, saying: “ How can the lady Thullananda hold back a legally valid division of robe-material ?” . . * “ Is it true, as is said, that the nun Thullananda held back a legally valid division of robe-material ?*’ “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Thullananda hold back a legally valid division of robe-material ? It is not, monks, for pleasing those who are not (yet) pleased , . . this rule o f training: Whatever nun should hold back a legally valid divi­ sion of robe-material, there is an offence of expiation.” 3 HJM_______________________________________________________________ 1 See N uns' Niasag. I I , where also Thullananda takes a hand in robe-diatribution / and where rob e- (material given) n ot a t a right tim e is defined- Cf. also M onks1 Nissag. I l l , where akdlaclvara m ay be accepted b y a m onk. It is to be gathered from VA+ 919 that the Monks* Nissag. I l l holds good for nuns as well as fo r m onks. 2 Presum ably to those constituting the O rder, fo r the pupils had not y e t returned. 3 C f . below , P ac. X X X .

296

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Whatever means: . . . nun is to be understood in this case. Legally valid division o f robe-material means: a com­ plete Order of nuns, having collected together, dis­ tributes it.1 [384] Should hold back means: if, saying : “ How could one distribute this robe-material ?” 2 she holds it back, there is an offence of expiation. ||1 J| If she thinks that it is legally valid when it is legally valid (and) holds (the division) back, there is an offence of expiation. I f she is in doubt as to whether it is legally valid . . . offence of wrong-doing. I f she thinks that it is not legally valid when it is legally valid . . . no offence. I f she thinks that it is legally valid when it is not legally valid, there is an offence of wrong-doing. I f she is in doubt as to whether it is not legally valid, there is an offence o f wrong-doing. I f she thinks that it is not legally valid when it is not legally valid, there is no offence. [| 2 j| There is no offence if she holds it back having pointed out an advantage; if she is mad, if she is the first wrongdoer. ||3 ||2 || 1 “ Pupils,” not being fully ordained, did n ot rank as nuns with adm inistrative powers, although th ey were called antevdsibhikkhuniyo. Therefore their absence from a cerem ony would not- invalidate it, aa would the absence o f a fully ordained nun* “ Com plete M (samaqqa) interpreted at V A . 792 as meaning 44 all com e sec B .D . ii. 267, and n, 7* 2 Oldenberg V in . iv. 368, proposes to read idtitjn civaram bhdjiyeyya for text’s im am civaram bhajeyya* Sinh. edn. has idam civaram bhajeyya-t Siam. edn_ same as text.

E X P IA T IO N (P A C IT T IY A ) X X V I I I . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the nun Thullananda gave1 recluses’ robe-material to players2 and to dancers3 and to female tumblers4 and to female conjurors6 and to drummers,8 saying: “ Do praise me in public.” 7 The players and the dancers and the tumblers and the conjurors and the drummers praised the nun Thulla­ nanda in public, saying: “ The lady Thullananda is very learned, she is a repeater, she is wise, she is skilled in giving talk on dhamma.8 Give for the lady, make for the lady.” Those who were modest nuns . . , spread it about, saying: L C f below, p. 332. - nafdt explained at V A t 931 as those who play (or dance, 3idtcnti) a pantom im e (or dance, ndtakarn)” This last Is probably dance-dram a, There was no hard-and-fast line in ancient India between dancing, acting and m im ing; all were needed together* with drum m ing, for the full production. A t S . iv, 306 f. players* natd, are said b y Gotama, as recorded, to arouae w rong states o f mind m their audience, and to be reborn in the Hell o f Laughter. 3 ndtaka, explained at V A . 931 as those w ho dance (naccanti). W ord occurs a t M iln* 331, translated as “ p la y -a c to r ,” and at M iln , 191. _ 4 langhika, 4* those who d o tum bling on bam boos and thongs V A . 931. Langhakd (pi,) occurs a t iWtZji. 34, 191, 331; Jd. ii. 142. 5 sokajjkdyikd. V A * 931 reads sokasdyihda with v.U. as text and sokachdyi, and explains as “ illusion-m akers,” Cf* Jd, vi. 580, explained thus here to o , and with the further meaning o f those who allay and dispel grief. e kumbhathunikd, explained at V A . 931 as players with a smail ja r (ghataka ?). W ord also occurs a t Jd. v. 506, v i. 580 (n ot e x ­ plained) and D . i. 6 ; see D i a l . 8, n. 4. D A . 84 sayath at kumbhatkunar ia the noise o f a p ot striking a four-cornered trough, which explanation D ial, i* 8* n. 4 says is “ obscure and probably corrupt.” 7 parisati.

8 A h in N uns1 ETissag, X , X I , P ac. X X X I I I . 298

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44 How can the lady Thullananda give recluses’ robematerial to a householder V* . . * (i Is it true, as is said, monks, that the nun Thulla­ nanda gave recluses* robe-material to a householder V* “ It is true, lord,” The enlightened one, the lord, rebuked them, saying: How, monks, can the nun Thullananda give recluses5 robe-material to a householder ? It is not, monks, for pleasing those who are not (yet) pleased , . . this rule of training; Whatever nun should give recluses’ robe-material to a householder or to a wanderer or to a female wanderers there is an offence of expiation/5 [|1 |j Whatever means: - , . nun is to be understood in this case. Householder means: he who inhabits a house*1 Wandetrer means: excluding monk and novice, he who has reached (the stage of a) wanderer.3 Female t&anderer means: excluding nun and pro­ bationer and female novice, she who has reached (the stage of a) female wanderer.3 [285] Recluses' robe-material means: it is called made allow­ able.3 I f she gives, there is an offence of expiation.

I l l II There is no offence if she gives to (her) parents; if she gives for the time being4; if she is mad, if she is the first wrong-doer. f| 2 |f 2 || i = V in. iii. 212, 219, 259 (B .D . iL 47, 60, 148). £ = V in . i\r. 92 (B . D . ii. 349) = below', p. 332, and cf. V i n * iv. 224. 3 kappakata. C f. definition o f “ new (robe) ” as akalakappa at V in . iv. 120. See B . D , ii. p. 407, n. 5* 6, and p. 409* n. 5. * Of, B . D , i. 110, n. 7.

E X P IA T IO N (P A C IT T IY A ) X X I X . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time the family who supported the nun Thullananda spoke thus to the nun Thulla­ nanda: “ I f we, lady, are able, we will give robe-material for the Order of nuns.” Now at that time nuns, havingkept the rains-retreat, collected together wishing to distribute robe-material. The nun Thullananda spoke thus to these nuns: “ W ait, ladies, there is for the Order o f nuns an expectation o f robe-material.” The nuns spoke thus to the nun Thullananda: “ D o go, lady, and find out about this robe-material.” The nun Thulla­ nanda approached that fam ily; having approached she spoke thus to the people: “ Sirs, do give robe-material for the Order of nuns.” They said: “ Lady, we are not able to give robe-material for the Order of nuns.” The nun Thullananda told this matter to the nuns. Those who were modest nuns . . . spread it about, saying: “ How can the lady Thullananda, when an expecta­ tion o f robe-material is not sure,1 let the robe-season2 pass ?” . . . “ Is it true, as is said, monks, that the nun Thulla­ nanda . , . let the robe-season pass ?” “ I t is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Thullananda . . . let the robe-season pass ? It is not, monks, for pleasing those who are not (yet) pleased . * . this rule of training: W hatever nun, when an expectation of robe-material is not sure, should let the robe-season pass, there is an offence of expiation.” [|1 1| 1 dubbalat n o t strong, w eak; uncertain, n ot sure, low or poor. 2 C f, V in , iii. 261 (B.D+ ii. 152 f.). 300

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Whatever means: . . . nun is to be understood in this case. When an expectation o f robe-material is not sure means: if they say, tf I f we are able, we will give, we will make,’’ (but their) word becomes broken. Robe-season means: the last month of the rainy season when the kathina cloth is not (formally) made, [286] the five months when it is (formally) made.1 Should let the robe-season pass means: if she lets pass the last day o f the rainy season when the kathina cloth ie not (formally) made, there is an offence o f expiation. I f she lets the day pass for removing the kathina (privileges),8 there is an offence o f expiation, jj 1 |j I f she thinks that the robe-material is not sure when it is not sure (and) lets the robe-season pass, there is an offence o f expiation. I f she is in doubt as to whether the robe-material is not sure . . . offence o f wrong­ doing. I f she thinks that the robe-material is sure3 when it is not sure . . . no offence. I f she thinks that the robe-material is not sure when it is sure, there is an offence of wrong-doing. I f she is in doubt as to whether the robe-material is sure, there is an offence of wrong-doing. I f she thinks that the robe-material is sure when it is sure, there is no offence. ||2 J| There is no offence if she hinders having pointed out an advantage4; if she is mad, if she is the first wrong­ doer. jj 3 i| 2 || 1 —definition o f “ tim e o f giving robes {B .D . ii. 31 l t 366), and c f V in . iii. 304. a C f V in. iii* 196 {B .D , ii. 6 and notes).

3 adubbala. 4 = above, p. 295.

at V in* iv. 74, 100

E X P I A T I O N (P A C IT T IY A ) X X X . . . at Savatthi in the Jeta Grove in Anathapindika’s mnonastery. Now at that time a dwelling-place had boeen erected by a certain lay-follower for the Order. H ie, at the festival for this dwelling-place, was desirous of>f giving robe-material at the wrong time for both the O rd ers. Now at that time the kathina cloth for both tbhe Orders was (formally) made. Then that layfoollower, having approached the Order,1 asked for the reemoval o f the kathina (privileges).2 They told this mnatter to the lord. Then the lord on this occasion, in tbhis connection, having given reasoned talk, addressed tbhe monks, saying: “ I allow you, monks, to remove the kathina (privileeges). And thus, monks, should the kathina (privileges) bee removed: The Order should be informed by an expoerienced, competent monk, saying: ‘ Honoured sirs, leet the Order listen to me. I f it seems right to the O rd e r, let the Order remove the kathina (privileges). Ti'his is the motion. Honoured sirs, let the Order listen too me* The Order removes the kathina (privileges). I f f the removal o f the kathina (privileges) is pleasing to tbhe venerable ones, let them be silent. I f it as not pbleasing, they should speak. The kathina (privileges) anre removed b y the Order, and it is right . * . So do I [ understand th is/ ” || 1 jj Then that lay-follower, having approached the Order o:>f nuns, asked for the removal of the kathina (privileges). TFhe nun Thullananda, thinking, [287] “ There will be 1 Z.e.j the Order of monks, as one gathers from the context. 2 See B .D . ii. p. 5* n. 3; p. 6* n. 5. Here the removal must depend or>n the ground of the robes being settled, or on that of the general rcemoval of the privileges by a whole Order. 302

X X X . 1, 2— 2, 2]

EXPIATIO N

robe-material for us,” held back the removal of thf expiation.” |[ 2 ||1 |J Whatever means: , . . nun is to be understood in thus case. Legally valid removal of the kathina (privileges) meaius a complete Order of nuns, having collected together?, remove them .1 Should hold back means: if, saying: f< How can thi:.s kathina (privilege) be removed V* she holds it back:, there is an offence of expiation.1 j| 1 || I f she thinks that it is legally valid when it is legality valid (and) holds it back . . . (see X X V I I , 2) . . . iif she is the first wrong-doer. j| 2 ||2 [j The Third Division: that on being naked > Cf. Pac. X X V II, 3, 1.

E X P IA T I O N (P A C IT T IY A ) X X X I . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time two nuns shared1 one couch.2 People, engaged in touring the dwelling-place, having seen (them) . . . spread it about, saying: “ How can two nuns share one couch, like women householders who enjoy pleasures of the senses ?” Nuns heard these people who . . . spread it about. Those who were modest nuns . . . spread it about, saying: “ How can two nuns share one couch V* . . . “ Is it true, as is said, monks, that two nuns shared one couch ¥” f< It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can two nuns share one couch 1 It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: [288] W hatever two nuns should share one couch, there is &n offence of expiation.” ||1 [| Whatever means: . . . nun is to be understood in this case. Nuns mean: they are called ordained* Tw o should share one couch means: if one is lying down and the other lies down, there is an offence of expiation. Or if both are lying down, there is an offence of expiation. I f having got up, they lie down again, there is an offence of expiation. || 1 j| There is no offence if one is lying down and the other sits down, or if both aTe sitting down; if they are mad, if they are the first wrong-doers. j| 2 jj 2 jj 1 tiivattenti, explained at V A * 932 as to lie down on* 2 At Vin. ii. 124 it is made a dukhata offence for monks to share one couch. At Vin. ii* 10 one of the bad habits indulged in by lax monks was the sharing of one couch with women of respectable families. 3CH

E X P IA T IO N (P A C IT T IY A ) X X X I I . . . at Savatthi in the Jeta Grove in Anathapindika’s monastery. Now at that time two nuns shared one covering-cloth.1 People, engaged in touring the dwellingplace . . . (see X X X I , 1. Instead of one couch read one covering-cloth) . . . " . . . this rule of training: Whatever two nuns should share one covering-cloth, there is an offence of expiation.” ||1 || Whatever means: . . . nun is to he understood in this case. N uns mean: they are called ordained. Two should share one covering-cloth means: if having covered themselves with that,2 they put that® on, there is an offence of expiation. j| I || I f they think that it is one covering-cloth when it is one covering-cloth (and) share it, there is an offence of expiation. I f they are in doubt as to whether it is one covering-cloth . . . I f they think they are different eovering-cloths when it is one covering-cloth . . « offence of expiation. I f they think that they are different cloths when it is one covering, 1 ek&iiharanapdmirand. V A * 932 says that this means one covering as well aa a cloth. At V in * ii, 10, among the bad habits indulged in by tax monks wore that they shared one covering* aUkaraiia, that they shared one cloth, pavurana3 and that they shared one covering-cloth, aUhara^apdvurana with women of respectable families. At Fin* ii. 124 the group of six monks shared these articles, thereby incurring an offencc of wrong-doing. The fact that the two words aiiharana and pdvura^d appear both separately and then together (see also below), to my mind shows that, when joined, they stand for one article: a cloth used as a covering, therefore a covering-cloth. There ia also the reference to it as tam (acc.)> “ that 11; see next note. 2 tafl neva . , . taH fleva . 306

3 °6

BOOK OF THE D ISCIPLINE

[IV . S89

there is an offence o f wrong-doing. I f they think that it is one covering-cloth when they are differ­ ent coverings, there is an offence o f wTong-doing. I f they think that it is one covering-cloth when they are different covering-cloths, there is an offence of wrong­ doing. I f they are in doubt as to whether they are different covering-cloth s, there is an offence of wrong­ doing. I f they think that they are different coveringcloths when they are different covering-cloths, there is no offence. ||2 [| There is no offence if they lie down having pointed out an arrangement1; if they are mad, if they are the firat wrong-doers. |] 3 ||2 H[289] 1 vavatthdna. V A t 932 says that for those who lie down having placed the yellow- robes ” in the middle or a walking-staff or even a belt, there is no offence.

E X P IA T IO N (P A C IT T IY A ) X X X I I I . , . at Savatthi in the Jeta Grove in Anathapindika’si monastery. Now at that time the nun Thullananda i was very learned, she was a repeater, she was wise, shea was skilled in giving dhamma-talk .1 Bhadda Kapilanla2 also was very learned . . . she was skilled in givings dhamma-talk, she was esteemed as being eminent.3 3 People, thinking: Bhadda Kapilani is very learned! . . . she is skilled in giving dhamma-talk, she is esteemed 1 as being eminent,” having first visited* Bhadda Kapilanli afterwards visited the nun Thullananda. The num Thullananda, overcome b y envy ,6 thinking: “ Those 3 who are said to have few wants, to be content, detached,, not living in company, these are intent on convincing,®6 intent on hinting,” walked up and down and stood still 1 and sat down and lay down on a sleeping-place andl recited and made (another) recite and studied7 in frontt of Bhadda Kapilani. Those who were modest nuns . . . . spread it about, saying: “ How can the lady Thulla-nanda intentionally cause discomfort to the lady^ Bhadda Kapilani %’* . . . “ Is it true, as is said, monks, that the nun Thulla-nanda intentionally caused discomfort to Bhaddai Kapilani ?” “ -It is true, lord.” The enlightened one, the lord, rebuked them, saying:: “ How, monks, can the nun Thullananda intentionally^ 1 As ia Nuns’ Nissag. X , X I , P ac. X X V I I I . 2

Cf.

above,

p.

1 8 6 , n , 1.

3 uldrasambhdviid. 4 payirupasati also means to honour. 6 issdpakata, as at S. ii. 260, Vin. iii, 107. Bit. at V A . 932 tak^3s it as is say a pakata, envious by nature, with the v.l. apnkatii, nott

having done away with envy. 4 safiilattibahlda. 7 F or t h e s e l a s t t w o cf. B .D .

ii. 1 9 2

307

(V in .

iv . 15 ).

308

BOOK OF THE DISCIPLINE

[IV . 390 -2 0 1

cause discomfort to BhaddS. Kapilanl ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun should intentionally cause discomfort to a nun, there is an offence of expiation.” 1 ||1 || Whatever means: . . . nun is to be understood in this case. To a nun means: to another nun. Intentionally means: a transgression committed knowingly, consciously, deliberately.3 Should cause discomfort means: if thinking, “ Because of this there will be discomfort for her,” she walks up and down or stands still or sits down or lies down on a slecping-place or recites or makes (another) recite or studies in front of (her) without asking (for permission),3 there is an offence of expiation. || I Jj I f she thinks that she is ordained when she is ordained (and) intentionally causes discomfort, there is an offence of expiation. If she is in doubt as to whether she is ordained . . . [290] I f she thinks that she is not ordained when she i s ' ordained (and) intentionally causes discomfort, there is ail offence of expiation. I f she intentionally causes discomfort to one who is not ordained, there is an offence of wrong-doing. I f she thinks that she is ordained when she is not ordained, there is an offence of wrong-doing. I f she is in doubt as to whether she is not ordained, there is an offence of wrong-doing. If she thinks that she is not ordained when she is not ordained, there is an offence of wrong­ doing* ||2 || There is no offence if she, not desiring to cause discomfort (and) having asked (for permission), walks up and down . . . or studies in front of (her); if she is mad, if she is the first wrong-doer. ||3 ||2 || ^

_________________________________________ ■

I

- -

-____w

—_ - J -

*

1 0 / Monks' Pile. L X X V I I . i iii. 73; see B.D. 1, 12$, n* 3. 3 This a p p e a r s to be a gloss, limiting the scope o f the rule. 4 Should doubtless be “ no offence.’ *

-­

E X P IA T IO N {P A C IT T IY A ) X X X I V . . . at Savatthi in the Jeta Grove in Anathapindika’ s monastery. Now at that time the nun Thullananda, when (the woman) who lived with her1 was ailing, neither attended to her nor made an effort* to get her attended to. Those who were modest nuns . . . spread it about, saying: “ How can' the lady Thullananda, when (the woman) who lives with hex is ailing, neither attend to her nor make an effort to get her attended to . . . “ Is it true, as is said, monks, that the nun Thulla­ nanda . . . neither attended to her nor . . . attended to ?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can the nun Thullananda, when (the woman) who lives with her ia ailing, neither attend to her nor make an effort to get her attended to ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun should neither attend to an ailing (woman) who lives with her nor should make an effort to get her attended to, there is an offence of expiation.”

II1 M Whatever means: * . * nun is to be understood in this case. Ailing means: she is called ill. {Woman) who lives with her means: she is called one who shares her cell-3 1 sakajimni. cf. below, pp. 375, 379. N ot necessarily a fully ordained elud, for the sakajtvinl might be a pupil or one not ordained (see 2, 1 below) f while Pac. L X V I1 I and L X X apeak o f Thullananda ordaining her sahajivim, which means that th ey had shared a cell before the latter was ordained, 2 Cf. above, p. 287, below, p« 330. 3 saddkivikdrinl, co-resident. A lso below, pp. 375, 370. 309

3*°

BOOK OF THE

D IS C IP L IN E

[IV , 291 292

Should neither attend to her means: should not herself attend to her.1 N or should make an effort to get her attended to means: should not command another.1 I f she thinks, p. 168.

396

L X X X I . 2, 1-2]

E X P IA T IO N

397

Whatever means: . . . nun is to be understood in this case. [335] B y showing favouritism to (monks) placed on ^probation means: to a company that has risen.1 Probationer means: . . . ( L X X X , 2) . . and an offence of wrong-doing for the group and for the woman teacher. [[ 1 || There is no offence if she ordains her if the company has not risen; if she is mad, if she is the first wrong­ doer. ||2 ||2 || 1 vuithitaya jxirisaya. Cf. Vin+ i, 136, where it is said that uposatha should not be held by (accepting) the declaration o f purity of (a monk) placed on probation except if the company has not (yet) risen* Has risen ” would here seem to apply to monks considered not fit to carry out the various formal acta in a seated assembly of monks.

E X P IA T IO N (P A C IT T IY A ) L X X X I I . . . at Savatthi in the Jeta Grove in Anathapindika’ s monastery. Now at that time nuns ordained every year; there were not sufficient dwellings. People . * . spread it about, saying: “ How can these nuns ordain every year ? There are not sufficient dwellings,” Nuns heard these people who . . . spread it about. Those who were modest nuns . . . spread it about, saying: “ How can these nuns ordain every year ?” . . . “ Is it true, as is said, monks, that nuns ordain every year ?” “ It is true, lord,” The enlightened one, the lord, rebuked them, saying: “ How, monks, can nuns ordain every year ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun should' ordain every year, there is an offence of expiation .” 1 ||1 || Whatever means: . . . nun is to be understood in this case. Every year means: annually .8 Should ordain means: - . . and an offence of wrong­ doing for the group and for the woman teacher. || 1 || There is no offence if she ordains in alternate (years); if she is mad, if she is the first wrong-doer. ||2 ||2 ]| 4 Quoted M A . iii. 156.

- anitvassan li anusatnvaccharam.

398

E X P IA T IO N (P AC ITTIYA) L X X X I I I . . . at SavatthI in the Jeta Grove in Anathapindika’s monastery. Now at that time nuns ordained two (probationers) in one year.1 As before,® there were not sufficient dwellings. As before2 people . . . [336] spread it about, saying: “ How can these nuns ordain two (probationers) in one year ? As before, there are not sufficient dwellings.” Nuns heard these people who . . . spread it about. Those who were modest nuns . . . spread it about, saying: . . . (cf. L X X X I I , 1) “ . . . this rule of training: Whatever nun should ordain two (probationers) in one year, there is an offence of expiation.” ||1 || Whatever means: . . . nun is to be understood in this case. One year means: one year.3 Should ordain two (probationers) means: should confer the upasampada ordination on two (probationers). If she thinks: “ I will ordain two (probationers)/’ and looks about for a group or . . . (L X l, 2) . . . there is an offence of wrong-doing for the group and for the woman teachcr. || 1 fj There is no offence if she ordains in alternate 3'oars4; if she is mad, if she is tlie first wrong-doer. ||2 ||2 j| The Eighth Division: that on a maiden .5 1 VA. 94G says “ she ordained two (probationers) in one year in alternate years.” 3 lath' in Pac. L X X X I I . ekavassan ti ekam mmvaccharum. 4 N oth in g to

show whether the* notion o f

tw o (probationers) ”

is dropped here or not, 5 N.ft* thirteen Pacittiyaa in thia Division* and also in the next. 399

E X P IA T IO N (P A C IT T IY A ) L X X X I V . . . at Savatthi in the Jeta Grove in Anathapindika’ s monastery. Now at that time the group of six nuns used sunshades and sandals. People . . . spread it about, saying: u How can these nuns use sunshades and sandals, like women householders who enjoy pleasures of the senses ?” Nuns heard these people who . . . spread it about. Those who were modest nuns . . . spread it about, saying : ” How can this group of six nuns use sunshades and sandals ?” . . . “ Is it true, as is said, monks . . . and sandals ?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can . . . and sandals ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: Whatever nun should use a sunshade and sandals, there is an offence of expiation.” And thus this rule of training for nuns came to be laid down by the lord. || I |J A t that time a certain nun came to be ill; [337] there was no comfort for her without a sunshade and sandals. They told this matter to the lord. He said: “ Monks, I allow a sunshade and sandals to a nun who is ill. And thus, monks, let the nuns set forth this rule of training: Whatever nun who is not ill should use a sunshade and sandals, there is an offence of expiation . ” 1 || 2 |j 1 |j Whatever means: . . . nun is to be understood in this case. Who is not ill means: for whom there is comfort without a sunshade and sandals. L C f. Sekhiyas 5 7 , 62. 400

L X X X I Y , 2, 1 -3 ]

E X P IA T IO N

401

Who is iU means: for whom there is not comfort with­ out a sunshade and sandals. Sunshade means: there are three (kinds of) sunshade: white sunshade, sunshade of rushes, sunshade of leaves, fastened at the middle, fastened to the rim .1 Should use means: if she uses (them) even once, there is an offence of expiation. || 1 || I f she thinks that she is not ill when she is not ill (and) uses a sunshade and sandals, there is an offence of expiation. I f she is in doubt as to whether she is not ill . - . I f she thinks that she is ill when she is not ill . . . offence of expiation. I f she uses a sunshade (hut) not sandals, there is an offence of wrong-doing. I f she uses sandals (but) not a sunshade, there is an offence of wrong-doing. I f she thinks that she is not ill when she is ill. . . . I f she is in doubt as to whether she is ill, there is an offence of wrong-doing. I f she thinks that she is ill when she is ill, there is no offence. II 2 ||

There is no offence if she is ill; if she uses (them) in a monastery, in monastery precincts2; if there are accidents; if she is mad, if she is the first wrong­ doer. |i 3 ||2 H 1 — Vin^ iv. 200*

N , B - sandals, upahana, not defined by Old

Corny , 2 A t V in . ii* 130 f, regulations for monks using sunshade sure; (1) sunshades allow ed; (2) whoever uses one* offence o f wrong-cloing; (3) allowed for an ill m onk; (4) allowed to be used b y a m onk whether ill or n ot 111 in a monastery or monastery precincts. A t V in * ii. 207 it is said th at incoming monks on entering the monastery should put down their sunshades— as a sign o f respect.

E X P IA T IO N (P A C IT T IY A ) L X X X V . . . at Savatthi in the Jeta Grove in Anathapindika’ s monastery. Now at that time the group of six nuns went1 in a vehicle.2 People . . . spread it about, say­ in g : “ How can these nuns go in a vehicle, like women householders who enjoy pleasures of the senses V* Nuns heard these people who . . . spread it about. Those who were modest nuns . . . spread it about, saying: " H o w can this group o f six nuns go in a vehicle ?” . . . Is it true, as is said, monks, that the group of six nuns went in a vehicle ?” “ It is true, lord.” The enlightened one, the lord, rebuked them, saying: “ How, monks, can this group o f six nuns go in a vehicle ? It is not, monks, for pleasing those who are not (yet) pleased . . . this rule of training: [338] Whatever nun should go in a vehicle, there is an offence of expiation . ” 8 And thus this rule of training for nuns came to be laid down by the lord. || I j| Now at that time a certain nun came to be ill. She was not able to go on foot. They told this matter to the lord. H e said: “ I allow, monks, a vehicle for a nun who is ill .4 And thus, monks, . . . this rule of training: 1 yaya u ti . Geiger, P a li L it * ttnd Sprache, § 138, gives I W eapon lvii, 143, 143, 3 17 J ft W ell-farer’a robe x viii, 10 0 / .

435

Whisper 267, 268 Widow li /. Wife ISO n.> 182, 244, 252 Withdrawn {avaaafa} 166, 167 Woman (*7fAt) 18, 73, 147, 370 n tr 404; women’s apartments (itlha* gdra) 72; women's quarters {an&epura) 73 / . ; (m&fuyama) xxviii, 18 j f f 19, 104, 250; giving suck (p&yanti) 363, 383; pregnant (ffabbhini) 361 / . , 361 Workman 179, 180, 236 Writing 10, 338 ✓ Wrong course (agaii) 205 / . Wropg'doing, offence of vi, ix ii, xxvii, liv, 2, 4, 6, 9, 13/*, 16/*, 1 9/,, 26, 30, 34,38, 4 2 ,4 5 /., 48, 52, 56 /., 60, 62, 66, 68 / „ 76, 86, 88, 91, 93, 96, 105/., 108, 113 U 118, 121-146, 149-151, 162 ff., 171 /., 174 /., 180, 185, 194, 196 /.* 199 /., 202 209, 216,219,221 /., 224, 2 2 9 /, 239/*, 245, 251, 253, 266, 260, 262, 264, 268, 272, 276, 278, 280 /., 286, 288, 291, 293, 295, 297, 301, 306, 308, 310,312/., 315/,, 325, 326 *t-, 328, 331 /., 334, 342, 345, 347 jfl% 353, 360 360, 370, 393» 395, 397 401, 403, 407 / * 414, 420, 4 2 4 /. Wrong speech, offence o f 21 «* Wrong time xl, 54, 82 jf., 86, 275, 276, 296, 302, 365 Yakkha xxiii, 161, 163, 174, 196,

199, 264, 268, 360; female 19 Yarn (aulta) Jtliii, lviii, 328, 328 . Yearns): eighteen 381 n.„ 382; every 398, 393; one 399, 399; ten liv; twelve 1 jf.t 369-374, 370, 372, 374, 3 8 4 3 8 6 ; twenty v, xxijjf., Iff* 12, 13, 14, 5 3 /., 381 Jjf., 381, 382, 383, 392; two 1/., liv, 364^., 306, 368, 371 # , 372, 374, 375, 377/.* 378, 382/., 382, 383 * Yojana 16, 318T322, 379/. Youth [kum /iraka) xxiii, 392, 392

I I . —N A M E S

Abbidhamma-pifaka x i/., xiv, lvii Aciravat! 77, 247, 283 Agrawala, V. S. 365 Ananda 12, 7 2 /., 75

X AnathapiQilika xxvii, 79 1 AnathapiutJiWs monastery. under Jeta Grove A nguttam -nikdya xxiv f*

See

IN D EXES

436 A r itth a x v / . , 21 A rolm n ta 252

27, 31 n«, 169

B am b o o G ro ve 10, 6 4 ,1 0 7 , 2*51, 320, 3 2 2 ,3 9 6 B a n y a n m o n a stery 87, 250, 356 Benares 147 B h ad d a K a p ila n I 186, 263, 205 /.» 2 77, 307 3 11 B h a g g a 139 B h a g v a t, D> N , x x x ii m., Iviii B h esa k a ja G ro ve 139 B hihkhunivibhartga v , x x x / . B im bisara I v n. B ooh o f the D isc ip lin e v , v iii, x x ,

XIX

Buddimghosa, x x x i Jf.t x x x v , x x x v ii jflf-, 1, 190 m,f 230 241 279 n. B u rm a 239 ». C a n d a k a li liv 19 1 201, 205, 279, 281, 3 14 , 346, 387, 392 C e ylo n 71 n. Chalm ers, L ord 21 ?i,t 326 to. Gh&nna v i, 3# Childers, K . 239 C lem ent o f A le xa n d ria x x i x C oun cil, first ix ff+ D a b b a v i, 64 D e v a d a tta x li, 396

Devad&to-sufta* -ixtgga x x v D u tt , S. x v ii, x ix , 5 w., 7 w., U 13 n*, 58 n., 15 3 w., 396 n, F in o t, L . x x x i / . G a g g a 153 Geiger, W . x i «. G h o sita’ s m on a stery 36, 137 G lo ve r, T* B., xjojc G o ta m a ix , xiii, x x v , 100 n. G r e a t G ro ve 343 H a tth a k a 164 ft.; (o f A ja v l) x x iii n . H u b er, E* 43 44 n* In d ia x i, x x ix , 1, 293 n*

J d ia k a x x i, 3 ft.

2 0 1, 205, 20 7, 2 10 , 2 13 , 2 1 7 , 223, 226, 228, 2 3 1 , 233, 236, 238, 2 4 1, 243, 247, 252, 265, 259, 263, 265 270, 273, 2 77, 279, 281, 283, 285, 287, 292, 294, 296, 298, 300, 304 / ., 307, 309, 3 1 1 , 3 14 , 324, 320, 328 f f., 332 / ., 335, 339 />, 346, 348, 350, 352, 3 5 8 / ., 3 6 1, 3 6 3 / ., 367, 369, 373, 3 75, 3 7 7 , 379, 381 f f . t 387, 389, 391 / ., 394, 3 9 8 # , 404 f f ., 4 1 1 , 4 13 , 4 1 5 , 4 1 7 , 422, 424

220, 236, 257, 275, 290, 302, 3 17, 3 37, 364, 3 71, 385, 402, 419,

K a n a k a 21 u., 28 ft,, 31 / , K a p ila v a tth u v / . , x l / . , 8 7 , 1 1 5 , 250, 356 XapinaiicaniL xtii K a p p in a 358 n . K a p p ita k a x lii, 343 K a s i 79 K a ta m o ra k a tissa k a 396 K h a n ^ a d e v f, son o f 396 Khem A 238 n . K o k n lik a 396 K o k a n a d a p alace 1 3 9 / * K o s a la IS, 70 jgT„ 84. 182, 188 / „ 238, 275, 324 Koaam bJ v i, 36, 13 7 L a w , B . C\ x , x x x , 4 1 tt., 3 1 7 337 n . L icch a vi x v iii, x l, 1 8 2 / , M aga d h a 245 M ahakaseapa x v iii M a h a p a ja p a tl x li, 186 n., 250 M dhdparinibbana& iittania x v iii M ahdvagga v , x li M akkhati G osala x x iv 72 M e ttiy * v i M orris, R . 22 322 M uller, M ax x i

'

N a n d a 100 N a n d a 156, 244 N a n d a v a tl 156, 244 N a n d im itta 82 n , N eum ann , K . E . 41 n+ N ik a y a s 71 n.

J e ta G ro ve J , 3, 5 , 7 , 15 , 18, 2 1, 2 7 , 3 1 , 40, 43, 4 7, 49, 5 1 , 53 , 5 5 , 58, 6 1 , 67, 70, 7 7 , 82, 90, 92, 9 4 , 9 7, 99, 100, 103* 110 , 12 0 -138, 140, O ld C o m m en ta ry 14 2-14 6, 149 f f . r 150 , 16 5 , 169, x x x ii/ ,, x lv / * 17 3 , 1 7 7 , 182, 186, 1 9 1 , 19 5 , 19 8, j|

xx

ff+t

x x v i,

IN D EXES O ldenberg, H . v , viii, x i / . , x iv , x s x , I 3S 209 2 6 8 n „ 279 280 28 9 n ., 297 4 2 4 ti,, 4 2 6 n.

Pasenadi lv, 70jflT., 182, 238, 241T324 Petavatthn a Iii Przylu&ki, J . 41 ra*

Hjijagaha v x l/ „ 10, 15, 64, 107, 261, 320, 322, 396 R b y s D a v id s , T . W , v iii, m , x x x ,

437

373, 376, 377, 379, 3fil ff., 387, 389, 391 / . , 394, 398 jgf., 404 Jjf.* 411, 413, 415, 417, 422, 424 Squirrels* Feeding Place 10, 64, 261,320, 322, 396 Sumsumflra Hill 139 Sundarlnanda 156 J , 165, 195, 244 Suitapifaka xi SvMavibhanga v

383, 402, 419, 107, 198,

239 n., 326 », R h y s D a v id s , X X vi 71.

Mrs.

ii

n ,t x i n.,

ttaketa 187, 311 S&kyane 87, 115, 2ft0; daughter(a) nf the xxxiii, 162, 167, 172, 175, 201; soii( b) o f the xxxiii, 7, 10 / . , 83* 90, 92, 110, 120 139 151, 356; women 115 Salha 156 f f .r 165 Samuddadatta 396 Samyxttta-nih&ya i i , xxviii Sfiriputta x v , xxvii SavatthI v, viii / . , xxvli, xl /* , xliii, . I, 3, 5, 7, 15, 18, 21, 27, 31, 40, 43, 47, 49, 51, 53, 55, 58, 61, 67* 70, 77 jjT*, 82, 84, 90, 92, 94, 97, 99 / . , 103, 110 /.* 120-138, 140, 142-146, 149 jjT.. 156, 165, 169, 173, 177, 182, 1 8 6 # , l& l, 195, 198, 201, 205, 207, 210, 213, 217, 220,223, 2 2 6 ,2 2 8 ,2 3 1 ,2 3 3 ,2 3 5 /., 238, 241, 243, 247 252, 255, 257, 259, 263, 265 j f ., 270, 273, 275, 277, 279, 281, 283, 285, 287, 290, 292, 204, 296, 298, 300, 302, 304 / +t 307, 309, 311, 314, 317, 324, 326, 328 j£f„ 332 / . , 335, 337* 339 / . , 346, 348, 350, 352, 354, 3 5 8 /., 361, 363 / . , 367, 369, 371,

ILL— SO M E AJkat&nudhamma 27 Accavadati 252 AntarayikS dhamma 21 AvalAnja 258 Aflatthika 317 Adig&a 218 Aeand! 326

PAM

Theragatha xxii Thomas, E* J, 71 nThullananda xli, xlvi, lix, 21 re., 156, 165 / . , 169, 178 / . , 182 / . , J86 n .t 191 jfiT., 207, 210. 217 / . , 220, 223 / . , 226, 236, 2 3 8 /., 241, 243 / . , 245 n „ 267, 273, 287, 294, 296, 208 / . , 300, 302 / . , 307* 309, 311, 330, 332 / . , 335, 346, 375, 380, 388 n., 389, 391 / . , 394, 396 Udaym xxvlii / . , 1, 95 Upali (thera) ix /.* xii, xlii / . , 10 36 n .t 40, 3 4 3 /. Upali (youth) v / „ ix ii, 1 0 / . TJpananda xxi, 7, 31 n., 90 Vaj ji puttakas 31 n, Vesall xl, xlii / . , 31 n .t 182, 343 Vinaya (pifrifoi) v , ix,'xi Jf>, xviii / . , xxii, xxiv ff,9 liv; Commentary

xjadi

Viaakha 7 8 , 2 83

285

n *

-

Wald&chmidt, E. xxx, 1, 317 w* Winternita, M. 71 ». Woodward, F. L. 73 74 jiYama xxv Yam aka xv

W O R D S IN T H E N O T E S , U k k h itt a 28

Uj javu jjavas328 Upajjha 377 Oraaddati 129, 130 Oa&rita 28

438 Kamea 239

F a d a k a th a lik a 191

K h iya d h a m m a m a p a jja ti 50 B h an jan aka 245 Bhai.ujika 243

G a n a 295 Civaraaam kain an rya 202 Cet& peti 239 C h an d a 192

M ah ajan ik a 233 M inja 243 M oha, m ohanaka 44

Nata 29S

V a y h a 144

P a k k h a 190 P a rik k h a ra 228 P a lla n k a 2 7 1

Sainsatthft viharati 207 Sa m g h a 295

V I .— A B liH E V 1 A T IO N S U S E D IN F O O T N O T E S A . — A n g n tta rn -N ik iiya , A A .^ C o m m e n ta r y on A , A p . = A p a d a n a, j^ ^ A tth a B a lin i.

B .D * — Book o f the IK&cijtli w . B u . = Huddhaghoen. Ihfd. P sy ch . AiiAir^=--Tianslatinri o f ny Mra. R h y s D avids-

C .P .D ^ C r it i- c a l (D in es

P a li

Andersen

D ictio n a ry

an d

H elm er

Smith). Ctmty. = Corn m ilita r y O V . = C u la v a g g a . D . = D ig ha -N i k a y a . />j4.==Com inentary on D , D h p . — D h am m ap ad a. D h&+= D h am m asan gan i. D ia l. = D ia lo g u es o f the B uddha.

. !, ' f 5 i

/ >&c. = P a c ittiy a . P a r . = P a ra jik a . J, ;i£..D. = P a li-E n g lis h D ictio n a ry (T - W . R h y s D a v id s an d W* Stcde),

P s s . Jirelh. = P sa lm # o f the Brethren. P ss. S isters “ P.'tabn# o f the S isters. P u g . = P u g g a la p a n n a tti.

/ * ^ J4 .= C o m m e n ta T y on P u g. i P v. — P e ta v a tth u , P v A . — C o m m en tary on P v ,

(

S . “ Sai u y u tta - N Ik a y a , \ S A . = C o m m e n ta ry on S ,

( £a7^A. = SarighfLdiseaa. j S .H .B .— Sim on H e ^ a v ita r u e lie J quest* . ! jS n .= S u ttan ip ata+ i ^ 7ij 4 . = C o m m en ta ry on Sn. , T kag. = T h e r a g a th a . i T h Iff. — T h e n ga t h a * \ T k lgA , = C om T iicn tary on Thlg* J (7 d ,= U d a n a , (/rfi4 .= C o r a m e n ta r y on U d , I V A . — C o m m en ta ry on V in . ! F 6A- — V ib h ah g a. I FfcA-d. ^ C o m m e n ta r y on V b h . | y in .* * . V in aya,

D .P *P .N ~ = D ic tio n a r y o f P $ i i Prop er N a v ie s (G . P . M alalasekera}F u r . D ia L = F u r th e r D ialogu es. G .S. = G radu al S a y in g s, J $ » = J a tak a, J . A # . —J o u r n a l A sia tiq u e. J * P * T . £ . = J o u r n a l o f the P a li T ext S o ciety. K .S . = K in d red S a y in g s. M . = M aj j him a -N ik a y a . 1 Vin. Texts — Vinaya Teats* M A . = C o m m en ta ry on M. V ism . — Viau ddh im agga. M tin * = M ilin d a p a n h a. • Yv* — V im a n a v a tth u . A V .^ N id d e s a , j V vA .— C o m m e n ta ry on V v . N eti. = N e ttip a k a r a n a .