Horner I B Tr Book of the Discipline Vinaya Pitaka Vol VI Parivara 428p

THE OF

THE

BOOK D ISCIPLINE

(VINAYA-PITAKA) VOLUM E VI (PARIVARA)

Translated b y I.

B. H O R N E R

M.A., D .L itt. (Ceylon), Associate of Newnham College, Cam bridge

L U Z A C & C O M P A N Y L TD . 46 G r e a t R

u ssell

S t r e e t , L o n d o n , W .C. 1 196 6

UNESCO COLLECTION OF R E P R E SE N T A T IV E WORKS This Buddhist text has been accepted in the series of transla­ tions from the literature of Burma, Cambodia, Ceylon, India, Laos, and Thailand, jointly sponsored by the United Nations Educational, Scientific, and Cultural Organisation (UNESCO), and the National Commissions for Unesco in these countries. A ll rights feserved.

P R IN T E D B Y S T E P H E N A U S T IN A N D S O N S, L T D ., H E R T F O R D , E N G L A N D

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T R A N S L A T O R ’S IN TR O D U CTIO N In 1883 the firm of W illiam s & Norgate (as it was then called) published the fifth volume of the Vinaya-pitakarh in the Pali language edited b y Hermann Oldenberg. This was the con­ cluding volume of his fine and careful edition of the whole of the Vinaya. It is devoted almost exclusively to Parivara, a work which, so far as I know, has not been translated into English before now. I have undertaken the task for the sake of completing m y translation of the Vinaya, called The Book of the Discipline, the first five volumes of which were published between 1938 and 1952 in the Sacred Books of the Buddhists. It would be possible, I think, to fathom the Parivara without access to either the Suttavibhanga or the Khandhakas— and indeed I believe that in some Buddhist countries the monastic disciple has to learn it before he studies these other.parts. To follow it is another matter. To do so, the relevant portions of the Suttavibhanga and the Khandhakas should be at hand. Throughout this translation, therefore, I have been at pains to supply all references possible to these two major parts of Vin. These references are to Oldenberg’s Vinayapitakam, vols. i-iv, and to m y Book of the Discipline, vols. i-v . Here, as has been most kindly said, notes m ay " be found copiously ” .1 They have not been repeated in this final volume. The meaning of the word Parivara presents difficulties as do the nature and purpose of the work. Basically, pari- means all round, surrounding; and vara is time, opportunity; the Sanskrit lexicons also give, for vara, " anything which covers or surrounds, a cover ; a multitude, quantity ” and " a cover, covering, surroundings . . . The idea that the Parivara surrounds, encircles or encompasses thus presents itself, the core of its interest being the material of the Suttavibharigas and the Khandhakas ; it is these that it is concerned with and encompasses. Apart from those few passages which, in the impressive Chapter V I of the Parivara, the E kuttaraka, have more in 1 K kvt,t Intr. p . vi. v ii

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common with Ang.1 than w ith V in ., th e P a riva ra adheres most rem arkably closely to V in . m aterial. I t covers the various matters dealt with in the K h an d h akas no less th an in the sik.kha.pada, or disciplinary rules o f training to be found in the Suttavibhangas, and follows the words used in them , as w ell as those in the various narratives leading to their form ulation and those in the Old Com m entary’s explan ations of the term s used. It also follows the recognized order of th e sikkhapada with precision. A pparently om itting nothing helpful, necessary or essential to a m astery of Vinaya, it " covers ” th e Discipline b y encompassing it, going all round it and all through it, discarding matters of less consequence in the process, and com ing down to the bare rock, the d ry bones. Y e t, even w ith ou t a single story and without an y hum an seasoning or h in t of contem porary manners and customs, how far from d r y is this b o n y skeleton that so carefully displays the structure of Vinaya which, as the dyu of the Buddha’s sasana ,s is its life-giver and source of vitality. References to the Buddha are likew ise v e r y scarce. The opening Chapters of the two P a riva ra V ib hangas begin with the words, repeated for every sikkhapada, " B y th e L ord who knows and sees, arahant, Perfect B u d d h a . . . Otherwise, except for one or tw o form al allusions to Him (such as " Anglrasa the Sakyan Sage ” and “ K insm an of the Sun ” , or the more unusual epithets anantadassin and vivekadassin on text p. 97), w e hardly m eet w ith m ore than conventional references to Him. F or exam ple, in H is recorded conversations with Upali there is the statem ent th a t 294 rules were made at Savatthi b y the famed G otam a (V IH .r , ver. 27), and in the one and only citation of words P a riva ra ascribes to Him,® but not y e t traced in full, He is called B h a ga va . H e had indeed almost ceased to be or had not begun to be th e cen tral figure.4 Clearly the Parivara, which is v e r y lik e ly a m anual for students and instructors, centres not on persons, b u t on monastic disciplinary and legislative affairs draw n from the V ibhangas and Khandhakas. It is m ade clear a t P a riv a ra I . i and I I .1 that the authoritative pronouncem ents on these affairs th at 1 See quotation from A . a t te x t p. 118 f. * V A . 13, D A . 11. • T e x t p . 107.

« C f. B D . i, In tr. p . x vi.

Translator's Introduction

ix

had been ascribed to the Buddha, and to the Buddha only, are simply being repeated here. The delivery of some Discourses in the Suttapfyaka is assigned to this disciple or that, whether or not it finally received the Buddha’s commendation. But not the Vinaya. No disciple is recorded to have furnished or imparted any surviving sikkhapada or other (Khandhaka) material. The laying down an d th e regulating of the whole of the discipline for monastic disciples emerges as the work and as the word of the Buddha alone.1 But Parivara in its existent form lays no claim to being Buddhavacana, however much this is its basis. As the Niddesa, a commentarial work, has crept into the Pali Canon, so Parivara has become included in it and ranks as part of it. There is nothing to say that Parivara was compiled before the rest of the Vinaya-pitaka. Indeed, such evidence as there is seems to point in the contrary direction. In their Introduc­ tion to Vinaya Texts, vol. i, p. xxiii-xxiv, Rhys Davids and Oldenberg say " The reader will notice that in the foregoing discussion no mention is made of the Fifth Book in the present division of the Vinaya-pitaka— the J&rivara-patha. The reason is that this work, an abstract of the other parts of the Vinaya, is in fact a very much later compilation, and probably the work of a Ceylonese Thera ” .2 They then draw attention to the stanzas at the end of Parivara in which his name is given as Dlpa. It seems to me that the only way in which it can be truly regarded as an “ abstract ” of these other parts is that they are its source and its subject-matter, so huge that part of its purpose is to reduce them to manageable proportions. Though it has one or two points of its own to add, chiefly in the way of emphasis, and employs a relatively few number of words not found in them,* one of Parivara’s chief methods in thus reducing Vin. would appear to be by drawing up categories and classifications, ahd bringing forward matters that, though occurring in these other parts, still might remain somewhat hidden and be overlooked simply because they are not organized and collected there. It must have seemed important to the 1 Ibid. * Followed b y W intem itz, Hist. Ind. Lit., vol. ii, p. 33. * Sec below, Intr. p. xiv. '*

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Parivara compiler to gather all these matters together so as to give them the full weight due to them. In his invaluable D ictionary of Pali Proper Names,1 Dr. G. P. Malalasekera makes the interesting conjecture that “ perhaps the Parivara correspond to the m atika of the Abhidhamma and were enlarged later I take this to mean that an outline Parivara, one consisting of " headings ” , preceded the other parts of the Vinaya, th at these other parts were elaborated from this guide which then itself, some time later, became expanded and more fu lly treated. On the other hand, it is possible th at, because of the Vinaya's vast proportions and immense importance, it was found advisable to add, not before but after it had been compiled, some kind of summary of m atter that had been pulled out of Vinaya itself, and to arrange various of its salient and other features in an orderly manner so as to preclude any danger of their eclipse or oblivion owing to the mere fact that some of them are widely scattered or not worked out in detail in these other parts of Vinaya. Frauwallner speaks of the Parivara as an appendix, com­ parable to the E kottara in the V inaya of the Dharmaguptaka, that is it is attached to the two parts of whicji Vinaya consists : the Suttavibhariga and the Khandhakas.* In calling it also “ a collection of addenda ” 3 he indicates that in his opinion it was later in date than the other parts. Lam otte, too, regards Parivara as “ an appendix in sixteen sections and nineteen chapters and E . J. Thomas as " a supplement containing summaries and classifications of the rules I have also seen Parivara called " a digest of the entire V in aya P itaka ” , setting forth the method of teaching Vinaya. Indeed, to provide a manual for instructors and students m ay well have been a reason for its compilation. In its short Envoi Parivara says some interesting things

1 O rigin ally published b y the Indian T exts Series, 2 vols., 1937, *938, and reprinted b y th e P a li T e x t Society, i960. * The Earliest Vinaya . . . Serie orientate Rom a, V I I I , Rom e 1956, p . 46. * Ibid., p. 184. * H ist, du Bouddhisme indien, Louvain, 1958. p. 184. * H ist, of Buddhist Thought, London, 1933. p. 267.

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about it s e lf : it is a cutter off of doubt, through its medium the True Dham m a and Discipline shine forth. Further, Parivara means all th a t was said as to subject-m atter (vatthu), and as to meaning b y m eaning in the True Dhamma (or, the true rule, also dhamma), and as to rule b y rule in w hat was laid down. Then, rather begging the question of the meaning of the word Parivara in this context, the Envoi declares th at “ it encom­ passes (fiarivaresi) the Dispensation as the ocean (encompasses, surrounds) India " , thus suggesting that its compiler regarded it as an *' encompasser It does not appear that the Vinaya of a n y other sect or school had a Parivara, at least not anything on the lines of the Pali Parivara or anything that has come to light yet. This lends considerable weight to the prudence of regarding the Pali P arivara as an appendix to a finished work rather than as a m atika if this be taken as the m atrix from which the rest of the Vinaya sprang, and thus might have been common to more than one sect. E ven so, w hether as an abstract, a m atika (or original table of contents), a list of headings not yet filled out, a mere aide-memoire, whether as an epitome or digest, or whether as a very useful supplement or appendix, the P arivara is not s h o r t; nor is it entirely urirepetitive : though it is businesslike, thorough, and relatively concise, still it remains lengthy. The Vinaya in fact cannot be reduced to a brief statement nor compressed into a small compass. But it can be illuminated, as P arivara shows, b y a pin-pointing, a bringing to the fore, an unearthing of all necessary and important m aterial from the multitudinous regulations governing the conduct both of a Samgha and of an individual monk or nun, and then b y arranging in categories and lists these scattered Vinaya matters that monks should neither overlook nor forget, but keep constantly in the forefront of their minds. Moreover, once these classifications h ave been made, and expertly made, the true range of the Vinaya becomes more manifest, its structure, objects and apparatus more explicit and intelligible with the result th at these d e a r and strong guide-lines to the contents of Vin. m ay benefit teachers and pupils alike. _ It must not be supposed, however, that Parivara is a com m entary in the sense

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that it rewords and explains. It does neither. Rather it restates by means of the categories and lists I have just referred to. The name of the place where Parivara was compiled is left completely vague. It is thought that Dipa (or Dipanama) who has been assumed to be the compiler was a Thera of Ceylon. But this is not said in the Envoi where, though his name occurs, he is merely spoken of as having had the work written, likhapesi. Therefore we can form as little idea of the real compiler as we can of the provenance, whether Ceylon or India or elsewhere, of the work. In the absence of any discussion of a reliable date to which Parivara could be assigned, which would take us too far afield and probably not be profitable, one or two references to this problem m ay be cited. W intem itz is of the opinion that Parivara probably dates from the same tim e as the Abhidhammapitaka.1 B. M. Barua, Inscriptions of Asoka, P art II, pp. 235-6, is cited b y Dr. W . Rahula 2 as saying “ the tradition thereof (i.e. the propagation of Buddhism in the Island of Tamraparni) is embodied even in a Pali canonical work, the Parivarapatha, which was compiled in about the beginning of the Christian e r a ” . The same tradition also occuts in other Pali works,3 but as these are not canonical the question arises whether Parivara belongs to them, at least in respect of this material, rather than to the Canon itself. The use of the word likhati twice in the Parivara might also be considered. I have referred to the form likhapesi, found in the Envoi.* Then, at the end of the Mahavibhanga I. 8, it is said " These eight Chapters (i.e. the ones just finished) have been written down for the w ay of study ” .s I f Parivara really relied on writing as its medium of expression, this almost automatically makes it later in date than much of the rest of the Canon which was handed down orally for some hundreds of years. 1 Hist. Indian Lit., vol. II , p. 33. * Hist, o f Buddhism in Ceylon, Colombo, 1956, p. 10, n. * See below, p. x xx iv . 4 Above. * T ext p .. 48, ime affha vari sajjhiyamaggena lihhiia. On " w riting " see Vin. Texts, ), Intr. p. x x x ii I.

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In its present form Parivara consists of nineteen Chapters or Sections. A t least two Commentaries, however, speak of sixteen Parivara,1 a discrepancy which merits attention. A t the end of Ch. X IV the words Parivaram nitthitarh occur, and this is where the Parivara m ay have ended originally, Chapters X V to X I X being later additions. If we regard Ch. IV in Oldenberg’s edition as two Chapters instead of one : Anantarapeyyala and Samathabheda, and if we likewise regard Ch. V II as two Chapters instead of one : U posathadivissajjana and Atthavasapakarana, we get the sixteen P arivara spoken of in the Commentaries. In Ch. IV each division has its own tidddna which seems a fairly good reason for thinking that originally th e y formed two Chapters. Moreover, each appears to be given an entry in the uddana to what, at text p. 143, is called the M ahavagga which means all the Parivara m aterial that has been dealt w ith up to this point. These two sections of Ch. IV , however, are b y no means disparate. The second one, Sam athabheda, could be regarded, not ineptly, as a kind of explanatory appendix to the first Section, clearing up definitions th at, had th e y been dealt with in the course of this first Section, might have been so long, that though pertinent, th e y would prove confusing to the main run of the argum ent; and so they were assembled in their own particular Section of " cycles The two divisions in Ch. V II present a different typ e of case. They are both short divisions, the subject-m atter of which has nothing in common. Neither of them concludes w ith an uddana. The first of these divisions is unnamed in the t e x t : there is no name followed b y the word nitthita, concluded. Oldenberg m ay have taken the title b y which he heads this Section from VA. 1346. The second division, however, ends w ith the words A tthavasapakaranarh nitthitam, thus excluding the first division. Yet this division appears to be mentioned in th e uddana to the whole of the Parivara’s M ahavagga which follows and con eludes this Ch. V II. Here called pavarand, the second subject about which questions are asked in the first division of Ch. V I I , it is placed between the E k u ttaraka (Ch. V I) and the A tth a va sika, thf* second division of Ch. V II. T hus pavarana and * V A . 18, D A . 17.

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allhavasika are brought into the mnem onic verse as tw o topics and not as one. It would further appear th a t as th e Commentary on the first division of th is Ch. V I I ends b y saying uposathadivissajjanavannand niithiid (V A . 1346) it m ust have regarded this division as h avin g an existence separate from and inde­ pendent o f the second division to w hich it gives no name. Moreover the Pentads (Ch. V I.5) are long enough to make th e U pali-Pentads (Ch. X V and therefore in w h at I ten tatively look on as later and additional m atter) seem slig h tly superfluous, as is perhaps Ch. X V I , Sam utthana, considering th a t Ch. I l l and also Chs. I and II have dealt thoroughly w ith the origins of offences already. Indeed, from Chs. X V to X I X , w ith the exception of Ch. X V I I I which is sui generis, one m ight suppose th a t someone other th an the original compiler w anted to show t-hat he too could gather together m atter th a t, so long as it remained scattered throughout th e Vibhangas an d K handhakas, might not sufficiently impress the disciple. B u t there w as little more to sa y and, again excepting Ch. X V I I I , these last five Chapters seem rather too inadequate to m ake an y new contribution of value. The P arivara contains a num ber of words, and a few senti­ ments, not, I think, found in th e other p arts of the Vinaya. I have collected some o f them here, and I p u t them forward subject to correction, as in an immense and not adequately indexed w ork as is the Vinaya-pitaka, it is im possible to find, let alone remember, all its single words and phrases, p. 1, etc.1 anuppannapannatii, a layin g down (of an amendment to a rule) th a t has not come to be or has not occurred yet. This would appear to leave the door open for dealing with future situations. B u t even if these arose, th e y could not be legislated for now because the Vinaya is " closed ” ; no more can be added to it. p. 92. The phrase cha saranlyd dhamma, the six things to be remembered, belongs to other canonical w orks ; in Vinaya the six things are given bu t w ithout a title. 1 T hese page-num bers refer to th e te x t.

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p. 115. adhicc&paitika abhinhapattika, apparently peculiar to this passage and M . i, 442 ff. p. 115. athullavajja apatti ; see Vin. ii, 87 thulavajjam dpattirh. p. 118. Four kinds of salts : jdtima kdrima romaka pakkhalaka. In the Rom akajataka (No. 277, ver. 79) where the word romaka occurs, it does not appear to refer to a salt and probably means “ feathered ” of a bird, in spite o f J a A . ii, 383.1 p. 122. apakaiatta. A t e.g. Vin. ii, 32, 204 there is pakatatta bhikkhu, regular ordained monk, as opposed to bhikkhunl, samanera, etc., but the word in the negative form does not appear to occur in the other parts o f Vin. p. 122, agafhaya ceteyya, " m ay plan something hard " ; expression apparently here only, but see dgdlha at A . i, 283, and also, of patipada, see A . i, 295, Netti 77, 95 ; ” the practice of the hardened sensualist ” (GS. i, 272). This is a more acceptable translation to me than “ lu xury ” (Guide 108, 131). p. 124-5. pasutta (asleep) patibuddha (awake). The former, not in F E D ., is perhaps peculiar to this passage. The latter is found at Sn. 807. p. 125, 207. acittaka (unconscious) sacittaka (conscious) appear to occur only in Vin. v, and not in the other parts. See C P D . and P T C . which give acittaka as occurring only in later Pali literature. p. 129,130. The passage stating the five advantages and the five further advantages in brooms, sammajjani, is unique, and nothing at all comparable is found in V in . or A . o r elsewhere as far as I know. It seems to be an innovation on the part of our compiler. On the other hand, a t M iln. 2 i. there appear to be two advantages in brooms though th ey differ from those given here. p. 158, ver. 3, p. 160 f., 163, 164. anuvijjaka, adjudicator, arbitrator in a legal question. W ord here on ly in the Pali Canon, p. 163, 166, 183. samgamdvacara bhikkhu, “ m onk who is engaged in conflict." This seems to be a monk w ho is protesting against a legal question. Cf. samgamdvacara yodha, a warrior engaged in battle, a t M iln. 4 4 ; and samgamdvacara sura at f&. ii, 94, also fa . ii, 95 (ver. 61) ; and yogdvacara, one who is engaged in yoga at M iln. 33 S., 38 f., 43. Apparently, exceot 1 See below , p . 18 2 .'

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for f a . ii, 95, not a canonical word. In P arivara the use is figurative. , p. 163. ktdapadesa, fam ily’s standing ; no en try in P T C . p. 169. Tw o pairs of words : pakkhavant nativant and appagama appadhara. It seems that none of these is canonical, p. 183, 187. ditthavikamma, an explanation of one’s views— in the Upali-Pentads only and not in other parts of V in., which these Pentads do not recapitulate w ith exactitude, p. 183. ussitamantin (a grandiose speaker) nissita.ja.ppin (one who hankers after or yearns for support for his statements). Neither compound found in other parts of V in. The Parivara now and again substitutes its own words for the Suttavibhanga words of corresponding passages. For example, text p. 37, 38, pakare pakare are not in Suttavibhanga Exp. 10, 11, where the Old Com m entary, instead of using a kind of omnibus word such as is pahare, specifies each of the actions that lead to E xp . Sim ilarly, payoge, as in E xp. 18 (text p. 38) and other contexts seems to be another omnibus word. Again, in N uns’ F .M . 5, te x t p. 56, w e get amisant for khadaniyam va bhojaniyam 1id o f N uns’ V ib han ga (V in . iv, 233). This seems to be another comprehensive w ord used for the sake of brevity. • In Section III, 3, however, four substitutions occur which cannot be for the sake of b revity, though th e y m ay be for the sake of metre, which is the medium this Section uses throughout. T hey are a t : (1) tex t p. 87, ver. 27, where rincanti is absent from Sutta­ vibhanga sikkhapada itself (Monks’ Forf. 17), though appearing in its introductory narrative. (2) tex t p. 88, ver. 43, where P a riva ra substitutes seyya for manca (Nuns’ E xp. 31), and tatha bahi for tiroraftke (Nuns’ E xp. 38) ; also te x t p. 89, ver. 55 where it substitutes seyya for sayana. A t te x t p. 106 there is, am ong oth er abbreviations, the somewhat curious phrase samukhavinayam katuna miUam— la.— This looks as if it refers either to the preceding or th e succeeding m atter in [5]. I have v e ry te n ta tiv e ly tran slated it as “ to m ake the root (or source, beginning) a verd ict in the presence

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of ” , for such is the verdict under discussion here. Katuna as a form of the infinitive of karoti, if that is indeed what it is, can be only of very rare occurrence- Geiger makes no reference to it.1 Equally rare must be katuye at Thig. 418 1 ; cf. marituye at Tfng. 426, probably both Vedic infinitives. Pischel, Thlg. p. 212, does not agree with the reading or explanation at ThtgA■268 : kith sakka katuye ti him maya kdtum ayye sakka ; he says “ the correct reading is no doubt katuye, as given in the text That a compiler should now and again use an unusual form of a verb does not mean that it was in common use during his life-time : any writer, to suit his purposes, may resort to a rare, ancient or obsolete word, but that does not make him belong to the times when that word was in current circulation. I will now mention some of the points that seem to me worthy of note from among Parivara's nineteen Chapters. This will serve also to give some rough idea of their contents. Chapter I, M ahavibhanga. The first Section is called “ The Laying-Down Where ? ". Each rule in the Mahavibhanga, given in the exact order in which it has been handed down in the corresponding Mahavibhanga at Vin. iii, 1-266, iv, 1-207, is examined from a number of angles, important among these being the place where it was laid down. This, of course, may be regarded as history, and nothing new is to be learnt from it so long as the student knows the other relevant parts of Vin. ft is not necessarily more important than the other angles, aspects or questions about the rules that are set down, as a kind of matika, at the very beginning of this Section. These are somewhat bare or condensed outlines of questions to be learnt— and of the answers then following— in any study of the sikkhapada ; then more detail of each one may be filled in as one proceeds through them all from the first Defeat to the seventy-fifth Training. Though “ Where, Concerning Whom, On what Subject ? ” are traditional opening words in Com­ mentaries, some of the other questions included here are less 1 Pali L it. u. Sprache, Strassburg, 1916. 1 To which Professor A. K . W arder kindly drew my attention.

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usual and less obvious. It is, for exam ple, in this Section that we are made aware of the great im portance the compiler attached to the num ber of origins, dpattisamutthdna, b y which a m onk can originate a n y of the offences legislated for in the Patim okkha. There are six such origins, given at Vin. ii, go. B u t it left to P arivara to analyse them in relation to each offence and assert them so clearly th at th ey gain a significance and precision th at could not be gauged from the other parts of V in. T he m aterial is there, but neither the emphasis nor the system atization. This is P arivara’s innovation, part of its contribution to learning and m astering Vinaya. The second Section of the M ahavibhanga’s first Chapter is entitled " How m any Offences ? Its main concern is the num ber and typ e of other offences a monk m ay fall into according to the circum stances attending his infringement of a n y one of the rules. These are repeated here in their entirety and again in their proper order. A useful exam ple to consult occurs at tex t p. 37, the first offence o f Expiation, where he m ay fall into as m an y as five different kinds of offence for telling a conscious lie in five different w ays. On the other hand, he m a y fall only into the offence bearing the relevant groupname, e.g. as at Forf. i , 2, 3. A ll this information is in the Suttavibhanga, often in the Old Com m entary. B u t it is buried there and not co-ordinated b y means of being assembled. Chapter I I , Bhikkhumvibhanga. The m ethod of presenting the N uns’ V ibhanga is a v e ry exact copy of th a t of presenting the Monks’ Vibhanga, or M ahavibhanga as it is called. Chapter I I I , Samutthanass‘ uddana. This Chapter, like X , X V I I , X V I I I , is entirely in metre. It demonstrates the importance attached b y the compiler to the origins of offences. In the short Introduction the point is made (ver. 6-8) th a t he who desires (to know) the rule, dhamma, must train in Parivara which, as a strand in the Thread (of the Teaching), fastens the garlands of both o f the Vibhangas, the Khandhakas. and the Matikas. It is thus a guide to the whole of the rest of V in., and has a practical bearing on the stab ility of True Dhamma. For this w ill endure on ly as long as Vinaya endures. So does

Translator’s Introduction

xix

Vin&y&’s horizon become all the wider for the integral part it plays in the entirety of the Buddha's Teaching. This Chapter then goes on to a systematic classification, under thirteen headings or in thirteen divisions or groups all of which in effect are names of offences, of every offence in the two Vibhangas including the Sekhiyas that originate from the same combination of the six origins of offences according to the various permutations and combinations of the origins of these offences from the three doors of body, speech and thought. No doubt the presumption is that when a student is trying to master Vinaya, he w ill not only want to know, he will also want to see almost at a glance as it were which of these three parts of a person is involved and in what permutation by his offending against any Vinaya rule. Though the origin m ay be dual as for example in Sheep’s Wool Origin and in Dhamma-line-by-line Origin, the nature of the duality is different; this necessitates the meticulous attribution of the offences to the group to which, by the origination of them, they belong. In each of these classified groups the number of the offences included is stated, except in the third group, the Go-between Origin ; here there appear to be 49 items. Such origins as are impossible are also given. It is remarkable that, with one exception,1 the compiler has been able to keep the sikkhapada in their proper consecutive order throughout each of these thirteen classifications of origins of offences into which he arranges them. And it is a great feat that, alw ays in metre, he has given for practically every offence one, but not more than one, key-word from the sikkhapada, so that the student of Parivara m ay recognize the one being referred to. I give m y findings in the footnotes to this Chapter. Four times only has the compiler used substitutes for the words of the sikkhapada,2 Chapter 1 V consists of two main sections: the Anantarapeyyala and the Samathabheda. Each begins with a kind of matika put in the form of questions ; the different answers to them are then worked out at some length. The paragraphs are 1 T e x t p. 87, ver. 30.

* See above, p. xvi.

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numbered straight on in Oldenberg’s edition through 1-6 in Section I, and 7-22 in Section II. There is a link between these Sections in that the former is mainly occupied w ith offences, their origins and the four kinds of legal questions th ey raise, and the latter with the settling or deciding of these same legal questions. Section I has its own uddana which is quite distinct from the uddana at the end of Section II. In Section II the compiler displays a kind of tour de force in the extrem ely thorough attention he lavishes on the “ cycles ” , cakka, that he presents. And he presents every possible one th at is to his point. Each is analysed down to the minutest detail. Apart from the one abbreviation he allows himself,1 nothing is left to the imagination or to common sense ; nothing is abbreviated in any such w ay as being called " the others the rest ” or " the remainder ” . On the contrary, the names o f the four legal questions and the seven methods of deciding them are repeated time and time again thus driving home the relation of any of the latter to an y of the former, and incidentally providing a fine mental discipline for the student. The Com m entary to this Section, which hardly exists, declares it is perfectly clear to the end. Chapter V, Khandhakapuccha. The aid of the Corny, is im perative for a right grasp of the contents of th is v e ry short Chapter. It appears to ask how m any offences there are in each of the ten Khandhakas of the M V . and the tw elve o f the CV . But, in fact, as becomes evident from the Corny., it is not inquiring about actual numbers of offences, but about the numbers of types of offence each Khandhaka contains.* The total of these types for any one K handhaka, none of them named in Parivara text itself, comes to no more than three : grave, Expiation, wrong-doing. Some K handhakas contain more than one offence belonging to these three types. The point, however, is not to reckon these individually— or the answers might w ell not tally with those P arivara gives— but by the class to which they belong. It need not, I think, be * See above, p. x v i. The other abbreviations shown b y om ission m arks in Section I I are, I thin k, Oldenberg’s. 1 A s in Ch. X V I I .

Translator's Introduction

xxi

presumed that this Chapter was meant to be a puzzle or a pitfall for an unwary student, though this is not an impossibility. Rather, I would incline to the opinion that the compiler thought now that he had reviewed the Vibhangas he would give some definite attention to the Khandhakas. It had become their turn— though never are they kept separate from the Vibhangas in tidy isolated compartments— and owing to their diffuse nature as much as to the general plan of Parivara, questions on the number of offences were not only as good a starting point as any, but were almost the regulation one. Today the m ystery of this brief Chapter can be unlocked only with the help of the Corny. It would be interesting to know if the early students of Parivara had to secure this also— and not here only— or whether they had some other key, perhaps the traditional knowledge of their teachers, to give them the right interpretations. Chapter V I, Ekuttaraka. This is dominated throughout by a method without parallel in other parts of Vin. It is more in line with A even too with the Sanglti and Dasuttara Suttantas, and such other Pali works as are arranged on a " higher b y one ’ ’ plan, e.g. Pug. and the last part, the Samkhyasarupam, of Miln-t.1 But Pug. is concerned only with the qualities of individuals, and Miln-t. only with items occurring in Miln. Apart from the method, Parivara Ch. V I is far from being a copy of any of these works. In common with them it collects an enormous range of topics, qualities and attributes of no matter what kind of person or object or situation. But the difference is that here the Vin. is the supreme foundation, the fons et origo, and the whole of the orbit from which this com­ pendious compilation radiates and which it encompasses. Vin. is its source, its centre and its field. Even those items which cannot be traced to Vin. itself have all the same been carefully chosen for their Vinaya flavour. For example, in the Pentads 2 though the five perils for one of unpleasing and the five advantages for one of pleasing actions can be traced to A . but not to Vin., the explanation of these actions is as appropriate 1

p. 6r B.

* T ex t p.

xxii

The Book o f the D iscipline

to V in. as to an y other part o f the P ali Canon. T he same could be said of the five pairs o f foolish or ignorant men and the five pairs of wise men,1 or of the pairs o f individuals in whom the cankers either increase or do not 2 (A. i, 84—86). E ve n A 's three things that are hidden or unveiled 3 have a V in . bearing as do also several of the item s listed in the short section of the Nonads. Here, for exam ple, the nine occasions for or bases of ill-w ill and the nine w ays of averting it can be found in D . and A . bu t not in Vin. Y e t th e y are not a t all alien to it in sentiment since a m onk should be able to rise above this defilement of the mind, this hindrance. Such departures from V in . sources though not from Vin. sentiment are, however, in a Chapter o f th is great length com paratively v e ry infrequent. T he underlying m otive must have been to provide the student of Vinaya w ith a graduated list, largely of such Vinaya topics as offences and legal questions, on the analogy of the graduated lists for students of Dhamma. It was a brilliant conception, b rillian tly carried out. B u t some features raise problems. F o r exam ple, p ractically every one of the eleven groups includes its own appropriate num ber of le g a lly valid and legally invalid suspensions o f the Patim okkha. So th a t, unless one waits for the Decads or already knows from some other source th at there are ten, one m ight be m isled into thinking there were only one, tw o or three and so on. One m ight conclude from this th at part of the m ethod was to grade th e same item in group after group within the more general gradation, perhaps to keep everything before the student’s m em ory. T he fear of forgetting must have been v e ry real in a w orld w here the spoken w ord was perhaps still the m ain medium of teaching and learning rather than the book w ritten on palm -leaves.4 There is too the puzzle of another kin d o f repetition. Con­ stan tly, say a dyad or a triad is given , such as “ T w o proba­ tions ” 6 or “ T w o m anattas ” . 5 T h is is follow ed im m ediately b y the words “ A n d two further ” (probations or m anattas)— all of them being specified and nam ed. A n d then, in the 1 T e x t p. 118. * T e x t p. 118 —119 . » T e x t p . 12 0 -12 1. * See above, p. x ii, for P a riv a ra ’s tw o references to w riting. 6 T e x t p. 118.

Translator's Introduction

xxiii

Tetrads 1 each of these two sets of two is grouped together to form one set of fours. In addition, but lacking the last member, the first three members appear in the Triads.3 This same feature is found again, e.g. in the D yads and Pentads. In the former 3 three dyads occur successively equalling six types of persons who must not be ordained. B u t in the Pentads 4 the last of these six persons is omitted. More examples could be given, such as the five offences 5 and the six offences 8involving cutting down, or the s i x 6 and the seven 7 proper courses. Only the numbers are stated ; the Corny, gives the clue to the offences they denote. Or again, “ ten boons ” 8 and " eleven boons ” 9 were asked for. The Corny, specifies them but not the text, and takes the eleventh boon as the one Mahapajapati requested. This was the only one the Buddha did not consent to. He granted all the others, eight of them to Visakha, the famous lay woman supporter of both the Orders, which b y that time must have been well established. There is too the rather curious and apparently casual inclusion in the D ya d s10 of two salts, two further and two further and two further salts, making eight in all. These are not repeated either in the Tetrads or the Octets. Four of these salts do not seem to recur anywhere else in the P ali Canon. The four that this does mention, sdmudda and kalalona, sinihava and ubbhida, at M V. vi, 8; are four of the five salts allowed as medicines, a salt called bila being the fifth. This being so, and without more evidence, it is clearly not safe to argue th at whenever salts are mentioned it is always pair b y pair. These five salts are not among the Pentads, possibly for the reason that M V . vi, 8 also makes allowable “ whatever other salts there are that are medicines " if they serve neither as solid nor as soft foods. For this last clause would prevent a close fit, hence, as a pentad, finality and completeness would be lacking. The same reasoning could be applied to some of the other groups of five things allowed as medicines (M V . vi, i fit.). B u t with, for example, the five tallows it is different, for at M V . vi, z this clause is * Text Text ’ Text 10 Text

p. p. p. p.

126. 129. 134.

n8.

1 T e x t p. 121. # T ex t p . 128. » T ex t p. 139.

* T e x t p. 117 (towards top). • T e x t p. 133. » T e x t p. 140.

The Book of the D iscipline

xxiv

not appended. Thus because five tallow s only are recognized they can appear in the Pentads.1 Another sort o f problem arises w ith the T e tr a d s : “ four reprovings ” are given tw ice.2 T h ey are not placed beside one another and they differ in kind. W h y does the compiler here depart from his usual custom of saying “ and a further ” two or four or whatever the number m ay be ? I doubt whether either of these two tetrads, as such, can be found in the other parts of Vin. Again, a longish passage in the Pentads 3 is repeated word for word in the D ecads,4 and indeed several tim es a decad has appeared already as two pentads. T his m ay be good for the memory, but a simple count of the E k u tta ra k a item s without looking for repetitions and duplications w ould result in quite a wrong total. Then there is the occasion when tw o clauses taken from the Nuns’ Vibhanga differ from that V ibhanga in th a t there a nun of twelve years’ standing is in question', while here, in Parivara, she has to be only of ten years’ stan din g.6 This m ay be due to an inadvertent following of the corresponding clauses about the monks who are rightly spoken of as h avin g to be of ten years’ standing ; or it m ay be deliberate so as to give the nuns a place in the Decads of the E kuttaraka. B u t neither aberration nor » deviation is characteristic of the compiler. In these few random notes on a Chapter th a t w ould bear a good deal of examination I have aimed at bringing forward only some of the points I think deserve investigation. In conclusion it must be rem arked th a t the E igh tfold W a y is absent from the Octets, as I believe it is also from the Octets of Ang.* The nearest approach to it appears to come under the headings " ten wrongnesses " and “ ten rightnesses ” in the Decads.7 These are not expanded in the tex t, but the Corny. confirms with the words “ beginning w ith w rong view, ending w ith wrong freedom ” .8 There are of course m any m atters in the Pali Canon that have not been included in th e E kuttaraka. 1 * ‘ ’

T ex t T ex t Text T ext

p. p. p. p.

129. 130. 139. 138.

4 4 * «

T e x t pp. 125 f., J27. T e x t pp. 138-139. See G S . iv . In tr. p. x . and G S . v , In tr. p. x. V A . 1343 f.

Translator's Introduction

XXV

They m ay belong, for example, more to the Teaching than to the Discipline, such as the three marks of all phenomena, the four Truths, the four arousings of mindfulness, the four right endeavours, the five powers, the five basic faculties, indriya, and the seven states connected with Awakening. These were the affair of the dhammakathikas and the dhamtnadharas. A student of Vinaya who perhaps hoped one day to be a vinayadhara, an expert in Discipline, had such an enormous amount to learn in this branch alone of the Buddha's Dispensa­ tion that very likely he had to be content with no more than a comparatively superficial acquaintance with Dhamma which forms the other great branch. Because I think these sections of the Ekuttaraka somewhat unwieldy as they stand, I have ventured to break them up into paragraphs, hoping that this will facilitate their study. Chapter V I I , like Ch. IV , has two main sections. They are called Uposathadivissajjana and Atthavasapakarana. The Ch. concludes b y saying Mahavaggam nitthiiam. The Parivara to all intents and purposes then proceeds to topics dealt with in the Cullavagga and carries this on to the end of Ch. X IV . V A . 1347 styles its exegesis on Chs. I-V II Mahavagga-vannana, while at p. 1371 it calls that on Chs. V III-X IV Pannattivaggavannana as though this were a title, if not for Cullavagga, then for other material beginning with a verse statement of the places where the sikkhapada were laid down, I have referred earlier to Ch. V II as one of the two Parivara Chapters that falls into two discrete portions.1 Chapter V I I I , Gathasamganika. This is mostly in verse with a little prose interspersed. Of much interest are the opening verses which collect the names of the seven places where the 350 rules of training for monks and nuns were laid down, followed by the ascription of the relevant rules to each of these seven places. Savatthi, however, where 294 rules are said to have been made, cannot have this number named individually, so the reader or student must find them for himself. Next See above* p. xiii.

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comes another deeply interesting passage stating that 220 rules of training are recited b y monks on Observance d ays and 304 b y nuns, totalling 524. B u t this must not be taken literally, for 174 are for equal training, thus reducing the grand total to the accredited 350 rules laid down in the seven places. Or, as altern ately given, 176 rules are not shared between monks and nuns ; but these w ith the 174 that are shared am ount again to the 350 rules for members o f both Orders.1 The tw o concluding stanzas are more reminiscent of Dhamma than Discipline, the last one containing one o f P arivara's few references to nibbana.2 It might have seemed as w ell to remind students and aspirants from time to tim e of the ultim ate goal of their strenuous life and training. Chapter I X , Adhikaranabheda. This is the most thorough and detailed statem ent o f the four legal questions to be found in V in ., as the com m entator realized. T h ey occup y its full length, and there is no digression from them. Chapter X , Aparagathasamganika. This short Chapter, which keeps entirely to m etre, is largely devoted to the subject of reproving, codana. Though Ch. I X divides it from Ch. V III which is called G athasam ganika, the title of Ch. X would have raised no other problems had it not been for the title of Ch. X V I I . The text calls this D utiyagathasam ganika as though it were oblivious o f Ch. X . T he Corny., ve ry confusingly, styles both Chs. X and X V I I Dutiyagathasam ganika. N either has a uddana. Chapter X I , Codandkanda is chiefly concerned w ith the reprover, codaka, including the ignorant incom petent kind who goes on to N ira ya for abusing Elders and bu m s up himself, jhapeti attdnam, for m any another stupidity. W e thus learn som ething of the fruition of imperfect, unskilled reproving. T he m ethod followed at the beginning of the second set of stanzas resembles th at of the opening stanzas of Ch. X . 1 See B D . iii. In tr. p. x x x v ii fl.

1 C f. Ch. X I I .

Translator's Introduction

xxvii

Chapter X I I , Culasamgama opens, as does Ch. X III, with a word not found in other parts of Vin. : samgamdvacara bhikkhu,1 a monk who is engaged in battle, here used figuratively of course, and meaning engaged in conflict or dispute over a legal question. The first paragraph describes the ideal adjudi­ cator, anuvijjaka ,l in such disputes. The second paragraph, in a way not uncommon in the Suttapitaka but not found else­ where in V i n . } connects causally and almost step by step a more humble beginning with the noblest ending. Here it seems that reproving is for the sake o f . . . final nibbana without clinging remaining. Thus are disciplinary matters shown to lead on gradually to the consummation. This invests them in a most interesting light, and again must act as a welcome reminder to the monastic disciple that the discipline he is undergoing has an elevated though distant goal the achievement of which is in a direct relationship to his progressive efforts as a reliable m onk.3 Chapter X I I I , Mahasathgama. In common with the opening parts of Chs. I and II and with Ch. X IV , a Commentary forms the main btilk of the Chapter in the sense that it consists of a consecutive explanation of the phrases used in the first paragraph. This puts us in mind of the word for word Com­ mentary a t M V . ii, 3 on the recital of the Patimokkha, and would appear to take the place of the questions and answers which are a feature in other Parivara Chapters ; it is certainly a valuable method of clarification. The Chapter opens with the same words, samgdmavacara bhikkhu, as does Ch. X II ;• it contains a longish quotation from M V . iv, also two verses both traceable to D . and A ., and a repetition of the first set of verses in Ch. X I w ith the substitution of pavdrana for uposatha. A t the beginning of paragraph 2 the exegesis of “ He should know the subject " gives a total of the 350 rules of Ch. V III if one takes the 75 offences of wrong-doing to stand for the 75 Sekhiyas, for infringing any of which an offence of wrong-doing resulted. Offences o f wrong speech are not counted. The association of the monk who is being reproved with two things, 1 See above, p . x v .

* See B D . i. Intr. p. ix.

* See above, p. xxvi.

x xviii

The Book o f the Discipline

speaking the truth and being w ithout anger, sacca akuppa, has made an appearance already in Ch. X I , 4 and in C V . IX , 5, 7. There are several words in this Chapter th at have not been found in other parts of the Pali Canon.1 U nfortunately the Corny, fails and stops short some w a y before it ends, saying, as’ it says at the end of Ch. IV , that the rest is clear. Chapter X I V , Kathinabheda, takes us deep into the process of the proper making of the kathina cloth. It is not a simple one ; it is, in fact, extrem ely com plicated. There are not only the 24 wrong or improper w ays and the 17 right or proper ways of form ally m aking it up into robes (or spreading it on the frame), but there is also a mass of other relevant m atters, often further divided and sub-divided, explored and explained. The Ch. is en tirely occupied with the business in hand and must have added its quota to the seriousness w ith which the proper carrying out of this annual event is regarded in m onastic circles. E x actitu d e, depending on a m astery o f detail, has to be achieved, and this well-organized Ch. goes one b y one through all the steps for attaining this end. I h ave suggested earlier 2 that, because a t the end o f this Ch., there stand the words Parivdram niUhitam, the original version o f Parivara went no further and that the subsequent Chs. are later additions to the work. Chapter X V , Upalipancaka. A t the tim e of th e Buddha, U paii w as the most proficient and the greatest vina.yadha.ra, expert in Discipline, the whole of which he is traditionally supposed to have learnt from the Buddha him self. It seems v e ry rem arkable th at of all the quantities of questions he is here shown as having asked, the B u d d h a's answers were all in sets of five whereas in the much shorter U palivagga at A . v, 70 ff. th e y were all in sets of ten. A t M V . ix, 6 (V in. i, 325-328) the answers do not appear to involve an y special numbers. H ow m any questions Upaii a ctu ally asked and how m any are ascribed to him because of his great auth ority in V in . matters, it is impossible to say at this distance of tim e. This Ch. is the on ly one to begin in the style traditional to th e Pitakas, See above, g. x v .

* See above, p. xiii.

Translator’s Introduction

x xix

possibly to intimate that it is not an original contribution but a gathering together of subject-matter in the very form in which it had been handed down but hitherto had not been collected. Be that as it may, Upali’s name provides a good focal point for demonstrating b y this grouping in 14 divisions, always b y sets of five, and usually under the aspect of the number of qualities a monk or nun should possess, that he is fit and able for certain disciplinary duties, some of which have occurred already in Parivara, generally* in other contexts. A few pentads from the Ekuttaraka are repeated, and various words and phrases are brought' forward from other parts of Vin., also a few from the Suttapitaka. There are probably more of these last than I have referred to in the notes, for, unless one were making a special study of Upaii, the time involved in tracing them would be out of proportion to the result gained. No doubt it was Upali’s eminence in everything that was prescribed to govern the life of a monk or nun as well as the smooth running of the Order that places him in the unique position of having a Ch. named after him personally. This, in a work noticeably devoid of proper names, could be regarded as a tribute deservedly paid to this most accomplished adept in Vinaya. Chapter X V I , Samutthana, appears to lack nearly all origi­ nality, either as a collection or as a statement, and it is hard to account for its inclusion. One would have thought that all that could have been said about the origins of offences had been said already, principally in Ch. I, II and III. As a Ch. it is no more than a copy of certain parts of these earlier Chs. For it merely picks out, from among other material, information they give about origins. Though these are perfectly plainly stated there, this Ch. restates them here, so that it becomes a kind of digest, concerned solely with origins, of material already presented in Parivara. Even some of the points mentioned in its first paragraph are not peculiar to it, but have occurred already. The Ch. can hardly be sajd to have been compiled by a master-hand but rather by someone who was taking an easy way to hammer home a subject of importance, or at least of importance in Parivara.

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The Book o f the Discipline

Chapter X V I I , Dutiyagathasariiganika 1 is another Ch. wholly in metre. Its method, deviated from only in ver. 31, 32, is for each alternate stanza to ask “ H ow m any ? ” concerning various Vin. items and to give the answer in the succeeding verse. As appears early on, the “ offence ” is to be taken, as in Ch. V, as the class of offence, not the number of individual offences under the chosen heading. To demonstrate this I have annotated “ three offences at sunrise ” in ver. 4 to show that, though at least seven occasions for falling into an offence may occur at sunrise, the “ three " refer only to the class to which they belong. In view of Ch. V one cannot say that the approach here is anything new. This takes us to about ver. 50 when the subject of offences is dropped, to be taken up again in ver. 93, now in a straightforward count of the number of offences that exist in each class. These, as in Ch. V III, come to a total for monks and nuns of 350. These verses, often characterized b y a refrain, are pleasant to read, but do not sweep in more than a few items that have not been considered and dissected already. One can mention, however, the reference in ver. 51, 52 to the four Vin. occasions where confessions of a transgression were made and which hitherto have received no attention in Parivara. W e also hear more of chejja, " could be destroyed,” ver. 57, 58 ; of the individuals who should not be greeted but if th ey are there is an offence of wrong-doing for every greeting, ver. 61, 62 ; and of the number of the kinds of monastic adherents who may receive robe-material after th e y have kept the rains, ver. 63,64. N oteworthy too are the m athematical computations at ver. 65, 66 and 77, 78. This last pair of verses and likewise ver. 81, 82 concern themselves w ith the number of those doomed to the Downfall for being schismatics. This too is noteworthy since references to the locus, as it were, o f a future rebirth are not common in Parivara. I think this Ch. could have been compiled only b y someone or someone and his colleagues and pupils who had made a prolonged study of Vin. and was anxious to pass on the results. Frequently, however, these are in a form where research rather 1 On this title see above, p. x x v i.

Translator’s Introduction

xxxi

than m em ory is required, if a student is to supply the right answer to any one o f the m any questions.1 Once again, we ourselves would often be in complete darkness were it not for the commentarial explanations.1 Chapter X V I I I , Sedamocakagatha is well named. W holly in metre, it is full of riddles and puzzles the right solution of which calls for hard and accurate thinking. Opposing statements, each one drawn from various parts of Vin., and statements obviously contrary to w ell known sikkhapada if taken merely at their face value, are a ll shown to be valid when properly interpreted. One of the difficulties, even with the commentator’s almost but not quite unfailing guidance, is to trace them to their right source, for some are very obscure. My notes reveal the occasions of m y uncertainty ; otherwise, in the light of the Corny. I hope that I have given a sound lead to anyone studying this highly original set of stanzas, but to make them all come alive a certain amount of research would still lie before him. Though M iln. presents a huge qu an tity of dilemmas and repeatedly sets two statem ents the one against the other which apparently do not ta lly and apparently could not both be true, nearly all of these are taken from the Suttapitaka and Jataka and com paratively only a very few from V in. The Sweatinducing Stanzas, on the other hand, adhere strictly to the contents of Vin. and never m ove aw ay from them. They never once mention origins of offences or formal acts of the Order. There are 43 stanzas and the uddana gives 43 items. Whether this number is comprehensive and covers all Vin. dilemmas and riddles I am not prepared to say. A ll that can be said here is th at nothing comparable exists in other parts of Vin. Further, it seems that the compiler has made a very deep study of the sikkhapada for both monks and nuns, and has extracted information and m atters of fact from m any of them which, though there but not laboured, could easily come as a surprise to more superficial students, e.g. ver, 32, 33 and 36»37' Riddles are nothing new to the P ali canon. One is to be

.

Z'

See above, p. xx.

x x xii

The Book o j the Discipline

found e.g. at Dhp. 294, 295, and another at Thag. 15, 633 — Dhp. 370 = S. i, 3. The existence of four citations o f this latter riddle points to its popularity. M ilinda's dilemmas are not riddles ; th ey are plain straightforward quotations. A ll they have in common w ith the Sweat-inducing Stanzas is a presentation of m aterial th at, though apparently inconsistent, yields to consistency and agreement when the right interpreta­ tion is known. A s Milinda's questions are, in th e main, dilemmas based on the Suttapitaka, so this collection o f 43 stanzas must be classed as Vinaya dilemmas. Chapter X I X (“ Five Divisions "). T his Chapter is given no name in the tex t or Corny. The tex t, however, consists of five vaggas or divisions, individually named and numbered. These are called collectively b y Oldenberg “ The F ive Vaggas The Corny., on the other hand, b y taking V aggas 3 and 4 together to form one vagga, adm its of four vaggas only. It calls its combined vaggas 3 and 4 b y the name of Anisarhsavagga, though in the text these are called P an n attivagga and Pannattavagga respectively, a distinction th a t, from internal evidence in these two vaggas, might be hard to ju stify. This Ch. is inclined to repeat m aterial given earlier in the Parivara w ith a resulting loss of intrinsic interest though no doubt the summing up of various points is very clear. In the first division, the Kam m avagga, insistence is laid on strict and rigid adherence to the regulation w a y of carrying out monastic proceedings. This creates an impression that one false step, one omission, would invalidate the whole of the legal inquiry for which monks had assembled, and puts one in mind of the san ctity of brahmanical rites. It is left to the com m entator to decipher which kind of osarana and which kind of nissarana is meant on each o f the four occurrences of these words at te x t p. 222. W ere it spoken, w ritten dr printed in full the fifth division would be found to mention every sikkhapada in its proper order so as to show th a t the offence involves " m atter ” and “ kind ” , and the class to which it belongs involves “ name ” and " offence ” . It would seem as if the com piler of this Chapter had come to the conclusion there was still room for

Translator’s Introduction

xxxiii

clarification and that some points had not been stressed sufficiently. The life of a monk, regarded as an individual, was centred on adhering to the rules of training ; and, regarded as a member of the Samgha to which he belonged, it was centred on the greater and lesser communal legislative acts. The Parivara, with its minute analysis and synthetical treatment, hammers this home encompassing and covering everything an individual monk or nun and an Order as a unit should know. It is not a book for general reading ;'it is a book of reference to be studied by anyone making research into the Vinaya, by a member of the Order or by someone aspiring to ordination who should leam beforehand the kind of things he will be expected to grasp more fully later. Though he is b y no means uncritical of the work of his commentarial predecessors the compiler of the Vinaya Com­ mentary, including that on the Parivara, appears to have had a certain admiration for the Mahapaccarl, one of the early Commentaries, and occasionally he follows its interpretations in preference to those of the Vinaya- itself (e.g. see Mahavibhanga, text p. 38, Exp. 14, 15, 23) but occasionally he differs from them (e.g. text p. 39, Exp. 26). Our commentator, therefore, the Ven. Buddhaghosa, apparently had full knowledge of several, probably all, of the early Commentaries : the Mahaatthakatha, the Mahapaccarl, the Kurund! (whose interpreta­ tions he now and again says should not be accepted), and the Andhakatthakatha.1 He was, of course, completely at liberty to choose what he thought was the best and truest interpreta­ tion of some point in any one of these Commentaries and to criticize that made by others. His VA. refers not infrequently to Parivara, and sometimes cites verses from it. Of the extant Pali Commentaries it would seem that that on Anguttara pays a certain amount of attention to Parivara. This may be a reflexion of the attention paid, not by name but by parallel passages, b y Parivara to Anguttara. In a long 1 See E. W . Adikaram, Early Hist, o f Buddhism in Ceylon, p. ro ££. for a valuable, though short, account of these early Commentaries or sources of the Pali Commentaries.

x x x iv

The Book o f the Discipline

account of the disappearance of the Buddha-word as contained in the three Pitakas together w ith the P ali Commentaries, A A . i, 89 says that after the disappearance of the last Jataka to be remembered, still the Vinaya w ill be borne in mind. B u t as tim e goes on and on first the Parivara w ill disappear, then th e K handhakas, then the Bhikkhunivibhanga, and lastly the M ahavibhanga.1 M A . ii, 106, A A . iii, 5 state that am ong other portions of the T ath ag ata's words the two Vibhangas, the Khandhakas and P arivara should be included; A A . iii, 158—9, however, holds th a t the tw o Vibhangas are Sutta, and that only K h an d haka-P arivara are Vinaya. A division is made also at A A . v , 7 where the tw o former are called Vinaya and the two latter abhivinaya. Therefore, except th at the Parivaras tend to be bracketed w ith the K handhakas, any firm tradition of their status or any agreement on w hat th at was seems difficult to find. The P arivara itself differs from all the above views when it says pannatti vinayo vibhatti abhivinayo (text p. 2). U nless one's knowledge of the Vibhangas and the Khandhakas were as profound and accurate as th at of the compiler of the P arivara, m an y puzzles, some alm ost insoluble, might arise and m any references be w rongly ascribed to other parts of the Vinaya, thus creating a deeper confusion. Throughout Section III, for exam ple, and throughout Section V III, the offence under review has to be recognized from one word only, for th a t is a ll that is provided for its identification. The Ven. Buddhaghosa, though undoubtedly extrem ely brief, meets this challenge and gives ju st enough inform ation for the purpose, sometimes mentioning the typ e of offence arising from this or th at action. F or exam ple, V A . 1307 on Parivara III, ver. 20, reads : moho amulakena ca ti mohanake pacittiya-sikkhapadan ca amulakena samghddisesena anuddhamsana-sikkhdpadan ca. It is thus shown th at the former action is to be traced, through the word mohanaka, to th e E xp iation group, and the latter, throu gh the w ord anuddharhsana, to the Form al Meeting group. 1 M A . iv , n 6 , S A . ii, 203, VbhA. 432 g iv e m uch briefer versions, bnt all w ith th e sam e in tent. Anagatavamsa m erely says th a t a fte r th e disappearance o f th e J a takas, th e V in . w ill disappear, b u t it does n o t giv e th e stages of the disappearance. '

Translator’s Introduction

xxxv

Again, on Section III, ver. 28 the Ven. Buddhaghosa’s explana­ tion at V A . 1309 attests that puva-paccaya-joti ca are to be taken to stand for three sikkhapadas. Then, too, though the Ven. Buddhaghosa thus keeps one on the right lines and also prevents one from attributing such comparatively common key-words as dalvd or vikale (see V A . 1307, 1311) to the wrong sikkhapada, all the same it has been a work of formidable detection to trace, from no more than the minimum of words, all the sources in the other parts of the Vinaya. Y e t, owing to the Ven. Buddhaghosa's remarkable accuracy and efficiency, I have been able to supply most, though not quite all, of the references to these other parts. It is certain that without the labours of this great commentator this annotated translation of the Parivara could neither have been correct nor brought to a conclusion. My debt to him is beyond all reckoning, and is one that it is an honour to acknowledge. Of my contemporaries, I have to thank Dr. W. Rahula and the Ven. Dr. H. Saddhatissa for their helpful elucidations or confirmations of some of the terms I had not met in the other parts of the Vinaya. I wish also to offer m y gratitude to Professor A. K . W arder not only for reminding me of m y reference in BD . i, Intr. p. v, to the need for a complete as against a partial translation of the Vinaya, but also for his interest throughout the progress of this work. The more I have worked at Parivara the more I have become convinced that it is a very useful guide, in particular its earlier Chapters, to the contents of the Vinaya-pitaka. I have become convinced also that only a translator of the other parts should attempt a translation of the Parivara if it is to act as this useful guide. For unless the same terminology were used throughout the whole translation, which might be difficult for a second translator, the Parivara translation would lose much of its point andpurpose. Most of the words in Vinaya are terms with a definite meaning and often a technical one. Consistency in translation is therefore the chief, perhaps the only, means of identification. * I. B. H o r n e r London, 1965.

P A R IV A R A 1 I. T H E G R E A T A N A L Y S IS (Mahavibhanga) Praise to that Lord, the Perfected One, the F ully Self-Awakened One [1] W h e re 2 was that which is the first offence involving Defeat laid down b y that Lord who knows, who sees, perfected one, fu lly Self-Awakened One ? Concerning whom ? On w hat subject ? Is there there a layin g down, a supplem entary laying down,2 a laying down that has not (yet) occurred 3 ; a laying down (that holds good) everywhere, a laying down (that holds good only) for certain districts ; a laying down th at is shared,4 a laying down that is not shared ; a laying down for one (Order only), a laying down for both (Orders) 5 ; plunged into which, included in which of the five recitations of the Patimokkha 6 ; b y which recital does one come to the r e c ita l; of the four fallings away 7 which falling a w a y ; of the seven classes of offence which class of offence* of the six origins o f offences 8 by how m any origins does (a monk) originate (the offence) ; of the four legal questions 9 which legal question ; of th e seven (ways for) the deciding (of a legal qu estion )10 b y how m any decidings is it stopped ; w hat there is Discipline, w h at there is 1 The Encom passer ; Accessory, A ppendix. See In tr. p p . v ii, x i. For these questions cf. Vin. ij, 286; also V A . 13 i.r D A . 12. T he “ supplementary layin g down ” , anupannatti, refers to an addition , correction, corollary or adjustm ent m ade to a rule alread y la id down. Som etim es more than one adjustm ent had to be m ade. * anvppannapannatti ; th is is an am endm ent t h a t has n ot y e t been m ade ; ii made it would am end a rule a lrea d y laid down. 4 sadharana. shared according to V A . 1302 b y m onks an d nuns. s Khvt. 22 notes this ninefold la yin g down as i t is to here. ' Khvt. 2 enum erates five recitals in th e M onks’ P a tim o k k h a : re cital o f the source (nidana), of the p arajika, o f the sanghadisesa, o f th e undeterm ined (offences), and of " the follow ing ” (tritthara, the extension, th e detail). ’ In moral habit, good habits, rig h t view , rig h t m ode o f livelih o o d (cf. Vin. ii, 242). t ' The six are given a t Vin. ii, go and a re a ll vario u s com bin ations o f offences originating from body, speech and m ind. See also K kvt. 22; and below . Index I . * G iven a t Vin. ii, 88, iii, 164. 10 G iven a t Vin. iv, 207.

The Book o f the Discipline *

2

pertaining to Discipline 1 ; w hat there is the Patim okkha, what there is pertaining to the Patim okkha 2 ; w hat is falling aw ay,3 what is success,4 w hat is practice 8 ? Because of how many reasons 6 was the first offence involving Defeat laid down by the Lord ? Who train them selves ? W ho have trained them­ selves in the training 7 ? In w hat state 8 ? W ho know by heart ? Whose is the U tterance ? B y whom has it been conveyed * ? “ WTiere was th a t which is the first offence involving Defeat laid down by that Lord who knows, who sees, perfected one, fully Self-Awakened One ? ” 10 It w as laid down in Vesali.11 “ Concerning whom ? ” Concerning Sudinna the Kalandaka. " On w hat subject ? ” On th e subject of Sudinna the K alandaka’s indulging in sexual intercourse with his former wife.12 [2] “ Is there there a layin g down, a supplem entary laying down, a laying down that has not (yet) occurred ? ” There is 1 abhivinaya. See abhivinaye vinetuth a t V in. i, 64. T aken b y V A . 990 however to mean the w hole o f th e V in a y a p it a k a ; b u t V A . 1303 appears to think otherwise, saying in its exegesis o f vibhatti abhivinayo th a t " vibhatti is called padabhaj aniya (the Old C o rn y.); vibhatti is ju st a nam e fo r analysis (vibhafiga) Vibhatti also means division, classification. • adhipatimohkha, a word th a t a p p a re n tly does n o t occur elsewhere in Vin., except below, p. 2, where a ll these question s are answered, and where it is called vibhaiti (see previous note). T he Corny, says nothing. T he word adhipatimohkha occurs a t M . ii, 245 (see M L S . iii, 3 1, n. 4 “ concerning the O b lig atio n s"). ' I vipatti, unsuccess, failure. A t V in. i, 63, fallin g a w a y is from m oral habit, good habits (ajjhacara, see B D . iv , 82. n. 5) and rig h t vie w (aliditthi, see B D . iv, 83, n. 1) ; see also Vin. i, 171 f., ii, 4. A t Vin. ii, 22 i., 88, 90 f. the fourth fallin g a w a y is added, th a t of fa llin g a w ay from a rig h t mode of livelihood ; also a t Khvt. 22. A t Vin. ii, 241 the first four suspensions o f the Patim okkha are concerned w ith these fallin gs aw ay. Three kinds are given at A . i, 268, 270, tw o kinds at D . iii, 213. ' • sampatti, opposite o f vipatti, achievem ent, attainm ent. T hree kinds at Netti 126, slla sam&dhi paiind ; another three a t D h A . iii, 183, mantissa devaloka nibbana. s paiipalti, also behaviour, progress. I t is n ot possibjg to reproduce the p lay of these words ending in -palti, to w hich d-patti also belongs. • atthavasa ; th e 10 given a t Vin. i i, 202, iii, 2 1. Defined a t V A . 223 as well as below. ’ sikkhitasikkhd as a t Vin. iv, 122, 343, b u t there o£ a fem ale probationer training for 2 years in 6 rules. • kattha-thilam, in w h a t condition or s ta te T • ken' abhata. b y whom handed dow n, transm itted ? 1D This first p arajika or offence in vo lvin g D efea t is given a t Vin. iii, 1-40. II Vin. iii, 15 ff. “

I b id . 18.

The Great Analysis

3

one layin g down,1 two supplem entary laying downs,2 for it 5 there is no laying down that has not (yet) occurred. “ A layin g down (that holds good) everywhere, a laying down (that holds good only) for certain districts ? ” A laying down (that holds good) everywhere. “ A laying down that is shared, a laying down th at is not shared ? ” A laying down that is shared.4 " A laying down for one (Order), a laying down for both (Orders) ? ” A laying down for both (Orders).5 “ Plunged into which, included in which of the five recitations of the Patim okkha ? ” Plunged into the source,® included in the source. " B y which recital does one come to the recital ? ” B y the second recital one comes to the recital.7 “ Of the four fallings aw ay which falling aw ay ? ” The falling away in m oral habit.8 " Of the seven classes of offence which class of offence ? ” The Defeat-class of offence. ■ “ Of the six origins of offences b y how many origins does

1 Ibid. 2 1. a Ibid. 22, 23. ' tasmim, presum ably for th is rule, sutta or dhamma. 4 There are 8 parajika rules for nuns. T he first one is “ shared ” w ith monks, therefore it is not given in th e N uns’ P a rajik a Section (beginning at Vin. iv, 2 1 1). A ccording to V A . 1302 it reads “ w hatever nun, w ith desire (or intention, will), should indulge in sexu al intercourse even w ith a n anim al, is one who is defeated, she is n ot in com m union T h is is the sam e as the first anupaiinatti (the first am endment) for m onks (Vin. iii, 22) and reading nun and m onk respectively, b u t the w ord chandaso, w ith desire, occurs only in the nuns’ rule. 5 V A . 1303 says " laying down th a t is shared " has the sam e m eaning as “ laying down for both (Orders) ” , o n ly the phrasing being different. • niddnogadha means “ if he has an offence, he should declare it — here plunged in to the source means the fa c t of entering a ll offences 1 — so V A . 1303 which adds th a t this word and th e n e x t are th e sam e. I t seems a little difficult to accept this interpretation if w e tak e the “ source ” as the first o f the five recitals o f th e Patim okkha, see above, p. 1, n. 5. 7 The second recital is th a t o f th e 4 p arajik a rules (dhamma), V A . 1303, Kkvt. 2. See p. 1, n. 6 above. T h u s the m eaning appears to be th a t the recital o f th e second division o f the P atim o kkh a is the recital o f the paraj ika rules. • V A . 1303 say s " the first 2 classes o f offence are tailing a w a y from moral habit (failure in it). T he rem aining five classes are falling a w a y from good habits (or behaviour). False o r extrem e view s are falling aw ay from (right) view. There is failing a w a y from rig h t livelihood w hen an y one o f the 6 rules of training laid down for the sake of livelihood is transgressed

The Book o f the Discipline (a monk) originate (the offence) ? ” He originates it b y one origin— he originates it by body and b y mind, not b y speech.1 “ O f the four legal questions which legal question ? ” The legal question concerning offences.2 “ Of the seven decidings (of a legal question) b y how many decidings is it stopped ? ” It is stopped b y tw o decidings : b y a verdict in the presence of,® b y the carrying out on (his) acknowledgem ent.4 " W hat there is Discipline, what there is pertaining to Discipline ? ” A laying down is Discipline, the analysis s (in the Old Commentary) is pertaining to Discipline. “ W hat there is the Patim okkha, what there is pertaining to the Patim okkha ? ” A laying down is the Patim okkha, the analysis (in the Old Commentary) is pertaining to the Patim okkha. “ W hat is falling aw ay ? ” L ack of self-control 6 is falling away. “ W hat is success ? ” Self-control 7 is success. ‘ ‘ W hat is the practice ? ” Saying, “ I w ill not act in such a w ay,” undertaking them for as long as he lives till the end of his life,8 and training himself in the rules of training. “ Because of how m any reasons was the first offence involving Defeat laid down by the Lord ? ” Because of ten reasons was the first offence involving Defeat laid down b y the L o rd : for the excellence of the Order, for the com fort of the Order, for the control of evil-minded men, for the living in ease of well behaved monks, for the restraint of the cankers belonging to the here-now, for the combating of cankers belonging to future states, for the benefit of non-believers, for an increase in the number of believers, for establishing the true Dhamma, for help 8 w ith Discipline.10 . 1 This is the fourth of the six origins of offences spoken o f a t Vin. ii, 90. 1 The third of the legal questions. * sammukh&vinaya, see B D . iii, 153, n. 2. * palinndtakararia, se^ B D . iii, 153, n. 5. * vibhatti, see above, p. 2, n. 1. * asamvara, is vltikkama, transgression. V A . 1303. ’ samvara is avUikkama, non-transgression, V A . 1303. A t Dhs. 1342 non­ transgression b y body or b y speech or b y b o d y and speech (cf. above, p. 21. n. 4) are sorncoa, restraint, gentleness, which is the w hole m oral habit, * apa^akotiha, the (end-jpoint o f breathing. The word is found a t M . ii, 120, A p . p. 504. M iln . 397, Vtstn. 10. * anuggaha. Tw o kinds given a t Iti. p. 98, antisa- and dhamma-■ 10 See Vin. iii, 21.

The Great Analysis

5

" Who train themselves ? ” Learners 1 and ordinary people who are m orally good.2 " Who have trained themselves in the training ? " Arahants have trained themselves in the training. " In what state ? ” The state of desiring the training. “ Who know by heart ? ” Those who know b y heart the procedure of these.3 “ Whose is the Utterance ? ” It is the Utterance of the Lord, perfected one, fully Self-Awakened One. " B y whom has it been conveyed ? " It has been conveyed bv a succession (of teachers) 4 : Upaii, Dasaka, as well as Sonaka, similarly Siggava, With Moggali’s son as fifth— these in the glorious (is)land of Jambusiri. / [S] Then Mahinda, Ittiy a >similarly Sambala, and the learned Bhaddanama— These great beings, of great wisdom, coming here s from India, / Taught the Vinaya-pitaka in Tambapanni.® They also taught the five Nikayas and the seven (Abhidhamma) treatises. / Then the wise Arittha 7 and the learned Tissadatta,8 The skilled Kalasumana * and the Elder named Dlgha and the learned Dighasumana,8 / And another Kalasumana, the Elder Naga, and Buddharakkhita, 1 sekha, one who is training, an '* initiate ” ; one of the seven kinds who has attained any of the four w ays and the first three fruitions. Defined at MA. i, 40. 1 ptUhujjanakalydnaka. Kalyana is good, lovely. This compound occurs at Vism. 14, 46, and is defined a t Vism. 47 as the proxim ate cause for arahantship. Cf. M A . i , 40 -where halyanaputhujjana is defined. * yesam vattati. V A . 1303 says " all are proficient in th e se : the Vinayapitaka and th e Commentary. W h at do they know b y heart f This first Parajika according to the P ali and the meaning *\ 1 These verses occur a t V A . 62 f. (translated ID . p. 55 *-) where a a account of the succession o f teachers (acariyaparampara) is given. See also V A . 335, and cf. Mhvs. x ii, 7 ; Dpvs. x ii, j z ; Mbv. 116 ; A si. 32. * I.e. Ceylon. _ * Possibly this was a t first th e name of a certain district in Ceylon, then of the whole island. ’ See VA. 1 oz fl. * Pupils of Arittha.

6

The Book of the Discipline And the wise Elder Tissa and the learned Elder Deva, / And another wise Sumana proficient in the Vinaya, Culanaga of great learning, unassailable as an elephant, / The Elder named Dhammapalita, and Rohana revered by the virtuous, His pupil named Khema of great wisdom and learned in the Three Pitakas, / Who in his wisdom shone with great splendour in the island like the king of stars, Upatissa the wise, and Phussadeva the great orator, / And another wise Sumana, he of great learning named Puppha, The great orator Mahaslva skilful in all the contents of the Pitaka, / And another wise Upaii proficient in the Vinaya, Mahanaga of great wisdom, skilled in the tradition of the True Dhamma, / And again the wise Abhaya skilled in all the contents of the Pitaka, And the wise Elder Tissa proficient in the V inaya, / His pupil named Puppha of great wisdom and much learning Who while protecting the Teaching established himself in India, / The wise Culabhaya proficient in the Vinaya, And the wise Elder Tissa skilled in the tradition of the True Dhamma, / And the wise Culadeva proficient in the Vinaya, And the wise Elder Siva skilled in all the contents of the Vinaya. / These sinless sages of great wisdom, knowing the Vinaya and skilled in the W ay, Proclaimed the Vinaya Pitaka in the Island of Tambapanni. [r]

" Where was that which is the second offence involving Defeat laid down b y that Lord who knows . . . ? " It was laid down in Rajagaha.1 1 Vin. iii, 41 ff.

The Great Analysis

7

“ Concerning whom ? ” Concerning D haniya the potter’s son. “ On w hat subject ? ” On the subject of D haniya the potter’s son taking pieces of wood belonging to the king when th e y had not been given to him .1 There is one laying down,2 one supplem entary layin g down.® " Of the six origins of offences b y how m any origins does (a monk) originate (the offence) ? ” He originates it b y three origins— it m ay be th at he originates it b y body and b y mind, [4] not b y speech ; it m ay be th a t he originates it b y speech and b y mind, not b y body ; it m ay be that he originates it by body and by speech and b y mind. [2] “ Where was that which is the third offence involving Defeat laid down . . . ? ” It was laid down in V esali.4 “ Concerning whom ? ” Concerning several monks. “ On w hat subject ? ” On the subject of several monks depriving one another of life.4 There is one layin g dow n,5 one supplem entary laying dow n.6 “ Of the six origins of offences . . . (see [2]) it m ay be that he originates it b y b o d y and b y speech and b y mind. [3] “ Where was that which is the fourth offence involving Defeat laid down . . . ? ” I t w as laid down in Vesali.7 “ Concerning whom ? ” Concerning monks on the banks of the river Vaggum uda. “ On what subject ? ” On the subject of the monks on the banks of the Vaggum uda speaking praise of each other’s state of further-men in front of householders. There is one laying down,8 one supplem entary laying down.® “ Of the six origins of offences . . . (see [2]) it m ay be that he originates it b y b o d y and b y speech and b y mind. [4] Concluded are the four Offences involving Defeat. Its summary : U nchastity, taking w hat is not given, and the form of men, those who are further— < i 1 Ibid. 44. 4 Ibid. 68 ff. 7 Ibid. 87 ff.

* Ibid . 45. 5 Ibid . 71. * Ibid. go.

* Ibid. 46. • Ibid . 73. * Ibid. 91.

8

The Book o f the D iscipline The four offences involving D efeat w ith ou t doubt (concern men who) must be destroyed.1

Where was that offence requiring a Form al M eeting of the Order laid down b y th at Lord who knows, who sees, perfected one, fully Self-Awakened One, for the emission of semen using (the hand) ? Concerning whom ? On w h at subject ? . . . (see Def. x) . . . Conditioned b y how m any reasons w as the offence requiring a Form al Meeting of the Order laid down b y the Lord for the emission of semen using (the hand) ? W ho train themselves ? W ho have trained them selves in th e training ? In what state ? Who know by heart ? W hose is the U tterance ? B y whom has it been conveyed ? " Where w as that offence requiring a Form al M eeting of the Order laid down b y that Lord who know s, who sees, perfected one, fully Self-Awakened One for the emission of semen using (the hand) ? " It was laid down in S a v a tth i.2 " Concerning whom ? ” Concerning the venerable Seyyasaka. " On what subject ? " On the subject o f th e venerable Seyyasaka’s having em itted semen using the hand.® " Is there there a laying down, a supplem entary la y in g down, a laying down th at has not (yet) occurred ? ” There is one laying down,4 one supplem entary layin g down,* fo r it there is no laying down that has not (yet) occurred. " A laying down (that holds good) everyw here, a laying down (that holds good only) for certain districts ? " A layin g down (that holds good) everywhere. “ A laying down th at is shared, a laying down th a t is not shared ? " A laying down th at is not shared. “ A laying down for one (Order), a layin g dow n for both (Orders) ? " A laying down for one (Order). 1 chejja-vattku. T his is perhaps a reference to chejja-bhejja, a w ord occurring in the O ld Corny, on D ef. II ; see Vin. iii, 47. K kvt. 17. 31 tak es vatlhu (in other contexts) as puggala, a m eaning th a t m igh t a p p ly e q u a lly here. A t B D . i, 191 in m y translation o f this su m m ary (w hich occurs a t Vin. iii, tog) I took vafthu as the reason (or subject) fo r chejja, p un ish m en t, m aim ing. It alm ost seems th a t th e one m eaning im p lies th e other. I t a lso shows th a t valthu has no settled m eaning b u t can be m ade t o do d u t y for several words. ’ Ibid. n o . * hatthena occurs here, as it does a t Vin. iii. 4 Vin. iii, 112.

The Great Analysis

9

“ . . . of the five . . . ? Plunged into the source, included in the source. . . . . B y the third recital one comes to the recital.1 [5] . . • The falling away in moral habit. . . . The Formal Meeting-class of offence. . . . He originates it by one origin— he originates it by body and by mind, not b y speech. . . . The legal question concerning offences. . . . It is stopped b y two decidings : by a verdict in the presence of, and b y the carrying out on (his) acknowledgement. . . . (see Def. i) . . . “ Conditioned by how many reasons was the offence requiring a Formal Meeting of the Order laid down b y the Lord for the emission of semen using (the hand) ? ” Conditioned b y ten reasons was the offence requiring a Formal Meeting of the Order laid down by the Lord for the emission of semen using (the hand) : for the excellence of the O rd er. . . for help with Discipline. “ Who train themselves ? ” Learners and . . . (as in Def. i) . .. in the Island of Tambapanni. [i] " Where was that offence requiring a Formal Meeting of the Order laid down by that Lord who knows, who sees, perfected one, fully Self-Awakened One, for the coming into physical contact with a woman ? ” It was laid down in Savatthl.* “ Concerning whom ? ” Concerning the venerable Udayi. " On what subject ? ” On the subject of the venerable Udayi’s coming into physical contact with a woman. There is one laying down.3 Of the six origins of an offence (the monk) originates (the offence) by one origin— he originates it by body and b y mind, not by speech. [2] " Where was that offence requiring a Formal Meeting of the Order laid down . , . for offending a woman with lewd words ? ” It was laid down in Savatthl.* “ Concerning whom ? ” Concerning the venerable Udayi. 1 See above, p. 1, n. 6. * Ibid. 120.

1 Vin. iii. 1 IQff. 4 Ibid. 127 g .

IO

The Book of the Discipline

" On w h at subject ? ” On the subject of the venerable U d ayi's offending a wom an w ith lewd words. There is one layin g dow n.1 O f the six origins o f offences (the monk) originates (the offence) b y three origins— it m ay be th at he originates it by body and b y mind, not b y speech ; it m ay be that he originates it b y speech and b y m ind, not b y b o d y ; it m ay be that he originates it b y body and b y speech and b y mind. [3] “ W here w as th at offence requiring a Form al Meeting of the Order laid down . . . for speaking in praise of ministering to sense-pleasures for self in the presence o f women-folk ? ” It was laid down in SavatthI 2 . . . Concerning the venerable U d a y i. . . On the subject of the venerable U d a y i’s speaking in praise of m inistering to sense-pleasures for self in the presence of women-folk . . . (see [3]). [4] “ W here was th a t offence requiring a Form al M eeting of the Order laid down . . . for actin g as a go-between ? ” It was laid down in SavatthI 3 . . . Concerning the venerable U d a y i. . . On the subject of th e venerable U d a yi’s acting as a gobetween . . . There is one laying-dow n,4 one supplem entary layingdown 5 . . . He originates it b y six origins— it m a y be th at he originates it b y body, not b y speech, not b y m in d ; it m ay be that he originates it b y speech, no.t b y body, not b y mind ; it m ay be th a t he originates it b y b o d y and b y speech, not b y m in d ; it m ay be th a t he originates it b y bo d y and b y mind, not [6] b y speech ; it m a y be th a t he originates it b y speech and by mind, not b y b o d y ; it m a y be th a t he originates it b y body and b y speech and b y mind. [5] “ W here w as th a t offence requiring a Form al Meeting of the O rder laid dow n . . . for begging for havin g a hut built for oneself 6 ? ” I t w as laid down in A la v l 7 , . . 1 Ibid. 128. * Vin. iii, 133. * V in. iii, 138. « Ibid. 5 Ib id . 139. • sannaciha. A cco rd in g to K hvt. 40 th is means sayatft yacana . . . attano yacana. M y “ beggin g in co m p an y " aX B D . i, 246 p ro b a b ly should be amended. See also O ld Corny,a t Vin. iii, 148. ’ iii, 149.

The Great Analysis

i i

Concerning the monks of A lavi . . . On the subject of the monks of A lavi begging forhaving a hut built for themselves . . . There is one laying-down 1 . . . He originates it b y six origins . . . (see [5]). [6] “ Where was that offence requiring a Formal Meeting of the Order iaid down . . . for having a large vihara built ? " It was laid down at K osam bI2 . . . Concerning the venerable Channa . . ? The venerable Channa, clearing a site for a vihara, had a tree that was used as a shrine cut down . . . There is one laying down 3 . . . He originates it by six origins . . . [7] " Where was that offence requiring a Formal Meeting of the Order laid down .. . for defaming a monk with an unfounded charge of an offence involving Defeat ? ” It was laid down in Rajagaha 4 . . . Concerning the monks who were followers of Mettiya and Bhummajaka. . . The monks who were the followers of M ettiya and Bhumma­ jaka defamed the venerable Dabba the Mallian with an unfounded charge of an. offence involving Defeat . . . There is one laying down 5 . . . He originates it b y three origins * . . . [8] " Where was that offence requiring a Formal Meeting of the Order laid down . . . for defaming a monk with a charge of an offence involving Defeat, taking up some point as a pretext in a legal question really belonging to something else ? ” It was laid down at Rajagaha 7 . . , Concerning the monks who were the followers of Mettiya and Bhum m ajaka. . .

The monks who were the followers of M ettiya and Bhumma­ jaka defamed the venerable Dabba the Mallian . . . really belonging to something else . . . There is one layin g down 8 . . .

He originates it b y three origins • . . . {9] 1 P**. iii. 149. 1 I(*37 Ibid . 1 66 a .

* Via. iii, 155 ft. ’ Ibid. 156. 4 Ibid. 158 if. * See Def. I I (adinnadanasadisa, Khvt. 44). • I b id * 1 6 7 -8 .

12

The Book o f the D iscip line

“ W here was th a t offence requiring a Form al Meeting of the O rder laid down . . . for admonishing up to three tim es a schism atic m onk for not giving up (his course) ? ” It w as laid dow n in R a jag a h a 1 . . . Concerning D e v a d a tta . . . D e v a d a tta w ent forw ard w ith a schism o f an Order th at was harm onious . . . There is one la y in g down 2 . . . H e originates it b y one origin— he originates it b y body and b y speech and b y m ind . , . [io] “ W here w as th a t offence requiring a Form al Meeting of the Order laid down . . . for admonishing u p to three tim es monks w ho w ere throw ing in their lot w ith a schism for not giving up (their course) ? " I t w as laid down in R ajagah a 3 . . . Concerning several m onks . . . S everal m onks were throwing in their lot w ith and taking p art in D e v a d a tta ’s proceeding for a schism in the Order . . . T here is one layin g down * . . . B y one origin . . . [ i i ] " W here w as th a t offence requiring a Form al Meeting of the Order laid down . . . for admonishing up to three tim es a monk who w as difficult to speak to [7] for not givin g up (his course) ? ” It w as laid down in K osam bi s . . . Concerning the venerable Channa . . . W hen the venerable Channa was being spoken to b y monks according to Dham m a he reckoned him self as one not to be spoken to . . . There is one layin g down 8 . . . B y one origin . . . [12] “ W here was th a t offence requiring a Form al Meeting of the Order laid down . . . for admonishing up to three tim es a monk w ho brought a fam ily into disrepute for not givin g up (his course) ? ” It was laid down in S a v a t t h I 7 . . . Concerning the m onks who were the followers of A ssaji and P u n ab basu. . . Monks, through th e Order, carried out the act of banishment against the m onks who were followers of Assaji and Punabbasu 1 V in. iii, 17 1. ‘ Ib id 177 ff.

1 Ibid 172. • Ibid. 178.

* Ib id . 174 s . ’ V in . iii 179 S.

* Ibid. 175.

The Great Analysis

13

and goers on a wrong course through partiality, goers on a wrong course through hatred, goers on a wrong course through confusion, goers on a wrong course through fear 1 so as to disgrace 2 them . . . There is one laying d o w n 3 . . . B y one origin . . . [13] Concluded are the thirteen offences requiring a Formal Meeting o f the Order. Its sum m ary: Emission, and bodily contact, lewd talk, and one’s own pleasure, Acting as a go-between, and a hut, and a vihara, without foundation, / And some point, and a schism, likewise siding in with, Difficult to speak to, and bringing a family into disrepute— the thirteen offences requiring a Formal Meeting of the Order.4 “ Where was that which is the first Undetermined offence laid down b y that Lord . . . ? " It was laid down in SavatthI.6 “ Concerning whom ? ” Concerning the venerable Udayi. “ On what subject ? ” On the subject of the venerable Udayi’s sitting together w ith women-folk in a secret place on a secluded convenient seat. " Is there there . . . (see Form al Meeting 1) . . . B y the fourth recital one comes to the recital. “ Of the four fallings a w ay which falling away ? ” It might be a falling aw ay in moral habit, it might be a falling away in good behaviour. “ Of the seven classes of offence which class of offence ? ” It might be a Defeat-class of offence, it might be a Formal Meeting-class of offence, it might be an Expiation-class of offence. 1 These, chandagamita, etc., are goers b y the four wrong courses (agati). See BD . i, 323, n. 7. » * papeti, to disgrace, denigrate, as a t V in. i, 183, V A . 625. The verbal noun, papana, denigrating, is used a t Khvt. 48. See Vism.J29. * Vin. iii, 184. 4 Verses as a t Vin. iii, 186. 4 Ibid. 187 fit.

14

The Book o f the D iscipline

“ O f the six origins of offences b y h ow m an y origins does (a monk) originate (the offence) ? " H e originates it b y one origin— he originates it b y b o d y and b y m ind, not b y speech . . . The legal question concerning offences . . . It is stopped b y three decidings : it m a y be b y a verdict in the presence o f and b y the carrying out on (his) acknowledge­ ment, it m a y be b y a verdict in the presence o f and b y the coverin g over (as) w ith grass 1 . . . " Conditioned b y how m any reasons w as th e first Undeter­ mined offence laid down b y the L ord ? ” [8] Conditioned b y ten reasons was the first Undeterm ined offence laid down b y the L ord : for the excellence of the O r d e r . . . for help with Discipline. " W ho train them selves ? ” Learners and . . . (as in Def. i) . . . in the island o f Tam bapanni. [i] " W here w as th at which is the second Undeterm ined offence laid down b y the L ord . . . ? ” It was laid down in S a v a tth I 2 . . . Concerning th e venerable U d a y i. . . On the subject of the venerable U d a y i’s sittin g down together w ith a woman, the one w ith the other, in a secret place.® " Is there there . . . (see Undeterm ined offence i) . . . " . . . which class o f offence ? ” I t m ight b e a Formal M eeting-class of offence, it m ight be an E xpiation-class of offence. “ O f the six origins o f offences, b y how m any origins does (a monk) originate (the offence) ? ” H e originates it b y three origins : it m ay be th at he originates it b y body and b y mind, not b y speech ; it m a y be th at he originates it b y speech and b y mind, not b y body ; it m ay be th a t he originates it b y body and b y speech and b y mind . . . . . . and a covering over (as) w ith grass. [2] Concluded are the tw o U ndeterm ined offences. Its su m m a ry : Convenient and so and likewise, bu t not thus. Such Undeterm ined m atters are w ell l&id dow n b y the best of B u ddhas.3 ' 1 tinavattharaka, see B D . iii, 154, v . 115 . 3 V in . iii, 191. a A s a t Vin. iii, 194.

The Great A nalysis

15

“ Where w as the offence of Expiation involving Forfeiture laid down b y that Lord . . . for one who exceeds the ten day (period for wearing) an extra robe ? " It was laid down in Vesali.1 “ Concerning whom ? ” Concerning the group of six monks. “ On w hat subject ? ” On the subject of the group of six monks wearing an extra robe. One laying down,2 one supplementary laying down.® Of the six origins of offences he originates it b y two origins : it m ay be that he originates it b y body and b y speech, not by mind ; it m ay be that he originates it by body and b y speech and b y mind. [1] “ Where was the offence of Expiation involving Forfeiture laid down . . . for one who is separated from his three robes even for one night ? ” It was laid down in S avatth I3 . . . Concerning several monks . . . Several monks, entrusting (their) robes to the hands of (other) monks, set out on a tour of the country with (only) an inner and an upper r o b e . . . One laying down,4 one supplementary laying down.6 Of the six origins . . .~{as in Expiation involving For­ feiture 1). [2] ' -y “ Where was the offence of Expiation involving Forfeiture laid down . . . for one who after he has accepted robe-material not at the right time exceeds (the period of) a month (before he has it made up) ? It was laid down in S avatth I4 . . . Concerning several monks . . . Several monks, having accepted robe-material not at a right time, exceeded the month . . . One laying down,7 one supplementary laying down.8 Of the six origins . . . [3] " . . . involving Forfeiture laid down for one who has a soiled

1 Vin. iii, 195. r * Ibid. 196. * Ibid 198. ' Ibid. 198. 8 Ibid. 199. • Ibid. 202 S . ■ 7 Ibid. 203 : bu t there w hat is laid down first is called anujandmi, ” I allow,” and so it is an allowance as against a sikkhapada, a rule o f training, which here comes second. A pparently, therefor^, the fiannaiti here refers to both anujandmi and sikkhapada. * Vin. iii, 203.

The Book o f the D iscipline

i6

robe washed b y a nun who is not a relation ? ” [9] I t was laid down in S a v a tth I1 . . . Concerning the venerable U dayi . . . The venerable U d ayi had a soiled robe washed b y a nun who was not a relation . . . One laying down.* O f the six origins of offences he originates it b y six origins. [4] “ . . . involving Forfeiture laid dow n for one who accepts a robe from the hand of a nun who is n o t a relation ? ” I t was laid down in R ajagaha 3 . . . Concerning the venerable U d a y i . . . The venerable U dayi accepted a robe from the hand of a nun who was not a relation . . . One laying down,4 one supplem entary layin g down 4 . . . He originates it b y six origins. [5] “ . . . involving Forfeiture laid down for one who asks a man or woman householder w ho is not a relation (of his) for a robe ? ” It was laid down in S avatth I 5 . . . Concerning the venerable U pananda th e S ak yan . . . The venerable U pananda th e S a k y a n asked the son of a (great) merchant who was not a relation (of his) for a robe . . . One laying down,* one supplem entary layin g down 7 . . . He originates it b y six origins. [6] ” . . . involving Forfeiture laid down for one who asks a man or woman householder w ho is not a relation for m ore robematerial than th at (which th e y had in vited him to accept) ? ” It was laid down in SavatthI 8 . . . Concerning the group of six m onks . . . The group of six monks, not know ing m oderation, asked for much rob e-m aterial. . . One laying down 9 . . . He originates it b y six origins. [7] " . . . involving Forfeiture laid dow n for one who, before being invited, approaches a householder w ho is not a relation and puts forward a consideration w ith regard to a robe ? ’* I t was laid down in S a v a tth I10 . . . 1 Ibid. 205 ff. * Ibid. 209. 7 Ibid. 212. ,

* Ib id . 206. * Ibid. 207 fl. * Ibid . 2x0 ff. • Ibid. 2 11 . 8^Ibid. 213. * Ib id . 2x4. 10 Ib id . 215.

The Great Analysis

17

Concerning the venerable Upananda the Sakyan . . . The venerable Upananda the Sakyan, before he was invited, approached a householder who was not a relation and put forward a consideration with regard to a robe . . . One laying down 1 . . . He originates it b y six origins. [8] “ . . . involving Forfeiture laid down for one who, before being invited, approaches householders who are not relations (of his) and puts forward a consideration with regard to a robe ? ” It was laid down in S a v a tth I2 . . . Concerning the venerable Upananda the Sakyan . . . The venerable Upananda the Sakyan, before he was invited, approached householders who were not relations (of his) and put forward a consideration with regard to a robe . . . One laying down 3 . . . He originates it by six origins. [9] “ . . . involving Forfeiture laid down for one who succeds in obtaining a robe by stating (he wants one) more than three times (or) b y standing (silently) for it more than six times ? ” [10] It was laid down in SavatthI 4 . . . Concerning the venerable Upananda the Sakyan . . . The venerable Upananda the Sakyan, on being told b y a layfollower, " W ait this one day (only), revered sir,” did not w a it. . . One laying down 6 . . . He originates it by six origins. [10] The First Division : that on Kathina-cloth " . . . involving Forfeiture laid down for one who has a rug made mixed w ith silk ? ” It was laid down in A lavi 6 . . . Concerning the group of six monks . . . The group of six monks, having approached silk-makers, spoke thus : “ Sirs, hatch m any silk-worms, give them to us, for we want to make a rug mixed with silk ” . . . One laying down * . . . He originates it b y six origins. [11] " . . . involving Forfeiture laid down for one who has a rug * Ibid. 216. 4 Ibid. 219. * Vin. iii, 224.

* Ibid. 217. * Ibid. 218. * Ibid. 221 ; more clearly stated above.

T h e B ook o f the D isc ip lin e

i8

m ade of pure b la ck sh eep ’s w ool ? ” I t w a s la id d o w n in V esali 1 . . . Concerning th e g rou p o f six m o n ks . . . T h e group o f six m o n ks h ad a rug m a d e o f pure b la c k sh eep ’s w ool . . . One la y in g dow n 1 . . . H e o rigin ates it b y six origin s. [12] “ . . . in v o lv in g F o rfe itu re la id dow n fo r one w ho is h a v in g a new ru g m ade w ith o u t ta k in g a p o rtio n o f w h ite (w ools) and a portion of red dish-b row n colours ? ” I t w a s la id dow n in S a v a tth I 2 . . . . Concerning th e g ro u p o f six m onks . . . T h e g rou p o f six m onks, ta k in g o n ly a little w h ite fo r the seam , a ll th e sam e h a d a ru g m ade o f p u re b la c k sh e e p ’s w ool . . . One la y in g dow n 2 . . . H e orig in ates it b y six origins. [13] “ . . . in v o lv in g F o rfe itu re la id dow n fo r one w h o h a s a rug m ade e v e r y y e a r ? " I t w a s la id dow n in S a v a tth I 3 . . . C oncerning severa l m o n ks . . . S ev era l m onks h a d a ru g m ade e v e r y y e a r . . . One la y in g d o w n ,4 one su p p le m e n ta ry la y in g d o w n 5 . . . H e o rigin ates it b y six origin s. [14] “ . . . in v o lv in g F o rfe itu re la id d o w n fo r one w h o is h a v in g a new ru g t o sit upon m a d e w ith o u t ta k in g a p ie ce th e b re a d th of th e a cce p te d sp an fro m a ll rou n d a n o ld r u g ? ” I t w a s laid dow n in S a v a tth I ®. . . C oncerning several m o n k s . . . S ev era l m onks, d iscard in g th e ir ru g s, to o k u p on th e m se lv e s the p ractice o f forest-d w ellers, th e p ra c tic e o f alm sm en , the p ractice o f those w ho w e a r rag-robes . . . One la y in g d o w n 7 . . . H e origin ates it b y s ix origin s. [15] “ . . . in v o lv in g F o rfe itu re la id d o w n for on e w h o, h a v in g accep ted sh eep ’s w o ol, exceed s th e th re e y o ja n a s (for w h ic h it m a y be con veyed ) ? ” I t w as la id d o w n in S a v a tth I 8 . . . 1 Ib id . 225. * Ib id . 228. 7 Ib id . 232.

* Ib id . 226. 6 I b id . 239. * Ib id . 233 ff.

* Ib id . 2 2 7. * Ib id . 230 ff.

The Great Analysis

19

Concerning a certain m onk. . . A certain monk, having received sheep’s wool, exceeded the three yojanas (for which it may be conveyed). . . One laying down 1 [11] . . . He originates it by two origins : it may be that he originates jt by body, not by speech, not by m ind; it may be that he originates it by body and by mind, not b y speech. [16] “ . . . involving Forfeiture laid down for one who has sheep’s wool washed by a nun who is not a relation ? ” It was laid down among the Sakyans 2 . . . Concerning the group of six monks . .. The group of six monks had sheep’s wool washed by nuns who were not relations . . . One laying down 3 . . . He originates it by six origins. [17] " . . . involving Forfeiture laid down for one who accepts gold and silver ? ” It was laid down in Rajagaha 4 . . . Concerning the venerable Upananda the Sakyan . . . The venerable Upananda the Sakyan accepted gold and silver. .. One laying down 6 . . . He originates it by six origins. [18] " . . . involving Forfeiture laid down for one who engages in various transactions in which gold and silver are used ? " It was laid down in SavatthI6 . . . Concerning the group of six monks . . . The group of six monks engaged in various transactions in which gold and silver were used . . . One laying down 6 . . . He originates it by six origins. [19] “ . . . involving Forfeiture laid down for one who engaged in various transactions in which there was bartering ? ” It was laid down in S avatthI7 . . . Concerning the venerable Upananda the Sakyan . . . The venerable Upananda the Sakyan engaged in bartering with a wanderer. . . I,Ibid. 233 fl. * Ibid. 237.

1 Ibid. 234. * Ibid. 239.

3 Ibid. 235. 7 Ibid. 240.

4 Ibid. 236.

20

The Book o f the Discipline One laying down 1 . . . He originates it b y six origins. [20] The Second Division : that on Silk

" . . . involving Forfeiture laid down for one who exceeds the ten days (for keeping) an extra bowl ? ” It was laid down in SavatthI 2 . . . Concerning the group of six monks . . . The group of six monks kept an extra b o w l. . . One laying down,8 one supplementary laying down 3 . . . He originates it b y two origins : it m ay be that he originates it b y body and b y speech, not by mind ; it m ay be that he originates it b y body and by speech and b y mind. [21] " . . . involving Forfeiture laid down for who gets another new bowl in exchange for a bowl that has been mended in less than five places ? ” It was laid down among the Sakyans 4 . . . Concerning the group of six monks . . . The group of six monks, when their bowls were only a little broken, only a little chipped and scratched, asked for many bowls . . . One laying down 6 . . . He originates it b y six origins. [22] " . . . involving Forfeiture laid down for one who, after he has accepted medicines, exceeds the seven days (for which they m ay be stored) ? ’* It was laid down in SavatthI * . . . Concerning several [12] monks . . . Several monks, having accepted medicines, exceeded the seven days . . . One laying down 7 . . . He originates it by two origins (as in) the Kathina(-robe Section).8 [23] " . . . involving Forfeiture laid down for one who, while more than a month of the hot weather remains, is looking about for robe-material as a cloth for the rains ? ” It was laid down in SavatthI 9 . . . 1 * 8 •

Ibid. 241. * Vin. iii, 242. J Ibid. 243. * Ibid. 244. Ibid. 246. 6 Ibid. 248. 1 Ibid. 251. This must refer to the first offence of E xpiation in volvin g Forfeiture. Vin. iii, 252.

The Great Analysis

zi

Concerning th e group of six monks . . . The group of six monks, w hile more than a month of the hot weather remained, looked about for robe-material as a cloth for the rains . . . One layin g down 1 . . . He originates it b y six origins. [24] . “ . . . in volvin g Forfeiture laid down for one who, having himself given a robe to a m onk, angry and displeased tore it away ? ” I t w as laid down in S a v a tth I2 . . . Concerning the venerable Upananda the Sakyan . . . The venerable U pananda the Sakyan, having himself given a robe to a m onk, angry and displeased tore it aw ay . . . One layin g down 3 . . . He originates it b y three origins. [25] “ . . . involving Forfeiture laid down for one who, himself asking for y a m , should have robe-material woven b y weavers ? ” It was laid down in R ajagah a 4 . . . Concerning the group o f six monks . . . The group o f six monks, themselves asking for yam , had robe-material w oven b y w eavers . . . One laying down 4 . . . He originates it b y six origins. [26] " . . . involving Forfeiture laid down for one who, before being invited b y a householder who is not a relation approaches weavers and p uts forward a consideration with regard to robematerial ? ” It was laid down in SavatthI 5 . . . Concerning the venerable U pananda the Sakyan . . . The venerable U pananda the Sakyan, before being invited, approached the weavers of a householder who was not a relation (of his) and put forward a consideration w ith regard to robematerial . . . One laying down * . . . He originates it b y six origins. [27] “ . . . involving Forfeiture laid down for one who, having accepted a special robe, exceeds the robe-season (in the time during which he la y s aside the robe-material) ? ” It was laid down in S avatthI 7 . . . 1 Ibid. * Ibid. 257.

4 *

Ibid. 254. Ib id . 239.

* Ibid . 255. 7 Vin. iii. 260.

4 Ibid. 256.

22

The Book o f the Discipline

Concerning several monks . . . Several monks, having accepted robe-material, exceeded the robe-season . . . One laying down 1 . . . He originates it b y two origins, (as in) the Kathina(-robe Section).2 [28] " . . . involving Forfeiture laid down for one who is separated from any one of his three robes for more than six nights, having laid it aside in a house ? ” It was laid down in Savatthi 3 . . . Concerning several monks . . , Several monks were separated from a certain one of their three robes for more than six nights, having laid it aside in a h o u se. . . [13] One laying down 4 . . . He originates it b y two origins, (as in) the Kathina(-robe Section). [29] “ . . . involving Forfeiture laid down for one who knowingly appropriates to himself an apportioned benefit belonging to the Order ? ” It was laid down in Savatthi 5 . . . Concerning the group of six monks . . . The group of six monks knowingly appropriated to them­ selves an apportioned benefit belonging to the O rd er. . . One laying down ®. . . He originates it by three origins. [30] The Third Division : that on a Bowl Concluded are the thirty offences of Expiation involving Forfeiture. Its sum m ary: Ten (nights), one night, and a month, and washing, acceptance, And on one who is not a relation, specially laid aside, by two, by a messenger,7 / Silk, two on pure portions, for six years, a rug, 1 Ibid. 261. * See tex t p. 88. 3 Ibid. 262. 4 Ibid. 263. Ibid. 265. ®Ibid. 7 These tw o first lines occur a t Vin. iii, 223 though the second line reads there “ ju st tnree on non-relations " , anndtakdni tftt’ eva, which is thus clearer in its reference to the ten offences than the ctnfialctkan ca, uddtssa above.

The Great Analysis

23

And two on (sheep's) wool, on taking, two on various transactions,1 / Two on bowls, and on medicine, for the rains, the fifth on a gift, Oneself, having woven, a special robe, dangerous, and belonging to the Order. “ Where was that offence of Expiation laid down b y that Lord who knows, who sees, perfected one, F u lly Self-Awakened One, for telling a conscious lie ? ” It was laid down in S a v atth i.8 “ Concerning whom ? ” Concerning H atthaka the Sakyan. " On what subject ? ” On the subject of H atthaka the Sakyan who, when he was talking with followers of other sects, having denied, acknowledged, and having acknowledged, denied. One laying down.3 Of the six origins of offences he originates (the offence) b y three origins: it m ay be that he originates it b y body and b y mind, not b y speech ; it m ay be that he originates it b y spcech and b y mind, not b y body ; i t m ay be th a t he originates it b y body and b y speech and b y mind. [1] Offence of Expiation for insulting sp eech . . . It w as laid down in S a v a tth i. . . Concerning the group of six m onks . . . The group of six monksJ quarrelling w ith w ell behaved monks, insulted the w ell behaved monks . . . One laying down 4 . . . He originates it b y three origins. [2] Offence of Expiation for the slander of monks . . . I t w as laid down in S a v a tth i. . . Concerning the group of six m onks . . . The group of six monks brought slander against m onks for quarrelling, for disputing, for engaging in contention . . . One laying down s . . . He originates it b y three origins. [3] Offence of Expiation for m aking one who is not ordained speak Dhamma line b y line . . . It was laid down in S a v a t t h i. . . Concerning the group of six monks . . . The group of six monks made lay-followers speak Dham m a line b y line [14] . . . One laying down 6 . . . He originates it b y tw o origins : it m a y be that he originates it b y speech, not b y body, not b y m ind ; it 1 These tw o lines are a t Vin. iii, 242, and th e'fiex t tw o a t Vin. iii, 266. * Vin. iv, 1. * ib id . 2. { Ibid. 6. Ibid. iz . « ib id . 14.

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m ay be th at he originates it b y speech and by mind, not by body. [4] Offence of E xp iation for lyin g down in a sleeping-place for more than tw o or three nights with one who is not ordained . . . It was la id down in A l a v i . . . Concerning several monks . . . Several m onks la y down in a sleeping-place with one who was not ordained . . . One layin g dow n,1 one supplem entary laying down 1 . . . He originates it b y tw o origins : it m ay be that he originates it b y body, not b y speech, not b y mind ; it m ay be th at he originates it b y b o d y and b y mind, not by speech. [5] Offence of E xpiation for lyin g down in a sleeping-place with a wom an . . . It was laid down in S a v a tth !. . . Concerning the venerable Anuruddha . . . The venerable Anuruddha la y down in a sleeping-place w ith a woman . . . One laying down 2 . . . He originates it b y tw o origins, (as) in Sheep’s W ool.3 [6] Offence of E xp iation for teaching Dham m a to a woman in more than five or six sentences . . . It was laid down in Savatthi s . . Concerning the venerable U d ayi . . . The venerable U dayi tau gh t Dham m a to a wom an . . . One laying down,4 two supplem entary layings down 6 . . . He originates it b y two origins, (as) in Dham m a line b y line.tf [7] Offence of E xp iation fo r speaking, when it is a fact, of a condition of further-m en to one who is not ordained . . . It was laid down in V e s a li. . . Concerning m onks on the banks of the (river) Vaggum uda . . . T h e m onks on th e banks of the Vaggu­ muda spoke praise to householders of one another’s conditions of further-men . . . One layin g down 7 . . . He originates it by three origins : it m ay be th at he originates b y body, not by speech, not b y mind ; it m ay be th at he originates it b y speech, not b y body, not b y m ind ; it m ay be th a t he originates it by body and b y speech, not b y mind. [8] Offence of E xp iation for speaking to one who is not ordained of a m onk’s v e ry b ad offence . . . It w as laid down in Savatthi . . . Concerning the group of six m onks . . . The group of six monks spoke to one w ho was not ordained of a m onk's very bad offence . . . One la yin g down 8 . . . H e originates it b y three o rig in s. . . [9] 1 V in. iv , 16. * Ibid . 21. 22.

* Ibid . 19. * Forf. 16. See t e x t p . 88. * E x p . 4. See te x t p. 88. 7 V in . iv , 25.

* Vin. iv , 21. 8 Ibid. 31.

The Great Analysis Offence down in monks of originates

25

of E xpiation for digging the ground . . . I t was laid A la v i . . . Concerning the monks of A la v i . . . The A la vi dug the ground . . . One layin g down 1 . . . He it b y three origins . . . fio] The First Division : that on L yin g 2

[15] Offence of Expiation for destruction of vegetable growth . . . It was laid down in A la v i. . . Concerning the monks of A la v i . . . The monks of A lavi cut down a tree . . . One laying down 3 . . . He originates it b y three origins. [11] Offence of E xpiation in evasion, in v e x in g . . . It was laid down in Kosam bi . . . Concerning the venerable Channa . . . The venerable Channa, on being examined for an offence in the midst of the Order, shelved the question b y (asking) another . . . One laying down,4 one supplementary laying down 4 . . . He originates it by three origins. [12] Offence of Expiation in m aking (someone) look down upon, in criticizing . . . It was laid down in Rajagaha . . . Concerning monks who were followers of M ettiya and Bhum m ajaka . . . Monks who were followers of M ettiya and Bhum m ajaka made monks look down upon the venerable D abba the Mallian . . . One laying 'dow n,5 one supplementary laying down 5 . . . He originates it by three origins. [13] Offence of Expiation for setting forth without asking (for permission to do so) and not having removed a couch or chair or a mattress or stool belonging to the Order that he had spread in the open air . . . It was laid down in S a v a tth i. . . Concerning several monks . . . Several monks set forth without asking (for permission to do so) and not having removed lodgings belonging to the Order that they had spread in the open air . . . One laying down,6one supplementary laying down 7 . . . He origi­ nates it b y two origins (as in) K athina-cloth.8 [14] Offence of Expiation for setting forth without asking (for permission to do so) and not having rem oved a sleeping-place 1 * s * 7 *

Ibid. 33. Called sim ply F irst D ivision a t Vin. iv , 33. Vin. i v f 34. * Ibid. 36, 6 Ibid. 38. Vin. iv, 39, a sikkhapada, rule o f training. Vin. iv , 39—40, an anujanat**l, an allowance. Forf. 1-10.

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The Book o f the Discipline

he had spread in a vihara belonging to the Order . . . It was laid down in S a v a tth i. . . Concerning the group of seventeen m o n k s- . . T h e group of seventeen monks set forth without asking (for permission to do so) and not removing a sleepingplace th ey had spread in a vihara belonging to the O rd e r. , . One layin g down 1 . . . He originates it b y two origins (as in) K athina-cloth.2 [15] Offence of E xpiation for lying down in a sleeping-place in a vihara belonging to the Order knowing that one was en­ croaching on (the space intended for) a monk who had arrived fir s t . . . It was laid down in S a v a tth i. . . Concerning the group of six monks . . . The group of six monks lay down in a sleepingplace encroaching on (the space intended for) monks who were Elders . . . One layin g down 3 . . . He originates it by one origin : he originates it b y body and b y mind, not b y speech. [16] Offence o f Expiation for throwing out, being angry and displeased, a monk from a vihara belonging to the O rd er. . . It was laid down in S a v a t t h i. . . Concerning the group of six monks . . . T he group of six monks, angry and displeased, threw out monks from a vihara belonging to the Order [16] . . . One laying down 4 . . . He originates it b y three origins. [17] Offence of Expiation for sitting down on a couch or a chair that has rem ovable feet and is in a lo fty cell with an upper part in a vihara belonging to the Order . . . It was laid down in S a v a tth i. . . Concerning a certain monk . . . A certain monk sat down h astily 8 on a couch that had removable feet and was in a lo fty cell with an upper part in a vihara belonging to the Order . . . One laying down 6 . . . He originates it b y two origins : it m ay be th at he originates it b y body, not by speech, not b y mind ; it m ay be that he originates it b y body and b y mind, not b y speech. [18] Offence of Expiation for one who, having determined on tw o or three enclosures, determines on (something) more than t h a t . . . It was laid down in K o sa m b i. . . Concerning the venerable Channa . . . The venerable Channa again and again had a finished vihara roofed, again and again had it plastered ; * Vin. iv , 41. * Vin. iv , 43. * sahasa, see B D . ii, 255, n. 1.

* See [14] above, also te x t p. 88. * Vin. iv, 44. * Vin. iv, 46.

The Great Analysis

27

the overloaded vihara fell down . . . One layin g down 1 . . . He originates it b y six origins. [19] Offence o f E xpiation for sprinkling w ater th at he knows contains livin g things over grass or c l a y . . . It was laid down in A lavi . . . Concerning the m onks of A la v i . . . The m onks of AJavi, know ing that the w ater contained living things, sprinkled (it over) grass and clay . . . One laying down 2 . . . He originates it by three origins. [20] The Second Division : th at on Vegetable-growth Offence o f Expiation for the exhortation of nuns b y one who had not'been agreed upon . . . It was laid down in S a v a t t h i. . . Concerning the group of six monks . . . On the subject of the six monks who exhorted nuns though th e y had not been agreed upon. " Is there there a laying down, a supplem entary layin g down, a layin g down (for something) th a t has not (yet) occurred ? ” There is one layin g down,3 one supplem entary laying dow n,4 for it there is no laying down (for something) that has not (yet) occurred . . . He originates it b y tw o origins : it may be that he originates it b y speech, not b y body, not b y mind ; it m ay be that he originates it b y speech and b y mind, not b y body. [21] Offence of Expiation for the exhortation of nuns a fter the sun has set . . . It was laid down in Savatthi . . . Concerning the venerable Culapanthaka . . . The venerable Culapanthaka e x ­ horted nuns after the sun had s e t . . . One layin g down 5 . . . He originates it b y two origins (as) in Dham m a line by line. * [22] Offence of E xpiation for the exhortation of nuns, after having approached nuns’ quarters . . . It was laid down am ong the Sakyans . . . Concerning the group of six monks . . . T he group of six monks [17] having approached nuns’ quarters exhorted th e n u n s. . . One layin g down,7 one supplem entary laying d o w n 8. . . He originates it b y tw o origins (as in). Kathina-cloth.9 [23] Offence of Expiation for saying, “ Monks are exhorting nuns for the sake of gain ” . . . I t was laid down in S a v a t t h i. . . * Vin. iv, 47, a lo n g anujandmi. ‘ Ibid. 56.

* Ibid. 49. * V in. iv , 55. • Ibid. 57.

* Ibid . 51, a sikkhapada. * E x p . 4. See t e x t p . 88. * E x p . 23. See t e x t p . 88.

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The Book of the Discipline

Concerning the group of six monks . . . The group of six monks said, “ Monks are exhorting nuns for the sake of gain ” . . . One laying down 1 . . . He originates it by three origins. [24] Offence of Expiation for giving robe-material to a nun who is not a relation . . . It was laid down in S a v a tth i. . . Con­ cerning a certain monk . . . A certain monk gave robe-material to a nun who was not a relation . . . One laying down,2 one supplementary laying d o w n 3 . . . He originates it by six origins. [25] Offence of Expiation for sewing robe-material for a nun who is not a relation . . . It was laid down in S a v a tth i. . . Con­ cerning the venerable U d a y i. . . The venerable Udayi sewed robe-material for a nun who was not a relation . . . One laying down 4 . . . He originates it by six origins. [26] Offence of Expiation for going along the same highway, having arranged together with a nun . . . It was laid down in S a v a tth i. . . Concerning the group of six monks . . . The group of six monks went along the same highway, having arranged together with nuns . . . One laying down,5 one supplementary laying down 6 . . . He originates it b y four origins : it may be that he originates it b y body, not b y speech, not b y m ind; it m ay be that he originates it by body and b y speech, not by mind ; it m ay be that he originates it b y body and by mind, not b y speech ; it may be that he originates it by body and by speech and b y mind. [27] Offence of Expiation for embarking in one boat, having arranged together with a n u n . . . It was laid down in S a v a tth i. . . Concerning the group of six monks . . . The group of six monks embarked in one boat, having arranged together with n u n s. . . One laying down,7 one supplementary laying down 8 . . . He originates it b y four origins. [28] Offence of Expiation for eating almsfood knowing it to have been procured through (the intervention of) a nun . . . It was laid down in Rajagaha . . . Concerning D evadatta . . . Deva­ datta made use of almsfood knowing it to have been procured through (the intervention of) a nun . . . One laying down,* one 1 Vin. iv, 58. 4 Ibid. 61. 7 Vin. iv, 64.

1 Ibid. 59. 5 Ibid. 62. * Ibid. 65.

* Ibid. 60. « Ibid. 63. * Ibid. 67.

The Great Analysis

29

supplem entary layin g down 1 . . . He originates it b y one origin : he originates it b y body and b y mind, not b y speech. [29] [18] Offence of E xp iation for sitting down in a p rivate place together w ith a nun, the one w ith the oth er . . . It w as laid down in S a v a t t h i. . . Concerning th e ven erable U d a y i . . . The venerable U d ayi sat down in a p rivate place together w ith a nun, the one w ith the other . . . One la y in g down 2 . . . H e originates it b y one origin : he originates it b y b o d y and b y mind, not b y speech. [30] T h e Third D ivision : th at on E xh ortatio n Offence o f E xp iation for eating more than (one meal) at a public rest-house . . . It w as laid down in S a v atth i . . . Con­ cerning the group of six m onks . . . The group of six m onks, staying on and on, ate at a public rest-house . . . One layin g down,3 one supplem entary layin g down 3 . . . H e originates it b y two origins (as in) Sheep's W o o l.4 [31] Offence of E x p iatio n in a g ro u p -m e a l. . . It w as laid down in Rajagaha . . . Concerning D e v a d a tta . . . D e v a d a tta an d his company ate, having asked and asked am ong households . . . One laying down,* seven supplem entary layin gs dow n « . . . He originates it b y tw o origins (as in) S heep’s W o o l.7 [32] Offence of E xp iation in an out-of-tum m e a l. . . I t w as laid down in V e s a li. . . Concerning several m onks . . . S everal m onks, invited somewhere, ate elsewhere . . . One la y in g dow n,8 th ree supplementary layin gs down 9 . . . H e origin ates i t b y tw o origins (as in) K ath in a-cloth .10 [33] Offence o f E xp iation for, after a ccep tin g tw o or th ree bowlsful of cake, accepting m ore than th a t . . . I t w as laid dow n in Savatthi . . . Concerning severa l m onks . . . S everal m onks, not know ing moderation, accepted . . . One la y in g down 1 1 . . . He originates it b y six origins. [34] Offence o f E xp iation for p artak in g o f solid food or soft food * Ibid. 67. » Ibid. 68. * Ib id . 70. Forf- 16, a n d see t e x t p . 88. * Vin. iv , 7 1 . • Ib id . 72—74. • anc* t e x t p. 88. » V in. iv , 77. . 7 7 » 78, th e third one b e in g an anujandm i. K hvt. 103 s a y s in !! . ls Pr(>bably its o n ly reference to th e P a r iv a ra th a t it sp eaks o f fo u r f ? i mentaxy la yin gs down, Forf. 1. See t e x t p. 88. 11 V in . iv , 80.

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The Book o f the Discipline

that is not left over after one has eaten and is satisfied .... It was laid down in S a v a t t h i. . . Concerning several monks . . . Several monks, having eaten and being satisfied, ate else­ where . . . One laying dow n,1 one supplem entary laying down1 . . . He originates it b y tw o origins (as in) K ath ina-cloth .2 [35] Offence of Expiation for inviting a m onk who has eaten and is satisfied to take solid food or soft food th at has not been left over . . . It was laid down in S avatth i . . . Concerning several monks . . . Several monks, having eaten and being satisfied, invited a monk to take soft food th at h ad not been left over . .. One laying down * . . . He originates it b y three origins. [36] [19] Offence of Expiation for p artaking o f solid food or soft food at the wrong tim e . . . It was laid down in Rajagaha . .. Concerning the group of seventeen monks . . . The group of seventeen monks partook of a meal at the wrong tim e . . . One laying down 4 . . . He originates it b y tw o origins (as in) Sheep’s Wool.5 [37] Offence of Expiation for partaking of solid food or soft food that had been stored . . . I t was laid down in S a v a tth i. . . Concerning the venerable Belatthasisa . . . The venerable Belatthaslsa partook of a meal that had been stored . . . One laying down 6 . . . He originates it by tw o origins (as in) Sheep’s W ool.' [38] Offence of Expiation for eating sum ptuous foods having asked for them for oneself . . . It was laid down in S a v a tth i. . . Concerning the group of six monks . . . The group of six monks ate sumptuous foods having asked for them for them selves. . . One laying down,7 one supplem entary laying down ’ . . . He originates it by four origins. [39] Offence of Expiation for conveying to the mouth nutriment that has not been given . . . It was laid down in V e s a li. • • Concerning a certain monk . . . A certain monk conveyed to his mouth nutriment that had not been given . . . One laying down,8 one supplem entary laying down 8. . . He originates it b y two origins (as in) Sheep’s W ool.5 [40] The Fourth Division : th a t on Food 1 Ibid. 82. * Ibid. 85. 7 Ibid. 88.

* For/. 16, and see t e x t p. 88. s For/. 16. See te x t p. 88. s Ibid. 90.

* Ibid. 84. * Vin, iv, 87.

The Great Analysis

31

Offence of E xpiation for giving with one's own hand solid food or soft food to an unclothed ascetic or to a wanderer or to a female wanderer . . . It was laid down in V e s a li. . . Con­ cerning the venerable Ananda . . . The venerable Ananda gave two cakes to a certain fem ale wanderer thinking that they were one . . . One laying down.1 He originates it b y two origins {as in) Sheep’s W ool.2 [41] Offence o f E xpiation for dismissing a monk after saying (to him), “ Come, your reverence, we w ill go into a village or a m arket-town for almsfood,” whether he has caused (the alms­ food) to be given or has not caused it to be given . . . It was laid down in S a v a tth i. . . Concerning the venerable Upananda the Sakyan . . . T he venerable Upananda the Sakyan , after saying to a monk, “ Come, you r reverence, we will go into a village for alm sfood,” then dismissed him without having caused it to be given to him . . . One layin g down 3 . . . He originates it b y three origins. [42] Offence of E xpiation for sitting down after intruding on a fam ily with food . . . It w as laid down in S a v a tth i. . . Con­ cerning the venerable U pananda the Sakyan . . . The venerable Upananda the Sakyan sat down after he had intruded on a family with food . . . One [20] laying down * . . . He originates it b y one origin : he originates it b y body and b y mind, not by speech. [43] Offence of E xpiation for sitting down in a private place on a secluded seat together w ith a woman . . . It was laid down in S a v a tth i. . . Concerning the venerable Upananda the Sakyan . . . The venerable Upananda the Sakyan sat down in a private place on a secluded seat together w ith a wom an . . . One laying down 8. . . He originates it b y one origin : he originates it b y body and b y mind, not b y speech. [44] Offence o f Expiation for sitting down in a private place together w ith a woman, the one w ith the other . . . It w as laid down in S a v a t t h i. . . Concerning the venerable Upananda the Sakyan . . . The venerable Upananda the Sakyan sat down in a private place together w ith a woman, the one w ith the ’ Ibid. 92. * Ibid. 95.

» Forf. 16, and see te x t p. 88. * Ibid. 96.

3 Vin. iv, 93.

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The Book o f the Discipline

other . . . One laying down 1 . . . He originates it b y one o rig in : he originates it b y body and b y mind, not b y speech. [45] Offence of E xpiation for calling upon families before a meal or after a meal and, being invited and being (provided) with a meal, does not ask (for permission to enter) if a m onk be there . . . It was laid down in R ajagaha . . . Concerning the venerable Upananda the Sakyan . . . T he venerable Upananda the Sakyan called upon families before a m eal and after a meal (though) being invited and being (provided) w ith a m e a l. . . One laying down,® four supplem entary layings down 3 . . . He originates it b y two origins (as in) K ath in a-cloth .4 [46] Offence of E xpiation for asking for m edicine5 for longer than that (i.e. four months) . . . Concerning the group of six monks . . . The group of six monks, on being told b y M ahanam a the Sakyan, “ Revered sirs, w ait this d ay (only),” did not wait . . . One laying down # . . . He originates it b y six origins. [47] Offence of E xpiation for going to see an arm y fighting . . . It was laid down in S a v a t t h i. . . Concerning the group of six monks . . . The group of six monks w ent to see an army fig h tin g . . . One layin g down,7 one supplem entary laying down 8 . . . He originates it by two origins (as in) Sheep’s W ool.9 [48] Offence of E xp iation for staying w ith an arm y for more than three nights . . . It was laid down in S a v a t t h i. . . Concerning the group of six monks . . . The group of six monks stayed with an arm y for more than three nights . . . One layin g down 10 . . . He originates it b y two origins (as in) Sheep’s W o ol.9 [49] Offence of E xpiation for going to a sh am -figh t. . . It was laid down in Savatthi [21] . . . Concerning the group of six monks . . . The group o f six monks went to a sham-fight . . . One laying down 11 . . . H e originates it b y tw o origins (as in) Sheep’s W ool.1* [50] The F ifth D ivision : th at on an Unclothed A scetic 1 Vin. iv, 97. * Ib id . 98. » Ibid . 99, 100. 4 Forf. 1, and see te x t p. 88. ' Though o f the four requisites m edicine is the one th a t th is offence is concerned w ith, in the sikkhapada itself th e w ord used is paccaya. a requisite, w hat a monk depends on. • Vin. iv, 102-3. ’ Ibid. 104. » Ibid . 105. * Forf. x&10 Vin. iv. 106. 11 Ib id . 107. « Forf. 16.

The Great Analysis

33

Offence of E xp iation in drinking fermented liquor and spirits . . . It w as laid down in Kosam bi . . . Concerning the venerable S ag a ta . . . The venerable Sagata drank strong drink . . . One layin g down 1 . . . He originates it b y two origins : it may be that h e originates it b y body, not b y speech, not by m in d ; it m a y be that he originates it b y body and by mind, not b y speech. [51] Offence o f E xpiation in tickling with the fin gers. . . It was laid down in S a v a t t h i. . . Concerning the group of six monks . . . The group of six monks made a monk laugh by tickling him with their fingers . . . One laying down 2 . . . He originates it b y one origin : he originates it b y bo d y and by mind, not by speech. [52] Offence of E xp iation for playing in the w ater . . . It was laid down in S a v a t t h i. . , Concerning the group of seventeen monks . . . T he group of seventeen monks sported in the water of the river A c ir a v a t i. . . One laying down 3 . . . He originates it by one origin : he originates it b y body and by mind, not by speech. [53] Offence of E xpiation in disresp ect. . . I t was laid down in Kosambi . . . Concerning the venerable Channa . . . did (things) out of disrespect . . . One layin g down * . . . He originates it by three origins. [54] Offence of E xpiation in frightening a monk . . . It was laid down in S av a tth i . . . Concerning the group of six monks . . . The group o f six monks frightened a m o n k . . . One laying down 6. . . He originates it b y three origins. [55] Offence of E xpiation in warming oneself having kindled a fire . . . I t was laid down among the Bhaggas . . . Concerning several m o n k s. . . Several monks warmed themselves having kindled a fire . . . One layin g dow n,8 two supplementary layings down * . . . He originates it b y six origins. [56] Offence of E xpiation for bathing (at intervals of) less than half a month . . . It was laid down in R ajagaha . . . Concerning several monks . . . Several monks, though they had seen the king, bathed, not knowing moderation . . . One laying down,7 * Vin. iv, n o . Ibid. 114.

.

* Ibid. iii * Ibid. 115—6,

* Ibid. 112. 1 Ibid. 1177

4 Ibid. 113.

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six supplementary layings down.1 “ Is it a layin g down (that holds good) everywhere, a laying down (that holds good only) for certain districts ? ” A laying down (that holds good only) for certain districts. Of the six origins of offences he originates it b y tw o origins (as in) Sheep's W ool.2 [57] [22] Offence of E xpiation for m aking use of a new robe without taking any one mode of disfigurem ent o f the three modes of disfigurement . . . It was laid down in S a v a t t h i. . . Concerning several monks . . . Several m onks did not recognize their own robes . . . One laying down.3 Of the six origins of offences he originates it b y two origins (as in) Sheep’s W o o l.2 [58] Offence of Expiation for making use of a robe th a t had not been taken aw ay and that he himself had assigned to a monk or a nun or a female probationer or a novice or a female novice . . . It was laid down in S a v a t t h i. . . Concerning the venerable Upananda the Sakyan . . . T h e venerable U pananda the Sakyan made use of a robe that had not been taken away and that he himself had assigned to a m onk . . . One laying down 4 . . . He originates it b y tw o origins (as in) K athinacloth.5 [59] Offence of Expiation for hiding a m onk’s bow l or robe or (piece of cloth) to sit on or needle-case or girdle . . . I t was laid down in Savatthi . . . Concerning-the group of six m onks . . . The group of six monks hid a bowl and a robe belonging to monks . . . One laying down 6 . . . H e originates it b y three origins. [60] The S ixth Division : th at on Ferm ented Liquor and Spirits 7 Offence of Expiation for intentionally depriving a living thing of life . . . It was laid down in S a v a t t h i. . . Concerning the venerable U d a y i. . . The venerable U dayi intentionally deprived a living thing of life . . . One layin g down 8 . . . He originates it by three origins. [61] Offence of Expiation for making use of w ater know ing that it contains living things . . . It was laid down in S a v a t t h i. . . 1 * 7 •

Ibid. 117-8 . , * Forf. 16. See t e x t p. 88. Ibid. I21. 6 Forf. I. See te x t p. 88. Called a t Vin. iv, 124 : On drinking ferm ented liquor. Vin. iv, 124.

* V in . iv , 120. * V in. iv , 123.

The Great Analysis

35

Concerning the group of six m o n k s. . . The group of six monks made use of w ater knowing th at it contained living th in g s . . . One laying down 1 . . . He originates it b y three origins. [62] Offence of Expiation for opening up for a further (formal) act a legal question knowing th at it had been settled according to rule . . . It was laid down in S avatthi . . . Concerning the group of six monks . . . The group of six monks opened up for a further (formal) act a legal question knowing that it had been settled according to rule . . . One laying down * . . . He origi­ nates it b y three origins. [63] ^ Offence of E xpiation for concealing a m onk’s offence knowing it to be a very bad one . . . It was laid down in S a v a tth i. . . Concerning a certain monk . . . [23] A certain monk concealed a monk’s offence knowing it to be a v e ry bad one . . . One laying down 3 . . . He originates it by one origin : he originates it by body and b y speech and b y mind. [64] Offence of E xpiation for ordaining a man knowing him to be less than tw en ty years of age . . . It was laid down in R ajagaha . . . Concerning several m onks . . . Several monks ordained a man knowing him to be less than tw enty years of age. One laying down 4 . . . He originates it b y three origins. [65] Offence of E xpiation for going along the same highway having arranged together w ith a caravan knowing it to be set on t h e ft . . . It was laid down in S a v a t t h i. . . Concerning a certain monk . . . A certain m onk went along the same highway having arranged together w ith a caravan knowing it to be set on t h e ft . . . One laying down 8 . . . He originates it b y two origins : it m ay be that he originates it b y body and b y mind, not by speech ; it m ay be th a t he originates it b y body and b y speech and by mind. [66] Offence of E xpiation for going along the same highway having arranged together w ith a woman . . . It was laid down in S a v a tth i. . . Concerning a certain monk . . . A certain monk went along the same highw ay having arranged together w ith a woman . . . One laying down 6 . . . He originates it b y four origins. [67] ' Offence of Expiation for not giving up a pernicious view 1 Ibid. 125. 4 Vin. iv, 130.

* Ibid. 126. 4 Ibid . 131.

3 Ibid. 127. • Ibid. 133.

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The Book o f the Discipline

though being admonished up to three tim es . . . I t was laid down in S a v a t t h i. . . Concerning the monk A ritth a who had formerly been a vulture-trainer . . . The monk A ritth a who had formerly been a vulture-trainer did not give up a pernicious view though being admonished up to three tim es . . . One layin g down 1 . . . He originates it b y one origin : he originates it b y body and b y speech and b y mind. [68] Offence of E xpiation for eating together w ith a monk knowing him to be one w ho talk s thus, h as not acted according to the rule, and has not given up th a t view . . . I t was laid down in S a v a tth i. . . Concerning the group o f six monks . . . The group of six monks ate together w ith the m onk Arittha knowing him to be one who talked thus, h ad not acted according to the rule, and had not given up th a t v i e w . . . One laying down 2 . . . He originates it b y three origins. [69] Offence of E xpiation for encouraging a novice know ing him to be thus expelled . . . I t was laid down in S a v a t t h i. . . Concerning the group of six monks . . . T h e group of six monks encouraged the novice K andaka know ing him to h ave been thus expelled [24] . . . One laying down 3 . . . He originates it b y three origins. [70] The Seventh Division : on W h at Contains L ivin g Things Offence of E xpiation for saying, when one is being spoken to b y monks regarding a rule, " I w ill not train m yself in this rule of training, your reverences, till I h ave inquired about it from another monk, experienced, expert in Discipline ” . . . It was laid down in K o sa m b i. . . Concerning the venerable Channa . . . The venerable Channa, on being spoken to b y monks, said, “ . . . till I have inquired about it . One layin g down * . . . He originates it b y three origins. [71] Offence of E xpiation in disparaging Discipline . . . I t was laid down in S a v a tth i. . . Concerning th e group o f six m o n k s. . . The group of six monks disparaged D iscipline . . . One laying down * . . . H e originates it b y three origins. [72] Offence of E xpiation for putting (a monk) in confusion . . . It was laid down in S a v a t t h i. • . Concerning the group of six 1 Ibid. 135. * Vin. iv , 141.

* Ibid . 137. ‘ Ib id . 143.

* Ib id . 139.

The Great Analysis

37

monks . . . T he group of six monks confused . . . One laying down 1 . . . He originates it b y three origins. [73] Offence of Expiation for giving a blow to monk when one is angry and displeased . . . It was laid down in S av atth i. . . Concerning the group of six monks . . . The group of six monks, angry, displeased, gave a blow to monks . . . One laying down 2 . . . He originates it b y one origin : he originates it b y body and mind, not by speech. [74] Offence of Expiation for raising the palm of one’s hand against a monk when one is angry and displeased 8. . . (see [74] '• instead of gave a blow read raised the palm of the hand). . . [75] Offence of Expiation for defaming a monk with an unfounded charge of an offence requiring a Formal Meeting of the O rder. .. It was laid down in S a v a tth i. . . Concerning the group of six monks . . . The group of six monks defamed a monk with an unfounded charge of an offence requiring a Formal Meeting of the O rder. . . One laying down * . . . He originates it by three origins. [76] Offence of Expiation for intentionally arousing remorse in a m onk. . . I t was laid down in S avatth i. .-•»Concerning the group of six m o n k s. . . The group of six monks intentionally aroused remorse in monks . . . One laying dow n5 . . . He originates it b y three origins. [77] Offence of Expiation for standing overhearing monks when they are quarrelling, disputing, engaged in contention [25] . . . It was laid down in S a v a tth i. . . Concerning the group of six monks . . . The group of six monks stood overhearing monks when they were quarrelling, disputing, engaged in contention . . . One laying down * . . . He originates it by two origins ; it may be that he originates it b y body and by mind, not by speech ; it m ay be that he originates it by body and by speech and b y mind. [78] Offence of Expiation for engaging in criticism after having given consent for legitimate (formal) acts . . . It was laid down in S av a tth i. . . Concerning the group of six monks . . . The group of six monks, having given consent for legitimate (formal) 1 Ibid. 144. -> * Vin. iv, 148.

* Ibid. 146. * Ibid. 149.

* Ibid. 147. * Ibid. 130.

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The Book o f the D iscipline

acts, afterw ards engaged in criticism . . . One laying down 1 . . . He originates it b y three origins. [79] Offence of E xp iation for rising up from one’s seat and departing when the Order is engaged in decisive ta lk without giving one’s consent . . . It was laid down in S a v a tth i. . . Concerning a certain m onk . . . A certain m onk, rising up from his seat, departed when the Order w as engaged in decisive talk without givin g his consent . . . One layin g down 2 . . . He originates it b y one origin . . . He originates it b y body and by speech and b y mind. [80] Offence of E xp iation for engaging in criticism after having given aw ay a robe b y means of a com plete Order . . . It was laid down in R ajagaha . . . Concerning th e group of six monks . . . The group of six monks, having given aw ay a robe by means of a com plete Order, afterwards engaged in criticism . . . One laying down 3 . . . He originates it b y three origins. [81] Offence of E xp iation for apportioning to an individual a benefit belonging to the Order know ing that it has been apportioned . . . It was laid down in S a v a t t h i. . . Concerning the group of six m onks . . . The group of six monks apportioned to an individual a benefit belonging to the Order knowing that it had been ap p ortion ed. . . One layin g down 4. . . He originates it b y three origins. [82] T he E ighth Division : th at on R egarding a Rule Offence of E xp iation for entering, without announcing beforehand, the king’s wom en's quarters . . . I t was laid down in S a v a t t h i. . . Concerning the venerable Ananda . . . The venerable Ananda, not announced beforehand, entered the king’s wom en’s quarters . . . One layin g down 6. . . He origi­ nates it b y tw o origins (as) in Kathina-cloth.® [833 Offence of E xp iation for picking up treasure . . . I t was laid down in S av atth i [26] . . . Concerning a certain m o n k . . . A certain monk picked up treasure . . . One laying down,7 two supplem entary layings down 8 . . . H e originates it b y the six origins. [84] 1 Ibid. 152. ‘ Vin. iv . 160. 7 Vin. iv, 161.

* Ibid. 153. * Ibid . 154. * Forf. i. See t e x t p. 88. 8 Ibid . 162-3.

4 Ibid. 156-

The Great Analysis

39

Offence of E xpiation for entering a village a t the wrong tim e without asking (for permission) if a monk be there . . . I t was laid down in S a v a tth i. . . Concerning the group of six monks . . . The group of six monks entered a village a t the wrong tim e . . . One laying down,1 three supplem entary layings down 2 . . . He originates it b y two origins (as) in Kathina-cloth.® [85] Offence of E xpiation for having a needle-case made that consists of bone or ivory or h o r n . . . It was laid down among the Sakyans . . . Concerning several monks . . . Several monks, not knowing moderation, asked for m any needle-cases . . . One laying down 4 . . . He originates it b y the' six origins. [86] Offence of Expiation for having a couch or chair made exceeding the (proper) m e a su re . . . It was laid down in S a v a t t h i . . . Concerning the venerable U pananda the S akyan . . . The venerable Upananda the Sakyan lay down on a high couch . . . One laying down 5 . . . He originates it b y the six origins. [87] Offence of Expiation for having a couch or a chair made covered with cotton . . . I t was laid down in S a v a tth i. . . Con­ cerning the group of six monks . . . The group of six monks had a couch and a chair made covered w ith cotton . . . One laying down 6 . . . He originates it b y the six origins. [88] Offence of Expiation for having a piece of cloth to sit upon made exceeding the (proper) measure . . . I t was laid down in S a v a tth i. . . Concerning the group of six monks . . . The group of six monks used pieces of cloth to sit upon that were not of the (proper) measure . . . One laying dow n,7 one supplem entary laying down 8 . . . He originates it b y the six origins. [89] Offence of Expiation for having an itch-cloth made exceeding the (proper) measure . . . I t w as laid ' down in S a v a t t h i. . . Concerning the group of six monks . . . The group of six monks used itch-cloths that were not of the (proper) measure . . . One laying down ®. . . He originates it b y the six origins. [90] Offence of Expiation for having a cloth for the rains made exceeding the (proper) m easu re. . . It was laid dow n in S a v a tth i. . . Concerning th e group of six monks . . . The group 1 Ibid. 165. * Vin. iv. 167. ’ Ibid. 170.

* Ibid. 165-6. s Ibid. 168. 8 Ibid. 171.

* Forf. 1. * Ibid. i6g. * Ibid. 172.

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of six monks used cloths for the rains that w ere not of the (proper) measure . . . One laying down 1 . . . H e originates it b y the six origins. [91] [27] Offence of E xp iation for having a robe made th e measure of a W ell-farer’s robe . . . It was laid down in S a v a t t h i. . . Concerning the venerable Nan d a . . . T he venerable Nanda wore a robe the measure of the W ell-farer’s robe . . . One laying down 2 . . . H e originates it b y the six origins. [92] The N inth Division : that on a K in g 3 Concluded are the ninety-tw o offences of E xp iation . Its sum mary 4 : Lying, insulting speech, slander, b y line, sleeping-place, and wom en,5 E xcept a learned man (be present),6 facts, a v e ry bad offence, digging, / Vegetable-growth, in evasion, he looked down on, a couch, and it is called a sleeping-place,7 First, throw ing out, rem ovable (feet), a door, and with living things, / Not agreed on, after (sun-)set, quarters, and for gain. Should he give, should he sew, b y arrangem ent, a boat, should eat, together,8 / 1 Ibid. • Ibid. 173. • In the Suttavibhanga, Vin. iv . 174, th is is called R a ta n a v a g g a , Division, on Treasure. Treasure is th e subject o i the second offence in th e Division. T he title, RSjavajgga, as above, refers to th e first offence in th e D ivisio n . ‘ The summaries o f a ll nine D ivisions are collected to geth er h e r e ; in the Suttavibhanga each D ivision is followed b y its sum m ary. Som e o f the " catch-words " do n ot occur in P arivara and can o n ly b e understood by consulting the relevan t offences in th e S u ttavibh an ga. • seyyS ca itthiyo, referring to E xp . 5 and 6. Vin. iv, 33 reads seyyaya ve duve, tw o on sleeping-places, referring to tw o offences b o th o f w hich are concerned w ith ly in g down in a sleeping-place. • This is p art o f E xp . N o. 7, b u t has n ot been m entioned in th e P arivS ia. 7 In P a r iv ir a above this lin e reads bhiitam, aHnaya, ujjhayi, manco, seyya ca vuccati. A t Vin. iv, 49 it reads bhiitam, anHSya, ujjhayam . pakkamantena te duve. These last tw o deal w ith setting o u t w ith ou t p u ttin g a w a y a couch (No. 14) and a sleeping-place (No. 15). • These two lines read som ew hat d ifferen tly in the tw o co n te x ts. A bove th ey read asammata, atthamgate, upassay'-amisena ca, j dade, sibbe, vidh&nena, nava, bhunjeyya, ekato, w hile a t Vin. iv, 69 th e y read asammata -atthamgatd. upassaya-dmisa-danena, sibbati, f ctddhanath, navarh, bhunjeyya, cho ehaya if dasa ti.

The Great Analysts

4 i

Meal, group(-meal), out-of-tum (meal), a cake, being satisfied, (asking) one w ho is satisfied, W rong time, stored, m ilk, for cleansing the teeth— these ten. / Unclothed ascetic,1 intruding on,a secluded, and in a private place, Invited, on requisites, arm y, staying, sham -fight, / Fermented liquor, th e finger, and p layin g,3 and disrespect, frightening, Fire, on bathing, on disfigurement, him self,4 and about not hiding, / Intentionally,6 water, and (formal) act, v e ry bad offence, less than tw enty, (Set) on theft, a woman, not taught, be in communion, on one who has been expelled, / Regarding a rule, ®perplexity, confusion, on a blow, should he raise, . And unfounded, intentionally, " I w ill hear,” criticism, should he depart, H aving given a robe through an Order, should apportion to individuals, / And of kings,7 treasure, if one be (present), needle (-case), and couch, cotton, , _ Cloth to sit on, itch-cloth and so on, for the rains, and on the Well-farer. /

1 These tw o lines are quite different from the su m m ary o f E xp . 4 1—50 a t Vin. iv , 108. There th e reading is puvayn, haiha, 'panandassa tayam, ’patthakam eta ca, / Mahanamo, Pasenadi, send, viddho ime dasa ii. * This refers to E xp. N o. 43. A s a reference to N o . 42 appears to be m issing, there are o n ly nine headings fo r th is 5th D ivision. * haso ca. Vin. iv , 124 reads toyan ca, and th e w ater. * Merely samath above. V in. iv , 124 inserts apaccuddharaka before samarn, but both these words refer to E x p . N o. 59. * The summaries o f these lines a t V in. iv , 140 are q u ite different from those in the Parivara and read sanciccavadha-sappanath, ukko, dutlhtdlachadanam. / Unavisati, saithan ca, saritvtdhana-A rttthakaih, / ukkhiita-Kandahan c ' eva dasa sikkhapada ime ti, thus h a vin g three lines w here P a riv a ra has tw o . * Vin. iv , 157 differs con siderably from th e a b o v e. I t reads sahadhammavtvanttan ca, mohapana-paharakam. / talasatti, am ulan ca, sancicca, upassuti / patibahanachandan ca, DabbaH ca, parinamanam. B o th co n te x ts h ave three lines of sum m ary as this is th e D ivision w ith tw e lv e sikkh ap ad as in it. ’ These tw o lines differ b u t s lig h tly from those a t Vin. iv, 174.

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The sum m ary of these Divisions : L yin g, and vegetable-growth, exhortation, a m eal, and about an unclothed ascetic, Ferm ented liquor, containing livin g things, a rule, with the Division on a king— these nine. / " W here w as that offence to be Confessed laid down b y that Lord who knows, who sees, perfected one, fu lly Self-Awakened One for eating solid food or soft food, havin g accepted it with one’s own hand from the hand of a nun who is not a relation (and) has entered among the houses ? ” It was laid down in S av atth i . . , Concerning a certain m onk . . . A certain monk accepted a benefit from the hand of a nun who was not a relation (and) had entered among the houses . . . One laying down 1 . . . [28] H e originates it b y tw o origins : it m a y be th a t he originates it b y body, not b y speech, not b y m in d ; it m a y be that he originates it b y b o d y and b y mind, not by speech, [x] Offence to be Confessed for eating w ithout restraining a nun who is givin g directions . . . It was laid down in R a ja g a h a . . . Concerning the group o f six monks . . . T h e group of six monks did. « o t restrain nuns who were givin g directions . . . One layin g dow n 8 . . . H e originates it b y tw o origins : it m ay be th a t he originates it b y body and b y speech, not b y m in d ; it m ay be th a t he originates it b y b o d y and b y speech and by mind. [2] Offence to be Confessed for eating solid food or soft food am ong fam ilies agreed upon as learners, having accepted it w ith his own h a n d . . . It was laid down in S a v a t t h i. . . Con­ cerning several monks . . . Several monks, not knowing modera­ tion, accepted . . . One layin g down,® two supplem entary layings down 4 . . . H e originates it b y tw o origins : it m ay be th at he originates it b y body, not b y speech, not b y mind { it m ay be th a t he originates it b y body and b y mind, not by speech. [3] Offence to be Confessed for eating solid food or soft food in forest lodgings, not announced beforehand, having accepted it 1 V in . iv , 176,

1 Ibid. 177.

* Ibid . 179 .

* Ibid . 179. 180.

The Great Analysis

43

with his own hand within a m o n a ste ry . . . It was laid down among the Sakyans . . . Concerning several monks . . . Several monks did not announce th a t thieves were living in a monastery . . . One laying dow n,1 one supplementary laying down 1 . . . He originates it b y tw o origins : it may be that he originates it b y body and b y speech, not b y m in d ; it m ay be that he originates it b y b o d y and b y speech and by mind. [4] Concluded are the four offences to be Confessed. Its sum m ary 2 : Not a relation, giving directions, learners, and about the forest— The four to be Confessed were proclaimed by the perfect Buddha. Where was that offence of W rong-doing laid down b y that Lord who knows, who sees, perfected one, F u lly Self-Awakened One for dressing, out of disrespect, w ith the inner robe hanging down in front or behind ? ” I t was laid down in S a v a tth i. . . Concerning the group of six m onks . . . T he group of six monks dressed with the inner robe hanging down in front and behind . . . One laying down 3 . . . He originates it b y ptie origin ; he originates it b y body and b y mind, not b y speech. [1] Offence of W rong-doing for, out of disrespect, putting on the upper robe hanging down in front or behind . . . (see [1 ]; instead of inner robe read upper robe). [2] Offence of W rong-doing for, out of disrespect, going amid the houses having uncovered the body . . . (as before). [3] [29] Offence of W rong-doing for . . . sitting down amid the houses having uncovered the body . . . [4] Offence of W rong-doing for . . . going (sitting down) amid the houses m aking p lay w ith hand or f o o t . . . [5, 6] Offence of W rong-doing for . . . going (sitting down) amid the houses looking about here and there . , . [7, 8] Offence of W rong-doing for going (sitting down) am id the houses with (the robes) lifted up out of disrespect. . . [9, 10] The First D ivision : that on A ll Round 1 Ibid. 182. 9 Vin. iv, 185. BD. iii, 120 3 .

* N ot a t Vin. iv , 184. Notes on some of th e words in th e Sekhiya are given a t

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The Book o f the D iscipline

Offence of W rong-doing for, out of disrespect, going (sitting down) amid the houses w ith loud laughter . . . It w as laid down in S a v a t t h i. . . Concerning the group o f six m onks . . . The group of six m onks w ent (sat down) am id the houses laughing a great laugh . . . One layin g down 1 . . . H e originates it b y one origin : he originates it b y body and b y speech and b y mind. [ I I , 12]

Offence of W rong-doing for, out o f disrespect, going (sitting down) am id the houses m aking a loud noise, a great noise . . . The group of six m onks went (sat down) am id the houses m aking a loud noise, a great noise . . . (see [ ii] ) . [13, 14] Offence of W rong-doing for, ou t o f disrespect, going (sitting down) am id the houses sw aying the b o d y . . . H e originates it b y one origin : he originates it b y b o d y and b y mind, not by speech. [15, 16] . . . sw aying the arms . . . (see [15]). [17, 18] . . . sw aying the head . . . (see [15]). [19, 20] ■ The Second D ivision : th a t on L ou d Laughter Offence of W rong-doing for, out of disrespect, going (sitting down) am id the houses w ith the arm s akim bo . . . [21, 22] Offence of W rong-doing for, out of disrespect, going (sitting down) am id the houses muffled up . . . I t w as laid down in S avatth i . . . Concerning the group of six m onks . . .T he group of six monks, h aving dressed them selves including their heads in the upper robes, went (sat down) am id th e houses . . . [23,24] Offence of W rong-doing f o r . . . going am id the houses crouching down on the heels . . . [25] Offence of W rong-doing for . . . sittin g down am id the houses lolling . . . [26] [30] Offence of W rong-doing for . . . accepting almsfood in a tten tiv ely . . . [27] Offence of W rong-doing for . . . accepting alm sfood while looking about here and there . . . [28] Offence of W rong-doing f o r . . . accepting m uch cu rry only - • ■[29 ] 1 V in. iv, 187.

The Great Analysis

45

Offence of Wrong-doing for, out of disrespect, accepting heaped-up almsfood . . . [30] The Third Division : th at on Arm s Akimbo Offence of Wrong-doing for, out of disrespect, eating almsfood inattentively . . . while looking about here and there . . . having chosen 1 here and there . . . [31-33] Offence o f Wrong-doing for . . . eating much curry only . . . [343 Offence of Wrong-doing f o r ; . . eating almsfood having chosen from the top . . . [35] Offence of Wrong-doing for . . . covering up the curry or the condiment with conjey . . . [36] Offence of Wrong-doing for . . . eating curry or conjey having asked for it for oneself if one is not i l l . . . It was laid down in S av atth i. . . Concerning the group of six monks . . . The group of six monks ate curry and conjey having asked for it for themselves . . . One laying down,* one supplementary laying down 2. . . He originates it b y two origins : it may be that he originates it b y body and b y mind, not b y speech ; it m ay be that he originates it b y body and b y speech and by mind. [37] Offence of Wrong-doing f o r . . . looking at the bowls of others captious-mindedly . . . One layin g down . . . He originates it by one origin : he originates it b y body and b y mind, not by speech. [38] Offence of Wrong-doing for . . . making up a large mouthful • • ■[3 9 ]

Offence of Wrong-doing for, out of disrespect, making up a long morsel {of food) . . . [40] The Fourth D ivision : that on Almsfood 8 Offence of Wrong-doing for, out of disrespect, opening the mouth when the mouthful had not been brought dose . . . [41] 1 T ext here reads omasitva against omadditva a t V in . iv , 191. T he co n tex t at Kt». iv requires omadditva, h a vin g chosen ; in its no-ofience clause it uses omasati twice, " to be im patient w ith .” to insult, to touch a person. T h a t the word belongs to w h at is not-an-oflence is borne o u t b y Kkvt. 150. * Vin. iv. 193. Instead o f pintfapata as above, V in. iv, 194 has sakkacca “ atte n tive ly

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Offence of W rong-doing for . . . p u ttin g the whole hand into the mouth while one is eating . . . [42] Offence of W rong-doing for . . . talkin g w ith a mouthful in the mouth . . . It was laid down in S av a tth i . . . Concerning the group of six monks [31] . . . The group of six monks talked with a mouthful in the m outh . . . One layin g down . . . He originates it b y one origin : he originates it b y body and by speech and b y mind. [43] Offence of W rong-doing for . . . eating while tossing up balls (of food) . . . while breaking up the m outhfuls . . . stuffing the cheeks . . . shaking the hands about . . . scattering lumps of boiled rice . . . putting out the tongue . . . sm acking the lips . . . One laying down 1 . . . He originates it b y one origin : he originates it b y body and b y mind, not b y voice. [44—50] T he F ifth Division : th at on M outhful Offence of Wrong-doing for, out of disrespect, eating while making a hissing sound . . . I t was laid down in K osam bi . . . Concerning several monks . . . Several monks drank milk making a hissing sound . . . One layin g down . . . He originates it b y one origin . . . [51] Offence of W rong-doing for, out of disrespect, eating while licking the fingers . . . licking the b o w l. . . licking the lips . . . One laying down . . . He originates it b y one origin , . . [52-54] Offence of W rong-doing for . . . accepting a drinking cup with the hands (soiled) w ith food . . . I t was laid down among the Bhagga . . . Concerning several m onks . . . Several monks accepted a drinking cup w ith hands (soiled) w ith food . . . One laying down . . . He originates it b y one origin . . . [55] Offence of W rong-doing for . . . throw ing out amid the houses the rinsings of the bowl w ith lumps of boiled rice . . . It was laid down among the B h agga . . . Concerning several monks . . . Several monks threw out am id the houses th e rinsings of the bowls w ith lumps of boiled rice ... . One layin g down . . . He originates it b y one origin . . . [56] Offence of W rong-doing for . . . teaching Dham m a to (some­ one) w ith a sunshade in his hand . . . It was laid down at 1 Vin. iv, 19 5 -19 7.

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S a v a tth i. . . Concerning the group o f six m onks . . . The group of six monks tau gh t Dham m a to (someone) w ith a sunshade in his hand . . . One laying down, one supplem entary laying down . . . He originates it b y one origin : he originates it b y speech and b y mind, not b y body. [57] Offence of W rong-doing for, out of disrespect, teaching Dhamma to (someone) w ith a staff in his hand . . . a knife in his h a n d . . . a weapon in his hand . . . One laying down, one supplementary laying down . . . He originates it b y one origin : he originates it b y speech and b y mind, not b y body. [58-60] T he Sixth D ivision : th a t on Hissing Offence of W rong-doing for, out of disrespect, teaching Dhamma to (someone) w ho is w earing sh o e s. . . wearing sandals . . . who is in a vehicle . . . on a bed . . . who is sitting down lolling [32] . . . who has a turban on his h e a d . . . whose head is muffled up . . . One layin g down, one supplem entary laying down . . . (as before) [61-67] Offence of W rong-doing for . . . teaching Dham m a when one is sitting on the ground to (someone) who is sitting on a s e a t . . . when one is sitting on a low seat to (someone) who is sitting on a high seat . . . when one is standing to (someone) who is sittin g . . . when one is w alking behind to (someone) who is walking in f r o n t . . . when one is walking at the side of a path to someone w alking along the path . . . One laying down, one supplementary laying down. O f the six origins of offences he originates it b y one origin : he originates it b y body and b y speech and b y mind. [68-72] '■ Offence of W rong-doing f o r . . . easing oneself while one is standing . . . One laying down, one supplem entary laying down. Of the six origins of offences he originates it b y one origin: he originates it b y body and b y mind, not b y speech. [73] Offence of W rong-doing for . . . easing oneself or spitting on green com . . . [74] Offence of W rong-doing for, out of disrespect, easing oneself or spitting in w ater. “ W here w as it laid down ? ” It was laid down in Savatthi. " Concerning whom ? ” Concerning the group of six monks. " On w h at subject ? ” On the subject of

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the group of six monks relieving them selves and spitting in water. One laying down,1 one supplem entary la y in g down.1 Of the six origins of offences he originates it b y one origin : he originates it b y body and b y mind, not b y speech. [75] The Seventh Division : th a t on Shoes Concluded are the seventy-five Rules for Training. Concluded is the Chapter on the Laying-D ow n-W here in the Great Analysis Its summary 2 : A ll round,3 (properly) clad,4 w ell-controlled,5 w ith the eyes cast down,® Lifting up (the robes),7 loud laughter,8 a noise,9 and three on sw aying,10 / Akim bo,11 muffled up,12 crouching down,13 and lolling,14 A ttentively, and thinking of the bowl, equal curry, at an even level,15 / A ttentively, and thinking of the bowl, on continuous almstour, equal curry. From the top,1®covering up, asking, captious-mindedly, / Not large, a round,17 door (of the face), whole hand, one should not talk, Tossing up, breaking up,19 stuffing (the cheeks), shaking, scattering lumps of boiled rice, / Likewise putting out the tongue, smacking th e lips,1® hissing, [S3] Fingers, and bowl, lips, (soiled) w ith food,*0 and with lumps .of boiled rice, / T athagatas do not teach Dham m a to one w ith a sunshade in his hand, 1 V in. iv, 206. 1 There is no uddana a t the end of the Sekhiyas in Vin. iv . * Sekhiya i , 2. (Sekhiya is abbreviated to S in the follow ing references in this uddana or summary.) 4 S. 3. 4 . • S. 5, 6. « S. 7, 8. » S. 9. 10. • S. 11, 12. » S. 13, 14. »• S. 15—20. »l S . a i. 22. l* S. 23, 24. u S. 25. _ “ S. 26. (Henceforth each Sekhiya is concerned w ith one to p ic and only sufficient references w ill be given for identification.) 15 S. 30. S. 3517 S. 40. " S. 45“ S. 50. »® S. 55.

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Neither to one w ith a sta ff in his hand, to those with a knife, a weapon in their hands,1 / a Shoes, likew ise sandals, and to one in a vehicle, on a bed, To one sittin g down lolling,* to one w ith a turban on, and to one m uffled up, / On the ground, on a low seat, while standing,® w alking behind, and a t the side of a path. It should not be done b y one while he is standing, nor on green com , or in w a te r.4 / The sum m ary of these Divisions : A ll round, loud laughter, akim bo, and likewise alms (food) ,8 Mouthful, and hissing, and w ith shoes on is the seventh. [1] Indulging in sexual intercourse how m any offences does one fall into ? Indulging in sexual intercourse one falls into three offences : if one indulges in sexual intercourse with a body * that is not d ecayed there is an offence involving D efeat.7 If one indulges in sexual intercourse w ith a body th a t is practically decayed there is a grave offence.7 If without touching the m ale organ one m akes it enter an open mouth there is an offence of wrong-doing.7 Indulging in sexual intercourse one falls into these three offences, [x] Taking w h at has not been given how m any offences does one fall into ? T ak in g w h at has not been given one falls into three offences : if one tak es as it were b y th eft something to the value of five mdsakas 8 or more than five masakas there is an offence in vo lvin g Defeat.® I f one takes . . . to the value of more than one masaka or less than five masakas there is a grave offence.® I f one tak es . . . to the va lu e of a masaka or less than a masaka there is an offence o f wrong-doing.* Taking what has not been given one falls into these three offences. [2]

1 S. 60. * s. 65* s. 70. * s. 75. 1 Here piifda, a shortened form o f pin^apata, th e nam e given to this Division a t V in . v , 30 ; its identification in the foregoing uddana is sakkaccam, " a tte n tiv e ly ," a s a t Vin. iv, 194. • sarlra is b o th p h y sical fram e and p h y sical rem ains. H ere rea lly a corpse, a dead body, mala, as a t Vin. iii, 29 ff. 7 Vin. iii, 37. In connection w ith w h a t m igh t be regarded as too great outspokenness in th is P a r., I should like to draw atten tio n to m y rem arks a t » BD. i, Intr., p. x x x v ii. ' See B D . 1, 7 1 , 72 and notes. • Vin. iii, 54 f.

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Intentionally depriving a human being of life . . . one falls into three offences : if he digs a p itfa ll on purpose for a (certain) man, thinking, " Falling into it he w ill d ie ,” there is an offence of wrong-doing. If falling down into it a painful feeling arises (in the man), there is a grave offence. If he dies there is an offence involving D efeat.1 Inten tion ally . . . he falls into these three offences. [3] Laying claim (for oneself) to a non-existent, non-actual state of further-men . . . one falls into three offences : if, having evil desires, evil longings, he lays claim to a non-existent . . . there is an offence involving Defeat.1 I f he says, “ The m onk who lives in this vihara is an arahant,” there is a grave offence for acknowledging (a conscious lie) ; there is an offence of wrong­ doing for not acknowledging it.3 [4] Concluded are the four Offences involving D efeat [34] Em itting semen making an effort he falls into three offences : if he wills, makes an effort, and it is em itted there is an offence requiring a Formal Meeting of the O rder * ; if he wills, makes an effort, and it is not em itted there is a grave offence 4 ; in (a certain) action 5 there is an offence of wrong­ doing. [1] < _ Coming into physical contact w ith a wom an one falls into three offences : if he rubs (her) body w ith (his) b o d y there is an offence requiring a Formal Meeting of the Order.® If he rubs an article of clothing (of hers) w ith (his) body there is a grave offence.7 If he rubs an article o f clothing (of hers) with an article of clothing (of his) there is an offence of wrong doing.8 [2] Offending a woman with lewd words he falls into three 1 Vin. iii, 76. I t seems th a t the thoughts a ttrib u ted to th e m alefactor result in the offences being given in an ascending order o f g ra v ity , rath er than, as is more usual, in a descending order. * Vin. iii, 92 ; and below p. 55. 3 Vin. iii, 9 9 ; and also te x t p. 99. " For n ot ackn ow ledgin g " means he was not aware beforehand or while he was speaking th a t h e w as tellin g a conscious lie, see Vin. iii, 100, Khvt. 34. * Vin. iii, 116. * payoga, a word which does not appear to occur in F .M . I. O n th e other hand, there seem to be only two types o f this behaviour w hich, in th is F .M ., are ranked as dukkata. * Vin. iii, 121. ' » I b id . 123. • Ibid . 1*4.

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offences : pointing out the tw o privies, if he speaks in praise and speaks in dispraise there is an offence requiring a Formal Meeting of the Order.1 L eavin g out (talk on) the two privies, pointing out a n y part from below the collar-bone to above the knee, if he speaks in praise and speaks in dispraise there is a grave offence.1 Pointing out an article of clothing, if he Speaks . . . wrong-doing.2 [3] Speaking in praise of ministering to sense-pleasures for (him)self he falls into three offences ; if he speaks . . . in the presence of a woman, there is an offence requiring a Formal Meeting of the Order 3 ; if he speaks . . . in the presence of a eunuch there is a grave offence 8; if he sp ea k s. . . in the presence of an anim al there is an offence of wrong-doing.4 [4] Acting as a go-between he falls into three offences ; if he accepts, examines, brings back there is an offence requiring a Formal Meeting of the Order 5 ; if he accepts and examines but does not bring back, there is a grave offence 6; if he accepts, but does not examine, does not bring back, there is an offence of wrong-doing.6 [5] Begging for having a hut bu ilt for oneself he falls into three offences : if he has one built, in (each) operation 7 there is an offence of wrong-doing. If one lum p (of plaster) is still to come there is a grave offence 8 ; when that lum p has come there is an offence requiring a Form al Meeting of the Order.® [6] Having a large vihara bu ilt . . . 9 (see [6]). [7] Defaming a m onk w ith an unfounded charge of an offence involving D efeat he falls into three offen ces: if he speaks desiring his expulsion b u t w ithout having gained his leave there is an offence of wrong-doing together w ith an offence requiring a Form al Meeting of the O rd e r10; if he speaks intending abuse, having gained his leave, there is an offence of insulting speech.10 [8] * Vin. iii, 129. 1 Ibid . 130. * Ibid. 134. * tiracchanagata, anim al, does n o t o ccur in Sangh. 4, nor in the relev an t parts of V A . or Kkvt. * Vin. iii, 140-142. * Ib id . 143. 7 P&yoge, b u t a t V in. iii, 151 payoge payoge. * Vin. iii, 15 1. • Ib id . 157. The parallel p aragraph a t V in . iii, 166 gives four typ es of offence : sa*hghaiisesena dukkata, samghadisesa, omasavadena dukkata, and omasavada. It is possible therefore th a t a clau se has been om itted above.

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Defam ing a monk w ith a charge of an offence involving Defeat, takin g up some point as a p retext in a legal question really belonging to something else, he falls into three offences . . . (as in [8]). [9] A schismatic monk, though being admonished up to three tim es but not giving up (his course), falls into three offences: following the motion there is an offence of wrong-doing1 ; following the two resolutions there are grave offences1 ; following the conclusion of the (three) resolutions there is an offence requiring a Form al M eeting of the Order.1 [10] [35] Monks throwing in their lot w ith a schism, though being admonished up to three tim es but not givin g up (their course), fall into three offences : following the motion * . . . (as in [10]).

[ii ] A m onk who is difficult to speak to, though being admonished up to three times but not givin g up (his course) falls into three offences : . . . 3 (as in [10]). [12] A m onk who brings a fam ily into disrepute, though being admonished u p to three tim es bu t not givin g up (his course), falls into three offences : . . . 4 (as in [10]). [13] Concluded are the thirteen Offences requiring a Formal Meeting of the Order 5 Exceeding the ten-day (period for wearing) an extra robe he falls into one offence : E xpiation involving forfeiture.6 [1] Being separated from the three robes for one night he falls into one offence : E xpiation involving forfeiture.7 [2] Exceeding (the period of) a month, havin g accepted robem aterial not a t the right tim e, he falls into one offence . . . 1 [3] H aving a soiled robe washed b y a nun who is not a relation he falls into tw o offences : if he has it washed there is an offence of wrong-doing in the action ; when he has had it washed there is an offence of E xp iation involving forfeiture.’ [4] A ccepting a robe from the hand o f a nun who is not a relation he falls into tw o offences: if he takes it there is an offence of 1 V in. iii, 174. * Ibid. 176. * Ibid . 179. * Ibid. 185. 5 T he Undeterm ined Offences are o m itted a s th e y cannot b e treated by this m ethod. * Vin. iii, tq6. ’ Ibid . 198. 8 Ib id . 203. * N either clause at Vin. iii, ao6 f. is stated precisely as above.

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wrong-doing in the action 1 ; when he has taken it there is an offence of E xp iation involving forfeiture.® [5] Asking a m an or woman householder who is not a relation for a robe he falls into tw o offences ; if he asks there is an offence of wrong-doing in the action 3 ; when he has a sk e d . . . E xp ia­ tion involving forfeiture.2 [6] Asking a man or woman householder who is not a relation for more robe-m aterial than th at (which they had invited him to accept) . . . (see [6]). [7] „ Approaching a householder who is not a relation before being invited to do so and putting forward a consideration in regard to robe-m aterial he falls into tw o offences : if he puts forward a consideration there is an offence of wrong-doing in the action 4 ; when he has put forward the consideration . . . Expiation involving forfeiture. [8] Approaching householders who are not relations . . . (see [8]). Succeeding in obtaining a robe b y stating more than three times, b y standing more than six times, he falls into two offences : if he succeeds in obtaining it there is an offence of wrong-doing in the action ; when he ha§ succeeded . . . E xp ia­ tion involving forfeiture.5 [10] The F irst Division : th a t on Kathina-cloth Having a rug made m ixed w ith silk he falls into two offences : as he has it made there is an offence of wrong-doing in (each) operation ; when he has had it made there is an offence of Expiation involving forfeiture.® [xi] H aving a rug made of pure black sheep’s w o o l. . . 7 (see [11]). fl2]

[36] H aving a new rug m ade without taking a portion of white (wools) and a portion of reddish-brown colours, he falls into two offences . . . 8 [13] H aving a rug made every y e a r . . . • [14] H aving a new rug to sit on m ade without taking a piece the breadth of the accepted span from all round an old rug — 10 [15] 1 * * *

Vin. iii, 210. These and several follow in g clauses do n ot repeat Vin. iii. exactly. Vin. jii, 213. * Ibid. 2 17 . * Ibid. 223. * Vin. iii, 224. Ibid. 226. * Ibid . 227. • Ibid. 229. ** Ibid. 232.

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Accepting sheep’s wool and exceeding the three yojanas he falls into tw o offences : if he makes the first foot go beyond the three yojanas there is an offence of wrong-doing ; if he makes the second foot go beyond there is an offence of Expiation involving forfeiture.1 [16] H aving sheep’s wool washed by a nun who is not a relation • • • (see [4]). [17] Accepting gold and silver he falls into two offences : if he takes it there is an offence of wrong-doing in the action 2 ; when he has taken it there is an offence of Expiation involving forfeiture. [18] Engaging in various transactions in which gold and silver are used . . . two offences : if he engages there is an offence of wrong-doing in the action 3 ; when he has engaged . . . Expiation involving forfeiture. [19] Engaging in various transactions in which there is bartering * . . . (see [19]). [20] T he Second Division : that on Silk Exceeding the ten days (for keeping) an extra bowl he falls into one offence ; E xpiation involving forfeiture. [21] G etting another new bowl in exchange for a bowl that has been mended in less than five places he falls into two offences : if he gets in exchange there is an offence of wrong-doing in (each) action 6 ; when he has got it in exchange there is an offence of Expiation involving forfeiture. [22] H aving accepted medicines, (then) exceeding the seven days (for which they m ay be stored) he falls into one offence: E xpiation involving forfeiture. [23] Looking about for robe-material as a cloth for the rains while more than a month of the hot weather remains he falls into 1 Ibid. 234. . * N o payoge a t Vin. iii, 238, w hich says : “ [if) he himself takes there is an offence of exp iation in vo lvin g forfeiture.” * Vin. iii, 240. See preceding note. 1 1 A t Vin. iii, 241 there is a dukkata for asking someone to e xch an ge ; but as soon as the exchange or barter has been effected the offence is one of expiation and forfeiture. _ * Vin. iii, 2 4 6; the " action " means asking for the exchange to be made , w hen it h as been exchanged refers to the sikkhapada : “ should get M exchange.”

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two offences : if he looks about there is an offence of wrong­ doing in (each) action ; when he has looked about there is an offence of E xpiation involving forfeiture. [24] Having him self given robe-material to a monk, (then) angry and displeased, tearing it aw ay he falls into two offences : if he tears it a w a y there is an offence of wrong-doing in (each) action 1 ; when he has tom it aw ay there is an offence of Expiation involving forfeiture. [25] Himself asking for yarn, (then) having robe-material woven by weavers he falls into two offences : if he has it woven there is an offence of wrong-doing in (each) action ; when it is w oven there is an offence of E xp iation involving forfeiture.2 [26] Before being invited b y a householder who is not a relation, approaching w eavers and putting forward a consideration in regard to robe-m aterial he falls into two offences : if he puts forward a consideration there is an offence of wrong-doing in (each) action ; when he has put forward the consideration there is an offence of E xpiation involving forfeiture.3 [27] [37] H aving accepted a special robe, (then) exceeding the robe-season he falls into one offence : Expiation involving forfeiture. [28] H aving laid aside a n y one of his three robes in a house, (then) being separated from it for more than six nights he falls into one offence : E xpiation involving forfeiture. [29] K now ingly appropriating to himself an apportioned benefit belonging to the Order he falls into two offences : if he appro­ priates it there is an offence of wrong-doing in (the) action ; when he has appropriated it there is an offence of Expiation involving forfeiture.4 [30] The Third Division : that on a Bowl Concluded are the th irty offences of E xpiation involving Forfeiture Telling a conscious lie how m any offences does he fa ll into ? Telling a conscious lie he falls into five offences : if, havin g evil desires, evil longings, he lays claim to a non-existent, non-actual state of further-men he falls into an offence involving D e f e a t ; 1 T h e dukkaias a t V in. iii, 255 do n ot in clude this one. s Vin. iii, 256. * V in. iii, 260. 4 Ibid. 266.

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if he defames a monk with an unfounded charge of an offence involving Defeat there is an offence requiring a Formal Meeting of the Order ; if he says, " The monk who lives in this vihara is an arahant/’ he falls into a grave offence for acknowledging (the conscious lie), into an offence of wrong-doing for not acknowledging i t ; there is an offence of Expiation in conscious lying.1 Telling a conscious lie he falls into these five offences, [r] Insulting he falls into two offences : if he insults one who is ordained there is an offence of Expiation 2 ; if he insults one who is not ordained there is an offence of wrong-doing.3 [2] Bringing slander he falls into two offences : if he brings slander against one who is ordained there is an offence of E x p iatio n ; if he brings slander against one who is not ordained 4 there is an offence of wrong-doing.5 [3] Making one who is not ordained speak Dhamma line b y line he falls into two offences : if he makes him speak there is an offence of wrong-doing in (the) action ; an offence of Expiation for each line.* [4] Lying down in a sleeping-place with one who is not ordained for more than two or three nights he falls into two offences ; if he lies down in the action there is an offence of wrong-doing ; when he has lain down there is an offence of Expiation. [5] Lying down in a sleeping-place with a woman . . . (see [5]). [6] Teaching Dhamma to a woman in more than five or six sentences he falls into two offences : if he teaches . . . (as in [4]). [7] Speaking of a state of further-men that is a fact to one who is not ordained he falls into two offences : if he speaks there is an offence of wrong-doing in the action ; when he has spoken there is an offence of Expiation. [8] Speaking of a monk’s very bad offence to one who is not 1 Cf. above, p. 50. * Vin. iv, 7 ff., which then adds four cases where the offence is one of wrong-doing. * Ibid. 10 gives two ca ses; also, p. i t , tw o cases where the offence is one of wrong speech. . 4 Vin. iv. 13 adds three cases where “ w ron g-doin g" is the offence for slandering one who is ordained. * Vin. iv, 14. * Vin. iv, 15. The references to these F acil'ayas have been given above, p. 23 and will be repeated here only if some discrepancy is pointed out.

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ordained he falls into tw o offences: if he speaks . . . (see [8])-[9l Digging the ground he falls into tw o offences : if he digs there is an offence of wrong-doing in the action ; in every th r u s t1 there is an offence of Expiation. [10] T h e First Division : that on L ying [38] D estroying vegetable growth he falls into two offences : if he destroys there is an offence of wrong-doing in (each) action ; in every a s s a u lt1 there is an offence of Expiation. [11] Shelving the question b y asking another he falls into two offences : if evasion is not laid on him 3 but he shelves the question b y asking another there is an offence of wrong-doing ; if evasion is laid on him 3 and he shelves the question b y asking another there is an offence of Expiation. [12] Making someone look down on a monk he falls into two offences : while he is making someone look down on there is an offence of wrong-doing in the action ; when he has made someone look down on there is an offence of Expiation. [13] H aving spread in the open air a couch or chair or a m attress or stool belonging to th e Order, and not having removed it, setting out w ithout asking permission (to do so) he falls into two offences : if he makes the first foot go further than a stone’s throw there is an offence of wrong-doing ; if he makes the second foot go further there is an offence of E xpiation.4 [14] H aving spread a sleeping-place in a vihara belonging to an Order, and not having rem oved it, setting out without asking 1 pahara, a word n ot in E xp . 10, b u t possibly referring to the O ld Com y's ” he digs or causes to be dug or breaks or has i t broken or bum s it o r has it burnt ” , a ll o f w hich actions result in a Pac. offence. * A gain pahara, n o t in E xp. 11, b u t again a reference m ay be being made to O ld C om y’s " he cuts it or has it cu t o r breaks i t or h as it broken o r cooks it or has it cooked ” — each action givin g rise to an offence of E xp. * Pac. 12 a t Vin. iv, 37 reads aropite (from a-\-ropeti, n o t to p lant, n ot to charge with) and ropite. B u t above th e words are anaropite . . . aropite, and are words th a t occur in the Old Corny, to Pac. 73 and mean (something) is not. and is put on (a person). Kkvt. 90 has th e one w ord aropitata in connection with Pac. 12. V A . 770 says th a t ropeti and aropeti are synonym s. * Vin. iv, 40 reads : if he goes furth er than a stone’s throw of a m an of average height, there is an offence of E xpiation. Kkvt. 91 is in agreem ent with the interpretation given a b o v e ; a t V A . 775, th is is ascribed to the "Mahapaccarl.

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for permission (to do so) he falls into tw o offences : if he makes the first foot go further than the fence there is an offence of w rong-doing; if he m akes the second foot go further there is an offence of E xpiation.1 [15] L ying down in a sleeping-place belonging to an Order knowing that he is encroaching (on the space intended for) a monk who had arrived first he falls into tw o offences : as he is lying down there is an offence of w rong-doing in (each) action * ; when he has lain down there is an offence of E xpiation. [16] Throwing out, being an gry and displeased, a m onk from a vihara belonging to an Order he falls into tw o offences : as he is throwing out there is an offence of wrong-doing in (each) a c tio n ; when he has thrown out there is an offence of Expiation. [17] Sitting down on a couch or a chair th a t has rem ovable feet and is in a lo fty cell with an upper part in a vihara belonging to an Order he falls into tw o offences : w hile he is sitting down there is an offence of wrong-doing in (each) action 3 ; when he has sat down there is an offence of E xp iatio n . [18] H aving determined on two or three enclosures, (then) determining on (something) more than th at he falls into two offences : while he is determining there is an offence of wrong­ doing in (each) action ; when he has determ ined there is an offence of Expiation.* [19] Sprinkling water that he knows contains livin g things over grass or clay he falls into two offences : while he is sprinkling there is an offence of wrong-doing in (each) action 8 ; when he has sprinkled there is an offence of E xp iation . [20] The Second Division : that on V egetable-grow th E xhorting nuns (though) he has not been agreed upon (to do so) he falls into two offences : while he is exhorting there is an 1 Sim ilar confusion as in [14]. Vin. iv. 41 m akes i t a n offence o f Expiation to go further than the fence o f a fenced-in m o n astery or than th e precincts of one th a t is not fenced-in. V A . 777 and Khvt. 92 app ear to agree w ith the interpretation given above. * E.g. i f he spreads his sleeping-place or has it spread for him, see Vin. iv, 43­ * N ot a t Vin. iv , 46, V A . or Kkvt. 4 T h a t is, a fte r th e b u ild in g is finished i f h e a d d s o n e ite m (a t ile o r a stone, etc.) o f a n y of th e five k in d s o f ro o fin g a llo w e d h e in c u rs th e offen ce.

* Enum erated a t Kkvt. 96.

The Great Analysis

59

offence of wrong-doing in (each) action ; when he has exhorted there is an offence of Expiation. [21] Exhorting nuns after the sun has set . . . (see [21]). [22] Exhorting nuns having approached nuns' quarters 1 . . . [23] Saying " Monks are exhorting nuns for the sake of gain ” he falls into two offences ; while he is speaking there is an offence of wrong-doing in (each) action ; when he has spoken there is an offence of Expiation. [24] Giving robe-material to a nun who is not a relation he falls into two offences : while he is giving there is an offence of wrong-doing in (each) action ; when he has given there is an offence of E xpiation. [25] [39] Sewing robe-material for a nun who is not a relation he falls into two offences : while he is sewing there is an offence of wrong-doing in (each) action ; in each insertion of the awl there is an offence of E xpiation.2 [26] Going along the same highw ay having arranged together with a nun he falls into two offences : while he is going along there is an offence of wrong-doing in (each) action ; when he has gone along there is an offence o f Expiation.3 [27] Embarking in one boat having arranged together with a nun he falls into two offences : while he is embarking there is an offence of wrong-doing in (each) action ; when he has embarked there is an offence of Expiation. [28] 1 According to V A . 803 the M ahapaccarl gives a num ber of rulings (con­ nected with P5c. 21, 22, 23) where there m ay be a difference o f penalty incurred by the same ofience, as follow s : (1) if the m onk is n ot agreed on, if he goes to the nuns’ quarters after sunset, and if he exhorts them w ith the eight important rules, there are three offences o f E xpiation ; or (2) there is an offence of wrong-doing because the m onk is not agreed on, another offence of . -wrong-doing because, when he has gone to th eir quarters he exhorts them w ith another rule, and a n offence o f E x p ia tio n for exhorting them after the sun has s e t ; or (3) because lie is agreed on there is-no offence, but an offence of Expiation for exhorting them after sunset, and another fo r exhorting them with the eight im portant rules when he has gone (to th e ir quarters) ; or (4) no ofience because he is agreed on, one o f wrong-doing if he exhorts them ■with another rule, one o f E xp iatio n if he exhorts them a fter sunset. * As a t Vin. iv , 62. According to V A . 805 “ insertion " seems to mean inserting the needle and draw ing it o u t ; b u t if one runs a long thread along without drawing o u t the needle there is b u t one offence o f Expiation. * A t VA . 807 Buddhaghosa gives th e M ahapaccart's version (that i f th ey were both going to the sam e village in a n y case and happened to leave th e ir 4 uarters a t the sam e tim e, there w as no offence), bu t he says th a t this agrees neither with the P a li nor w ith th e other Comys.

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E ating almsfood know ing it to be procured through (the intervention of) a nun he falls into tw o offences : if he accepts it thinking, " I w ill eat ” there is an offence o f w rong-doing; for every m outhful there is an offence o f E xp iatio n .1 [29] Sitting down in a private place together w ith a nun, the one with the other, he falls into tw o offences : while he is sitting down there is an offence of wrong-doing in (each) action ; when he has sat down there is an offence of Expiation. [30] The Third D ivision : that on E xhortation E ating more than one m eal at a public rest-house he falls into two offences : if he accepts it thinking, “ I w ill eat ” . . . (see [29]). [31] E ating a group-meal he falls into tw o offences : if he accepts it thinking, “ I w ill eat ” . . . [32J E ating an out-of-tum m eal he falls into tw o offences : if he accepts it thinking, “ I w ill eat " . . . * [33] A fter accepting tw o or three bowlsful of cake, (then) accepting more than th a t he falls into tw o offen ces: while he is taking it there is an ofience o f wrong-doing in (each) action ; when he has taken it there is an offence of Expiation. [34] P artaking of solid food or soft food th a t is not left over after he has eaten and is satisfied he falls into tw o offences : if he accepts it thinking, “ I w ill eat ” . . . (see [29]). [35] Inviting a m onk who has eaten and is satisfied to take solid food or soft food that is not left over he falls into tw o offences: if, at his bidding, he accepts saying, " I w ill eat, I w ill partake of " there is an offence o f wrong-doing ; at the end o f the meal there is an offence of E xp iation. [36] Partaking of solid food or soft food at the wrong time he falls into tw o offences : if he accepts . . . (see [29]). [37] Partaking of solid food or of soft food that has been stored he falls into tw o offences : if he accepts . . . [38] E ating sumptuous foods having asked for them for himself he falls into tw o offences : if he accepts . . . 8 [39] * A s a t Vin. iv, 67. 1 V A . 817 f. gives th e in terp retation s o f th e M ahapaccarl and o f the M &haatthakatha in a certain am o u n t o f detail to geth er w ith one interpretation i t attributes to th e K urundt. * V A . 841 here quotes P a riv a ra p. 218, ve r. 32 : kayikani na vacasikani . - •

The Great Analysis

6r

Conveying to the mouth nutriment that has not been given he falls into two offences : if he accepts . . . [40] The Fourth Division : that on Food Giving with his own hand solid food or soft food to an unclothed ascetic or to a wanderer or to a female wanderer [40] he falls into two offences : while he is giving there is an offence of wrong-doing in (each) action : when he has given there is an offence of Expiation. [41] Dismissing a monk after saying to him, " Come, your reverence, we will go into a village or market-town for alms­ food/' whether he has caused (the almsfood) to be given or has not caused it to be given he falls into two offences : while he is dismissing him there is an offence of wrong-doing in (each) action: when he has dismissed him there is an ofience of Expiation. [42] Sitting down after intruding on a family with food he falls into two offences : while he is sitting down there is an offence of wrong-doing in the actio n ; when he has sat down there is an offence of Expiation. [43] Sitting down in a private place on a secluded seat together with a woman he falls into two offences : while he is sitting down. . . {see [43]). [44] Sitting down in a private place together with a woman, the one with the other, he falls into two offences: while he is sitting down . . , [45] Calling upon families before a meal or after a meal and, being invited and being (provided) with a meal, and not asking (for permission to enter) if a monk be there he falls into two offences : when he makes the first foot pass the threshold there is an offence of wrong-doing ; when he makes the second foot pass there is an offence of Expiation.1 [46] Asking for medicine for longer than that he falls into two offences : while he is asking there is an ofience of wrong-doing in the action ; when he has asked there is an offence of Expiation. [47] Going to see an army fighting he falls into two offences : 1 As at Vin. iv,

100 .

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while he is going there is an offence of wrong-doing ; standing where he sees there is an offence o f E xp iation .1 [48] S tayin g w ith an arm y for more th an three nights he fa He into tw o offences : while he is staying there is an offence of wrong-doing in the a c tio n ; when he has stayed there is an offence o f E xpiation.* [49] Going to a sham-fight he falls into tw o offences. . . (as in [48])- [50] T h e F ifth D ivision : th at on an U nclothed Ascetic Drinking strong drink 3 he falls into tw o offences : if he accepts it thinking, " I w ill drink,” there is an offence of w ron g-d oin g; for e v e ry m outhful there is an offence of E xpiation. [51] M aking a m onk laugh b y tickling him w ith the fingers he falls into tw o offences : while he m akes him laugh there is an offence o f wrong-doing in th e action ; when he has made him laugh there is an offence of Expiation. [52] Sporting 4 in the w ater he falls into tw o offences : if he sports in th e w ater w ith (the part) below the ankle there is an offence o f wrong-doing 6 ; if he sports in the w ater w ith (the part) above the ankle there is an offence of Expiation.* [53] Being disrespectful he falls into tw o offerrtes : while he is being disrespectful there is an offence of wrong-doing in the action ; when he has been disrespectful there is an offence of E xp iation. [54] Frightening a m onk he falls into tw o offences ; while he is frightening him there is an offence of wrong-doing in the action ; when he has frightened him there is an offence o f Expiation.7 [55] 1 Ib id . 105. *' Ib id . 106 s a y s he m a y s ta y for tw o o r three n igh ts ; b u t if h e stays till sunset o f th e fourth d a y th ere is an ofience o f E x p ia tio n . * m ajja ; th e w ord in th e sikkhapada a t V in . iv , n o and te x t p. 21 above is surameraya. _ _ * kllanto here ; a t V in. iv , 112 and te x t p. 21 hasadhamme is the ward used in th e sikkhipada, hila-ti com ing later. * A s a t V in . iv , 112 . * V in. iv , 112 says if he goes under or com es up or " s w i m s ” (plavaa ti tarati, V A . 861) there is a n offence of E x p ia tio n ; V A . appears to agree. 7 F rig h ten in g a m on k b y w hatever m eans is an offence o f E xpiation at V in. iv , ri4 .

The Great Analysts

63

W anning oneself having kindled a fire he falls into two offences ; while he is kindling it there is an offence of wrong­ doing in the action ; when he has kindled it there is an offence of Expiation. [56] Bathing at intervals of less than half a month he falls into two offences : while he is bathing there is an offence of wrong­ doing in the action 1 ; at the end of the bathe there is an offence of Expiation.1 . ^ ] [41] Making use of a new robe without taking any one o f the three modes of disfigurement he falls into tw o offences ; while he is making use of it there is an offence of wrong-doing in the action ; when he has made use of it there is an offence of Expiation. [58] Making use of a robe th at has not been taken away and that he himself has assigned to a monk or a nun or a female probationer or a novice or a fem ale novice he falls into two offences; while he is m aking use of it there is an offence of wrong-doing in the action ; when he has made use of it there is an offence o f Expiation. [59] Hiding a monk's bowl or robe or piece of cloth to sit on or needle-case or girdle he falls into two offences : while he is hiding it there is an offence of wrong-doing in the action ; when he has hidden it there is an ofience of Expiation. [60] The Sixth Division : that on Ferm ented Liquor and Spirits Intentionally depriving a living thing of life how m any offences does he fall into ? Intentionally depriving a living thing of life he falls into four offences : if he digs a pitfall not on purpose (for a certain man) and thinks, " W hoever falls into it will die ” there is sin offence of wrong-doing 2 ; if a man, falling into it, dies there is an ofience involving Defeat a ; if a yakkha or a p eta 3 or an anim al in human form, falling into it, dies there is a grave ofience ; if an animal, falling into it, dies there is an ofience of Expiation. Intentionally depriving a living thing of life he falls into these four offences. [61] 1 Agrees with Vin. iv, 119.

* F ; te? t P- 33 M-

pita, departed ancestor, a kind of ghost. N either Vin. jv , 124 nor V A . 864 Mentions any of the beings spoken o f in this clause.

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Making use of water knowing th a t it contains life he falls into two offences: while he is m aking use of it there is an offence of wrong-doing in the action ; w hen he has made use of it there is an offence o f Expiation. [62] Opening up for a further (formal) act a legal question knowing it has been settled according to the rule he falls into tw o offences: while he is opening it up there is an offence of wrong-doing in the action ; when he has opened it up there is an offence of Expiation. [63] Concealing a monk’s offence knowing it to be a v e ry bad one he falls into one offence : Expiation. [64] Ordaining a man knowing him to be less than tw e n ty years of age he falls into two offences : while he is ordaining him there is an offence of wrong-doing in the action ; when he has ordained him there is an offence of E xp iation. [65] Going along the same highw ay h aving arranged together with a caravan knowing it to be set on theft he falls into two offences : while he is going along there is an ofience of wrong­ doing in the action ; when he has gone along there is an offence of Expiation. [66] Going along the same highw ay havin g arranged togeth er with a woman . . . (see [66]). [67] N ot giving up a pernicious view though being admonished up to three times he falls into tw o offences : an offence of wrong-doing as a result o f the motion ; an offence o f Expiation at the end of the proclamations.1 [68] E ating together with a monk know ing him to be one who talks thus, has not acted according to the rule, and has not given up that view he falls into tw o offen ces: while he is eating there is an offence of wrong-doing in the action a ; when he has eaten there is an offence of E xp iation . [69] [43] Encouraging a novice knowing him to be thus expelled he falls into two offences : while he is encouraging him there is an offence of wrong-doing * in the action ; when he has encouraged him there is an offence o f E xpiation. [70] The Seventh Division : on W hat Contains L ivin g Things 1 A s a t Vin. iv , 136. 1 No offence o f wrong-doing appears a t Vin. iv , 14o, e x ce p t in cases oi doubting.

The Great Analysis

65

When one is being spoken to b y monks regarding a rule, saying, “ I w ill not train m yself in this rule of training, your reverences, u n til I have inquired about it from another monk, experienced, expert in Discipline,” he falls into two offences : while he is speaking there is an offence of wrong-doing in the action ; when he has spoken there is an offence of Expiation. [71] . . Disparaging Discipline he falls into two offences: while he is disparaging there is an offence of wrong-doing in the action ; when he has disparaged there is an offence of Expiation. [72] Putting (a monk) in confusion he falls into two offences : if he confuses when confusion has not been put on 1 him there is an offence of w ron g-doing; if he confuses when confusion has been put on him there is an offence of Expiation.* [73] Giving a blow to a m onk when one is angry and displeased he falls into tw o offences : as he gives it there is an offence of wrong-doing in the action ; when he has given it there is an offence of E xp iation. [74] Raising th e palm of one’s hand against a monk when one is angry and displeased he falls into two offences : as he raises it there is an offence of wrong-doing in the action ; when he has raised it there is ari offence o f Expiation. [75] Defaming a m onk w ith an unfounded charge of an offence requiring a Form al M eeting o f the Order he falls into two offences : as he is defam ing there is an offence of wrong-doing in the action ; when he has defamed there is an offence of Expiation. [76] Intentionally arousing remorse in a monk he falls into two offences : w hile he is arousing it there is an offence of wrong­ doing in the a c tio n ; when he has aroused it there is an offence of Expiation. [77] Standing overhearing m onks when they are quarrelling, disputing, engaged in contention he falls into tw o offences : if he goes thinking, “ I w ill hear ” there is an offence of wrong­ doing ; standing where he hears there is an offence of Expiation. [78] 1 anaropite . . . aropite. See above, p. 57, n. 3. * A s a t V in . iv , 145.

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The Book o f the D iscipline

E n gagin g in criticism a fte r givin g consent for legitim ate (formal) acts he fa lls into tw o offences : as he criticizes there is an offence of wrong-doing 1 in the action ; when he has criticized there is an offence o f E xp iation . [79] Rising up from his seat and departin g when the Order is engaged in decisive ta lk w ith ou t givin g his consent he falls into tw o offences : in leavin g the assem bly b y (the space of) the reach of a han d there is an offence o f wrong-doing ; when he has left there is an offence of E xp iatio n . [80] E n gagin g in criticism a fter h avin g given a w ay a robe by means of a com plete O rder he falls into tw o offences : as he criticizes . . . (see [79]). [81] A pportioning to an individual a benefit belonging to the Order know ing th at it has been apportioned he falls into two offences : as he is apportioning it there is an offence of wrong­ doing in the action ; when he has apportioned it there is an offence o f E xp iatio n . [82] T he E ig h th D ivision : th a t on R egard in g a R u le E ntering, w ith out announcing beforehand, th e king’s women’s quarters he falls into two offences : as he m akes the first foot cross th e threshold there is an offence of w ron g-d oing; as he m akes the second foot cross there is an offence of E xp iation . [83] [43] P ick in g up a treasure he falls in to tw o offences : as he picks it up there is an offence of w rong-doing in th e action ; when he has picked it up there is an offence o f E xp iatio n . [84] E ntering a villag e a t th e wrong tim e w ithout asking (for permission) if a m onk b e there he falls in to tw o offences : as he m akes th e first foot cross th e enclosure there is an offence of w rong-doing ; as h e m akes th e second foot cross it there is an offence o f E xp iatio n . [85] H avin g a needle-case m ade th a t consists o f bone or consists o f iv o ry or consists of horn he falls in to tw o offences : as he is having it m ade there is an offence of w ro n g-d o in g ; when he has had it m ade there is an offence of E xp iatio n . [86] H aving a couch or a chair m ade exceeding th e (proper) measure, he falls into tw o offences : . . . (see [86]). [87] 1 A t V in. iv , 152 there is no offence o f w rong-doing.

The Great Analysis

67

Having a couch or a chair made covered with cotton he falls into two offences : . . . (see [86]). [88] Having a piece of cloth to sit upon made exceeding the (proper) measure he falls into two offences : . . . (see [87]). [89] Having an itch-cloth made exceeding the (proper) measure he falls into two offences : . . . (see [87]). [90] Having a cloth for the rains made exceeding the (proper) measure he falls into two offences: . . . (see [87]). (91] Having a robe made the measure of a Well-farer’s robe, how many offences does he fall into ? Haying a robe made the measure of a Well-farer’s robe he falls into two offences : as he is having it made there is an offence of wrong-doing in the action; when he has had it made there is an offence of Expiation. Having a robe made the measure of a Well-farer’s robe he falls into these two offences. [92] The Ninth Division : that on a King Concluded is the Minor (Class)1 Eating solid food or soft food, having accepted it with his own hand from the hand of a nun who is not a relation (and) has entered among the houses, how many offences does he fall into ? E a tin g . . . he falls into two offences':* as he accepts it thinking, " I w ill eat,” there is an ofience of wrong-doing ; for every mouthful there is an offence to be confessed. Eating . . . he falls into these two offences. [1] Eating without restraining a nun who is giving directions he falls into two offences : . . . (see [1]). [2] Eating solid food or soft food among families agreed upon as learners, having accepted it with his own hand he falls into two offences: . . . (see [1]). [3] Eating solid food or soft food in forest lodgings, not announced beforehand, having accepted it with his own hand within a monastery, how many offences does he fall into ? Eating . . . he falls into two offences : [44] as he accepts it thinking, " I will eat ” . . . Eating . . . in forest lodgings he falls into these two offences. [4] Concluded are the four offences to be Confessed 1 A s a t Vin. iv, 174.

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The Book o f the Discipline

Dressing, out of disrespect, with the inner robe hanging down in front or behind, how many offences does he fall into ? Dressing, out of disrespect. . . he falls into one offence: wrong-doing. Dressing, out of disrespect . . . he falls into this one offence, [i] Out of disrespect putting on the upper robe hanging down in front or behind, he falls into one offence : wrong-doing. [2] Out of disrespect going (sitting down) amid the houses having uncovered the body, he falls into one offence . . . [3, 4] Out of disrespect going (sitting down) amid the houses making play with hand or fo o t . . . wrong-doing. [5, 6] Out of disrespect going (sitting down) amid the houses looking a b o u t. . . wrong-doing. [7, 8] Out of disrespect going (sitting down) amid the houses with (the robes) lifted up . . . wrong-doing. [9, 10] The First Division : that on All Round Out of disrespect going (sitting down) amid the houses with loud laughter . . . wrong-doing. [11, 12] Out of disrespect going (sitting down) amid the houses making a loud noise, a great noise . . . wrong-doing. [13, 14] Out of disrespect going (sitting down) amid the houses swaying the body . . . wrong-doing. [15, 16] Out of disrespect going (sitting down) amid the houses swaying the arms . . . wrong-doing. [17, 18] Out of disrespect going (sitting down) amid the houses swaying the head . . . wrong-doing. [19, 20] The Second Division : that on Loud Laughter Out of disrespect going (sitting down) amid the houses with the arms akimbo . . , wrong-doing. [21, 22] Out of disrespect going (sitting down) amid the houses muffled up . . . wrong-doing. [23, 24] Out of disrespect going amid the houses crouching down on the heels . . . wrong-doing. [25] Out of disrespect sitting down amid the houses lolling • • ■ wrong-doing. [26] Out of disrespect accepting almsfood in a tten tiv ely. . • wrong-doing. [27]

The Great Analysis

69

[45] Out of disrespect accepting almsfood while looking about here and there . . . wrong-doing. [28] Out of disrespect accepting much curry o n ly . . . wrong­ doing. [29] Out of disrespect accepting heaped-up almsfood . . . wrong­ doing. [30] The Third Division : th at on Arm s Akimbo Out of disrespect eating almsfood inattentively . . . while looking about here and there . . having chosen here and there . . . wrong-doing. [31-33] ' Out of disrespect eating much curry o n ly . . . wrong­ doing. [34] ^ _ Out of disrespect eating almsfood having chosen from the top . . . wrong-doing. [35] Out of disrespect covering up the curry or the condiment with conjey . . . wrong-doing. [36] Out of disrespect eating curry or conjey having asked for it for oneself if one is not i l l . . . wrong-doing. [37] Out of disrespect looking at the bowls of others captiousmindedly . . . wrong-doing. [38] Out of disrespect m aking u p a large m outhful r\ . wrong­ doing. [39] Out of disrespect making up a long morsel (of food) . . . wrong-doing. [40] The F ourth Division : that on Almsfood Out of disrespect opening the mouth when the mouthful has not been brought close . . . wrong-doing. [41] Out of disrespect putting the whole hand into the mouth when one is eating . . . wrong-doing. [42] Out of disrespect talking w ith a mouthful in the mouth — wrong-doing. [43] Out of disrespect eating while tossing up balls of fo o d . . . wrong-doing. [44] Out of disrespect eating while breaking up the mouthfuls . . . stuffing the cheeks . . . shaking the hands a b o u t . . . scattering lumps of boiled rice . . . putting out the tongue . . . smacking the lips . . . wrong-doing. [45-50] The F ifth Division : that on the Mouthful

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Out of disrespect eating while making a hissing sound . , . licking the fingers . . . licking the b o w l. . . licking the lips . . . wrong-doing. [51-54] Out of disrespect accepting a drinking cup with one's hands soiled (with food) . . . wrong-doing. [55] [46] Out of disrespect throwing out amid the houses the rinsings of the bowl with lumps of boiled r ic e . . . wrong­ doing. [56] Out of disrespect teaching Dhamma to someone with a sunshade in his hand . . . with a staff in his hand . . . with a knife in his hand . . . with a weapon in his hand . . . wrong­ doing. [57-60] The Sixth Division : that on Hissing Out of disrespect teaching Dhamma to someone who is wearing shoes . . . wearing sandals . . . in a vehicle . . . on a bed . . . who is sitting down lolling . . . has a turban on his head . . . whose head is muffled up . . . who is sitting on a seat when one is sitting on the ground . . . who is sitting on a high seat when one is sitting on a low s e a t . . . who is sitting when one is standing . . . who is walking in front when one is walking behind . . . who is walking along a path when one is walking at the side of the path . . . wrong-doing. [61-72] Out of disrespect easing oneself when one is standing. .. wrong-doing. [73] Out of disrespect easing oneself or spitting on green com . . . wrong-doing. [74] Out of disrespect easing oneself or spitting in water how many offences does he fall into ? Out of disrespect easing him self. . . he falls into one offence : wrong-doing. Out of disrespect easing himself . . . he falls into this one offence. [75] The Seventh D ivision: that on Shoes Concluded are the Rules for Training Concluded is the Second Chapter : on How Many Offences ? [2] O f the four fallings a w a y 1 how m any fallings away do the offences for one indulging in sexual intercourse appertain to ? 1 On vipatti, falling away, see above, p. 2 , n. 3 .

The Great Analysis

7i

Of the four fallings aw ay the offences for indulging in sexual intercourse appertain to tw o fallings a w a y : there m a y be falling aw ay from moral h a b it ; there m ay be falling a w a y from good behaviour . . . Of the four fallings aw ay how m any fallings aw ay does the offence of easing oneself or spitting in w ater out of disrespect appertain to ? Of the four fallings aw ay the offence of easing oneself or spitting in water out of disrespect appertains to one falling aw ay : the falling a w a y from good behaviour. Concluded is the Third Chapter : that on F allin g A w a y [3] Of the seven classes of offence in how m any classes of offence are the offences for one indulging in sexual intercourse comprised ? Of the seven classes of offence the offences for one indulging in sexual intercourse are comprised in three classes of offence 1 : it m ay be the class o f offence involving D e f e a t ; it may be the class of offence th at is a grave one ; it m a y be the class of offence of wrong-doing . . . [47] Of the seven classes o f offence in how m any classes of offence is the offence of easing o n e self. . . out of disrespect comprised ? . . . It is comprised in one class of offence : in the class of offence of wrong-doing. Concluded is the Fourth Chapter : that on Comprised In [4] Of the six origins of offences b y how m a n y origins do the offences for one indulging in sexu al intercourse originate ? . . . They originate b y one origin : th e y originate b y b o d y and b y mind, not b y voice . . . Of the six origins of offences b y how m an y origins does the offence of easing oneself . . . out o f disrespect originate ? . . . It originates b y one origin : it originates b y b o d y and b y mind, not by voice. Concluded is the F ifth C hapter : th a t on Origins [5] Of the four legal questions w hich legal question (is raised by) the offences for one indulging in sexual intercourse ? . . . O f the four legal questions it is the legal question concerning offences. , 1 .The number o f offences a m onk ca n fa ll into fo r b reach o f a rule o f tra in in g £lns to be enum erated above, p. 49, for each and e v e ry rule o f trainin g.

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The offence of easing oneself . . . is, of the four legal questions, which legal question ? O f the four legal questions it is the legal question concerning offences. Concluded is the Sixth Chapter : th at on L egal Questions [6] Of the seven (ways for) the deciding (of a legal question) by how m any decidings are th e offences for one indulging in sexual intercourse stopped ? . . . th e y are stopped b y three decidings : it m ay be b y a verdict in the presence of and b y the carrying out on (his) acknowledgem ent ; it m ay be b y a verdict in the presence of and b y a covering o ver (as) w ith grass. . . . b y how m any decidings is the offence of easing oneself . . . stopped ? . . . It is stopped b y three decidings . . . (as above). Concluded is the Seventh Chapter : th a t on D eciding [7] Indulging in sexual intercourse how m an y offences does one fall into ? . . . [48] . . . Indulging in sexual intercourse one falls into three offences.1 Of the four fallings a w a y how many fallings aw ay do these offences appertain to ? O f the seven classes of offence in how m any classes of offence are they comprised ? Of the six origins of offences b y how m an y origins do they originate ? O f the four legal questions w h ich legal question ? O f the seven decidings b y how m any decidings are they stopped ? Of the four fallings a w a y these offences appertain to tw o fallings aw ay : it m a y be th a t of fallin g away from moral habit, it m ay be th a t o f falling aw ay from good behaviour. Of the seven classes o f offence th e y are comprised in three classes of offence : it m a y be in the class o f offence involving Defeat, it m ay be in the class o f offence th a t is a very grave one, it m ay be in th e class o f offence of wrong-doing. Of the six origins of offences th e y originate b y one origin : they originate b y body and b y mind, not b y speech. O f the four legal questions the legal question concerning offences. O f the seven decidings they are stopped b y three d e cid in g s: it m ay be b y a verdict in the presence of and b y the carrying out on (his) acknowledgement, it m ay be b y a verdict in th e presence of and b y a covering over (as) w ith grass . . . 1 A s a t te x t p. 3 3 .

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Easing oneself or spitting in water out of disrespect, how many offences does he fall into ? . . . into one offence : wrong­ doing. Easing h im self. . . he falls into this one offence. O f the four fallings aw ay how m any fallings aw ay does this offence appertain t o . . . (as above ; instead o f do they originate read does it originate) . . . by which deciding is it stopped ? Of the four fallings aw ay this offence appertains to one falling aw ay : that from good behaviour. O f the seven classes of offence it is comprised under one class of offence : under the class of offence of wrong-doing. Of the six origins . . . (as above) . . . and by a covering over (as) with grass. ' Concluded is the Eighth Chapter : that on Accumulation 1 [8] These eight Chapters are written in a manner for repetition. Their summary : The laying-down-where,* and how many, falling-away, and about comprising, Origin, legal questions, decidings, and about accumulation. Where was that offence involving Defeat because of indulging in sexual intercourse laid down b y that Lord Who knows, who sees, perfected one, fully Self-Awakened One ? Concerning whom ? On w hat subject ? . . . B y whom was it conveyed ? Where was that offence involving Defeat because of indulging in sexual intercourse laid down [49] It was laid down in V esali. . . (see Chap. i , Def. i) . . . He originates it b y one origin— he originates it b y body and b y mind, not by speech . . . By whom has it been conveyed ? It has been conveyed b y a succession (of teachers) : Upaii, Dasaka, as well as Sonaka, similarly Siggava, With Moggali’s son as fifth— these in the glorious (is)land of Jambusiri— . . . These sinless sages of great wisdom, knowing the Vinaya and skilled in the W ay, Proclaimed the V inaya-pitaka in the Island of Tambapanni. [i] 1 Or, Conjunction (santuccaya), as a t Vin. ii, 72. * This refers to te x t p. 1-32 ; " how m any ” to p. 32-46.

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Where was that offence involving Defeat because of taking what had not been given laid down b y that Lord . . . ? It was laid down in Rajagaha . . . (see Chap. i) . . . it m ay be that he originates it b y body and by speech and b y mind. [2] Where was that offence involving D efeat because of inten­ tionally depriving a human being of life laid down ? It was laid down in Vesali . . . he originates it b y . . . mind. [3] Where was that offence involving Defeat because of laying claim (for oneself) to a non-existent, non-actual state of further-men laid down ? It was laid down in V e s a li. . . he originates it by . . . mind. [4] Where was that offence requiring a Form al Meeting of the Order because of emitting semen m aking an effort laid down by that Lord . . . ? Concerning whom ? On what subject ? . . . B y whom has it been conveyed ? Where was that offence requiring a Formal Meeting of the Order because of emitting semen making an effort laid down by that Lord . . . ? It was laid down in S a v a tth i. . . not b y speech . . . B y whom has it been conveyed ? It has been conveyed b y a succession (of teachers) : Upaii, Dasaka . . . in the Island of Tambapanni. [1] Where was that offence requiring a Form al Meeting, of the Order because of coming into physical contact with a woman laid down ? It was laid down in S a v a tth i. . . he originates i t . . . not by speech. [2] Where was that offence requiring a Form al Meeting of the Order because offending a woman w ith lewd words laid down ? It was laid down in S a v a tth i. . . and b y mind. [3] ;Where was that offence requiring a Form al Meeting of the Order because of speaking in praise of ministering to sensepleasures for (him)self in the presence of a woman laid down ? It was laid down in S a v a tth i. . . [4] Where was that offence requiring a Form al Meeting of the Order because of acting as a go-between laid down ? It was laid down in S a v a tth i. . . and b y mind. [5] Where was that offence requiring a Formal Meeting of the Order because of having a hut built begging for it oneself laid

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down ? [50] It was laid down in A la v i. . . He originates it by the six origins. [6] Where was that offence requiring a Formal Meeting of the Order because of having a large vihara built laid down ? It was laid down in K o sa m b i. . . He originates it by the six origins. [7] Where was that ofience requiring a Formal Meeting of the Order because of defaming a monk with an unfounded charge of an offence involving Defeat laid down ? It was laid down in Rajagaha . . . He originates it b y three origins. [8] Where was that offence requiring a Formal Meeting of the Order because of defaming a monk with a charge of an offence involving Defeat taking up some point as a pretext in a legal question really belonging to something else, laid down ? It was laid down in Rajagaha . . . H e originates it b y three origins. [9] Where was th at offence requiring a Formal Meeting of the Order with up to three tim es admonishing a schismatic monk because of his not giving up (his course) laid down ? It was laid down in R ajagaha . . . and b y mind. [10] Where was that offence requiring a Formal Meeting of the Order with up to three times admonfehing monks who were throwing in their lot with a schism because of their not giving up (their course) laid down ? It was laid down in Rajagaha . . . and b y mind, [ri] Where was that offence requiring a Formal Meeting of the Order with up to three tim es admonishing a monk who was difficult to speak to because of his not giving up (his course) laid down ? It was laid down in K o sa m b i. . . and by mind. [12] Where was that offence requiring a Formal Meeting of the Order with up to three tim es admonishing a monk who had brought a fam ily into disrepute because o f his not giving up (his course) laid down ? I t was laid down in Savatthi . . . and by mind. [13] . . . Where was that offence o f Wrong-doing because of, out of disrespect, easing oneself or spitting in water laid down ? It was laid down in Savatthi. Concerning whom ? Concerning the group of six monks. On w hat subject ? On the subject of the group of six monks easing themselves and spitting in water. One laying down, one supplem entary laying 'down. Of the six

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origins of offences he originates it b y one origin : he originates it b y body and b y mind, not b y speech. [75] Concluded is the Chapter 1 on Laying-Down-W here [9] Because o f indulging in sexual intercourse how many offences [51] does one fall into ? Because of indulging in sexual intercourse one falls into four offences. If one indulges in sexual intercourse with a body th at is not decayed . . . 8. . . offence of w rong-doing; in an application of lac there is an offence of Expiation.3 Because of indulging in sexual inter­ course one falls into these four offences. [1] Because of taking w hat has not been given . . . one falls into three offences 4 . . . of wrong-doing. Because of taking what has not been given one falls into these three offences. [2] Because of intentionally depriving a human being of life . . . one falls into three offences. . . involving Defeat. Because of intentionally depriving a human being of life one falls into these three offences. [3] Because of layin g claim (for oneself) to a non-existent, non­ actual state of further-men . . . one falls into three offences. . . of wrong-doing. Because of laying claim . . . one falls into these three offences. [4] -s/

.

•** .■■■%

Because of emitting semen making an e ffo rt. . . one falls into three offences . . . [1] Because of coming into physical contact (with a woman) . . . one falls into five offences. If a nun, filled with desire, consents to takin g hold of a man who is filled with desire above the circle of the knees there is an offence involving D efeat.5 If a monk rubs (her) body with (his body) there is an offence requiring a Form al Meeting of the Order. If he rubs an article of clothing (of hers) w ith (his) body there is a grave offence. If he rubs an article o f clothing (of hers) with an article of clothing (of his) there is an offence o f wrong-doing. In tickling 1 T h e corresponding Chapter in the Bhikkhunlvibh&Aga (text p. 83) is called “ T he first Chapter * See t e x t p . 33 w here, however, one is said to fall into three offences. * T h is is N uns’ E xp . 4. * See te x t p. 33 ; and likew ise for the follow ing paragraphs. 6 T h is is p art o f N uns’ Def. I.

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with the fingers there is an offence of Expiation.1 Because of coming into physical contact one falls into these five offences. [2] Because of offending a woman with lewd words one falls into three offences . . . [3] Because of speaking in praise of sense-pleasures for oneself one falls into three offences . . . [4] Because of acting as a go-between . . . of begging for having a hut built for oneself . . . of having a large vihara built . . . of defaming a monk . . . of not giving up (his, their, course) one falls into three offences ;. . [5-12] Because of not giving up his course a monk who brings a family into disrepute, though being admonished up to three times falls into three offences : following the motion there is an offence of wrong-doing ; following the tw o resolutions there is a grave offen ce; following the conclusion of the (three) resolutions there is an offence requiring a Formal Meeting of the Order. [13] . . . Because of, out of disrespect, easing oneself or spitting in water [52] how many offences does one fall into ? 2 Because of, out of disrespect. . . one falls into one offence : wrong-doing. Because of, out of disrespect . . . one falls into this one offence. [75] Concluded is the Second Chapter : on How Many Offences ? [10] Because of indulging in sexual intercourse, of the four fallings away how many fallings do the offences appertain to ? Because o f . . . appertain to two fallings away . . . there m ay be falling away from moral h a b it; there m ay be falling away from good behaviour. . . . Because of, out of disrespect. . . spitting in water, of the four fallings aw ay how m any fallings aw ay does the offence appertain to ? . . . of one falling a w a y : falling away from good behaviour. Concluded is the Third Chapter : that on Falling A w ay [11] Because of indulging in sexual intercourse, of the seven classes of offence in how m any classes Of offence^are the offences 1 This is Monks' E xp. 5 2 .

* See te x t p. 44- 46 .

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comprised ? O f the seven classes of offence th e y are comprised in four classes of offence : it m a y be in the class of offence involving D e fe a t; it m a y be in the class o f offence th at is a v e ry grave one ; it m ay be in the class o f offence of E x p ia tio n 1 ; it m ay be in the class of offence of wrong-doing . . . Because of, out of disrespect . . . sp ittin g in w ater 2 . . . in the class of offence of wrong-doing. Concluded is the F ourth Chapter : on Com prised In [12] Because of indulging in sexual intercourse, o f the six origins of offences b y how m any origins 3 Concluded is the F ifth Chapter : th a t on Origins [13] Because of indulging in sexual intercourse, of the four legal questions 4 . . . Concluded is the S ixth Chapter : th at on L egal Questions [14] Because of indulging in sexual intercourse, of the seven (ways for) the deciding (of a legal question) b y how many decidings 5 . . . Concluded is the Seventh Chapter : th a t on Deciding [IB] Because of indulging in sexual intercourse how many offences does one fall into ? Because o f indulging in sexual intercourse [53] one falls into four offences : if one indulges in sexual intercourse with a bo d y th at is n ot decayed offence of E xpiation. O f th e four fallin gs a w a y how many fallings aw ay do these offences appertain to 7 . . . b y how m any decidings are th e y stopped ? O f th e four fallings away these offences appertain to tw o fallings a w a y : it m ay be that o f falling a w a y from m oral habit, it m a y be th a t of falling a w a y from good behaviour. O f the seven classes of offence th e y are comprised under four classes o f offence : it m ay be under the class of offence in volvin g D efeat, it m ay be under the class of offence th at is a v e ry grave one, it m a y b e under the 1 * * •

The three o th er offences b u t a o t this one are g iv e n a t t e x t pp. 33, See t e x t p. 47 [4]. * Ib id . [5]. Ibid. [6], » Ib id . [7]. See [10.1] ju s t above. 7 See t e x t p . 48 [8],

47­

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class of offence of Expiation, it m ay be under the class of offence of wrong-doing. Of the six origins of offences . . . 1 . . . and b y a covering over (as) with grass. Concluded is the E ighth Chapter : that on Accum ulation [16] Concluded are the eight Chapters on Because Of Concluded are the sixteen great Chapters in the Great Synopsis in the Great Analysis

1 See te x t p. 48 [8] down to the end of th a t Chapter.

II. T H E N U N S ’ A N A L Y S IS (Bhikkhunivibhanga) [54] W here was th at which is the fifth ofience involving Defeat for nuns laid down b y th a t Lord who knows, who sees, perfected one, fu lly Self-Awakened One ? . . . (see 1.1 , Def. i. Instead o f of the live recitations o f the Patim okkha read of the four recitations of the Patim okkha) . . . Because of how many reasons was the fifth offence involving D efeat for nuns laid down b y the Lord ? W ho train them selves ? Who have trained themselves in the training ? In w hat state ? Who know b y heart ? W hose is the U tterance ? B y whom has it been conveyed ? " W here was that which is the fifth offence involving Defeat for nuns laid down b y th at L o r d . . . P ” It was laid down in Savatthi.1 “ Concerning whom ? ” Concerning the nun Sundarinanda. “ On w hat subject ? ” On the subject of th e consenting by the nun Sundarinanda who was filled w ith desire to physical contact w ith a man who was filled with desire. " Is there there a laying down, a supplementary laying down, a laying down that has not (yet) occurred ? ” There is one laying down,2 for it there is no supplem entary laying down nor a laying down that has not (yet) occurred. " A laying down (that holds good) everywhere, a laying down (that holds good only) for certain districts ? ” A laying down (that holds good) everywhere. “ A laying down that is shared, a layin g down that is not shared ? " A laying down th at is not shared. " A laying down for one (Order), a layin g down for both (Orders) ? ” A laying down for one (Order). " Plunged into which, included in which of the four recita­ tions of the Patim okkha . . . ” (see 1.1) . . . “ Because of how m any reasons was the fifth offence involving Defeat for nuns laid down b y the Lord ? " Because of ten reasons was the fifth offence involving Defeat for nuns laid 1 Vin. iv , i n . T his is N uns' Def. i. 8a

8 Vin. iv , 213.

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down b y the Lord : for the excellence of the Order . . . (see 1.1 . Instead o f of men and of monks read of nuns) . . . for help w ith Discipline. “ W ho train themselves ? ” Learners and ordinary women who are m orally good. “ W ho have trained themselves in the training ? ” Arahants have trained themselves in the training. “ In w hat state ? ” The state of desiring the training. “ W ho know b y heart ? ” Those who know b y heart the procedure of these. " W hose is the Utterance ? ” It is the U tterance of the Lord, perfected one, fully Self-Awakened One. “ B y whom has it been conveyed ? ” I t has been conveyed by a succession (of teachers) : Upaii, Dasaka, as well as Sonaka . . . [55] Proclaimed the V inaya P ita k a in the Island of Tam bapanni. [i] " W here was th at which is the sixth offence involving D efeat for nuns laid down b y that Lord . . . ? ” I t w as laid down in Savatthi.1 " Concerning whom ? ” Concerning the nun Thullananda. " On w hat subject ? ” On the subject of the nun Thullananda who, knowing that a nun had fallen into an offence involving Defeat, neither herself reproved her nor spoke to a group. One laying down. Of the six origins of offences she originates it b y one origin : she originates it b y body and b y speech and b y mind. [2] “ Where was that which is the seventh offence involving Defeat for nuns laid down ? ” It was laid down in S av atth i.2 . . . Concerning the nun Thullananda . . . T he nun Thullananda imitated the monk Arittha who formerly had been a vulturetrainer and had been suspended b y a com plete Order . . . One laying down . . . She originates it b y one origin in throwing off responsibility. [3] “ Where was that which is the eighth offence involving Defeat for nuns laid d o w n I t was laid down in Savatthi 8 . . . Concerning the group of six nuns . . . The group 1 Ibid. 216.

* Ibid. 218.

* Ibid. 220.

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of six nuns carried out the eighth action 1 . . . One laying down . . . She originates it b y one origin in throw ing off responsibility. [4] Concluded are the eight Offences involving Defeat Its sum m ary : U nchastity, tak in g w hat is not given, and the form o f men, those who are further, Physical contact, she conceals,2 suspended (monks), a doer of eight things— The Great Hero laid down (these for nuns who) without doubt must be destroyed.3 Where was th at offence requiring a Form al Meeting of the Order laid down b y th a t L ord . . . for a nun w ho speaks in en vy (and) brings a law -suit ? Concerning whom ? On what subject ? . . . B y whom has it been conveyed ? “ Where w as th a t offence requiring a Form al M eeting o f the Order laid down b y th at Lord . . . for a nun who speaks in en vy (and) brings a law-suit ? ” It was laid down in S a v a tth i.4 “ Concerning whom ? ” Concerning the nun Thullananda. " On what subject ? ” On the sub ject o f the nun Thullananda's being one who spoke in envy. “ Is there there . . . (see I I .1 , Def. r. Instead of b y the second recital, the D efeat class of offence (as in Monks’ D ef. 1) read b y the third recital, the class of offence requiring a Form al Meeting of the Order) . . . She originates it b y tw o origins : it m ay be that she originates it b y b o d y and b y speech, not b y mind ; it m ay be [56] th at she originates it b y b o d y and by speech and b y m ind.......... “ B y whom has it been conveyed ? ” I t has been conveyed b y a succession (of tea ch e rs): Upaii, D asaka, as w ell as Sonaka . . . Proclaim ed th e V in aya P ita k a in the Island of Tam bapanni. [1] 1 atthamam vatthuth, w here Vin. iv, 221 reads atthavatthuka. K kvt. 160 explains, how ever, h o w it is t h a t there is D efeat o n ly in th e eig h th a ctio n , the other seven bein g grav e offences or those o f w rong-doing. * This refers to the la st w ord in the sikkhapada o f D ef. 2. vajjapaticchadiki, one who conceals a fa u lt (in som eone else). * Cf. te x t p. 4. * Vin. iv , 224.

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The offence requiring a Form al Meeting o f the Order for receiving a woman thief . . . was laid down in Savatthi * . . . concerning the nun Thullananda . . . The nun Thullananda received a woman thief . . . One laying down . . . She originates it b y tw o origins : it m ay be that she originates it by speech and b y mind, not b y body ; it m ay be that she originates it b y body and b y speech and b y mind. [2] The offence requiring a Formal Meeting of the Order for going among villages alone . . . was laid down in S avatthi 2 . . . concerning a certain nun . . . A certain nun went among villages alone . . . One laying down, three supplem entary layings down . . . She originates it b y one origin (as) in the first Defeat. [3] The offence requiring a Form al Meeting of the Order for restoring a nun suspended b y a complete Order without having obtained permission from the Order which carried out the proceedings in accordance w ith the rule, the discipline, the Teacher’s instruction, and not having learnt the group’s desire . . . was laid down in S av atth i 3 . . . concerning the nun Thullananda. . . The nun Thullananda restored a nun suspended by a complete Order without having obtained permission from the Order which carried out the proceedings in accordance w ith the rule, the discipline, the Teacher’s instruction, and not having learnt the group’s desire . . . One layin g down . . . She originates it by one origin in throwing off responsibility. [4] The offence requiring a Form al Meeting of the Order for a nun who is filled w ith desire accepting solid food or soft food with her own hand from the hand of a man who is filled with desire . . . was laid down in Savatthi 4 . . . concerning the nun Sundarinanda . . . The nun Sundarinanda who was filled w ith desire accepted food 5 from the hand of a man who was filled with desire . . . One laying down . . . She originates it b y one origin (as) in the first Defeat. [5]* The offence requiring a Form al Meeting of the Order for instigating (a nun), saying, " W hat can this man, whether he is filled with desire or is not filled w ith desire, do to you, lady, 1 Vin. iv , 226. ’ Ibid. 231. * amisa, a word not

! Ibid. 228 f. * Ibid. 233. in the relevan t part o f V in. iv.

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since you are not filled with desire ? Please, lady, eat or partake of the solid food or the soft food which this man is giving to you, accepting it with your own hand ” . . . was laid down in S a v a tth i1 . . . concerning a certain nun . . . A certain nun instigated, saying, " W hat can . . . with your own hand.” . . . One laying down . . . She originates it b y three origins. [6J The offence requiring a Formal Meeting of the Order for an angry nun who does not give up (her course) though being admonished up to the third tim e . . . [57] was laid down in Savatthi 2 . . . concerning the nun Candakali . . . The nun Candakali, angry, displeased, spoke thus, " I repudiate the Buddha, I repudiate Dhamma, I repudiate the Order, I repudiate the training One laying down . . . She originates it by one origin in throwing off responsibility. [7] The offence requiring a Formal Meeting of the Order for a nun who has been overthrown in some legal question and does not give up (her course) though being admonished up to the third time . . . was laid down in S a v a tth i3 . . . concerning the nun C and akali. . . The nun Candakall, overthrown in some legal question, angry, displeased, spoke thus, " The nuns are following a wrong course through partiality and the nuns are following a wrong course through hatred and the nuns are following a wrong course through confusion and the nuns are following a wrong course through fear " . . . One laying d o w n . . . She originates it by one origin in throwing off responsibility. [8] The offence requiring a Form al Meeting of the Order for nuns who are living in company and do not give up (their course) though being admonished up to the third tim e . . . w as laid down in Savatthi 4 . . . concerning several nuns . . . Several nuns were living in company . . . One layin g down . . . They originate it b y one origin in throwing off responsibility. [9] The offence requiring a Form al Meeting of the Order for (a nun who is) instigating (nuns), saying, “ Ladies, live you as though in company, do not you live otherwise,” and does not give up (her course) though being admonished up to the third tim e . . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . The nun Thullananda instigated (nuns) saying, 1 Vin. iv , 234. 4 Ibid. 239.

* Ibid. 236. * Ibid. 241.

* Ibid. 238.

The N uns’ Analysis

85

" Ladies, live you as though in com pany One laying down . . . She originates b y one origin in throwing off responsibility. [10] Concluded are the ten Offences requiring a Form al Meeting of the Order Its sum m ary: E n vy, woman thief, among the villages, suspended, and about solid food, " W hat to you ? ” , angry, some, com pany, and on another— these ten.1 ^ y The offence of Expiation involving Forfeiture for m aking a hoard of bowls was laid down b y th a t Lord . . . a t S a v a tth i2 . . . concerning the group of six n u n s . . . The group of six nuns made a hoard of bowls . . . One laying down . . . She originates it by two origins (as) in Kathina-cloth.® [1] The offence of Expiation involving Forfeiture for thinking robe-material (given) not at the right tim e w as robe-material (given) at the right time, and having allotted it, having it distributed . . . was laid down in Savatthi 4 . . . concerning the nun Thullananda . . . The nun Thullananda, [58] thinking that robe-material (given) not at the right tim e w as robe-material (given) at the right time, allottin g it, h ad it distributed . . . One laying down . . . She originates it b y three origins. [2] The offence of Expiation involving Forfeiture for tearing away a robe that has been exchanged with a n u n . . . was laid down in S avatth i 6 . . . concerning the nun Thullananda . . . The nun Thullananda, having exchanged a robe w ith a nun, tore it aw ay (from her) . . . One laying down . . . She originates it by three origins. [3] The ofience of E xpiation involving Forfeiture for after having asked for one thing then asking for a n o th e r. . . w as laid down in Savatthi • . . . concerning the nun Thullananda . . . The nun Thullananda, having asked for one thing, asked for another . . . One layin g down . . . She originates it b y the six origins. [4] 1 For the to ta l o f 17 offences o f th is class for nuns, a ga in st 13 for m onks, *** BD. iii, p . 2 i2 , n. x. * Vin. iv, 243. * See te x t p . 88 ; and M onks' Forf. 1. * Vin. iv. 246. * Ibid. 247. * Ibid . 249.

86

The Book o f the Discipline

. . . for after getting one thing in exchange getting another in exchange . . . (see [4]) . . . [5] The offence of Expiation involving Forfeiture for getting something in exchange for that which was necessary (and) appointed for another thing, destined for another thing, (and) belonging to an Order . . . was laid down in S avatth i * . . . concerning several nuns . . . Several nuns got something in exchange . . . One laying down . . . She originates it b y the six origins. [6] . . . for getting something in exchange for that which was necessary (and) appointed for another thing, destined for another thing, belonging to an Order (and) that she herself had asked for . . . [7] . . . for getting something in exchange for th a t which was necessary (and) appointed for another thing, destined for another thing, belonging to a com pany . . . [8] . . . for getting something in exchange for th at which was necessary (and) appointed for another thing, destined for another thing, belonging to a com pany (and) that she herself had asked for . . . [9] The offence of Expiation involving Forfeiture for getting something in exchange for that which was necessary (and) appointed for another thing, destined for another thing, belonging to an in d ivid u a l. . . was laid down in S av atth i * . . . concerning the nun Thullananda . . . T he nun Thullananda got something in exchange for that which was necessary . . . One laying down . . . She originates it b y the six origins. [10] The offence of Expiation involving Forfeiture for bargaining * for a h eavy cloth (worth) more than four “ bronzes " . . . was laid down in S avatthi 4 . . . concerning the nun T h u llan an d a. . . T he nun Thullananda asked the king for a woollen g a rm e n t. . . One laying down . . . She originates it b y the six origins, [ ii] The ofience of Expiation involving Forfeiture for bargaining for a light cloth (worth) more than tw o and a half “ bronzes ” [59] . . . was laid down in S a v a tth i6 . . . concerning the nun 1 Ibid. 251. * Ibid. 254. * On celapeti here more p robably meaning to bargain than to get in exchange, see B D . iii, 239, n. r. * Vin. iv , 255. 6 Vin. iv , 256.

The N u n s' Analysis

87

T h u lla n a n d a . . . T h e nun T hullananda asked the king for a linen g a rm e n t. . . One la y in g down . . . She originates it b y the six origins. [12] Concluded are the tw elve Offences of E xpiation involving Forfeiture Its sum m ary : . B ow l, and not-the-right-and-the-right-tim e, in exchange, she asked. H avin g got in exchange, necessary, and belonging to an . Order, a com pany, * H erself asking, belonging; to an individual, four " bronzes ", tw o and a half. T he offence of E xpiation for eating garlic w as laid down b y the L ord . . . in S a v a t t h i1 . . . concerning the nun Thullananda . . . The nun Thullananda, n o t knowing moderation, had m uch garlic taken a w a y . . . One la y in g down . . . She originates it by tw o origins (as) in Sheep's wool.® [1] T h e ofience of E xp iatio n for letting the hair of th e bo d y grow . . . was laid down in S a v a tth i « . . . concerning the group of six nuns . . . T h e group o f six nuns let th e hair of the bo d y grow . . . One layin g down . . . She originates it b y four origins. [2] The offence of E xp iation for slapping w ith the hands . . . was laid down in S avatth i . . . concerning tw o nuns . . . T w o nuns slapped w ith the palms of their hands . . . One laying down . . . She originates it b y one origin (as) in the first Defeat. [3] The offence of E xpiation for an application of lac . . . was laid down in S a v a t t h i. . . concerning a certain nun . . . A certain nun took an application of lac . . . One laying dow n . . . She originates it b y one origin (as) in the first D.efeat. [4] The offence of E xpiation for taking an ablution w ith w ater consisting o f m ore than (a measure of) tw o fin ger-join ts. . . was laid down among th e S akyan s 4 . . . concerning a certain nun . . . A certain nun took a v e r y deep ablution w ith w a te r . . . One layin g dow n . . . She originates it b y one origin (as) in the first D e fe a t.8 [5] 1 Vin. iv , 259. • Vin. iv , 260.

* Ibid . 26a.

* T ejft p . 88 and M onks' F orf. 16. ' • T e x t p. 87.

88

The Book o f the Discipline

T he offence of E xp iation for standing w ith drinking water or w ith a fan close to a m onk while he is eating . . . was laid down in S a v a t t h i. . . concerning a certain nun . . . A certain nun stood w ith drinking w ater and w ith a fan dose to a monk while he was eating . . . One layin g down . . . She originates it b y two origins (as) in Sheep’s wool.1 [6] [60] T he offence of E xp iatio n for eating raw grain, having asked for i t . . . was laid down in S a v a tth i. . . concerning several nuns . . . Several nuns ate raw grain, having asked for i t . . . One laying down . . . She originates it b y four origins. [7] The offence of E xp iation for throwing out excrement or urine or rubbish or the remains of food over a w a ll. . . was laid down in S a v a t t h i2 . . . concerning a certain nun . . . A certain nun threw ou t excrem ent and urine and rubbish and the remains o f food over a w a l l . . . One layin g down . . . She originates it b y the six origins. [8] T h e offence of E xp iation for throwing out excrement or urine or rubbish or the remains of food on to the crops . . . was laid down in S avatth i . . . concerning several nuns . . . Several nuns threw out excrem ent and . . . the remains of food on to the crops . . . One layin g down . . . She originates it b y the six origins. [9] T he offence o f E xp iation for going to seg dancing and singing and m usic . . . was laid down in R ajagaha . . . concerning the group of six nuns . . . The group of six nuns went to see dancing and singing and m usic . . . One laying down . . . She originates it b y tw o origins (as) in Sheep’s wool.1 [10] The First D ivision : that on Garlic T he offence of E xpiation for standing together w ith a man, the one w ith the other, in the dark of the night when there is no li g h t . . . was laid down in S avatth i 8 . . . concerning a certain nun . . . A certain nun stood together with a man, the one w ith the other . . . when there was no lig h t . . . One laying down . . . She originates it b y tw o origins (as) in Caravan set on theft.* [11] 1 T e x t p. 88 and M onks’ Forf. 16. * Vin. iv . 265. * V in. iv , 268. * M onks' E x p . 66 ; an d see te x t p. 89.

The N uns’ Analysis

89

. . . for standing together w ith a m a n . . . in a secluded place . . . [12] . . . for standing together w ith a m a n . . . in an open place . . . [13] The offence of Expiation for standing together with a man, the one w ith the other, on a carriage-road or in a cul-de-sac or at a cross-roads . . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . The nun Thullananda stood together with a man, the one w ith the other, on a carriage-road and in a cul-de-sac and at a cross-roads . . . One laying down . . . She originates it b y two origins (as) in Caravan set on theft. [14] The offence of Expiation for departing w ithout asking the owner (for permission) after having approached families before a meal and having sat down on a s e a t . . . w as laid down in Savatthi [61] . . . concerning a certain nun . . . A certain nun departed without asking the owner . . . One laying down . . . She originates it b y two origins (as) in K athina-cloth.1 [15] The offence of Expiation for sitting down on a seat w ithout asking the owner (for permission) after having approached families after a meal . . . was laid down in Savatthi 2 . . . con­ cerning the nun Thullananda . . . The nun Thullananda sat down . . . after a m e a l. . . One laying down . . . She originates it by tw o origins (as) in K athina-cloth.1 [16] ’ The offence of E xpiation for sitting down on a sleeping-place which she has spread or has caused to be spread without asking the owner (for permission), after having approached families at the wrong time . . . was laid down in S avatth i . . . concerning several nuns . . . Several nuns sat down on a sleeping-place which they had spread without asking the owner . . . One layin g do wn. . . She originates it b y tw o origins (as) in K ath inadoth.1 [17] The ofience of Expiation for making (someone) look down on another because of a misapprehension, because of a m is­ understanding . . . w as laid down in S a v a tth i. . . concerning a certain nun . . . A certain nun made (someone) look down on another because o f a misapprehension, because of a misunder­ standing . . . One laying down . . . She originates it b y three origins. [18] 1 T e x t p . 88 and M onks’ Forf. 1.

* V in. iv , 273.

go

The Book o f the Discipline

The offence of Expiation for cursing oneself or another with N iraya or w ith the B rahm a-faring. . . was laid down in Savatthi 1 . . . concerning the nun C a n d a k a li. . . The nun Canqla.ka.Ii cursed herself and another with N iraya and with the Brahm a-faring. . . One laying down . . . She originates it b y three origins. [19] The offence of Expiation for weeping, havin g struck oneself again and again . . . was laid down in S avatthi . . . concerning the nun C a n d a k ali. . . The nun Candakali w ept, having struck herself again and again . . . One laying down . . . She originates it b y one origin in throwing off responsibility. [20] The Second Division : that on the D ark of the Night The offence of Expiation for bathing n a k e d . . . was laid down in S avatthi 2 . . . concerning several nuns . . . Several nuns bathed naked . . . One laying down . . . She originates it b y tw o origins (as) in Sheep's wool.3 [21] T he offence of E xpiation for having a bathing-cloth made exceeding the (proper) measure . . . was laid down in Savatthi . . . concerning the group of six nuns . . . The group of six nuns wore bathing cloths that were not of the (proper) measure . . . One laying down . . . She originates it b y the six origins. [22] [62] The offence of Expiation for neither sewing nor making an effort to get sewn a nun’s robe that she has unsewn or caused to be unsewn . . . was laid down in S a v a tth i. . , con­ cerning the nun Thullananda . . . The nun Thullananda neither sewed nor made an effort to get sewn a nun’s robe . . . One laying down . . . She originates it b y one origin in throwing off the responsibility. [23] The offence of E xpiation for missing going about in an outer cloak for five days . . . was laid down in S avatth i . . . concerning several nuns . . . Several nuns, having entrusted the robe to the hands of (other) nuns, set out on a tour of the country with (only) the inner and the upper robes . . . One laying down . . . She originates it b y two origins (as) in K athina-cloth.4 [24] The offence of Expiation for wearing a robe that should be handed back . . . was laid down in S a v a tth i. . . concerning a 1 Vin. iv , 276. * T e x t p. 88 and M onks’ Forf. x6.

* Ibid. 278. « T e x t p. 88 and M onks’ Forf. 1.

The N uns’ Analysis

91

certain nun . . . A certain nun, without asking {for permission), put on the robe of a certain (other) nun . . . One laying d o w n . . . She originates it b y two origins (as) in Kathina-cloth. [25] The offence of Expiation for putting an obstacle in the w ay of a group’s receiving robe-m aterial. . . was laid down in S a v a tth i1 . . . concerning the nun Thullananda . . . The nun Thullananda put an obstacle in the w ay of a group’s receiving robe-m aterial. . . One laying down . . . She originates it b y three origins. [26] The offence of Expiation for holding back a legally valid division of robe-m aterial. . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . The nun Thullananda held back a legally valid division of robe-m aterial. . . One laying down . . . She originates it b y three origins. [27] The offence of Expiation for giving recluses’ robe-material to a householder or a wanderer or a female wanderer . . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . The nun Thullananda gave recluses' robe-material to a householder . . . One laying down . . . She originates it b y the six origins. [28] The offence of Expiation for letting the robe-season pass when an expectation of robe-material is not sure . . . was laid down in Savatthi . . . concerning the nun Thjillananda . . . The nun Thullananda let the robe-season pass when an expectation of robe-material was not sure . . . One laying down . . . She originates it b y three origins. [29] The offence of Expiation for holding back a legally valid removal of the kathina (privileges) . . . was laid down in S avatth i. . . concerning the nun Thullananda . . . [63] The nun Thullananda held back a legally valid rem oval of the kathina (privileges) . . . One laying down . . . She originates it b y three origins. [30] The Third Division : that on Bathing 2 The offence of Expiation for the sharing of one couch b y two nuns .. . was laid down in Savatthi 3 . . . concerning several nuns . . Several nuns, in twos, shared one couch . . . One laying 1 Vin. iv , 283. * nhanavaggo against naggavaggo a t Vin. iv , 288. a Vin. iv 280.

92

The Book o f the Discipline

down . . . She originates it b y tw o origins (as) in Sheep’s wool.1 [31] The offence of Expiation for the sharing of one covering-cloth b y two nuns . . . was laid down in S a v a t t h i. . . concerning several nuns . . . Several nuns, in twos, shared one covering cloth . . . One laying d o w n She originates it b y two origins (as) in Sheep’s wool.1 [32] The offence of Expiation for intentionally causing discomfort to a nun . . . was laid down in Savatthi . . . concerning the nun Thullananda . . . The nun Thullananda intentionally caused discomfort to a nun . . . One laying down . . . She originates it b y three origins. [33] The offence of Expiation for neither attending to an ailing (woman) who lived with her nor m aking an effort to get her attended to . . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . The nun Thullananda neither attended to an ailing (woman) who lived with her nor made an effort to get her attended t o . . . One laying down . . . She originates it by one origin in throwing off responsibility. [34] The offence of Expiation for, after one has given quarters to a nun, then angry, displeased, throwing her o u t . . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . The nun Thullananda, having given quarters to a nun, then angry, displeased, threw her out . . . One layin g down . . . She origi­ nates it by three origins. [35] The offence of Expiation for a nun who keeps com pany (and) does not give up (her course) though admonished up to the third time . . . was laid down in Savatthi 2 . . . concerning the nun C andakali. . . The nun Candakali lived in com pany . . . One laying down . . . She originates it b y one origin in throwing off responsibility. [36] The offence of Expiation for walking without a weapon on almstour within (her own) region (when this is) agreed upon as dangerous, frightening . . . was laid down in S a v a tth i- . . [84] concerning several nuns . . . Several nuns w alked without a weapon on almstour within (their own) region (when it was) agreed upon as dangerous, frightening . . . One laying down . . She originates it b y two origins (as) in Sheep’s wool.1 [37] 1 T ex t p , 88.

*

V in .

iv . 2Q4,

The N uns’ Analysis

93

The offence of Expiation for w a lk in g . . . outside (her own) region . . . (see [37]). [38] The offence of Expiation for w alking on alm stour during the rains . . . was laid down in R ajagaha . . . concerning several nuns . . . Several nuns walked on almstour during the rains . . . One layin g down . . . She originates it b y tw o origins (as) in Sheep’s wool.1 [39] The offence of Expiation for a nun not setting out on almstour after she has kept the rains . . . was laid down in Rajagaha . . . concerning several n u n s . . . Several nuns did not set out on almstour after th ey had kept the rains . . . One laying down . . . She originates it b y one origin (as) in the first D efeat.2 [40] The Fourth Division : th at on Sharing The offence of Expiation for going to see a king’s pleasure house or a picture gallery or a park or a pleasure grove or a lotus pond . . . was laid down in S a v a tth i3 . . . concerning the group of six nuns . . . The group of six nuns went to see a kin g’s pleasure house and a picture g a lle r y . . . One laying down . . . She originates it b y two origins (as) in Sheep's wool.1 [41] T he offence of Expiation for m aking use o f a sofa or a divan . . . w as laid down in S a v a tth i. . . concerning several nuns . . . Several nuns made use of a sofa and a d iv a n . . . One laying down . . . She originates it b y tw o origins (as) in Sheep’s wool.1 [42] The offence of E xpiation for spinning yam . . . was laid down in S a v a tth i. . . concerning the group of six nuns . . . The group of six nuns spun y a m . . . One layin g down . . . She originates it b y tw o origins (as) in Sheep’s wool.1 [43] T he offence of E xpiation for doing household work . . . was laid down in S avatth i . . . concerning several nuns . . . Several nuns did household work . . . One laying down . . . She origi­ nates it b y two origins (as) in Sheep’s wool.1 [44] The offence of E xpiation for when one is being spoken to b y a nun, saying, " Come, lady, and settle this legal question,” and having answered, “ V ery good/’ but neither settling it nor making an effort to get it settled . . . w.as laid down in Savatthi 1 T e x t p. 88.

1 T e x t p . 87.

* Vin. iv, * 98 .

94

The Book o f the Discipline

. . . concerning the nun Thullananda . . . [65] The nun Thulla­ nanda, on being spoken to b y a nun, saying, “ Come, lady . . . ” and having answered, “ V ery good " (yet) neither settled it nor made an effort to get it settled . . . One layin g down . . . She originates it b y one origin in throwing off responsibility. [45] The offence of Expiation for givin g with one's own hand solid food or soft food to a householder or to a wanderer or to a female wanderer . . . was laid down in S a v a tth i1 . . . con­ cerning the nun Thullananda . . . The nun Thullananda with her own hand gave solid food and soft food to a householder . . . One laying down . . . She originates it b y two origins (as) in Sheep's wool.4 [46] The offence of Expiation for not having given up a household robe but making use of i t . . . was laid down in S a v a t t h i . . . concerning the nun Thullananda . . . The nun Thullananda, not having given up a household robe, made use of it . . . One laying d o w n . . . She originates it b y tw o origins (as) in Kathina-cloth.2 [47] The offence of Expiation for setting out on almstour without having given up her dwelling . . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . The nun Thullananda set out on almstour without having given up her dwelling . . . One laying down . . . She originates it b y - two origins (as) in Kathina-cloth.® [48] The offence of Expiation for learning w orldly know ledge. . . was laid down in S a v a tth i. . . concerning the group of six nuns .. . The group of six nuns learnt w orldly knowledge . .. One laying down . . . She originates it b y tw o origins (as)in Dhamma-line-by-line.3 [49] The offence of Expiation for teaching w orldly knowledge . . . {see [49]. Instead o f learnt read taught) . . . [50] The Fifth Division : that on a Picture-G allery The offence of Expiation for know ingly entering a monastery with monks (in it) without asking (for permission) . . . was laid down in S a v a tth i. . . concerning several nuns . . . Several nuns entered a monastery without asking (for perm ission). . . One 1 Vin. iv, 302. * T e x t p. 88. 8 T e x t p. 89 and M onks' Exp. 4.

The N uns’ Analysis

95

laying down,1 tw o supplem entary layings down . . . She origi­ nates it b y one origin in throwing off responsibility. [51] T he offence of E xpiation for reviling and abusing a monk . . . was laid down in V e s a li. . . concerning the group of six nuns . . . The group of six nuns reviled the venerable U p a ii. . . One laying down . . . She originates it b y three origins. [52] T he offence of E xpiation for being quick-tempered (and) abusing a group . . . was [66] laid down in S a v a tth i. . . con­ cerning the nun Thullananda . . . The nun Thullananda, being quick-tempered, abused a group . . . One laying- down . . . She originates it b y three origins. [53] The offence of Expiation for partaking of solid food or soft food b y (a nun) who had been invited or had been satisfied . . . was laid down in Savatthi . . . concerning several nuns . . . Several nuns who had eaten and were satisfied ate elsewhere . . . One laying down . . . She originates it b y four origins. [54] The offence of Expiation for being grudging as to families . . . was laid down in S a v a tth i. . . concerning a certain nun . . : A certain nun w as grudging as to families . . . One laying down . . . She originates it b y three origins. [55] The offence of E xpiation for spending the rains in a residence where there is no monk . was laid down in S a v a tth i. . . concerning several nuns . . . Several nuns spent the rains in a residence where there was no m o n k . . . One laying down . . . She originates it b y tw o origins (as) in Sheep’s wool.® [56] The offence o f Expiation for a nun who has kept the rains and does not " invite ” both Orders in respect of three matters . . . was laid down in S a v a tth i. . . concerning several nuns . . . Several nuns, having kept the rains' did not “ invite ” an Order of monks . . . One laying down . . . She originates it b y one origin in throw ing off responsibility. [57] The offence of E xpiation for not going for exhortation or for communion . . . was laid down among the Sakyans . . . con­ cerning the group of six nuns . . . The group of six nuns did not go for exhortation . . . One layin g down . . . She originates it b y one origin (as) in the first D efeat.8 [58] The offence o f E xpiation for not asking (the date of) the * Vin. iv , 306.

* T e x t p . 88.

* T e x t p. 87.

96

The Book o f the Discipline

Observance d ay and not approaching for exhortation . . . was laid down in S a v a tth i. . . concerning several nuns . . . Several nuns neither asked (the date of) the Observance d ay nor approached for exhortation . . . One laying down . . . She origi­ nates it b y one origin in throwing off responsibility. [59] The offence of Expiation for making burst, together with a man, the one with the other, a boil or a scab that has formed on the lower part of her body (and) without having obtained permission from an Order or a group . . . was laid down in S a v a tth i. . . concerning a certain nun . . . A certain nun, together with a man, the one with the other, made a boil burst that had formed on the lower part of her body . . . One laying d o w n . . . She originates it b y tw o origins (as) in Kathinacloth.1 [60] The Sixth Division : that on a Monastery The offence of Expiation for ordaining a pregnant woman . . . was laid down in Savatthi a [67] . . . concerning several nuns . . . Several nuns ordained a pregnant woman . . . One laying down . . . She originates it b y three origins. [61] The offence of Expiation for ordaining a woman who is giving suck . . . [62] The offence of Expiation for ordaining a probationer who has not trained for two years in the six rules . . . [63] The offence of Expiation for ordaining a probationer who has trained for two years in the six rules but is not agreed on b y the Order . . . [64] The ofience of Expiation for ordaining a girl married for less than twelve years . . . [65] The offence of Expiation for ordaining a girl married for a full twelve years but who has not trained for two years in the six rules . . . [66] The offence of Expiation for ordaining a girl married for a full twelve years and who has trained for tw o years in the six rules (but) is not agreed upon b y the Order . . . [67] The offence of Expiation for (a nun who) having ordained the woman who lives with her (and then) for two years neither helping her nor having her hel pe d. . . was laid down in 1 T e x t p . 88.

* Vin. iv , 317.

The N uns' Analysis

97

S a v a t th i . . . concerning the nun Thullananda . . . The nun Thullananda, having ordained the woman who lived w ith her, for tw o years neither helped her nor had her helped . . . One laying down . . . She originates it b y one origin in throwing off responsibility. [68] The offence of Expiation for not waiting on an ordained woman instructor for two years . . . was laid down in Savatthi . . . concerning several nuns . . . Several nuns did not wait on an ordained woman instructor for two years . . . One laying d o w n . . . She originates it b y one origin (as) in the first Defeat. [69] ^ The offence of Expiation for neither withdrawing nor having the woman who lives with her withdrawn after she has ordained her . . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . The nun Thullananda, having ordained the woman who lived w ith her, neither withdrew her nor had her withdrawn . . . One laying down . . . She originates it b y one origin in throwing off responsibility. [70] The Seventh Division : th a t on a Pregnant Woman

The offence of E xpiation for ordaining a maiden under twenty years of age 1 . . . (see N o. 61). [71] The offence of Expiation for ordaining a maiden who has completed tw enty years of age (but) has not trained for tw o years in the six rules . . . [72] [68] The offence of Expiation for ordaining a maiden who has completed tw en ty years of age and has trained for tw o years in the six rules but is not agreed upon b y the O r de r . . . [73] The offence of Expiation for ordaining while one is less than twelve years (of standing) . . . was laid down in S avatthi . . . concerning several nuns . . . Several nuns ordained while th ey were less than tw elve years (of standing) . . . One layin g down • . . She originates it b y three origins. [74] The offence of Expiation for ordaining b y one who has completed twelve years (of standing but) is not agreed upon by the Order . . . was laid down in S a v a t t h i. . . concerning several nuns . . . Several nuns who had completed tw elve years (of standing) ordained (though) th e y were not agreed upon b y 1 Vin. iv, 327.

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the Order . . . One laying down . . . She originates it b y three origins. [75] The offence of E xpiation for afterwards engaging in criticism when on being told, " Y ou have ordained sufficiently, lad y, for the time being," and having answered, " V ery good ” . . . was laid down in S a v a tth i. . . concerning the nun Candakal! . . , The nun Candaka.il afterwards engaged in criticism when, having been told, “ Y o u have ordained sufficiently, la d y, for the present,” she had answered, " V ery good ” . . . One laying down . . . She originates it b y three origins. [76] The offence of Expiation for neither ordaining a probationer to whom she has said, “ If you, lady, w ill give me a robe, I will ordain y o u ,” nor making an effort to get her ordained . . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . The nun Thullananda, having said to a probationer, “ If you, lady . . . ” (yet) neither ordained her nor made an effort to get her ordained . . . One laying down . . . She originates it b y one origin in throwing off responsibility. [77] The offence of E xpiation for saying to a probationer, " I f you, lady, will w ait upon me for tw o years, I will ordain you ” . . . {see [77]). [78] _ _ The offence of Expiation for ordaining a probationer who is keeping company w ith men, keeping com pany w ith youths, who is violent, a dwelling-place of g r ie f . . . was laid down in S a v a tth i. . . concerning the nun Thullananda . . . T he nun Thullananda ordained a probationer who kept com pany w ith men . . . One laying down . . . She originates it b y three origins. [79] The offence of Expiation for ordaining a probationer without the consent of (her) parents or (her) husband . . . w as laid down in S a v a t t h i . . . concerning the nun Thullananda . . . T he nun Thullananda ordained a probationer w ithout the consent of (her) parents and (her) husband [69] . . . One layin g d o w n __ She originates it b y four origins ; it m a y be th a t she originates it b y speech, not b y body, not b y m in d ; it m a y b e th a t she originates it b y body and b y speech, not b y m ind ; it m a y be that she originates it b y speech and b y mind, not b y b o d y ; it m ay be th at she originates it b y b o d y and b y speech and b y mind. [80]

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The offence o f E xp iatio n for ordaining a probationer b y showing favouritism (to monks) placed on probation . . . was laid down in R ajagah a . . . concerning the nun Thullananda . . . The nun Thullananda ordained a probationer b y showing favouritism . . . One layin g down . . . She originates it b y three origins. [81] The offence of E xp iation for ordaining e ve ry year . . . w as laid down in S a v a t t h i. . . concerning several nuns . . . Several nuns ordained e v e ry year . . . One layin g down . . . She origi­ nates it b y three origins. [82] ’ The offence o f E xp iatio n for ordaining tw o (probationers) in one year . . . (see [82]). [83] T he E ig h th D ivision : th a t on a Maiden T he offence of E xp iatio n for using a sunshade and sandals . . . was laid down in S a v a t t h i1 . . . concerning the group of six nuns . . . The group o f six nuns used a sunshade and sandals . . . One laying down, one supplem entary layin g down . . . She originates it b y tw o origins (as) in Sheep’s w ool.2 [84] The offence of E xp ia tio n for going in a vehicle . . . (see [84]. Read went in a vehicle). [85] The offence of E xp iation for wearing a p e ttic o a t. . . was laid down in S av atth i . . . concerning a certain n u n . . . A certain nun wore a p etticoat . . . One layin g down . . . She originates it b y two origins (els) in Sheep’s w ool.2 [86] The offence of E xp iatio n for wearing wom en’s ornaments . . . was laid down in S av atth i . . . concerning the group of six nuns . . . The group of six nuns wore wom en’s ornaments . . . One laying down . . . She originates it b y tw o origins (as) in Sheep’s wool.* [87] The offence of E xp iatio n for bathing w ith perfume and paint . . . (see [87]). [88] The offence o f E xp iatio n for bathing w ith scented ground sesamum . . . [89] The offence of E xp iation for causing oneself to be rubbed (with ointment) and causing oneself to be massaged b y a nun ■• . was laid down in S av atth i . . . concerning several nuns . . . Several nuns caused them selves to be rubbed (with ointm ent), 1 Vin. iv, 337.

* T e x t p . 88.

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to be massaged b y a nun . . . One layin g down . . . She originates it b y two origins (as) in Sheep’s w ool.1 [90] [70] The offence of Expiation for causing oneself to be rubbed (with ointment) and causing oneself to be massaged by a probationer 4 . . . [91] The offence of Expiation, for causing oneself to be rubbed (with ointment) and causing oneself to be massaged by a female novice . . . [92] The offence of Expiation for causing oneself to be rubbed (with ointment) and causing oneself to be massaged b y a woman householder . . . [93] The offence of Expiation for sitting down on a seat in front of a monk without asking (for permission) . . . was laid down in S av a t t h i . . . concerning several nuns . . . Several nuns sat down on a seat in front of a monk without asking (for permis­ sion) . . . One laying down . . . She originates it b y tw o origins (as) in the Kathina-cloth.1 [94] The offence of Expiation for asking a question of a monk who has not given leave . . . was laid down in S a v a tth i. . . concerning several nuns . . . Several nuns asked a question of a monk who had not given leave . . . One laying down . . . She originates it by two origins (as) in Dhamma-line-by-line.® [95] The offence of Expiation for entering a village without (wearing) a vest . . . was laid down in S a v a t t h i. . . concerning a certain n u n . . . A certain nun entered a village without (wearing) her v e s t . . . One laying down . . . She originates it b y two origins : it m ay be that she originates it b y bodyi not by speech, not by mind ; it m ay be th at she originates it by body and by mind, not b y speech. [96] The Ninth Division : on Sunshade and Sandals Concluded are the Nine Minor Divisions Its sum m ary: Garlic, hair of the body, palm, application, ablution, While (he is) eating, of raw grains, tw o on the remains of food, seeing, / In the dark, in a secluded place, in an open place, and on a carriage-road, 1 T ex t p. 88.

1 Vin. iv , 343.

* T e x t p. 89.

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Before, after, and at th e wrong tim e, misapprehension, w ith N iraya, h avin g stru ck , / N aked, w ater, having sewn, for five d ays, to be handed back, Group, division, recluse, not sure, an d about kathim(privileges), / About one couch, and covering-cloth, intentionally, womar: who lives w ith her, H aving given, keeping com pany, w ithin, and outside, rains. does not set out, / K ing, sofa, and yarn, household, and about a settlem ent Should give, robe, dw elling, and learning, should teach , / M onastery, reviling, and quick-tem pered, should partak< of, grudging as to fam ilies, ^ In a residence, In vitation , exhortation, tw o things, and about the lower part o f th e body, / A pregnant wom an, one g ivin g suck, six rules, not agreed upon, less than tw elve, [71] A nd a full (twelve), b y th e Order, w ith, ordained (woman), and five or six, / Maiden, and two, b y th e Order, tw elve, and about being not agreed upon, Sufficiently, and “ I f ” , for tw o years, keeping com pany, b y the husband, / ' Placed on probation, e v e ry year, and about ordaining tw o, Sunshade, in a vehicle, p etticoat, w om en’s ornam ents, w ith paint, / Ground sesamum, and then a nun, and a probationer, a female novice, A wom an householder, in front of a m onk, leave not given, a vest. / Sum m ary of these D ivisions : Garlic, darkness, bathing, sharing, picture-gallery, M onastery, then pregnant wom an, m aidens, sunshadeand-sandals. / The offence to be Confessed fo r partaking o f ghee, h aving had it asked for . . . w as laid down in S a v atth i . . . concerning th e group of six nuns . . . T h e group of six nuns, having had ghee

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asked for, partook of i t . . . One laying down,1 one supple­ mentary laying down . . . She originates it b y four origins, [i] . . . oil, having had it asked for . . . [2] . . . honey, having had it asked for . . . [3] . . . molasses, having had it asked for . . . [4] . . . fish, having had it asked for . . . [5] . . . meat, having had it asked for . . . [6] . . . milk, having had it asked for . . . [7] . . . curds, having had them asked f o r . . . She originates it by four origins : it m ay be that she originates it by body, not b y speech, not b y m in d ; it m ay be that she originates it by body and b y speech, not b y mind ; it m ay be that she originates it b y body and b y mind, not b y speech ; it m ay be that she originates it b y body and b y speech and b y mind. [8] Concluded are the eight offences to be Confessed Its sum m ary: Ghee, oil, and then honey, molasses, and so fish. Meat, milk, and curds too, a nun having had (them) asked for : The eight offences to be Confessed were proclaimed b y the Buddha Himself. / Having abridged those rules of training that were given in full in the Monks’ Analysis, Concluded is the Chapter on Layingdown-Where in the Nuns’ Analysis. [1] Consenting to physical contact with a man who is filled with desire how many offences does a nun who is filled with desire fall into ? Consenting . . . a nun who is filled with desire [72] falls into three offences : if she consents to taking hold of below the collar-bone, above the circle of the knees, the offence is one involving D e fe a t; if she consents to a taking hold of above the collar-bone, below the circle of the knees, the offence is a grave o n e ; if she consents to taking hold of something attached to the body, the offence is one of wrong-doing. These are the three offences that, consenting. . . a nun who is filled with desire falls into. [1] Concealing a fault, a nun who is one who conceals a f a u lt . . • falls into three offences : if she conceals, knowing the matter is 1 Vin. iv , 347.

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one in vo lvin g D efeat, the offence is one involving D e fe a t; if, being in doubt, she conceals, the offence is a grave one ; if she conceals a fallin g a w a y from good behaviour, the offence is one of wrong-doing. These are the three offences that, concealing a fault, a nun w ho is one who conceals a fault falls into. [2] N ot g ivin g up (her course) though being admonished up to the third tim e, a nun w ho is an im itator of one who is suspended . . . falls into three offences : following the motion there is an offence of w ron g-d oin g; following the two resolu­ tions there are g rav e offences ; following the conclusion o f the (three) resolutions the offence is one involving Defeat. These are the three offences th a t , though being admonished up to the third tim e, a nun w ho is an im itator of one who is suspended falls into. [3] Com pleting the eighth thing . . . she falls into three offences : if she is told b y a m an, “ Come to such and such a place " and goes there, th e offence is one o f wrong-doing ; in m erely approaching th e reach o f th e m an’s hand, the offence is a grave one ; if she com pletes the eighth thing the offence is one involving D efeat. [4] Concluded are the Offences involving Defeat Bringing a law -suit, a nun w ho is one who speaks in e n vy falls into three offences : if she announces it to one (person) the offence is one o f wrong-doing ; if she announces it to a second the offence is a grave one ; at the end of the law-suit the offence is one requiring a Form al Meeting of the Order. [1] R eceiving a w om an-thief she falls into three offences : following the m otion there is an offence of w ron g-d oin g; following the tw o resolutions there are grave offences ; following the conclusion of the (three) resolutions th e offence is one requiring a F orm al M eeting o f the Order. [2] Going alone am ong villages she falls into three offences : if she goes the offence is one o f wrong-doing ; if she m akes the first foot cross th e enclosure th e offence is a grave one ; if she makes the second foot cross the offence is one requiring a Formal M eeting o f the Order. [3] Restoring a nun suspended b y a complete Order, without having obtained permission from the Order, which carried out

The Book o f the D iscipline the proceedings in accordance w ith the rule, w ith Discipline, w ith the T each er’s instruction, not havin g learnt the group’s desire, she falls into three offences : following the motion . . . (see [2] above). [4] A nun w ho is filled w ith desire, partaking of solid food or soft food th a t w ith her own hand she has accepted from the hand of a m an who is filled w ith desire, [73] falls into three offences : if she accepts it thinking, " I w ill eat, I w ill partake o f,” th e offence is a grave one ; for every m outhful the offence is one requiring a Form al Meeting o f the O rder; if she accepts water for cleansing the teeth, the offence is one of wrong-doing. [5] In stigatin g (by) saying, " W hat can this man, whether he is filled w ith desire or is not filled w ith desire, do to you, lady, since yo u are not filled w ith desire ? Please, lady, eat or p artake o f the solid food or the soft food th at this man is giving to y o u and th a t you have accepted w ith your own hand,” she falls into three offences : if at her bidding she accepts thinking, “ I w ill ea t, I w ill partake o f,” the offence is one of wrong­ doing ; for every m outhful there is a grave offence ; a t the end o f th e m eal the offence is one requiring a Form al Meeting o f the Order. [6] N ot givin g up (her course) though being admonished up to the third tim e, a nun who is angry falls into three offences: follow ing the m otion . . . (see [2]). [7] N ot g ivin g up (her course) though being admonished up to the third tim e, a nun who is overthrown in some legal question falls into three offences : following the m otion . . . [8] N ot givin g up (their course) though being admonished up to the third tim e, nuns who live in com pany fall into three offences : follow ing the m otion . . . [9] N ot givin g up (her course) though being admonished up to the third tim e, (but) instigating (and) saying, “ Ladies, live you as though in com pany, do not y o u live otherwise,” she falls into three offences ; following the motion*. . . [10] Concluded are the Offences requiring a Form al Meeting of the Order M aking a hoard of bowls she falls into one offence : that of E xp iation involving Forfeiture. [1]

The N uns' Analysis

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Thinking that robe-material (given) not at the right time is robe-material (given) at the right time, having it distributed after she has allotted it, she falls into two offences: when she has it distributed, in the action there is an offence of wrong­ doing ; when it has been distributed there is an offence of Expiation involving Forfeiture. [2] Tearing aw ay a robe she has exchanged with (another) nun, she falls into two offences : when she tears it away, in the action there is an offence of wrong-doing ; when she has tom it aw ay there is an offence of Expiation involving Forfeiture. [3] H aving another thing asked for when she has had one thing asked for, she falls into two offences : when she has it asked for, in the action (request) there is an offence of wrong-doing ; when she has had it asked for there is an offence of Expiation involving Forfeiture. [4] Getting another thing in exchange when she has got one thing in exchange . . . (see [4]). [5] Getting another thing in exchange for that which was necessary (and) appointed for another thing, destined for another thing, (and) belonging to an Order, she falls into two offences : as she gets it in exchange, in the action there is an offence of wrong-doing ; when she has got it in exchange there is an offence of Expiation involving Forfeiture. [6] Getting another thing in exchange for that which was necessary (and) appointed for another thing, destined for another thing, (and) belonging to an Order (and) that she herself had asked f o r belonging to a company . . . belonging to a company (and) th at she herself had asked for [74] . . . belonging to an individual (and) that she herself had asked for . . . (see [6]). [7-10] Bargaining for a heavy cloth (worth) more than four “ bronzes ” , she falls into two offences : when she bargains, in the action there is an offence of wrong-doing; when she has bargained there is an offence of Expiation involving For­ feiture. [ n ] Bargaining for a light cloth (worth) more than two and a half " bronzes ” , she falls into tw o offences . . . [12]

Concluded are the Offences of Expiation involving Forfeiture

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Eating garlic she falls into two offences : if she accepts it thinking, “ I will eat,” the offence is one of wrong-doing ; for every mouthful there is an offence of Expiation, [ij Letting the hair of the body grow she falls into two offences : when she lets it grow there is an offence of wrong-doing ; when she has let it grow there is an offence of Expiation. [2] Slapping with the palms of the hands she falls into two offences: as she slaps, in the action there is an ofience of wrong-doing; when she has slapped there is an offence of Expiation. [3] Taking an application of lac she falls into two offences : as she takes it, in the action there is an offence of wrong-doing; when she has taken it there is an offence of Expiation. [4] Taking an ablution with water consisting of more than (a measure of) two finger-joints she falls into two offences . . . (see [4]). [5] Standing with drinking water or w ith a fan close to a monk while he is eating she falls into tw o offences: if she stands within a reach of the hand there is an offence of Expiation ; if she stands having left a reach of the hand there is an offence of wrong-doing. [6] Eating raw grain having had it asked for she falls into two offences: if she accepts it, thinking, “ I will partake of it,” there is an offence of wrong-doing ; for each m outhful there is an offence of Expiation. [7] Throwing out excrement or urine or rubbish or the remains of food over a wall she falls into two offences : as she throws it out, in the action there is an offence of wrong-doing ; when she has thrown it out there is an offence of Expiation. [8] Throwing out excrem ent. . . or the remains of food on to the crops. . . [9] Going to see dancing or singing or music she falls into two offences: as she goes there is an offence of wrong-doing; standing where she sees or hears there is an offence of Expiation. [10] The First Division : that on Garlic Standing together with a man, the one w ith the other, in the dark of the night when there is no light she falls into two

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offences : if she stands within the reach of a hand there is an offence of Expiation ; if she stands having left the reach of the hand there is an offence of wrong-doing, [ n ] Standing together with a man, the one w ith the other, in a secluded place . . . [12] [75] Standing together w ith a man, the one w ith the other, in an open place . . . [13] Standing together w ith a man, the one w ith the other, on a carriage-road or in a cul-de-sac or a t a cross-roads . . . [14] Departing without asking the owner (for permission) after having approached families before a meal she falls into tw o offences : if she lets the first foot cross a place sheltered from the rain there is an offence o f w rong-doing; if she lets the second foot cross there is an offence of Expiation. [15] Sitting down on a seat w ithout asking the owner (for permis­ sion) having approached families after a meal she falls into two offences : as she sits down, in the action there is an offence of wrong-doing ; when she has sat down there is an offence of Expiation. [16] Sitting down on a sleeping-place which she has spread or has caused to be spread without asking the owner (for permission) after having approached families at a wrong time, she falls into two offences : as she sits down, in the action there is an offence of wrong-doing ; when she has sat down there is an offence of Expiation. [17] Because of a misapprehension, because of a misunderstanding, making (someone) look down on another she falls into tw o offences : as she makes (someone) look down on, in the action there is an offence of w rong-doing; when she has made (someone) look down on there is an offence of Expiation. [18] Cursing herself or another w ith N iraya or w ith the Brahmafaring she falls into two offences : as she curses, in the action there is an offence of wrong-doing ; when she has cursed there is an offence of Expiation. [19] Weeping, having struck herself again and again she falls into two offences: if she strikes and weeps there is an offence of Expiation ; if she strikes (but) does not weep there is an offence of wrong-doing. [20] „ The Second Division : on the D ark of the N ight

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Bathing naked she falls into tw o offences : as she is bathing, in the action there is an offence of wrong-doing ; when she has bathed there is an offence o f E xp iation . [21] H aving a bathing-cloth made exceeding the (proper) measure she falls into tw o offences : as she is h avin g it made, in the action there is an offence of wrong-doing ; when she has had it m ade there is an offence of E xp iatio n . [22] N either sewing nor m aking an effort to get sewn a nun’s robe th at she has unsewn or caused to be unsewn, she falls into one offence : E xpiation. [23] Missing going about in an outer cloak for five days . . . one offence . . . [24] W earing a robe th a t should be handed b ack she falls into two offences : while she wears it, in the action there is an offence of wrong-doing • when she has worn it there is an offence of E xpiation. [25] Putting an obstacle in the w a y of a group’s receiving robem aterial she falls into tw o offences : as she p u ts it, in the action there is an offence of wrong-doing ; w hen she has put it there is an offence of E xpiation. [26] Holding back a legally va lid division o f robe-m aterial she falls into tw o offences : as she holds it i a c k , in the action there is an offence of wrong-doing ; when-she has held it back there is an offence of E xpiation. [27] G iving recluses’ robe-m aterial to a householder or a wanderer or a female wanderer she falls into tw o offences : as she is giving, in the action there is an offence o f wrong-doing ; when she has given there is an offence o f E xp iatio n . [28] ' [76] L ettin g a robe-season p ass w hen th e expectation of robe-m aterial is not sure she falls in to tw o offences : as she lets it pass, in th e action there is an offence o f w rong-doing; when she has let it pass there is an offence o f E xpiation. [29] Holding back a le g a lly va lid rem oval of th e kath in a (privi­ leges) she falls into tw o offences . . . (see [27]). [30] The T hird D ivision : on B ath in g T w o nuns sharing one couch fa ll into tw o offences : as they lie down, in the action there is an offence o f wrong-doing ; when th e y have lain down there is an offence of E xp iatio n . [31]

The N uns' Analysis

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Two nuns sharing one covering-cloth . . . [32] Intentionally causing discomfort to a nun she falls into two offences : as she causes it, in the action there is an offence of wrong-doing ; when she has caused it there is an offence of Expiation. [33] Neither attending to an ailing (woman) who lives w ith her nor making an effort to get her attended to she falls into one offence : Expiation. [34] After giving quarters to a nun, thefi being angry, displeased, throwing her out she falls into two offences : as she throws her out, in the action there is an offence of w rong-doing; when she has thrown her out there is an offence of'Expiation. [35] Not giving up (her course) though being admonished up to the third time a nun who keeps com pany falls into tw o offences : following the motion there is an offence of wrong-doing ; at the end of the resolutions there is an offence of Expiation. [36] Walking without a weapon on almstour within (her own) region (when this is) agreed upon as dangerous, frightening she falls into two offences : as she goes along, in the action there is an offence of wrong-doing ; when she has gone along there is an offence of Expiation. [37] W alking . . . outside (hej own) region . . . (see [37]). [38] W alking on almstour during the rains, she falls into two offences : as she goes along . . . [39] Not setting out on almstour after she has kept the rains a nun falls into one offence : Expiation. [40] The Fourth Division : on Sharing Going to see a king’s pleasure house or a picture gallery or a park or a pleasure grove or a lotus pond, she falls into two offences : as she is going there is an offence of wrong-doing; standing where she sees there is an offence of Expiation. [41] Making use of a sofa or a divan she falls into two offences : as she makes use, in the action there is an offence of wrong­ doing ; when she has made use there is an offence of Expiation. [42] Spinning yam she falls into two offences : as she spins, in the action there is an offence of w rong-doing; for every running-up there is an offence of Expiation. [43]

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^ Doing household work she falls into tw o offen ces: as she does it there is an offence of wrong-doing ; when she has done it there is an offence of Expiation. [44] [77] W hen one is being spoken to b y a nun, saying, " Come, lady, settle this legal question/' and h avin g answered, “ Very good,” but neither settling it nor m aking an effort to get it settled, she falls into one offence : E xpiation. [45] Giving w ith her own hand solid food or soft food to a house­ holder or a wanderer or a female wanderer, she falls into two offences : as she gives it, in the action there is an offence of wrong-doing ; when she has given it there is an offence of Expiation. [46] Making use o f a household robe, not h avin g given it up, she falls into tw o offences : as she makes use o f it, in the action there is an offence o f wrong-doing ; when she has m ade use of it there is an offence of Expiation. [47] Setting out on alm stour w ithout h avin g given up her dwelling she falls into tw o offences : as she m akes the first foot cross the enclosure there is an offence of wrong-doing ; as she makes the second foot cross there is an offence of E xpiation. [48] Learning w orldly knowledge she falls into tw o offences: as she learns, in the action there is an offence of wrong-doing ; for every line there is an offence of E xpiation. [4g] Teaching w orldly knowledge she falls into tw o offences : as she teaches, in the action . . . [50] The F ifth Division : on a Picture-G allery K now ingly entering a m onastery with monks (in it) without asking (for permission) she falls into two offences: as she makes the first foot cross the enclosure . . . (see [48]). [51] R eviling and abusing a monk she falls into tw o offences : as she is reviling, in the action there is an offence of wrong-doing ; when she has reviled there is an offence of E xpiation. [52] Being quick-tempered and abusing a group, she falls into two offences : as she is abusing, in th e action there is an offence of w rong-doing; when she has abused there is an offence of Expiation. [53] Partaking of solid food or soft food when she has been invited or has been satisfied, she falls into two offences : as

The N uns’ Analysis

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i

she accepts it thinking, " I w ill eat, I w ill partake of ” there is an offence of wrong-doing ; for every mouthful there is an offence of Expiation. [54] Being grudging as to families she falls into two offences : as she grudges, in the action there is an offence of w rong-doing; when she has grudged there is an offence o f Expiation. [55] Spending the rains in a residence where there is no m onk she falls into tw o offences : if she thinks, “ I w ill spend the rains ” (and) prepares a lodging, provides drinking w ater and w ater for washing, sweeps a cell, there is an offence of wrong-doing ; with sunrise there is an offence of Expiation. [56] N ot " inviting ” both Orders in respect of three matters, a nun who has kept the rains falls into one offence : Expiation. [57] Not going for exhortation or for communion she falls into one offence : E xpiation. [58] N ot asking (the date of) the Observance d ay and not approaching for exhortation . . . one offence : Expiation. [59] Making burst, together w ith a man, the one with the other, a boil or a scab that has formed on the lower part of her body (and) not having obtained permission from an Order or a group [78] she falls into tw o offences : as she makes it burst, in the action there is an offence of w rong-doing; when she has burst it there is an offence of Expiation. [60] The S ixth Division : on a Monastery Ordaining a pregnant woman she falls into two offences : as she ordains her, in the action there is an offence of wrong-doing ; when she has ordained her there is an offence of Expiation. [61] Ordaining a woman givin g suck . . . a probationer who has not trained for tw o years in the six rules . . . a probationer who has trained for two years in the six rules but is not agreed upon by the O r d e r . . . a girl married for less than tw elve years . . . a girl married for a fu ll tw elve years who has not trained for two years in the six rules . . . a girl married for a full tw elve years who has trained for two years in the six rules but is not agreed upon b y the Order, she falls into two offences : as she ordains her, in the action there is an offence of w rong-doing; when she has ordained her there is an offentfe of Expiation. [62-67]

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Ordaining the woman who lives with her (but) for two years neither helping her nor having her helped she falls into one ofience: Expiation. [68] Not waiting on an ordained woman instructor for two years . . . one offence : Expiation. [69] Having ordained the woman who lives with her (but) neither withdrawing her nor having her withdrawn . . . one offence : Expiation. [70] The Seventh Division : on a Pregnant Woman Ordaining a maiden under twenty years of age . . . {see [61]). [7 i] Ordaining a maiden who has completed tw en ty years of age (but) has not trained for two years in the six rules . . . [72] Ordaining a maiden who has completed tw en ty years of age and has trained for two years in the six rules but is not agreed upon b y the Order . . . [73] Ordaining while she is less than twelve years (of standing) • - ■[743 Ordaining when she has completed twelve years (of standing) but is not agreed upon b y the O rder [75] Afterwards engaging in criticism when on being told, “ You fiave ordained sufficiently, lady, for the time being,” and having answered, " V ery good,” she falls into two offences : while she is criticizing, in the action there is an offence of wrong-doing; when she has criticized there is an offence of Expiation. [76] Neither ordaining nor making an effort to get a probationer ordained to whom she has said, “ If you, lady, will give me a robe, I will ordain you,” she falls into one offence: Expiation. [77] [79] Saying to a probationer, " If you, lady, w ill w ait on me for two years, I will ordain you ” . . . Expiation. [78] Ordaining a probationer who is keeping com pany with men, keeping company with youths, who is violent, a dwelling-place of grief . . . ( s e e [71]). [79] Ordaining a probationer without the consent of (her) parents or (her) husband . . . [80] Ordaining a probationer b y showing favouritism (to monks) placed on probation . . . [81] .

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Ordaining every y e a r . . . [82] Ordaining tw o (probationers) in one y e a r . . . [83] The E ighth Division : on a Maiden Using a sunshade and sandals she falls into two offences : as she is using them, there is an offence of wrong-doing in the action ; when she has used (them) there is an offence of Expiation. [84] Going in a vehicle she falls into two offences : as she is going, there is an offence of wrong-doing in the action ; when she has gone there is an offence of Expiation. [85] Wearing a p e ttic o a t. . . (see [84]). [86] Wearing women’s ornaments . . . [87] Bathing w ith perfume and paint she falls into tw o offences : as she bathes, in the action there is an offence of wrong-doing ; at the end of the bathing there is an offence of Expiation. [88] Bathing w ith scented ground sesamum . . . [89] Causing herself to be rubbed (with ointment'/ and causing herself to be massaged b y a n u n . . . a probationer. . . a woman novice . . . a woman householder she falls into two offences : as she causes herself to be rubbed (with ointment), in the action there is an offence of wrong-doing ; when she has caused herself to be rubbed there is an offence of Expiation. [90- 93] Sitting down on a seat in front of a monk without asking (for permission) she falls into tw o offences : as she sits down, in the action there is an offence of wrong-doing ; when she has sat down there is an offence of Expiation. [94] Asking a question of a monk who has not given permission she falls into two offences : as she asks, in the action there is an offence of w rong-doing; when she has asked there is an offence of Expiation. [95] Entering a village without w earing a vest she falls into two offences : as she makes the first foot cross the enclosure there is an offence of wrong-doing ; as she makes the second foot cross there is an offence of Expiation. [96] The Ninth Division : on Sunshade and Sandals Concluded is the Minor (Class)

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Partaking of ghee . . . o i l . . . honey . . . molasses . . . fish . . . m eat . . . milk . . . curds th at she has bad asked for she falls into tw o offences : as she accepts it saying, “ I w ill partake of it ” there is an offence o f wrong-doing ; for e very mouthful there is an offence to be Confessed. [l-8 ] Concluded are the E ight Offences to be Confessed Concluded is the Second Chapter : on H ow m an y Offences ? [2] [80] O f the four fallings aw ay how m an y fallings aw ay do the offences for a nun who, filled w ith desire, is consenting to physical contact w ith a man who is filled w ith desire appertain to ? O f the four fallings aw ay the offences . . . appertain to two fallings aw ay : there m ay be falling a w a y from moral habit ; there m ay be falling aw ay from good behaviour . . . O f the four fallings aw ay how m any fallings a w a y do the offences for one w ho is partaking of curds, h avin g h ad them asked for, appertain to ? . . . appertain to one falling a w a y : falling away from good behaviour. . Concluded is the Third Chapter : on F a llin g A w a y [3] O f the seven classes of offence in how m an y classes of offence are the offences for a nun who, filled w ith desire, . . . comprised ? O f the seven classes of offence the offences for a nun . . . are comprised in three classes of offence : it m ay be in the class of offence involving D e f e a t ; it m a y be in th e class of offence that is a v e ry grave one ; it m ay be in the class of offence of wrong­ doing . . , The offences for one who is p artaking of . . . curds, having had them asked for, are comprised in two classes of offence : it m ay be in the class of offence th a t has to be Con­ fessed ; it m ay be in the class of offence of wrong-doing. Concluded is the Fourth Chapter : on Comprised In [4] O f the six origins of offences b y how m an y origins d o the offences of a nun who, filled w ith desire, . . . originate ? . . . T h e y originate b y one origin : th e y originate b y bo d y and by mind, not b y speech . . . The offences for one who is partaking o f . . . curds, having had them asked for, originate b y four origins : it m ay be th ey originate b y body, not b y speech, not b y m i n d ; it m ay be th ey originate b y body and b y speech,

The Nuns’ Analysis

ri5

not by mind ; it m ay be they originate by body and by mind, not by speech ; it m ay be they originate by body and b y speech and b y mind. Concluded is the Fifth Chapter : on Origins [5] Of the four legal questions which legal question (is raised by) the offences for a nun who, filled with desire . . . ? Of the four legal questions it is the legal question concerning offences . . . For one who is partaking of . . . curds, having asked for them . . . it is the legal question concerning offences. Concluded is the Sixth Chapter : on Legal Questions [6] Of the seven (ways for) the deciding (of a legal question) b y how many decidings are the offences for a nun who, filled with desire . . . stopped ? . . . They are stopped b y three decidings: it may be by a verdict in the presence of and by the carrying out on (her) acknowledgement ; it may be by a verdict in the presence of and b y a covering over (as) with grass . . . [81] . . . the offences of partaking of curds, having had them asked for . . . are stopped by three decidings : . . . and by a covering over (as) with grass. Concluded is the Seventh Chapter : on Deciding [7] How many offences does a nun, filled with desire, consenting to physical contact with a man who is filled with desire fall into ? . . . She falls into three offences . . . (see 2.2). Consenting to physical contact with a man who is filled with desire how many offences does a nun who is filled with desire fall into ? Consenting . . . a nun who is filled with desire falls into three offences: if she consents to taking hold of below the collar-bone . . . (see text p. 71 f.) . . . she falls into these three offences. Of the four fallings away how many fallings away do these offences appertain to ? Of the seven classes of offence in how many classes of offence are they comprised ? Of the six origins of offences b y how many origins do they originate ? Of the four legal questions which legal question ? Of the seven decidings b y how many decidings are they stopped ? Of the four fallings away these offences. . . (see ^•8) . . . and by a covering over (as) with grass. ' . . .

The Book o f the D iscipline Partaking of curds, having had them asked for, how many offences does she fall into ? Partaking of curds, having had them asked for, she falls into two offences : as she accepts, saying, “ I will partake of,” the offence is one of wrong-doing ; for every mouthful the offence is one to be Confessed. Partaking of curds . . . she falls into these tw o offences. Of the four fallings aw ay how m any fallings aw ay do these offences appertain to . . . b y which deciding are th e y stopped ? Of the four fallings away these offences appertain to one falling a w a y : the falling away from good behaviour. Of the seven classes of offence they are comprised in two classes of offence : it may be in the class of offence that is to be Confessed ; it m ay be in the class of offence of wrong-doing. Of the six origins of offences they originate b y four origins : it m ay be that they originate b y body, not b y speech, not b y mind ; it m ay be that they originate b y body and b y speech, not b y m in d ; it may be that they originate b y b o d y and b y mind, not by speech ; it m ay be that th ey originate b y body and b y speech and b y mind. O f the four legal questions the legal question concerning offences. O f the seven decidings th ey are stopped b y three . . . and b y a covering over (as) w ith grass. Concluded is the Eighth Chapter : on Accum ulation [8] Where was that offence involving D efeat on the ground of consenting to physical contact laid down b y th at Lord who knows, who sees, perfected one, fu lly Self-Awakened One ? Concerning whom ? On what subject ? . . . B y whom was it conveyed ? Where was th at offence involving D efeat on the ground of consenting to physical contact laid down by that Lord . . . ? It was laid down in S a v a t t h i . . , (see I I .1) . . . she originates it by body and b y mind, not b y speech . . . B y whom has it been conveyed ? It has been conveyed b y a succession (of teachers): U pali, Dasaka . . . V inaya-pitaka in the Island of Tambapanni. [i] [82] Where was that offence involving D efeat on the ground of concealing a fault laid down . . . (see I I .1) . . . she originates it by one origin in throwing off responsibility. [2] Where was that offence involving D efeat on the ground of

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not giving up (her course) though being admonished up to the third time laid down . . . in throwing off responsibility, [3] Where was that offence involving Defeat on the ground of completing the eighth thing laid down . . . in throwing off responsibility. [4] Concluded are the Offences involving Defeat Where was that offence requiring a Formal Meeting of the Order because of the bringing of a law-suit b y a nun who speaks in en vy laid down ? Concerning whom ? . . . (see [1] above) . . . she originates it by body and b y speech and by mind . . . B y whom has it been conveyed ? B y a succession (of teachers) : Upaii, Dasaka . . . Vinaya-pitaka in the Island of Tambapanni. [1] . . . requiring a Formal Meeting of the Order because of ordaining a woman thief . . . she originates it . . . and b y mind. [2] . . . requiring a Form al Meeting of the Order because of going alone among villages . . . (as) in the first D efeat.1 [3] . . . requiring a Form al Meeting of the Order because of restoring a nun suspended b y a complete Order, without having obtained permission from the Order which carried out the proceedings in accordance w ith the rule, with Discipline, with the Teacher’s instruction, not having leam t the group’s desire . . . in throwing off responsibility. [4] . . . requiring a Form al Meeting of the Order because of a nun who is filled w ith desire partaking of solid food or soft food that with her own hand she has accepted from the hand of a man who is filled w ith desire . . . (as) in the first D efeat.1 [5] . . . requiring a Form al Meeting of the Order because of instigating (by) saying, “ W hat can this man, whether he is filled w ith desire or is not filled w ith desire, do to you, lady, since you are not filled w ith desire ? Please, lady, eat or partake of the solid food or the soft food th at this man is giving to you and that you have accepted w ith your own hand ” . . . she originates i t . . . [6] 1 T e x t p. 87..

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. . . requiring a Formal Meeting of the Order because of a nun who is angry not giving up (her course) though being admonished up to the third time . . . in throwing off respon­ sibility. [7] . . . requiring a Formal Meeting of the Order because of a nun, overthrown in some legal question, not giving up (her course) though being admonished up to the third time . . . in throwing off responsibility. [8] . . . requiring a Formal Meeting of the Order because of nuns who live in company not giving up (their course) though being admonished up to the third time . . . in throwing off responsibility. [9] [83] . . . requiring a Formal Meeting of the Order because of not giving up (her course) though being admonished up to the third time for one who is instigating saying, " Ladies, live you as though in company, do not you live otherwise ” . . . in throwing off responsibility. [10] . . . . . . offence to be Confessed because of partaking of curds, having had them asked f o r . . . she originates it b y four origins. [8] Concluded is the First Chapter : on Laying-Down-Where [9] Because of consenting to physical contact how' many offences does she fall into ? Because of consenting to physical contact she falls into five offences. If a nun filled with desire, consents to taking hold of a man who is filled with desire below the collar-bone, above the circle of the knees, there is an offence involving Defeat. If a monk rubs (her) body with (his) body the offence is one requiring a Formal Meeting of the Order. If she rubs something attached to the body with the body there is a grave offence. If she rubs something attached to the body with something attached to the body there is an offence of wrong-doing. In tickling with the fingers there is an offence of Expiation.1 Because of consenting to physical contact she falls into these five offences. [1] 1 Monks’ Exp. 52. F or some o f these offences see the offences given after the formulation of this rule, at Vin. iv, i n . See also note a t B D . ii, 387. See B D . iii, Intr. p. x x v ii ff. for the rules of training that were shared by monks and nuna.

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Because o f concealing a fault how m any offences does she fall into ? . . . into four offences. If a nun know ingly conceals a m atter involving D efeat the ofience is one involving D efeat. If, being in doubt, she conceals it, there is a grave offence. If a m onk conceals an offence requiring a Form al Meeting of the Order there is an offence o f E xp iation 1 ; if she conceals a falling aw ay from good behaviour there is an ofience of wrong-doing. Because of concealing a fault she falls into these four offences. [2 ] • .4 Because of not giving up (her course) though being admonished up to the third tim e . . . she falls into five offences. If a nun who is an im itator of one who is suspended does not give up (her course) though being admonished up to the third time, following the motion there is an offence of wrong-doing, following the tw o resolutions there are grave offences, following the conclusion o f the (three) resolutions there is an offence involving D efeat.2 If a nun w ho is an im itator of a schism atic does not give up (her course) though being admonished up to the third tim e there is an offence requiring a Form al Meeting of the Order.3 I f she does not g ive up (her) pernicious views though being admonished up to the third tim e there is an offence of E x p ia tio n .4 Because of not giving up (her course) though being admonished up to the third tim e she falls into these five offences. [3] Because of com pleting the eighth thing . . . she falls into three offences . . . (see te x t p. 72) . . . she falls into these three offences. [4] Concluded are the Offences involving D efeat Because of bringing a law-suit a nun, if she be one who speaks in en vy . . . falls into three offen ces. . . (see te x t p. 72) • • • Form al Meeting of the Order. [1] [84] Because of ordaining a wom an-thief . . . three offences

. . . [2 ] 1 Cf. Monks’ E xp . 64 w hich reads “ v e r y bad offence ” for " one Formal Meeting of th e O rd e r" . B u t th e O ld Corny, say s th a t the of this kind and th e four in vo lvin g D e fea t are w h at is m e jn t b y offence dutfhulla dpaiti, see Vin. iv , 3 1, 128. * As a t Vin. iv . 219. ' See Vin. ii, 201. 4 M onks’

requiring a 13 offences " v e r y bad E xp . 68.

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Because of going alone among villages . . . three offences • •• [3l Because of restoring a nun suspended b y a com plete Order . . . not havin g learnt the group’s desire . . . three offences . . . [4] Because of partaking of solid food or soft food that with her own hand she has accepted from the hand of a man who is filled w ith desire a nun who is filled with desire falls into three offences . . . [5] Because of instigating (by) saying, " W h at can this man . . . do to you, la d y . . . eat or partake o f . . . having accepted with your own hand ” . . . three offences . . . [6] B ecause of not giving up (her course) though being admo­ nished up to the third tim e a nun who is angry falls into three offences . . . [7] Because of not giving up (her course) though being admo­ nished up to the third time a nun who* is overthrown in some leg a l question . . . three offences. [8] Because of not givin g up (her course) though being admo­ nished up to the third time a nun 1 who lives in c o m p a n y . . . three offences . . . [9] Because of not givin g up (her course) though being admo­ nished up to the third time (but) instigating (and) saying, “ Ladies, live you as though in com pany, do not you live otherwise ” . . . three offences . . . [10] Concluded are the ten Offences requiring a Form al Meeting of the Order . . . Because of partaking of curds, having had them asked for, . . . she falls into tw o offences. If she accepts them, saying, “ I w ill eat, I w ill partake of ” there is an offence of wrong-doing. F or every m outhful there is an offence to be Confessed. Because o f partaking of curds, having had them asked for, she falls into these tw o offences. [8] Concluded is the Second C h a p te r: on H ow M any Offences ? [10] Because of consenting to physical contact, o f the four fallings aw ay how m any fallings aw ay do the of fe nce s. . . 1 T h e p lu ral usually appears in this c o n te x t ; b u t here “ nun " is in the singular.

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appertain to ? . . . appertain to tw o fallings a w ay : there m ay be falling aw ay from moral h a b i t ; there m a y be falling aw ay from good behaviour . . . Because o f partaking of curds, having had them asked for . . . do the offences appertain to ? . . . falling aw ay from good behaviour. Concluded is the Third Chapter : on F allin g A w a y [11] Because of consenting to physical contact of the seven classes of offences in how m any classes o f offence are the offences [85] comprised ? . . . in five classes o f offence : it m a y be in the class of offence involving D e f e a t ; it m ay be in th e class of offence requiring a Form al Meeting of the Order ; it m ay be in the class o f very grave offence ; it m a y be in the class of offence of Expiation ; it m ay be in the class o f offence of w rong-doing. . . Because of partaking of curds, h aving had them asked f o r , . . . the offences are comprised in tw o classes of offence : it m ay be in the class o f offence to be Confessed ; it m ay be in the class of offence of wrong-doing. Concluded is the Fourth Chapter : on Comprised in [12] Because of consenting to^physical contact of th e six origins of offences b y how m any origins do thejoffences . . . originate ? isee [5]. P- 80) . . . Because of partaking of curds, having had them asked for . . . and b y mind. Concluded is the F ifth Chapter : on Origins [13] Because of consenting to physical contact of the four legal questions which legal question (is raised by) the offences . . . (see [6] p. 80). Concluded is the S ixth Chapter : on L egal Questions [14] Because of consenting to physical contact of the seven (ways for) the deciding (of a legal question) b y how m any decidings are the offences . . . (see [7] p. 80). Concluded is the Seventh Chapter : on Deciding [15] Because of consenting to physical contact how m any offences does she fall into ? Because of consenting to p hysical contact she falls into five offences. I f a nun, filled w ith desire . . .

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{see [10, i] p. 83) . . . In tickling with the fingers there is an offence of Expiation. Because of consenting to physical contact she falls into these five offences. O f the four fallings away how m any fallings aw ay do these offences appertain to ? . . . (see [1.8] p. 48) . . . b y how m any decidings are th ey stopped ? O f the four fallings aw ay these offences appertain to two fallings aw ay : it m ay be th at of falling aw ay from moral habit, it may be that of falling aw ay from good behaviour. Of the seven classes of offence they are comprised in five classes of offence : it m ay be in the class of offence involving D efeat, it m ay be in the class of offence requiring a Form al Meeting of the Order, it m ay be in the class of offence that is a v e ry grave one, it may be in the class of offence of Expiation, it m ay be in the class of offence of wrong-doing. O f the six origins of offences they originate b y one origin . . . (see [1.8] p. 48) . . . and b y a covering over (as) with grass. Because of partaking of curds, having had them asked for, how m any offences does she fall into ? . . . she falls into two offences . . . and a covering over (as) w ith grass. Concluded is the Eighth C h a p te r: on Accum ulation [16] Concluded are the sixteen Great Synopses in the N uns’ Analysis

III. S U M M A R Y O F O R IG IN S (Sam utthanass’ uddanam)

j-gg] Impermanent are a ll constructs,1 painful, not self, and constructed, A nd certainly nibbana is a description m eaning not-self. / W hen the moon of th e B uddha has not appeared, when the sun o f the B uddha has not risen The very name of those rules held in common 2 is not known. / W hen th e y h ave perform ed various austerities, and have fulfilled the perfections, The Great Heroes uprise, h avin g become Vision in the world w ith th e Brahm as ;'/ T h ey teach T rue D ham m a : the slayin g of anguish, the bringing of happiness. Angirasa 3 the S ak yan Sage, com passionate for all beings, / 5 The best o f a ll creatures, the lion, taught the three P itak as : The Suttantas, the Abhidham m a, and the V in aya— a great special qu ality. / Thus is True D ham m a led on if V in ay a endures. The two Analyses, th e K h an dhakas, and the H eadings / .Are garlands fastened b y P arivara w hich is just a strand in the T h read .4 For this P arivara itself “ origin ” is regularized,® / And in the Thread below division an d source are shown as different.8 Therefore “ He who is w ell behaved and desires the rule must train in P arivara / 1 Cf. Dhp. 277, 278. * sabhagadhamma. H ere dhamma h as t o be ta k e n in it s m ean ing o f ru le or oQence ; sabhaga is in com m on, here to m onks and nuns. T h is does n o t im p ly that each rule applies t o m on k an d n u n a lik e : som e offences co u ld b e com witted only b y monks, others o n ly b y n un s. A ll o f these are co llected in th is Chapter. Cf. Vin. i, i z 6 sabhaga dpatti, a. co llectiv e ofience. 1 An epithet o f th e B u d d h a . * sultaguna. 1 niyaio kata. exp lain ed a t V A . 1305 a s niyatahata niyatasamuith&na. * sambkedaniddnaH c ' annam. T h e reference app ears t o b e to th e m ix tu re , ianibheda, of origins o f a n offence, here divisioned below , b y vario u s co m ­ binations o f body, speech and th o u gh t. N idana, th e source o r p roven an ce, is Usually th e p lace w here a ru le w as la id dow n. T h is C h. is n o t itself concerned ^ t h these places : t h e y are given in C h . V I I I o f w lu ch v e r. 6 is cited a t VA• t 3 0 5 . T23

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A t the Observance th ey 1 recite what was laid down * jn the two Analyses, (Saying) I w ill declare the origin according to the method ■ listen to me. / 10 T hat which is the F irst D efeat, and n ext the Second, A Go-between and Adm onishm ent and an E x tra Robe, / Wools, Dham m a-line-by-line, F act, and Arranging, Set on Theft, Teaching, and W om an Thief, W ithout Consent are thirteen. / These thirteen 3 were thought out b y learned men according to the O rigin -m ethod: In each the origins are shown to be the same. / Intercourse,4 sem en,6 co n tact,6 the first Undetermined (offence), Arrived first,7 procured through (the intervention),8 to­ gether w ith a nun in private, * / W ith food,10 and tw o in p riva te,11 the fingers,12 sporting in the w ater,13 [87] A blow,14 also raising,15 and fifty-three Trainings,16 / 15 Below the collar-bone,17 villag e,18 full of desire,19 palm,8® and application,*1 ablution ,22 H aving kept th e rains,28 and exhortation,24 on not waiting on a woman instructor.25 / These trainings are seven ty-six done b y body and by thought,26 A ll are from one origin as is the F irst D efeat. / Concluded is F irst D efeat Origin 1 Monks and nuns. 1 T h e rules o f trainin g. * T h a t is. the thirteen divisions th a t now follow . In these th e offences from both Vibhangas are grouped a cco rd in g to the kin d and num ber o f ways th e y can be originated b y m on k o r nun. A ll fa ll in to position and not one rule is om itted. T here are a few s lig h t discrepancies betw een th e titles as given above and a t th e end o f th e divisions. * Def. I. * F .M . I. • F .M . 2. » E x p . 16. • E xp . 29* E xp . 30. 10 E x p .'43. 11 E x p . 44, 45. »* E x p . 52. ** E x p . 53. 14 E xp . 74. 11 E x p . 75. “ O f th e 75 T ra in in gs (Sekhiya), 22 are referred to sep arately in follow ing p a rts o f this Section, i.e. Nos. 11 -1 4 , 37* 43, 57- 7 2 . So th e a b ove 53 refer to T rain in gs N os. 1-10 , 15 -3 6 . 38-42, 44-56. 73- 7 5 l ’ N un s’ D ef. I. l * N u n s’ F .M . 3. *• N un s' F .M . 5. *• N uns' E xp. 3. 11 Ibid . 4. “ Ibid . 5. ** Ibid . 40. *4 Ibid. 58. ** Ibid. 69. *• N o t the usual citta here, b u t manasika.

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Not given,1 form,® further,3 lewd (words),4 pleasures for self,5 Unfounded,8 belonging to something else,7 the second Undetermined (offence), / Should tear aw ay,8 should apportion,® lying,10 insult,11 slander,18 V ery bad,18 should dig the ground,14 growth,15 in evasion,1* in making look down on,17 / Throwing out,18 and sprinkling,19 sake of gain,*0 having eaten,21 “ Come ” ,n in disrespect,23 should frighten,24 and should hide,15 living thing,2* / ^ 20 Knowing it contains living things,27 (formal) act,28 under (twenty),*9 in communion,30 expulsion,31 Regarding a rule,32 perplexity,33 confusion,34 and with an unfounded charge,35 / Remorse,36 legitimate,37 having given (away),3® should apportion to an individual,39 " What to you ? not at a right time,41 should tear aw ay,42 misapprehension,43 and with Niraya,44 / G roup,4* division,4® not sure,47 kathina,48 discomfort,19 quarters,50 ^ R evile,51 quick-tempered,62 grudging,53 and pregnant,54 giving suck,88 / Two years,58 probationer (not agreed on) by the Order,8’ likewise three on girls,58 1 Def. II. * Def. I l l ; viggaha above is an abbreviation of manussaviggaha. 8 Def. I V ; utlarim above abbreviating uttarimanussadhamma. 4 F .M . 3. * F .M . 4, here reading atthakaminam against ailaka- of Kin. iii, 133 and V A . 1307. • F .M . 8. 7 F .M . 9. 8 Forf. 25. a Ibid. 30. l ®E xp . 1. 11 Ibid. 2. 18 Ibid. 3. 11 Ibid. 9. 14 Ibid. 10. 14 Ibid. 11. 14 Ibid. 12. ” Ibid. 13. l * Ibid. 17. 18 Ibid. 20. *« Ibid. 24. " Ibid. 36. ” Ibid. 42. “ Ibid. 54. ’ * Ibid. 55. « Ibid. 60. ** Ibid. 61. « Ibid. 62. *» Ibid. 63. 19 Ibid. 65. *• Ibid. 69. ** Ibid. 70. ** Ibid. 71. 31 Ibid. 72. '• Ibid. 73. « Ibid. 76, 11 Ibid. 77.37 Ibid. 79. reading dhammakam against dhammi- o f Vin. iv, 152 and VA. 1307. *8 Ibid. 81. Though th e words chandam datva occur in Exp. 79, datva here belongs, according to V A . 1307, to clvaram datva of Exp. 81. 18 Ibid. 82. **N uns' F .M . 6. 41 N uns' Forf. 2. 4* Ibid. 3. M V . X , 1, 6, 7. • M V . X , 1, 8. * F .M . io, n , 12, 13, Nuns' F .M . 7, 8, 9, 10. * F .M . 13, 2 « M V . V III, 3 8 . 1, 2. » M V . V II, 1, 7. • M V . V I, 8 5 , 6. » As a t C V . V II, 4 , 7. 10 D . iii, 260, A . iv, 156 f . ; see C S . iv, 107, n. 2. II Vin. ii, 255, iv, 51, A . iv, 276. u Perhaps referring only to the eight Patidesaniyas fo r Nuns. _ 15 This must refer to Exp. 4, Z, I : definition o f tellin g a conscious lie. 14 The eightfold slla ; given a t A . iv, 248 fi. in detail, and in brief a t VA. 1342 =s Utt-vin. ver. 6 5 1 ; see tex t p. 213. Ifi Vin. ii, 201.

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customs for members of other sects.1 E ight marvellous and wonderful things about the great ocean.2 Eight marvellous and wonderful things in this Dhamma and Discipline.3 Eight “ not left overs ”.4 Eight “ left overs ” .4 It is to be forfeited on the eighth day at sunrise. 5 Eight offences involving Defeat.9 Com pleting the eighth thing she should be expelled.7 B y com pleting an eighth thing it is marked out even if not (actually) m arked out. 8 Ordination having eight formulas.® (Seats) should be risen from for eight nuns.10 A seat should be given to eight nuns.11 The woman lay disciple asked for eight boons. 12 A monk who is possessed of eight qualities m ay be agreed upon as an exhorter of nuns.13 Eight advantages for an expert in Discipline.14 Eight " at mosts ” .1S A monk against whom a (formal) act for specific depravity has been carried out must act righ tly in regard to eight things.16 Eight suspensions of the Patim okkha are not leg ally valid .17 Eight suspensions of the Patim okkha are legally valid .18 Concluded are the Octets Its sum m ary : Not th at monk, and in others, up to the third time, bringing into disrepute, Headings, rem oval of the kathina (privileges), drinks, and overcome b y, / I Referred to the M ahakhandhaka b y V A . 1342, p ro b ab ly to M V . I, 3 8 . 4 Vin. ii, 237 f. * Ibid. 238. 4 Vin. iv, 8 1. 6 Forf. 23. 6 See B D . iii, 175, n. 4. 7 N un s’ Def. IV . * T he Corny, is o f no help here. I believe this clause to refer to F .M . 6— on m arking o u t a site for a hut. • A gain Corny, o f no help. This phrase, atthavacikd upasampada, does n ot appear to occur in Vin. i- iv . T he reference m ay be to C V . X , 2 2 , the ordination of a nun throu gh a messenger. Utt-vin. 648 says : h a v in g eight formulas b y a messenger fo r nuns m eans an eightfold ordination w ith a form al a ct havin g a m otion th a t is follow ed b y a resolution m ade three tim es. l# R ead in g ab ove is paccutthatabbam. T h e reference is to C V. X , 18 w hich, however, reads na patibakitabbam, should n o t be reserved. II Vin. ii, 274. 11 Ibid. 242 f. ls E xp . 21. 2 and see Vin. ii, 264. 14 A d d to his five advantages given in the P en ta d s th a t Observance, In vitation , and the O rder's (formal) a c ts m a y be deposited in him, V A . 1342. “ O f th e fourteen given a t V A . 1340 th e first six form a sextet. V A . does not sp ecify w hich further ones are in tend ed here. l* V A . 1342 sa y s th is refers to th e Sam ath akkhandh aka (C V . IV ) and begins w ith " he m ust n o t suspend th e O bservance for a n ordinary m onk, nor the In v ita tio n " . I cannot trace the e x a ct reference. 17 Vin. ii, 242 f. 1‘ Ibid. 243.

222

The Book o f the D iscipline Belonging to the world, im portant rules, to be confessed, lying, Observances, factors for a message, oth er sects, and in the sea, / W onderful, not left over, left over, to be forfeited, Defeats, the eighth thing, not m arked out, ordination, / And too rising from a seat, boon, and about an exhorter, Advantages, " at m osts,” acting in regard to eight things, N ot legally valid, and legally valid : the O ctets are well proclaimed. [8] 9. Nonads

Nine occasions for ill-w ill.1 Nine (ways of) avertin g ill-w ill.1 Nine matters th a t are trained in.2 N ine offences a t once.3 An Order is split b y nine (monks) . 4 Nine sum ptuous foods.® In (eating) nine kinds o f m eat there is an offence o f wrong­ doing.6 Nine recitals of the P atim okkh a. 7 Nine " a t meets Nine things rooted in cravin g.8 N inefold pride.® Nine robes m ay be allotted.10 Nine robes should not be assigned. In length nine spans of the accepted span.11 Nine gifts are not legally v a lid .12 Nine recipients 13 are not le g a lly valid. Nine enjoym ents1! are not leg a lly valid. Three gifts are legally valid ; three recipients are leg a lly valid 14 ; three en jo ym en ts14 are legally valid. Nine (ways of) m aking known are not legally 1 G iven at te x t p. 168, and a t D . iii, 262, A . iv , 408. * In regard to the occasions lo r ill-w ill, V A . 1342. 9 Q uoting Vin. iii, 186 and referrin g to F .M . I - I X . * Referring to Vin. ii, 204. * G iven a t Vin. iv , 88. *V in. i, 218 ff. 1 F iv e w ays o f recitin g it are to b e found a t V in . i, 112. * G iven a t D . ii, 58, A . iv , 400, Vbh. 390 — V A . 1342 f. * G iven a t Vbh. 389 f. 10 V A . 1343 : su ch as th e three robes and a clo th fo r th e rain s ; see Vin. i, 296 f. 11 E xp . 92, 1 . “ V A . 1343 says (a g ift m eant for a n Order) is ch an ged fo r another Order, a shrine or an in d iv id u a l; i f m ean t fo r a shrine i t is g iv en to another shrine or an Order or an in d iv id u a l; if m ean t for an in d ivid u a l it is changed o ve r to another individual o r an O rder o r a shrine. “ O f these gifts, according to V A . 1343. “ V A . 1343 says tending o n ly to a n O rder, to a shrine or to a n individual, one gives to the relev an t one o n ly. E a c h is one o f th e th ree recipients in the enjoym ent o f the gift.

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valid.1 Nine (ways of) m aking known are legally valid.2 Two nonads for a (formal) act th at is not legally valid.3 [138] Two nonads for a (formal) act th at is legally valid.3 Nine suspensions of th e Patim okkha are not legally valid.4 Nine suspensions of th e Patim okkha are legally valid.4 Concluded are the Nonads Its sum m ary : Occasions for ill-w ill, averting, trained in, and at once, And is split, and sumptuous, meat, recital, and “ at mosts ” , / Craving, pride, allottings, and assigned, spans, Gifts, recipients, enjoym ents, and again the threefold when legally valid, / N ot legally valid, makings known that are legally valid, and two nonads twice, Suspensions of the Patim okkha that are and are not legally valid. [9] 10. Decades Ten occasions for ill-w ill.5 Ten (ways of) averting ill-will.6 Ten matters that are trained in. A wrong view founded on ten (tenets) .6 A right view founded on ten (teijets).7 Ten (ways of) taking up-an extrem e view.® T en wrongnesses.® Ten right­ nesses.9 Ten w ays of unskilled action.10 Ten ways of skilled action.10 Ten distributions of voting tickets are not legally valid.11 Ten distributions of voting tickets are legally valid.11 Ten rules of training for novices.18 If he is possessed of ten qualities a novice should be expelled.13 1 cv . iv, 2. * C V . iv, 3. * V A . 1343 refers th is to the first rule o f training in the O vadavagga, i.e. to Exp. 21, and p ro b a b ly 3 , 2 there. * Vin. ii, 243. 8 A . v, 150. ' N'atthi dinnath, etc. according to V A . 1343 I found frequently, e.g. at 55. A - i, 268 f. ’ E .g. A . i, 269. _ * antaggahika ditthi, mentioned a t V in. i, 172, see B D . iv , 226, n. These views begin w ith sassato loko according to VA . 1343, and occur frequently in the P a li Canon, e.g. a t A . v , 193, M . i. 157, though not under the title of antaggahika ditthi. * A dd wrong or rig h t knowledge, tiana, and freedom, vintutti, to the eight factors o f the W a y, e.g. A . v , 240. 10 D. iii, 269. « Vin. ii, 85. ” Vin. i, 83 f. ” Ibid. 85.

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I f he is possessed of ten qualities an expert on Discipline is reckoned as ignorant : if he does not put a limit to his own speech, if he does not put a lim it to the speech of another (person), if, not having put a lim it to his own speech, to the speech of another (person), he has a (formal) act carried out not according to rule, not with his acknowledgm ent,1 if he does not know what is an offence, if he does not know what is the root of an offence, if he does not know the arising . . . the stopping. . . the course leading to the stopping of an offence. I f he is possessed of ten qualities an expert on Discipline is reckoned as clever : if he puts a lim it to his own speech . . . if he knows what is an offence . . . the course leading to the stopping of an offence. And if he is possessed of ten further qualities an expert on Discipline is reckoned as ignorant : if he does not know what is a legal question . . . the root of a legal question . . . the arising. . . the stopping . . . the course leading to the stopping of a legal question, if he does not know the subject . . . the provenance . . . the laying down . . . the supple­ mentary laying down . . . the sequence of the connecting words.* If he is possessed of ten qualities an expert on Discipline is reckoned as clever : if he knows what is a legal question . . . the sequence of the connecting words. A nd if he is possessed of ten further qualities [139] an expert on Discipline is reckoned as ignorant : if he does not know what is a motion, if he does not know the carrying out of a motion, if he is not skilled in what comes first, if he is not skilled in what comes afterwards, and if he is one unknowing of the (right) time, if he does not know what is an offence and what is not an offence, if he does not know a slight and a serious offence, if he does not know what is an offence that can be done aw ay with and one that cannot be done aw ay with, if he does not know what is a very bad offence and one that is not v e ry bad, if he has not learnt properly from a succession of teachers, has not attended properly, has not reflected on properly.3 If he is possessed of ten qualities an expert on,Discipline is reckoned as c le v e r: if 1 These five clauses form one pentad a t text p. 130, and the next five

another pentad.

1 As at text p. 130, two pentads. * As at text p. 130 f„ again two pentads.

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tie knows w hat is a motion . . . if he has learnt properly from a succession of teachers, has attended properly, has reflected on properly. A n d if he is possessed of ten further qualities an expert on Discipline is reckoned as ignorant : if he does not know what is an offence and w hat is not an offence, if he does not know a slight and a serious offence, if he does not know what is an offence that can be done aw ay w ith and one that cannot be done a w a y with, if he does not know what is a v e ry bad offence and one that is not very bad, and if the two patim okkhas in full have not been properly handed down to him, not properly sectioned, not properly regulated, not properly investigated clause b y clause and in respect of the linguistic form, if he does not know what is an offence and what is not an offence . . . if he does not know what is a very bad offence and one that is not very bad, and if he is not skilled in investigating a legal question.1 If he is possessed of ten qualities . . . clever : if he knows what is an offence . . . and if he is skilled in investigating a legal question. A monk possessed of ten qualities m ay be agreed upon for a referendum.2 D ependent on ten reasons a rule of training for disciples is laid down b y the T ath agata.3 Ten perils in entering a king's wom en’s quarters.4 Ten objects as (alms-) g ifts.6 Ten gems.® A tenfold Order of m onks.7 One m ay ordain through a group o f ten (monks).8 Ten refuse-rag-robes.* Wearers o f ten colours for robes.10 One m ay wear an extra robe for a t most ten d ays.11 Ten (colours of) semen.12 Ten (kinds of) w om en.13 Ten (kinds of) w ives.13 Ten points promulgated a t V esali.14 Ten individuals who are not to be greeted.15 T en w a ys of cursing.16 One brings slander in I Form ing tw o p en tad s a t te x t p . 13 1. * V in . ii, 95. • G iven e.g. a t V in . iii, 2 1. * V in . iv, *59. * Food, drink, e tc., a s a t D . iii, 258, M . iii, 205, A . iv, 239, v. 271. • ratana, tak en b y V A . 1344 to b e those given a t V in . ii, 238. Utt-vin. 281 ■takes the v ie w th a t th e te n are drink, food, clothes and so on. 7 V in . i, 319 ; c f. Ibid . 195. 8 V in . i, 58 ; cf. Ibid. 319. * See the tw o p en tad s a t te x t p. 129. l * See e.g. V in . i. 306, ii, 267 w here seven colours are mentioned for robes. V A . 1344 s a y s " te n colours according to th e K urun diya. B u t th e Mahaatthakatha says th a t to th e nine allow able robes add th e bathing cloth, or the ve st (for nuns) II F orf. I 2 . 11 V in . iii, 112. 15 Ibid. 139. “ C V . X I I , 1 , 8. 16 C V . V I, 6. 5. 14 E xp .2.

I

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ten w ays.1 Ten lodgings.2 T hey asked for ten boons.* Ten suspensions of the Patim okkha are not le g a lly v a lid .4 Ten suspensions of the Patim okkha are legally valid .4 T en advan­ tages from conjey.5 Ten (kinds of) flesh are not allowed.® Ten “ at mosts An experienced com petent m onk who is of ten years’ standing m ay let go forth,8 m ay ordain,® m ay give guidance,10 a novice m ay attend him .11 A n experienced com­ petent nun who is of ten years’ standing 12 m a y let go forth . . . a woman novice m ay attend her.13 Agreem ent to o rd a in 14 m ay be accepted b y an experienced competent nun w ho is of ten years’ standing. Training should be given to a girl who has been married for ten years.15 Concluded are the Decades Its sum m ary: [140] Ill-will, averting, matters, wrong (view), and righ t (view), taking up an extreme (view), And wrongnesses too, rightnesses, unskilled, and also skilled, / Not legally valid, and legally valid tickets, novices, and expelling, Speech, and legal question too, motion, and slight too, / Slight (and) serious these : discriminate betw een the dark and the bright, I E x p . 3. * senasanani. The ten, or rather eleven, a s giv en a t V A . 1344 should be compared with the ten items given in a definition o f seyya a t V in . iv , 41 of which eight are in common. * VA . 1344 says Visakha asked for eight (see t e x t p. 137) : *' the woman la y disciple asked for eight boons ” ), K in g Suddhodana fo r one {V in . i, 82 f.) and Jivaka for one {Vin. i, 280). * Vin. ii, 243. * Vin. i, 221. • V in . i, 218 ff.

» See the list at VA. 1340. MV. I, 85. 2.

« (?). « See M V . I,

36,

* See M V . I, 17...

31. 8-

II A t Vin. iv, 329 it is said th a t no nun should ordain w hile she is o f less than twelve years' standing. w Not traced. _ 14 vutthapana, ordination b y nuns only. See B D . iii, In tr. p . x liv ff., liiiSee also Nuns’ E xp . 75, though here again th e n un has t o be o f tw elve, not ten years' standing. ls See Nuns' Exp. 65, 66. A gain both these ru les sp ea k o f tw e lv e years, and not o f ten.

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And referendum, and training, and wom en’s quarters, objects, / Gems, and tenfold, likewise ordination, Refuse-rags, and wearers, ten days, semen, women, / W ives, ten points, not to be greeted, and about cursing, A nd slander too, and lodgings, and boons, not legally valid, / L egally valid, conjey, and flesh, “ at m osts,” monk, nun, Ordination, married g i r l : the Decades are w ell pro­ claimed. [10] 11. Elevens E leven individuals who, if th ey have not been ordained, should not be ordained ; if th ey have been ordained, th e y should be expelled.1 Eleven (kinds of) shoes are not allow able.8 Eleven (kinds of) bowls are not allowable.3 E leven (kinds of) robes are not allowable.4 E leven “ up to the third tim e ” . s Eleven things which are stumbling-blocks (preventing women from becoming) nuns should be asked about.6 E leven (kinds of) robes m ay be allotted.7 E leven (kinds of) robes m ay not be assigned.8 On the eleventh d ay at sunrise 9 it is an offence of expiation involving forfeiture. Eleven (kinds of) " blocks ’ ’ are allowable.10 Eleven (kinds of) buckles are allow able.11 E leven (kinds of) earth are not allowable.12 Eleven (kinds of) earth are allowable.12 Eleven nullifications of guidance.13 E leven 1 M V . I, 60- 68 . ■ V A . 1344 says ten m ade w ith gems ( M V . V, 8, 3) and the wooden shoe (M V . V, 6. 4). * C V . V, 8. 2, 9 , 1. 4 M V . V I I I , 29 , 1. * E .g. N uns’ D e f. I l l , Nuns’ F . M . 7, 8, 9, 10, 11, N un s’ E xp . 36, and Monks’ E xp . 68. See also te x t p. 136 in the Eights. * T his appears to refer to the opening sentence of C V . X , 17, though tw enty-four things called stum bling-blocks, beginning w ith these eleven, are, in fact, enum erated there. 7 N ine are given a t V in . i, 297 ( M V . V I I I , 20, 2). T o these V A . 1345 adds the bathing cloth (for nuns, see V in . i, 2g2 f., ii, 272) and (the nuns’) v e st (Nuns' E xp . 96). In neither passage is allo ttin g m entioned. Cf. Utt-vin. p. 282. * N ine o f those allotted m ay n ot be assigned. V A . 1345 adds ganthiha, “ block ” (see C V . V , 29 , 3) and buckle, vidha (C V . V , 29 , 2). * F o rf. 1, a. 21, 23, 29, Nuns’ F orf. 1, for example. 10 C V . V , 29 , 311 C V . V , 29 , 2. 14 In the pathavlsikhhdpada according to V A . 1345. V A . 759 on E xp . 10 refers to this as pathavlhhanasikkhapada. B u t no kin ds of earth m entioned tte re are said to be allow able or u n a llo w a b le ; see V A . 759 however. ** F iv e from a preceptor, six from a teacher, M V . I, 36 , 1.

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2 28

individuals are not to be greeted.1 Eleven “ at mosts They asked for eleven boons.3 Eleven defects in boundaries.* Eleven perils to be expected for an individual who reviles and abuses.5 If the freedom of mind that is loving-kindness 6 is practised, developed, made much of, m ade a basis, made a vehicle, persisted in, become familiar w ith and well established, eleven advantages 7 are to be expected : one sleeps in comfort, wakes in comfort, dreams no evil dream,8 is dear to human beings, dear to non-human beings, devatas guard him, fire, poison and weapons do not affect him, his mind is easily concentrated, the expression on his face is serene, he does his (karmic) time unconfused, and if he penetrates no higher (to arahantship than the attainm ent of loving-kindness) he reaches the Brahma-world (on deceasing from this life). If the freedom of mind that is loving-kindness is practised . . . well established, these eleven advantages are to be expected. Concluded are the E levens Its sum m ary: Should be expelled, and shoes, and bowls, and robes. The third, and should be asked about, allotting, assigning, / [141] Sunrise, blocks, buckles, and not allowable, allowable, Guidance, and also not to be greeted, " at m osts,” and boons, And defects in boundaries, reviling, loving-kindness— The Elevens are done. [11 ] Concluded is A s to G radation 1 Ten occur in the D e c a d s ; see C V . V I , 6 , 5 . V A . 1345 say s these are m eant together w ith the agga. and all are to be found in th e Senasanakkhandhaka (C V. V I). Perhaps th e agga signifies the bhattagga in th e second pentad “ n ot to be greeted " , te x t p. 205. * The paratnani also occur in th e Sextets, Septets, O ctads, N onads and Decads. See also the fourteen on t e x t p. 146 below . . * In addition to th e ten boons on t e x t p. 139, th ere is also the boon M ahapajapatl asked for, C V . X , 8, 1, n o t gran ted b y th e Buddha. * V A . 1345 says beginning w ith " th ey agTeed on to o sm all a boundary " w ill be handed dow n in the K atn m avagga (see t e x t p . 220-223), i.e. a t tex t p. 221 in [5] where eleven features are given . See also K k v t. 4 f.

* A. v, 317 . which VA. 1345 refers to as a Buddhavacana, gives these perils.

* A . v, 342 ; also a t Ja. ii. 61, M iln . 108. 7 E igh t are given a t A . iv, 150, b u t are n ot in the O ctets above. * Or, sees no e v il (in) a dream.

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Its sum m ary: The Units, as well as the Dyads, and the Triads, Tetrads, Pentads, Six, seven, eights, and Nonads, ten, and the Elevens, / For the welfare of all beings, b y Such a One who made known Dhamma Were the stainless Gradations taught b y the Great Hero, j

V II. (i) A N SW E R S A B O U T T H E B E G IN N IN G OF O B SE R V A N C E 1 (U posathadi vissa j j ana) [142] What is the beginning of a (formal) act for Observance, what is in the middle, what is the ending ? W hat is the beginning of a (formal) act for Invitation . . . W hat is the beginning of a (formal) act of censure . . . of guidance . . . of banishm ent. . . of reconciliation . . . of suspension . . . of im­ posing probation, of sending back to the beginning, of inflicting manatta (discipline), of rehabilitation, what is the beginning of a (formal) act for ordination, w hat is in the middle, what is the ending ? W hat is the beginning of a nullification of a (formal) act of censure . . . of guidance . . . of banishment . . . of reconciliation . . . of suspension . . . W hat is the beginning of a verdict of innocence . . . of a verdict of past insanity . . . of a decision for specific depravity . . . of a covering over (as) with grass . . . W hat is the beginning of an agreement as to an exhorter of nuns . . . of an agreement to be away, separated from the three r ob e s. . . of an agreement as to a rug 2 . . . of an agreement as to a silver-remover 3 . . . as to an assigner of outer cloaks 4 . . . as to an assigner of bowls 6 . . . as to a walking-staff 6 . . . as to string 7 . . . as to a walking-staff and string,7 what is in the middle, what is the ending ? What is the beginning of a (formal) act for Observance, what is in the middle, w hat is the ending ? The “ being all together ” 8 is the beginning of a (formal) act for Observance, carrying out 9 is in the middle, the conclusion is the ending. W hat is the beginning of a (formal) act. for Invitation . . . ? The “ being all together ” is the beginning. . . the conclusion is the ending. W hat is the beginning of a (formal) act of censure . . . of guidance . . . of banishment . . . of reconciliation 1 I t would seem th a t this title has been adopted b y Oldenberg from V A . 1346, and refers to [1] only, [2] being called A tthavasappakarana. * Forf. 14. * Forf. 18. * Vin. ii, 177 (CV. V I, 21 , 3). ‘ Forf. 22, 2 , I. * C V . V , 24 , 2. F o r this and n ex t see above V I, 3 (towards end). 7 C V . V , 2 4 . 3. * See M V . II , 1 4 . * V A . 1346 speaks of pubbakiccam katvd, perhaps referring to M V . II , 20.

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. . . of suspension. . . of im posing probation . . . o f sending b a ck to the beginning . . . of inflicting m anatta (discipline) . . . of reh a b ilitatio n . . . T h e m atter and the individual are the beginning, a m otion is in th e m iddle, a resolution is the ending.1 W hat is the beginning for a (formal) act o f ordination . . . ? The individual is the beginning of a (formal) act for ordination, a m otion is in the m iddle, a resolution is the ending. W hat is the beginning o f a nullification of a (formal) act of censure . . . of guidance . . . of banishm ent . . . of reconciliation . . . o f suspension, w h at is in th e m iddle, w h at is the ending ? Proper conduct is th e beginning, a m otion is in the m iddle, a resolution is the ending.2 W hat is the beginning o f a verd ict of innocence . . . [143] of a verdict of past in san ity . . . o f a decision for specific d ep ra vity . . . o f a covering over (as) w ith grass . . . of an agreem ent as to an exhorter of nuns . . . o f an agreement as to a w alking-staff and string, w hat is in th e m iddle, w hat is th e ending ? T he m atter and the individual are th e beginning, a m otion is in the middle, a resolution is the ending. [1] 1 See C V . I, 1- 8 .

* C V . I,

5, 6.

V I I. (2) E X P O S IT IO N O F R E A S O N S (A tthavasapakarana) Founded on ten reasons a rule of training is laid down b y the T a th a g a ta for disciples,1 for the excellence of the Order, for the com fort o f the Order, for th e restraint o f evil minded indivi­ duals, for the living in com fort o f well behaved monks, for th e control of the cankers belonging to the here-now, for the com bating of th e cankers belonging to a future state, for the benefit o f non-believers, for the increase in the number of believers, for th e m aintenance o f True Dhamma, for the furthering o f D iscipline. T h a t w hich is the excellence o f the Order is the comfort of the Order. T h a t w hich is th e com fort of the Order is for the restraint of evil m inded individuals. T hat which is for the restraint of evil m inded individuals is for the living in comfort o f w ell beh aved m onks . . . T h a t w hich is for the maintenance of True Dham m a is for the furthering o f Discipline. T h at w hich is the excellence o f the Order is the com fort of th e Order. T h a t w hich is the excellence o f the Order is for the restraint o f e v il m inded individuals . . . T h at which is the excellence of th e O rder is for th e furthering of Discipline. T h a t w hich is the com fort o f th e Order is for the restraint of e v il m inded individuals . . . T h a t w hich is the com fort of the O rder is for th e furthering o f Discipline. T h a t w hich is the com fort of th e O rder is the excellence of the O rder . . . T h a t w hich is for th e furthering o f Discipline is the excellence o f th e O r d e r . . . T h a t w hich is for the furthering of Discipline is for th e m aintenance of T ru e Dham m a. A hundred m eanings,2 a hundred clauses, and two hundred expressions, 1 V in . iii, 21, in D ef. I ; also V in. iv , 213, in N uns' D ef. I. * V A . 1346 f. s a y s “ e v e r y beginn in g w ord (tnula) o f these ten words (pada). from its ten fold lin k in g (w ith th e o th er words) is called ‘ a hundred words ’ (padasata). T here are a hundred m eanings (attha) on accoun t o f each later w ord, and a hu ndred clauses (dhamma) on accoun t o f each earlier o n e . . . A hundred expressions (nirutti) on acco u n t o f expressions fo r illum inating the

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Four hundred knowledges are in the exposition of the " reasons

Concluded is the Exposition of the Reasons [2] CON CLUDED IS TH E G R EA T D IV ISIO N 1 Its summary : A t first there are eight for questions,2 and eight again in the conditions,3 These are sixteen for monks and sixteen for nuns. / Consecutive repetitions,4Synopsis,4and also the Gradation,5 Invitation 6 and about the reasons : the classification of the Great Analysis. / meaning, a hundred expressions on account o f expressions for the truth of the clauses ( d h a m m a b h & t a n a m ) (make) tw o hundred expressions. In the two hundred meanings are a hundred knowledges, in the hundred clauses are a hundred knowledges, in the two hundred expressions are tw o hundred knowledges— so four hundred knowledges are to be found." 1 V A . 1347 takes this to mean " the Commentary on the M ahavagga The M V . is a t Vin. i, 1-360 ; its Corny, occupies the w hole o f V A . vo l. v. But the uddana th a t now follows refers to all the Parivara m aterial up to here, except there is no catch-word for the short Ch. V. * A bove I, 1- 8 , II, 1- 8 . a A bove I, 9- 16, II, 9 - 16. * peyyaia-anlarabheda refers, I believe, to the two Sections of Ch. IV above. Regarding these as one heading in the M ahavagga, and allow ing for the absence of reference to Ch. V, the above total would am ount to the seven headings required up to th is point. 6 H ere the reading is ekuttarikam ; in last line of te x t p. 141 it is ehuttarika. The '* conclusion '* how ever on p. 141 reads ekuttarakam. * p a v a r a n a instead of, as a t beginning of Section V II , u p o s a t h a .

V I I I . C O L L E C T IO N O F S T A N Z A S (Gathasam ganika) [144] Arranging th e robe over one shoulder, stretch in g forth the joined palm s in salutation, H oping for w hat, for w h at purpose are y o u com e here ? 1 J The “ layings-down ” in th e tw o D isciplines th at come up for recitation on Observance days, H ow m an y are these rules of training ? In how m any tow ns laid down ? 2 / F ortunate for you is the em ergence,8 ju d icio u sly do you inquire, I w ill tell you tru ly (so th a t you m ay be) skilled herein.* / The " layings-down ” in the tw o D isciplines th at come up for recitation on Observance days— T h e y are three hundred and fifty laid down in seven towns. / In w hich seven towns were th e y laid down ? Please (give) me the answer to that. Listening to w hat is said, I w ill follow it so th a t i t m ay be for our welfare. / T he layings down were only in V esali, R ajagah a and Savatthi, at A la vi A n d Kosam bi, and am ong the S akyan s an d am ong the B h aggas.6 / H ow m any were laid down in Vesali, h ow m an y made in R ajagaha, 1 V A . 1346 says th e Sarom asam buddha is here sp eakin g to th e Ven. Upaii. * V A . ascribes th is stanza, im am gatham, to the V en . UpSii— printed as prose in the text. * bhaddaho te um m ango, •which V A . 1348 p u ts in to th e p lu ral : bhaddaka te p aiih a, fortun ate are these questions (or, for y o u , te, th e questions are fortunate). “ I t is ‘ em ergence ', umtnatiga, because th e question s are lasting, h a vin g emerged o u t of the darkness of ignorance.’ ' O n the o th er hand, the D ic ty . m eaning giv en to um m anga in th is passage is “ u n lu ck y " , on the an a lo gy of utntnagga. A lso, th e w ord appears in d o s e p ro x im ity above to bhaddaka, lu c k y o r fortunate : b u t ** u n lu ck y ” here seem s to m e to give n o sense. * V A ., In. ascribing this verse to th e B uddha, s a y s t h a t U p a ii asked all these questions in th e tim e o f the Buddha, and the L ord replied. A t the tim e o f the Council M ahSkassapa asked and U pSli replied. * V erse cited a t V A . 1305. 234

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A t Savatthi how many were there, how many likewise at Alavi ? / How many were laid down at KosambI, how many spoken among the Sakyans, How many laid down among the Bhaggas— tell that to me who have asked. / 10 Ten were laid down in Vesali, twenty-one made in Rajagaha, Two hundred and ninety-four were all made in Savatthi, / Six were laid down in Alavi, eight made in KosambI, Eight spoken among the Sakyans, three laid down among the Bhaggas. / Listen to those laid down in Vesali as they really are : Intercourse,1 (human) being,2further,3extra,4and black,® / F act,6 out-of-tum meal,7 cleansing the teeth,8 naked ascetic,® And reviling among the nuns 10 : these ten were made in Vesali. / 15 Listen to those laid down in Rajagaha as they really are : Taking what has not been given,11 and two in Rajagaha on an unfounded charge,14 / And two on schisms also,13 inner robe,1* silver,14 yarn,16 and on making look down,17 [145] Almsfood procured,18 group-meal,1®at a wrong time,20 and calling on,21 bathing,22 under twenty.23 / Having given away a robe,24 giving directions 25: these were made in Rajagaha. Mountain-top,26 walking,27 likewise by showing favouri­ tism 28— twenty-one. / Listen to those laid down in Savatthi as they really are : Four Defeats, Formal Meetings of the Order come to sixteen. / * Def. I. * Forf. 12. * Exp. 41. 11 F.M . 10, 11. 11 Exp. 13; H Exp. 46. ,s Conf. 2. " Nuns’ Exp. 81.

* Def. III. ‘ Def. IV. * Forf. I. ‘ Exp. 8. 7 Exp. 33. * Exp. 40. ,0 Nuns' Exp. 52. 11 Def. II. ** F .M . 8, 9. 14 Forf. 5. Forf. 18. 14 Forf. 26. 11 Exp. 29. 19 Exp. 32. ** Exp. 37. ** Exp. 57. 13 Exp. 65. ** Exp. 81. ** Nuns' Exp. 10 .17 Nuns’ Exp. 39, 40.

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And there are the tw o Undeterm ined, tw enty-four Forfeitures, And a hundred and fifty-six minor m atters were pro­ nounced, / 20 Ten blameworthys,1 seventy-tw o Trainings 2 : Tw o hundred and ninety-four 3 were all m ade in Savatthi./ Listen to those laid down in A la vi as th e y re ally are : H ut,4 silk,6 sleeping-place,6 and on digging,7 " Y o u go, devata ” 8 And they sprinkled w ater th a t contained life * : these six were made in A lavi. / Listen to those laid down in K osam bi as th e y really are : Large vihara,10 difficult to speak to ,11 evasion,12 door,13 and spirits,14 Disrespect,15 regarding a rule,18 and the eighth is on a milk drink.17 / Listen to those laid down am ong the Sakyans as they really a r e : Sheep’s wool,18 bowl,19 and exhortation,20 and medicine also,21 / Needle,22 forest-gone 23— these six at K ap ilavatth u . In water for cleansing,24 exhortation 25 were pronounced among the nuns. / 25 Listen to those laid down among the Bhaggas as they really a r e : Kindling a fire to warm them selves,26 (soiled) w ith food,*7 with lumps of boiled rice.28 / Four Defeats, Form al Meetings of the Order come to seven, E ight Forfeitures, thirty-tw o minor m atters, / Tw o blameworthys, three Trainings— fifty-six— 1 garayha in Conf. I, 3, N uns’ Conf. 1-8 .

* Nos. 51, 55, 56 having been laid dow n elsewhere. * T he reading is cha unattni satdni, six less th a n 300. T he a b o v e reckoning appears to come to 284 how ever. B u t th is w ould n o t accord w ith th e final reckoning o f 350 rules o f training. 4 F .M . 6. * Forf. 11. • E xp . 5. ’ E x p . 10. * Exp. 11 (in narrative, n ot in sikkhapada). • E x p . 20. 10 F .M . 7. 11 F .M . 12.11E xp . 12. ** E x p . 19. 14 Exp. 51. 1“ Exp. 24.»•E xp . 7 1. ” S e k h iy a 5 1. ia Forf. 17. »• Forf. 22.*• E xp . 23. 11 E x p . 47. ” E xp . 86. ** Conf. 4.**N un s' E x p . 5. »* Ib id . 58. " Exp. 56. *» Sekhiya 55. ** S e k h iy a 56.

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W ere laid down in six towns b y the Buddha, the Kinsm an of the Sun. / Two hundred and ninety-four were all made in Savatth i b y the glorious G otam a. [1] W hat w e asked you has been explained to us, each (question) answered (as asked and) not otherwise. I ask you another question. Please do you tell me : serious and slight too. W ith a remainder, w ithout a remainder, very bad and not ve ry bad, and those up to the third tim e, / Shared, not shared, and b y which decidings are fallings aw ay stopped ? Explain all these too, indeed we listen to your speech. / [146] Those serious ones are thirty-one, eight here without remainder, Those th a t are serious are v e ry bad, (among) those that are very bad is falling aw ay from m oral habit. / Defeat, Form al Meeting o f the Order is called falling aw ay from moral habit. / 5 Grave, E xpiation, to be Confessed, wrong-doing, W rong speech, and w hoever reviles another desiring laughter 1 : stopped is this that is falling aw ay from right behaviour. / Preferring false view, th e y choose b y means of wrong rules, W eak in wisdom, w rapped in confusion, th e y misrepresent the Supreme Buddha : stopped is this th at is falling aw ay from right view. / If for the sake of livelihood,2 for the reason of livelihood one of evil wishes, overcome b y desire, claims a non-existent state of further-men w hich is not fact, there is an offence involving Defeat. If for the sake of livelihood, for the reason of livelihood one speaks saying, “ W hatever m onk lives in your vihara is an arahant ; if for the sake of livelihood, for the reason of livelihood a monk, having asked for sum ptuous foods for himself, eats them ; if for the sake of livelihood, for the reason 1 See E xp. 52, 53— p robably to revile another in je s t refers to E xp . 2 where various offences o f w rong speech are said to ensue from com parable behaviour. * So» above IV , 5 , 4.

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of livelihood a nun, h avin g asked for sum ptuous foods for herself, eats them ; if for the sake of livelihood, for the reason of livelihood one who is not ill, h avin g asked for curry or conjey for himself, eats it— this th a t is a falling aw ay from right livelihood is stopped. E leven “ up to the third tim e ” — listen to these as they really are : A n im itator of one who is suspended,1 eight “ up to the third tim e ” ,2 A ritth a,3 and C andakali *— these are those " up to the third tim e ” . j H ow m any cuttings down s ? H ow m an y breakings up ? H ow m any tearings off ? H ow m a n y “ not for another ” E xpiations ? H ow m an y agreem ents of the monks ? How m any proper duties ? H ow m an y “ a t mosts ” ? H ow many “ knowing(ly) ” were laid down b y the B uddha, the Kinsman of the Sun ? Six cuttings dow n,7 one breakin g u p ,8 one tearing off,9 four " not for another ” E xp ia tio n s,10 four agreements of the m onks,11 seven “ proper d u tie s ” ,12 fourteen “ at m o st” ,13 sixteen “ knowing(ly) ” 14 w ere laid down b y the Buddha, the Kinsm an o f the Sun. Tw o hundred and tw e n ty rules o f training for monks come up for recitation on O bservance d ays ; three hundred and four rules o f training for nuns com e up for recitation on Observance days. F orty-six are not shared b y m onks w ith nuns. A hundred and th ir ty are n o t shared b y nuns w ith monks. /

1 N uns' D ef. I I I . See t e x t p . 140 to w a rd s b egin n in g o f th e " Elevens • F iv e in F .M ’s. * E x p . 68. *N un s' E xp . 36. s See above a t beginn in g o f V I , 6. • I follow O lden b erg's num bering, u su a lly o f verse only, to th e best of m y a b ility . I See above p. 133, beginn in g o f th e S e x te ts. • E xp . 86. • E x p . 88. 18 E x p . 16, 42, 77, 78 ; see t e x t p. 127. II See te x t p. 127. >* See t e x t p. 134. 11 L is t o f fourteen giv en a t V A . 1340 : F orf. 1, 3, 7, 10, 14, 16, 21, 23, 49. N u n s' Forf. 1 1 , 12, N u n s’ E x p . 5, C V . V , 8 1 , 2, V I , 2 , 5. T 14 Forf. 30, E xp . 16, 20, 29, 36, 62, 63, 64,65, 66, 69, 70,72, N un s’ Def. 11N un s’ F .M . 2, N un s’ E x p . 5 1 .

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So one hundred and seventy-six are not shared between the two, A hundred and seventy-four are for equal training in b y the tw o.1/ [147] Tw o hundred and tw en ty rules of training for monks come up for recitation on Observance days : listen to these as they really are : The four Defeats, the Form al Meetings which come to thirteen, there are the two Undetermined, exactly th irty Forfeitures, and ninety-two minor matters, four Confessions, seventy-five Trainings. And these are the two hundred and tw enty rules of training for monks that come up for recitation on Observance days. Three hundred and four rules of training for nuns come up for recitation on Observance days : listen to these as th ey really are : The eight Defeats, the Form al Meetings which come to seventeen, e x a ctly th irty Forfeitures, and one hundred and sixty-six called m erely minor matters, eight Confessions, seventy-five Trainings. And these are the three hundred and four rules of training for nuns that come up for recitation on Observance days. i “ Forty-six are not shared b y monks w ith nuns " : listen to these as th e y really are : Six Formal Meetings w ith the tw o Undetermined are e ig h t ; twelve Forfeitures— w ith these there are tw enty ; twenty-two minor matters, four Confessions. And these are the forty-six th at are not shared b y monks with nuns. “ A hundred and th ir ty are not shared b y nuns with monks ” : listen to these as th ey really are : Four Defeats, ten are to be escaped from b y means of * the Order, tw elve Forfeitures, and ninety-six minor matters, eight Confessions. v 1 The one hundred a n d sev en ty -six w ith the one hundred and seventy-four ®iake up the three hundred and fifty rules of training which, a t the beginning this Section, are said to h ave been laid down in th e seven towns. * These are the jo F.M . offences fo r nuns.

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And these are the hundred and th irty th a t are not shared b y nuns with monks. " So one hundred and seventy-six are not shared between the two " : listen to these as th e y really are : Four Defeats, the Formal Meetings come to sixteen, there are the two Undetermined, tw enty-four Forfeitures, and the minor matters are said to be a hundred and eighteen, the twelve Confessions. And these are the hundred and seventy-six that are not shared between the two. “ A hundred and seventy-four are for equal training in by the two " : listen to these as th ey really are : Four Defeats, the Form al Meetings which come to seven, eighteen Forfeitures, an equal seventy minor m atters, seventyfive Trainings. And these are the hundred and seventy-four that are for equal training in b y the two. [148] Precisely eight D efeats which, difficult to remedy, resemble an uprooted palm-tree : T hat man is like a withered leaf,1 a flat stone,1 a decapitated head,1 Like a palm-tree cut off at the crown 1— these have no further growth. / Twenty-three Form al Meetings of the Order, tw o Undetermineds, forty-tw o Forfeitures, a hundred and eighty Expiations, tw elve Confessions, seventy-five Trainings are stopped b y three decidings. In the presence of, as on the acknowledgm ent of, and by a covering over (as) w ith grass. / Two Observances, two Invitations, four (formal) acts, were taught b y the Conqueror. / 35 Just five recitals,® four are not different, and the classes of offence are seven. The four legal questions are settled b y seven decidings 3 : b y two, b y four, b y three, " obligation ” is settled by one.4 / 1 See Vin. i, 96-97. * Vin. i, 112. * See above, te x t p. 99-101. * I.e. th e first is settled b y tw o decidings, the second b y four, the third by three and the fourth b y one.

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L isten to th at which is called D efeat as it really is : Fallen aw ay, fallen short of, and fallen down, destroyed b y the true rules, For such a one there is no communion : it 1 is so called because of that. / Listen to that which is called Form al Meeting as it really is : O n ly the Order imposes probation, sends back to the beginning, inflicts m anatta, rehabilitates : it is so called because of that. / Listen to that which is called Undeterm ined as it really is : Undeterm ined,2 not determ ined— the rule is undecided, T he occasion is (to be dealt with) b y one of three (rules) 9— it is called Undetermined. / Listen to that which is called a grave ofience as it really is : W hoever confesses instigation to another,4 and whoever accepts th at 5— The transgression is not equal for him : it is so called because of that.® / 40 Listen to that which is called Forfeiture as it really is : In the midst of an Order, in the midst of a group, just to a single one— W hen forfeiting he confesses : itviS so called because o f that. / Listen to that which is called E xpiation as it really is : H e throws off 7 a skilled rule, offends against th e ariyan W ay Because of confusion of his mind : it is so called because of that. / Listen to that which is called Confession as it really is : A monk, not being a relation, w hatever is food that, obtained w ith difficulty, H aving taken it for himself, he m ight eat 8: it is called blam eworthy. / 1 T he offence in vo lvin g D efeat. * I t is the class o f o&ence th a t is U ndeterm ined. * See sikkhapada in Undet. 1 fo r th e three typ es o f offence one o f w hich 'night be involved ; and see Undet. 2 fo r tw o such ty p e s o f offence. ‘ ekassa male ya deseti. e P o ssib ly based on Vin. iii, 7 5 and 143. * T h is verse is cited a t V A . 314. 7 pateti is to throw off, bring to fa-11 m ake drop, destroy. 8 Conf. 1.

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Eating among those invited, a nun there directs from partiality, Not being refused, if he should eat of i t : it is called blameworthy.1 [149] Going to a family which has faith, little wealth, is poor, Not being ill, if he should eat there : it is called blame­ worthy.* / 45 Whoever, if living in a forest that is dangerous, frightening, Should eat there unannounced : it is called blameworthy.*/ A nun, not being a relation,4 whatever is cherished by oth ers: Ghee, oil, honey, molasses, fish, meat, then milk, curds— a nun, asking for these for herself, has fallen into a blameworthy (matter) in the Dispensation of the Well-farer. / Listen to that which is called Wrong-doing as it really is : That which is fallen short of, and failing and stumbling is wrong-doing— / The man who should do that evil whether in public or in private— They declare to be a wrong-doing : it is so called because of that.6 / Listen to that which is called Wrong Speech as it really is : The sentence, wrongly spoken, wrongly uttered, and that is impure, And that the learned blame : it is so called because of that.6 / 50 Listen to that which is called Training as it really is : Following the straight way of the training of one under training, / This (right) conduct is the beginning, and control by restraint of the mouth. There is no training like this : it is so called because of that. /

1 4 * •

Conf. 2. * Conf. 3. * Conf. 4. Nuns' Conf. t-8 read agilana, n ot ill, instead o f ann atiki a s above. This verse is cited a t V A . 313. On account of its im purity and o f its being blam ed b y the learned.

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I t rains hard on a co vered th in g, it rains n o t h ard on an open thing, So open up th e covered th in g : thus it w ill not rain h ard on th a t.1 / A forest is the bourn o f deer, th e s k y th e bourn of birds,2 N on-being is th e bourn of m en tal states, n ib b a n a the bourn of an arah a n t.3 [2] Concluded is th e C ollection of S tan zas Its sum m ary : L aid dow n in seven tow ns, and also th e four fallin gs a w a y, Shared, not shared b y m onks and nuns : T h is Collection o f Stanzas is for furtherin g th e D ispensation. 1 V in. ii, 240. 2 C f. A . ii, 33 fo r th e sen tim en t. 3 S ta n z a also a t S n A . 346, and la st lin e a t M A . ii, 36 in e x p lan a tio n o f th e fourth o f five gati : vibhavagali.

IX . S Y N O P S IS O F L E G A L Q U E S T IO N S (Adhikaranabheda) [150J Four legal qu estion s: a legal question concerning disputes, a legal question concerning censure, a legal question concerning offences, a legal question concerning obligations. These are the four legal questions. O f these four legal questions how many openings up are there ? Of these four legal questions there are ten openings up.1 O f a legal question concerning disputes there are two openings up. Of a legal question con­ cerning censure there are four openings up. O f a legal question concerning offences there are three openings up. Of a legal question concerning obligations there is one opening up. These are the ten openings up of these four legal questions. In opening up a legal question concerning disputes . . . censure . . . offences. . . obligations, how m any decidings does one open up ? In opening up a legal question concerning disputes one opens up two decidings. In opening up a legal question con­ cerning censure one opens up four decidings. In opening up a legal question concerning offences one opens up three decidings. In opening up a legal question concerning obligations one opens up one deciding, [i] How m any openings up ? In how m any w ays does one bring about an opening up ? Of how m any qualities is an individual who opens up a legal question possessed ? H ow m any indivi­ duals, in opening up a legal question, fall into an ofience ? Tw elve openings up. In ten w ays does one bring about an opening up. A n individual who is possessed of four qualities opens up a legal question. Four individuals in opening up a legal question fall into an offence. [2] W hat are the tw elve openings up ? Saying : The formal act is not carried out, the formal act is b ad ly carried out, the formal act should be carried out again ; it is not fixed,* it is badly fixed, it should be fixed again 3 ; it is not decided, it is 1 See C V . I V and E xp . 63. V A . 866 refers to th is Section o f the Pari vara for detailed treatm ent. * anihata, translated a t B D . iii, 5 a s " settled " . I t m a y m ean considered or la id down. “ Settle " is needed in th e n e x t clause b u t one, vupasanta. * Exp. 63. 244

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badly decided, it should be decided again ; it is not settled, it is bad ly settled, it should be settled again— these twelve openings up. In w hat ten w ays does one bring about an opening up ? He opens up a legal question where it arose 1 ; he opens up a legal question settled where it arose ; he opens up a legal question on a h igh w ay 2 ; he opens up a legal question settled on a highw ay 3 ; he opens up a legal question when he has arrived there 4 ; he opens up a legal question settled when he has arrived there ; he opens up a verdict of innocence 5 ; he opens up a verdict of past in san ity 6 ; [151] he opens up a decision for specific d ep ra vity 7 ; he opens up a covering over (as) w ith grass.8 In these ten w ays one brings about an opening u p .9 O f w hat four qualities is an individual possessed that he opens up a legal question ? Follow ing a wrong course through partiality . . . hatred . . . confusion . . . fear he opens up a legal question. Possessed of these four qualities an individual opens up a legal question. W ho are the four individuals who in opening up a legal question fall into an offence ? I f one who was ordained that very d ay opens (it) up, for opening up there is an offence of E xpiation. If an incom ing m onk . . . if one who carried out (the legal question 10) . . . if one who has given his consent 11 opens (it) up, for opening up there is an offence o f Expiation. These four individuals, in opening up, fa ll into an offence.12 [3] W hat is the provenance, w h at the arising, w hat the birth, what the source, w h a t the bringing forth, what the origin of a

I In th e sam e v ih a ra . S e e C V . I V , 1 4 , 16 -1 8 fo r the first s ix cases. 3 I f a m on k, n ot satisfied w ith th e settlem en t in his own v ih a ra , is goin g to another vih ara. * H e m a y m eet a m o n k w ho is a n e x p e r t on discipline and settles i t then and there. 4 I.e. i f he has decided to p roceed w ith h is journ ey. * C V . IV , 14, 27. « Ib id . 28. » Ib id . 1 1 , 29. » Ibid . 1 4 , 30. ’ E a ch kin d o f op en in g up in v o lv e s an offence o f E x p ia tio n . 14 C V . I V , 1 4 , 2 1, 22, 24. II chandaddyaka. O n chanda, as consent, see B D . iii, 58, n. 3 ; also B D . v , 126. 12 In. addition , a t C V . 1 4 , 32 th e in d ivid u a l w ho accepts (a confession), potiggahaka, also falls in to a n o ffen ce o f E x p ia tio n .

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legal question concerning disputes . . . censure . , . offences . . . obligations ? A legal question concerning disputes has dispute as pro­ venance, dispute as arising . . . dispute as origin. A legal question concerning censure has censure as provenance. . . origin. A legal question concerning offences has offences as provenance . . . origin. A legal question concerning obligations has obligation as provenance . . . origin. [4] W hat is the provenance . . . w hat the origin of a legal question concerning disputes . . . censure . . . offences . . . obligations ? A legal question concerning disputes . . . censure . . . offences . . . obligations has cause as provenance . . . as origin. [5] W hat is the provenance. . . w hat the origin of a legal question concerning disputes . . . censure . . . offences . . . obligations ? A legal question concerning disputes . . . censure . . . offences . . . obligations has condition as provenance . . . as origin. [6] H ow m any roots, how m any origins of the four legal questions ? There are thirty-three roots, thirty-three origins of the four legal questions. O f the four legal questions w hat are the thirty-three roots ? T w e lv e 1 roots of a legal question concerning disputes; fourteen 2 roots of a legal question concerning censure ; six 3 roots of a legal question concerning offences ; one root of a legal question concerning obligations. These are the thirty-three roots of the four legal questions. [152] Of the four legal questions what are the thirty-three origins ? The eighteen m atters m aking for schism 4 are the origins of a legal question concerning disputes. The four fallings aw ay are the origins of a legal question concerning censure.5 The seven classes o f offence are the origins of a legal question concerning offences.6 T he four (formal) acts are the 1 S ix , beginning -with the p a i r : anger, ill- w ill; then the th r e e : greed, hatred, confusion ; and the three : non-greed, etc. * A dd b o d y and speech to the tw elve in th e preceding note.

* The six origins beginning with body.

* Cf. Vin. i, 354, ii, 88. also a t Asi. 29. 5 Vin. ii, 88.

,

These attharasa bhedakaravatthu are mentioned '

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origins o f a legal question concerning obligations.1 These are the thirty-th ree origins o f the four legal questions. [7] Is a legal question concerning disputes an offence or not an offence ? A legal question concerning disputes is not an offence— could one then fall into an offence because of a legal question concerning disputes ? Y es, one could fall into an offence because o f a legal question concerning disputes. H ow many offences does one fall into because of a legal question concerning disputes ? One falls into two offences because of a legal question concerning disputes : if he insults one who is ordained there is an offence of E xpiation 2 ; if he insults one who is not ordained there is an offence of wrong-doing.2 These are the tw o offences one falls into because of a legal question concerning disputes. Of the four fallings aw ay, to how m any fallings aw ay do these offences appertain ? O f the four legal questions w hich legal question ? O f the seven classes of ofience in how m any classes o f offence are th ey comprised ? O f the six origins o f offences b y how m a n y origins do th e y originate ? B y how m any legal questions, am ong how m any possibilities, b y how m any decidings are th e y stopped ? O f the four fallings aw ay these offences appertain to orife falling aw ay : falling aw ay from right behaviour. Of the four legal questions the legal question concerning offences. Of the seven classes of offence th ey are comprised in tw o classes of offence : it m ay be in the class of offence o f E xpiation ; it m a y be in the class of offence of wrong-doing. Of the six origins of offences th ey originate b y three origins. B y one legal question : by the legal question concerning obligations ; b y three possibi­ lities : in the m idst of an Order, in the midst of a group, in the presence o f an in d iv id u a l; b y three decidings are th e y stopped : it m ay be b y a verdict in the presence of and b y the carrying out on his acknow ledgm ent; it m a y be b y a verdict in the presence of and b y a covering over (as) with grass.3 [8] Is a legal question concerning censure an offence or not an offence . . . (see [8]) . . . One falls into three offences because of 1 Ibid. 89. * See E x p . 2. 1 T h is does not seem to agree w ith I V , 7 , 2 above.

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a legal question concerning censure : if he defames a monk w ith an unfounded charge of an offence involving Defeat there is an offence requiring a Form al Meeting of the Order 1 ; if he defames w ith an unfounded charge of an offence requiring a Formal Meeting of the Order there is an offence of Expiation ; if he defames w ith an unfounded charge of falling aw ay from right behaviour there is an offence of wrong-doing. These are the three offences one falls into because of a legal question concerning censure. Of the four fallings away, to how m a n y . . . b y how many decidings are th ey stopped ? Of the four fallings aw ay these offences appertain to two fallings aw ay : it m ay be to falling aw ay from moral h a b it ; it m ay be to falling aw ay from right behaviour. Of the four legal questions, the legal question [153] concerning offences. Of the seven classes of offence th e y are comprised in three classes of offence : it m ay be in the class of offence requiring a Formal Meeting of the Order ; it m ay be in the class of offence of Expiation ; it m ay be in the class of offence of wrong-doing. Of the six origins of offence they originate b y three origins. That which is a serious offence is an offence th at is stopped by one legal question : the legal question concerning obligations ; b y one possibility : in the midst of the Order ; b y two decidings : b y a verdict in the presence of and b y the carrying out on his acknowledgment. Those which are slight offences are offences that are stopped b y one legal question : th e legal question concerning obligations ; b y three possibilities . . . (see [8]) . . . by a covering over (as) w ith grass. [9] Is a legal question concerning offences an offence or not an offence ? A legal question concerning offences is an offence— one could then fall into four offences because of a legal question concerning offences : if a nun knowingly conceals an offence involving D e fe a t2 there is an offence involving D e fe a t; if, being in doubt, she conceals it, there is a grave offence ; if a m onk conceals an offence requiring a Form al M eeting of the Order there is an offence of Expiation ; if one conceals a falling aw ay from good behaviour there is an offence of wrong-doing. 1 F .M . 8.

* See above, te x t p. 83 for these four oSences.

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One falls into these four offences because of a legal question concerning offences. Of the four fallings aw ay to how m a n y . . . b y how many decidings are they stopped ? O f th e four fallings aw ay these offences . . . {see [9]) . . . are comprised in four classes of offence : it may be in the class of offence involving D e fe a t; it m ay be in the class of offence that is grave ; it m ay be in the class of offence of Expiation ; it may be in the class of offence of wrong-doing. Of the six origins of offences th ey originate b y one origin : they originate b y body and speech and thought. That offence which cannot be done aw ay w ith is an offence that is not stopped b y any legal, question, b y any possibility, b y any deciding. Those which are slight offences are offences that are stopped b y one legal question: . . . (see [ 9 ] ) . . . it m ay be by a verdict in the presence of and b y a covering over (as) with grass. [10] Is a legal question concerning obligations an offence or not an offence ? . . . (see [8]) . . . One falls into five offences because of a legal question concerning obligations: if a nun who is an im itator o f (a monk) who is suspended, though being admonished up to the third time, does not give up (her course), there is an offence of wrong-doing as a result of the motion, a grave offence as a result of.tw o resolutions, at the end of the resolutions there is an offence involving D e f e a t 1 ; if imitators of a schism atic,2 though being admonished up to the third time, do not give up (their course), there is an offence entailing a Form al Meeting of the O rd e r; if they do not give up pernicious views, though being admonished up to the third time, there is an offence of Expiation.3 One falls into these five offences because of a legal question concerning obligations. Of the four fallings away, to how m a n y . . . b y how many decidings axe they stopped ? [154] O f the four fallings aw ay these offences. . . (see [9]) . . . are comprised in five classes of offence : it m ay be in the class of offence involving D e fe a t; it m ay be in the class of offence 1 N uns’ D ef. I l l ; see above, te x t p. 83. _ * These are monks as a t Vin. ii. 201. See too F .M . 10. A nun is spoken of as an im itato r of a schism atic at te x t p. S3. 5 Exp. 68.

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requiring a Formal Meeting of the O rd e r; it m ay be in the class of offence that is grave ; it m ay be in the class of offence of Expiation ; it m ay be in the class of offence of wrong-doing. Of the six origins of offences they originate b y one origin : they originate b y body and speech and thought. T hat offence which cannot be done away with is an offence th at is not stopped by any legal question, by any possibility, b y any deciding. That which is a serious offence is an offence that is stopped b y one legal question : the legal question arising out of obligations: b y one possibility: in the midst of an O rd e r; b y two decidings : by a verdict in the presence of and b y the carrying out on his acknowledgment. Those which are slight offences are offences that are stopped b y one . . . (see [9]) . . . and b y a covering over (as) with grass. [11] A legal question concerning disputes is a legal question concerning censure, it is a legal question concerning offences, it is a legal question concerning obligations. A legal question concerning disputes is not a legal question concerning censure, it is not a legal question concerning offences, it is not a legal question concerning obligations. Y e t because of a legal question concerning disputes there is a legal question concerning censure, there is a legal question concerning offences, there is a legal question concerning obligations. How is it like this ? A s to this, monks are quarrelling . . . (see IV, 21) . . . a legal question concerning obligations. Thus because of a legal question concerning disputes there is a legal question concerning censure . . . concerning offences . . . concerning obligations. A legal question concerning censure is a legal question con­ cerning offences. . . obligations, it is a legal question con­ cerning disputes. A legal question concerning censure is not a legal question concerning offences . . . disputes. How is it like this ? As to this, monks are censuring a monk . . . (see IV , 21) . . . a legal question concerning obligations. Thus because of a legal question concerning censure there is a legal question concerning offences . . . concerning obligations . . . concerning disputes. A legal question concerning offences is a legal question con­ cerning obligations. . . disputes, it is a legal question con­ cerning censure. A legal question concerning offences is not a

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legal question concerning obligations . . . censure. How is it like this ? B o th the five classes of offence . . . (see IV , 21) . . . a legal question concerning obligations. Thus because of a legal question concerning offences there is a legal question concerning obligations . . . concerning disputes . . . concerning censure. A legal question concerning obligations is a legal question concerning disputes . . . censure, it is a legal question con­ cerning offences. A legal question concerning obligations is not . . ■How is it like this ? W h atever is the O rder’s business . . . (see IV , 21) . . . a legal question concerning obligations. Thus because o f a legal question concerning obligations there is a legal question concerning disputes, there is a legal question concerning censure, there is a legal question concerning offences. [12] Where there is a verdict of innocence there is a verdict in the presence of, where there is a [155] verdict in the presence o f there is a verdict of innocence. W here there is a verdict of past insanity there is a verdict in the presence of, where there is a verdict in the presence of there is a verdict of past insanity. Where there is the carrying ou t on his acknow ledgm ent. . . Where there is the decision o f th e m ajority . . . W here there is a decision for specific d ep ravity . . . W here there is a covering over (as) w ith grass there is a verdict in the presence of, where there is a verdict in the presence of there is a covering over (as) with grass. [13] A t a tim e when a legal question is settled b y a verdict in the presence of and b y a verdict o f innocence : where there is a verdict of innocence there is a verdict in the presence of. Where there is a verdict in the presence of there is a verdict of innocence, there is not there a verdict o f past insanity, there is not there a carrying out on his acknowledgm ent, there is not there a decision of the m ajority, there is not there a decision for specific d ep ravity, there is not there a covering over (as) with grass. A t a tim e when a legal question is settled b y a verdict in the presence o f and b y a verdict of past insanity . . . b y a verdict in the presence of and b y a covering over (as) w ith grass : where there is a covering over (as) w ith grass there is a verdict in the presence of. W here there is a verdict in the presence o f

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there is a covering over (as) w ith grass, there is not there a verdict of innocence . . . there is not there a verdict for specific depravity. [14] “ Verdict in the presence of ” or “ verdict of innocence are these things associated or dissociated, and is it possible, having analysed these things again an d again, to point to a difference between them ? “ V erdict in the presence of ” or “ verdict of past insanity ” . . . " V erdict in th e presence of ” or “ covering over (as) w ith grass ” — are these associated or dissociated, and is it possible, h avin g an alysed these things again and again, to point to a difference betw een them ? " Verdict in the presence of ” or “ verdict of innocence " — these things are associated, not dissociated, and it is not possible, having analysed these things again and again, to point to a difference between them . " V erdict in the presence of ” or " verdict of past insanity V erdict in the presence of " or “ covering over (as) w ith grass " — these things are associated, not dissociated, and it is not possible, having analysed these things again and again, to point to a difference between them. [15] W hat is the provenance, w h at th e arising, w h at the birth, what the source, w hat the bringing forth, w h at the origin of a verdict in the presence o f ? W h at is the provenance . . . of a verdict of innocence . . . o f a covering over £as) w ith grass ? A verdict in the presence of has provenance as provenance, provenance as ' arising, provenance as b irth . . . source . . . bringing forth, provenance as origin. A verd ict o f innocence . . . a covering over (as) w ith grass has provenance as provenance, provenance as arising . . . provenance as origin. [16] [156] W hat is the provenance . . . w h at the origin of a verdict in the presence o f . . . a verdict o f innocence . . . a covering over (as) w ith grass ? A verdict in th e presence o f has cause as provenance . . . a covering over (as) w ith grass has cause as provenance . . . cause as origin. [17] W hat is the provenance . . . w h at the origin of a verdict in the presence of . . . a verdict of innocence . . . a covering over (as) with grass ? A verd ict in the presence of h as condition as provenance . . . a covering over (as) w ith grass has condition as provenance . . . condition as origin. [18]

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O f the seven decidings how m any roots, how m any origins ? Of the seven decidings there are tw enty-six roots, thirty-six origins. W hat are the tw enty-six roots of the seven decidings ? Four roots of a verdict in the presence of : the presence of an Order, the presence of a rule, the presence of Discipline, the presence of the individual. Four roots of a verdict of innocence. Four roots of a verdict o f past insanity. Tw o roots of carrying out on (his) acknow ledgm ent: he who confesses and he to whom he confesses. Four roots o f a decision of the m ajority. Four roots of a decision for specific depravity. Four roots of a covering over .(as) w ith grass : the presence o f an Order . . . the presence o f the individual. These are the tw enty-six roots of the seven decidings. W hat are the thirty-six origins of the seven decidings ? Of a verdict of innocence there is the carrying out o f,1 the per­ formance of,2 the undertaking of, the assenting to, the acceptance of, the non-protesting against the form al act.* Of a verdict of past insanity, o f a carrying out on his acknowledgment, of a decision of the m ajority, o f a decision for specific depravity, of a covering over (as) w ith grass there is the carrying out of . . . the non-protesting against the formal act. These are the thirty-six origins of the seven decidings. [19] “ Verdict in the presence of " or “ verdict of innocence ” — are these things different in meaning and different in connota­ tion, or are th e y one in meaning and different on ly in con­ notation ? " V erdict in the presence of ” or " verdict of past insanity V erdict in the presence of ” or “ carrying out on his acknowledgment Verdict in the presence of " or " covering over (as) w ith grass ” — are these things different in meaning. . . or are th e y one in meaning and different only in connotation ? “ Verdict in the presence of ” or " verdict o f innocence ” — these things are different in meaning as w ell as different in connotation. “ V erdict in the presence of ” or verdict of past insanity ” . . . “ Verdict in the presence of ” or “ a 1 V A . 1359 says th is is th e m otion. * The m otion h a vin g been finished w ith (set aside). 1 Cf. V in. ii, 97.

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covering over (as) with grass ” — these things are different in meaning as w ell as different in connotation. [20] [167] (Can there be) a dispute and a legal question con­ cerning disputes, a dispute bu t no legal question, a legal question but no dispute, a legal question as well as a dispute ? There m ay be . . . (see C V . IV , 14, 12-15) . . . A legal question concerning obligations is a legal question as w ell as an obligation. [21] [1] Concluded is the Synopsis of L egal Questions Its sum mary : Legal question, openings up, ways, and about an individual, Provenance, cause, condition, root, and about origin, / Offence, there is, and where, associated, and about provenance, Cause, condition, roots, about origin, connotation, “ Is a dispute a legal question ? ” : this is in the Synopsis of Legal Questions.

X . A N A D D IT IO N A L C O L L E C T IO N O F S T A N Z A S (Aparagathasamganika) [158] F or what purpose is reproving,1 b y reason of w hat is there making remember, F or what purpose is the Order, but b y reason of what is there an act o f understanding ? 2 / Reproving is for making remember, for restraint * is making remember, The Order is for discerning,4 but an act of understanding is individual. / D o not speak quickly, do not speak an grily,8 Do not arouse resentment if you would be an adjudicator.®/ D o not in haste speak challenging 7 talk unconnected with the meaning 8 In Sutta,® in Discipline,9 in Parivara,10 in w hat is laid down,11 in the principal authorities.18 / I On reproving, codand, etc., see C V . IX . * matikamma, m ental a c t ; n o t otherw ise found in the P a li Canon. VA. 1359 explains it as mantaggahana (grasp o r learning o f the m antras— in a B uddhist sense) which; it says, is a m atter of individual in vestigation and reasoning for Elders w ho are S u ttan tikas and for those w ho are experts in Discipline. * niggaha, a difficult w ord, m eaning restraint, control, censure, rebuke ; also refutation. T he usual method, as found in C V. I, is th a t a m onk should be reproved for not seeing, etc., his ofience, then be m ade to rem em ber it, then accused of it, in order th a t a (formal) a ct of the Order m igh t be carried out against him. V A . 1359 says th a t m akin g one rem em ber a defect is for the restraint, niggaha, o f th a t in dividual. * pariggaha. V A ., reading pariggahana, says : gathered togeth er there, the O rder is fo r the purpose o f exploring (searching, finding out, pariggahana) and of vinicchaya (discrim ination, investigation, judgm en t, etc.). I t is for weighing w h at is D ham m a and w h at is n ot, for finding o u t w h at has been w ell and w h at b ad ly in vestigated , vinicchita. * candikata, angrily, harshly, w ith " quick tem per ” ; cf. N uns' E xp . 53. * anuvijjaka, as below t e x t p. 160 f. ; a scrutinizer o f a legal question, an arbitrator, adjudicator ; one w ho know s abou t (the m atter). H e h a s to be an expert on V in aya . ’ viggShika. V A . 1360, “ Y o u do n o t kn o w this D ham m a an d D iscipline,” and so on. * O r goal, attha. * Here, according to V A . 1360, th e tw o V ibhangas are S u tta , the K h a n ­ dhakas are V in aya. 10 anuloma, which V A . 1360 says is the P arivara. II T h is is th e whole o f th e V in ay a -p ita k a , according to V A . 1360. u anulomika, exp lain ed as cattdro mahapadesa a t V A . 1360. 255

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Be careful of the proper procedure 1 th a t was done with skill b y him of discernment,* Of what was well spoken in conform ity w ith the rules of training, not destroying a bourn in a future state. / 5 Seeking for welfare, be intent during (that) tim e on what is connected with the goal. Consider not in haste the mode of speech of the reproved or the reprover. / If the reprover says he has fallen,3 if he who is being reproved says he has not fallen— Both,4 proceeding,4 should be dealt w ith according to (their) acknowledgment. / Acknowledgment is carried out among the conscientious, it exists not among the unconscientious ; Though m any unconscientious (monks) m ay say, “ It should be carried out according to w hat has been said / Of what kind is an unconscientious one for whom acknow­ ledgment is not effective ? 6 Thus I ask you this : What is the kind called an uncon­ scientious individual ? / 10 He falls into an offence intentionally, he hides the offence, And goes following a wrong course : this is the kind called an unconscientious individual. / " I too know the truth ” 7— this is the kind called uncon­ scientious individual. And I am asking you another : w hat is the kind called a conscientious individual ? / He does not fall into an offence intentionally, h e does not hide an offence, j He does not go following a wrong course : this is the kind called a conscientious individual. / 1 anuyogavailath nisamaya. Corny, o f no help here. 1 V A . 1360 seems to s a y : established b y a clever, w ise (man) who, after being driven out b y the Lord, has attained the perfection o f knowledge. Same verse te x t p. 164 below. * I f he says th a t the m onk who is being reproved has fallen in to an ofience. * ubho anukkhipanto. * T ex t reads vuttanusandkitena : V A . 1361 vatianu-. * See leieretsces to rQhati a t B D . v , 73, n. 3. 7 A s w ell as you.

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" I too know the tru th ” — this is the kind called conscien­ tious individual. A n d I am asking y o u another : w h at is the kind called one who reproves according to w h at is not the rule ? 1 / [159] He reproves a t a wrong tim e, about w h at is n ot fact, w ith harshness, and w ith w hat is unconnected w ith the g o a l; He reproves w ith inner hatred, not w ith a m ind of loving­ kindness *: th is is the kind called one w ho reproves according to w h at is not the rule. / 15 “ I too know the tru th ” — th is is the kind called one who reproves according to w h at is not the rule. A n d I am asking you a n o th e r: w hat is the kind called one w ho reproves according to the rule ? / He reproves at a righ t tim e, abou t fact, w ith gentleness, w ith w hat is connected w ith the goal, He reproves w ith a m ind o f loving-kindness, not w ith inner hatred 3 : this is the kin d called one who reproves according to the rule. / " I too know the tru th ” — this is th e kind called one who reproves according to the rule. And I am asking y o u a n o th e r : w h at is th e kind called one who reproves ign oran tly ? / He does not know th e earlier and th e la ter,4 he is unskilled in the earlier and the later, He does not know th e sequence o f the connecting words, he is unskilled in the sequence o f the connecting words : this is the kin d called one w ho reproves ignorantly. / " I too know th e tru th " — this is the kind called one who reproves ignorantly. A nd I am asking y o u a n o th e r : w h at is th e kind called one who reproves w isely ? / 20 He knows the earlier and th e later, he is skilled in the earlier and th e later, He knows the sequence o f th e connecting w ords, is skilled

1 * * *

adhammacodaka as a t V in. ii, 249. T hese five w ay s o f rep ro vin g n o t b y ru le are g iv en a t V in . ii, 250. A s a t Vin. ii, 250. W h a t w a s said earlier an d w h a t w as said later, V A . 1361.

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1 A dditional, or further, apara, no doubt in relation to Ch. V I I I . The title o f Ch. X V I I is D utiyagathasam ganika and cannot be easily explained. The Corny.. V A . 1361, 1390 calls both Ch. X and Ch. X V I I D utiyagathasam ganika b u t attem pts no explanation.

X I . P O R T IO N ON R E P R O V IN G (Codanakanda) [160] T he one w ho is reproving should be asked b y an adjudicator : " T h at m onk whom you axe reproving, reverend sir, for w hat are y o u reproving him ? A re y o u reproving him for falling aw ay from m oral habit, are you reproving him for falling a w ay from right behaviour, are yo u reproving him for falling aw ay from right view ? " I f he should speak thus : “ I am reproving him for falling a w a y from m oral habit, or I am reproving him for falling a w a y from righ t behaviour, or I am reproving him for fallin g a w a y from right view ,” he should be spoken to thus : " B u t does your reverence know . . . (see M V . 16, 1 1 -1 5 . Instead o f if y o u suspend this m onk’s Invitation read I reprove, you reprove) . . . D id y o u suspect, having heard from disciples of (other) sects ? ” [x] If the seen corresponds w ith th e seen,1 th e seen being in agreement w ith the seen. If concerning the seen he 2 does not consent,3 he 2 is one suspecting im p urity : ~ T h at man, on his acknow ledgm ent,4 m a y carry out Observance w ith him. / If the heard corresponds w ith th e heard, th e heard being in agreement w ith the heard, If concerning th e heard . . . Observance w ith him . / I f the sensed corresponds w ith the sensed, th e sensed being in agreem ent w ith th e sensed, If concerning the sensed . . . Observance w ith him. [2] 1 V A . 1361 says th a t if a m o n k sees an o th er le a v in g a p lace o r entering it with a w om an, he rep roves him fo r a n o fien ce in v o lv in g D efea t. T h is o th er (monk) allow s th a t th e first one saw th is, b u t he does n o t ackn ow ledge D efeat. Thus, “ w h a t w as seen b y him w as seen b y m e ” — an d so th e se w ords a b o u t the seen ta lly . B u t a s th e o th er (monk) does n o t a ckn o w led ge a n y defect (in himself) because o f w h a t w a s seen, h e (the first one) is one w h o suspects im purity (in th e other). O nce t h a t in d iv id u a l s a y s " I a m p u re " , how ever. Observance m a y b e carried o u t w ith him . * R eferring to tw o different m onks, see p reced in g note. * upeii. glossed b y patijanati a t V A . 1361. * T h at " I am pure 259

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What is the beginning of reproving, what is in the middle, what is the ending ? Giving leave is the beginning of reproving,1 carrying out is in the middle, a decision is the ending.2 How many roots of reproving, how many matters, how many (mental) planes ? 3 In how many ways does one reprove ? Two roots of reproving, three matters, five (mental) planes. He reproves in two ways.1 What are the two roots of reproving ? With root, or rootless.3 These are the two roots of reproving. What are the three matters for reproving ? About the seen, the heard, the suspected.3 These are the three matters for reproving. [161] What are the five (mental) planes 4 for reproving ? " I will speak at a right time, not at a wrong time ; I will speak about fact, not about what is not f a c t ; I will speak genfly, not harshly ; I will speak about what is connected with the goal, not about what is not connected with the goal; I will speak with a mind of loving-kindness, not with inner hatred.” 3 These are the five (mental) planes for reproving. What are the two ways by which he reproves ? He reproves by body and he reproves by speech. These are the two ways by which he reproves. [3] What should be practised by one who is reproving. . . by one who is being reproved. . . by an Order. . . by an adjudicator ? What should be practised b y one who is reproving ? Another may be reproved by a reprover who is firm in five things: “ I will speak at a right time, not at a wrong time . . . I will speak with a mind of loving-kindness, not with inner hatred.” Thus should it be practised by one who is reproving. What should be practised b y one who is being reproved ? In two things should one who is being reproved practise: in the truth and in being without anger.5 Thus should it be practised by one who is being reproved.

1 See Vin. i, 114, 170. 1 Cf. VA . 592 for this paragraph. * Cf. VA. 592. ‘ Five other bhumi a t A A . iii, 39 f. See also Pts. 1, 83. * As at CV. IX , 5, 7. He should say exactly w hat has and what has not been done and not be angry with the adjudicator or the Order, VA. 136a.

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W h a t sh ould b e p ractised b y an O rder ? W h a t has been said a lr e a d y an d w h at h as not been said 1 should be know n b y an Order. T h u s sh ould it b e p ractised b y a n O rder. W h a t sh ould b e p ractised b y an a d ju d ica to r ? A s th a t le g a l question is s e ttle d b y an a d ju d ica to r a cco rd in g to ru le, according to D iscip line, accordin g to the T ea ch e r’s D isp en sa ­ tion, so should he se ttle th is leg a l question. T h u s should it be practised b y a n a d ju d icato r. [4] F or w h a t p urpose is O bservance, b y reason of w h a t is th ere In v ita tio n , F o r w h a t p urpose is p robation, b y reason o f w h at is th e re sending b a c k to th e beginning, F or w h a t purpose is m a n a tta , b y reason o f w h a t is th e re reh ab ilitation ? / O bservance is for " bein g a ll togeth er ” , fo r p u r ity th e re is In v ita tio n , P rob ation is for m a n a tta , sending b a c k t o th e b eg in n in g is for restra in t, M an atta is for reh ab ilitation , for p u r ity th e re is r e h a b ilita ­ tio n . / I f h e abuses E ld ers for (having) p a r tia lity , h a tre d , fe a r, confusion : A t th e b re a k in g up o f the b o d y, w eak in w isdom , done for, fa cu lties d estroyed, H e goes t o N ira y a , th e stu p id fool w ho h a s no reveren ce for th e trainings.® / N o t d ep en d in g on th in g s of th e w o rld n o r d ep en d in g on a n in d iv id u a l,3 A b an d on in g b o th o f these, he sh ould be d e a lt w ith acco rd in g to the rule. /

1 otinnanolitino. V A . 1362 s a y s " S o m u ch w as th e e a rlie r t a lk , so m u c h th e later o f th e re p ro v e r, so m u ch th e e a rlie r, so m u ch th e la te r o f th e re p ro v e d . The O rd er sh o u ld a lso assess th e ‘ m easu re ' o f th e re p ro v e r, th e re p ro v e d a n d the a d ju d ic a to r O tinna a p p ea rs to b e a w ord o f s e v e r a l m e a n in g s : see i. 79 (or, ocintia, co n v in ce d ?) an d t e x t b elo w , p . 17 0 anotinna (n o t p u t dow n ?). O tinna m u s t a lso m ean so m e th in g lik e “ gon e in to " b o th p h y s ic a lly and b y w ord o f m o u th . * See th e six re v e re n ce s a b o v e , t e x t p . 9 2­ s H e sh ould n o t d ep en d on e ith e r o f th ese for h is su p p o rt.

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5 A n gry and bearing ill-will,* harsh and abusive, Saying, " It is an offence ” he accuses 2 him of w hat is not an offence : a reprover such as this bum s up him self.3 / H e murmurs in his ear, seeks what is crooked,4 passes beyond (the judgment),* follows a wrong w a y — [162] Saying, “ It is an offence ” he accuses him of w hat is not an offence : a reprover such as this bum s u p himself. / He reproves at a wrong time, about what is not fact, harshly, about w hat is not connected w ith the goal, he reproves w ith inner hatred, not with a mind o f loving­ kindness— Saying . . . w hat is not an offence . . . bum s up himself. / He does not know what is a rule and what not a rule, he is unskilled in w hat is a rule and what not a rule— Saying . . . w hat is not an offence . . . bum s up himself. / He does not know what is Discipline and w hat not Discipline, he is unskilled in Discipline and what is not Discipline— Saying . . . w hat is not an offence . . . bum s up himself. / io He does not know w hat has been said and w hat not said . . . I He does not know what is the usage € and w hat not the usage . . . / He does not know what has been laid down and what not laid down . . . / He does not know w hat is an offence and w hat not an offence, he is unskilled in w hat is an offence and what not an offence . . . / He does not know a slight offence and a serious offence — / 1 A s a t Vin. ii, 8g, kodhano upanahl. * ropeti, to accuse, bring a charge, see Vin. ii, 2, 26, 85, iv, 36. A t Vin. ii, 261 it appears to mean to cancel. * jhapeti attanam. Cf. Vin. ii, 26 attanam khanrsi, and D hp. 247 mSlam khanati atta.no. N o d o u bt both jhapeti and khanati in such contexts mean to destroy. Khata, p.p. o f khanati is translated " done for " five lines above. * jimharn pekkhati, explained a t VA . 1363 as dosam eva gavesati, seeks only for a defect or blemish. s This is a v e ry ten tative rendering of vltiharati. I t is glossed a t V A . 1363 as vinicchayark hdpeti, the " judgm ent " probably referring to the decision taken in the course of a legal question. * acin?ia, w hat is custom ary.

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He does not know an offence th at can be done aw ay w ith and one th at cannot be done aw ay with . . . / He does not know what is a very bad and what is not a v e ry bad offence . . . / He does not know what is the earlier and what the later (talk) . . . / He does not know the sequence of the connecting words, he is not skilled in the sequence of the connecting words— Saying, “ It is an offence ” he accuses him of what is not an offence : a reprover such as this burns up himself. [5] Concluded is the Portion 1 on Reproving Its sum m ary : R eproving, and adjudicator, beginning, b y root, Obser­ vance, W rong course 2 : The Teaching is put into the Portion on Reproving. 1 kanda is portion, section, paragraph o r part. 2 gati here m u st refer to ckandd dosa bhayd mohd (from p a rtia lity , hatred, etc.) in th e seventh lin e o f th e second set of verses. O ldenberg’s colon should therefore com e here and n ot a fter O bservance.

X II. T H E L E SS E R C O LLE CTIO N 1 (Culasamgama) [163] When a monk who is engaged in conflict 2is approaching an Order he should approach the Order w ith a humble mind,® with a mind as though (it were) removing dust.4 He should be skilled about seats and skilled about sitting down. He should sit down on a suitable seat without encroaching on (the space intended for) monks who are Elders and without keeping new ly ordained monks from a seat.5 He should not talk in a desultory fashion,6 nor about inferior (worldly) matters.7 E ither he should speak Dhamma him self or should ask another to do so, or he should not disdain the ariyan silence. A preceptor should not be asked about 8 b y an Order, b y an approved individual, b y an adjudicator, b y one anxious to adjudicate ; a teacher should not be asked about, one who shares a c e l l . . . a pupil . . . a fellow-preceptor ®. . . a fellow-teacher * should not be asked a b o u t ; birth should not be asked about, name . . . clan . . . the (scriptural) tradition 10 . . vthe fam ily’s standing 11 . . . the native d is tric t12 should not be asked about. W hat is the reason for that ? In case there were regard or hatred for it. If there were regard or hatred he m ight follow (a wrong course) from partiality . . . hatred . . . confusion, he m ight follow (a wrong course) from fear. There should be respect for an Order, for an approved individual, for an adjudicator, for one anxious to adjudicate, not respect for an individual. There should be I samgdma is a b a ttle, a conflict, as w ell as a collection. * samgamdvacara. V A . 1363 says th a t th e O rder h a s been convened so as to in vestigate a leg al question— th a t is called samgdma ; an d a samgamdvacara is said to be like th e C id er Y a s a (who protested a ga in st th e V a jjia n monks and th e ir T e n P o in ts : see C V . X II) . * W ith th e banner of arrogance lowered. * L ik e a tow el fo r w iping the feet, V A . 1363. * S ee C V . V I I I , 4 , 2. * Su ch as is n o t connected w ith th e goal. 7 D e ta ile d a t e.g. Vin. iv , 164. * S a y in g , “ W h a t is y o u r preceptor’s n am e ? " — so V A . 1364. * M V . V I I I , 26, 4. *• agama, exp lain ed a t V A . 1364 as “ A re y o u a D lgha-repeater, a Majjhitnarep ea ter ? *' II kulapadesa does n o t app ear to o ccu r elsew h ere in th e P a li Canon. V A . 1364 sim p ly exp lain s b y “ beginning w ith khattiya-kula 11 jatibhum i, o r place w here one w as b o m , a s a t M . i, 145, A . iii, 366. 264

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respect for True Dhamma, not respect for the m aterial things of the world. There should be pursuit of the goal, not con­ form ity to an assembly. One should adjudicate at a right tim e, not a t a wrong time ; one should adjudicate about w hat is fact, not about what is not f a c t ; one should adjudicate gently, not harshly ; one should adjudicate about w hat is connected w ith the goal, not about w hat is not connected w ith the g o a l; one should adjudicate w ith a mind of loving-kindness, not w ith inner hatred. There should not be murmuring in his ear, he should not seek w hat is crooked, he should n ot cover his e ye,1 he should not raise his eye-brow,1 he should not raise his head, he should not m ake a movement w ith his hand,2 he should not give a gesture w ith the hand. He should be skilled about seats, he should be skilled about sitting d o w n ; looking a plough’s length ahead, pursuing the goal he should sit down on his own seat and should not rise from the seat, he should not pass beyond (the judgm ent),3 he should not follow a wrong w a y ; he should not speak w aving his arms about, he should be unhastening, he should be considerate, he should not be quick tem pered,4 [164] w ith a mind of loving-kindness he should be gentle in speech ; merciful, he should be compassionate for welfare ; seeking for welfare, he should not be frivolous in speech ; limiting his speech, he should be one who masters hostility, and is without irascibility. The self must be assessed,8 the other 8 must be assessed, the reprover must be assessed,7 the reproved m ust be assessed,8 one who reproves not b y rule . . . one who is reproved not b y rule . . . one who reproves b y rule . . . one who is reproved b y rule must be assessed. W ithout om itting w hat was said,® not bringing forward w hat w as n ot said, h avin g properly leam t the words and sentences as given, questioning the other in 1 A s a t V in. iii, 78. * See V in. i, 352. * See a b o v e t e x t p . 16 1. 4 acant}ikata ; cf. Nuns’ E xp . 53. * alia pariggahetabbo. V A . 1364 s a y s : A m I able to ju d ge (determ ine or decide), to settle (the leg al question) or n o t ? T h e m easure o f oneself m ust be known. * V A . 1364 : is this com pan y able to appease (convince) o r n o t ? 7 Is he a reprover b y rule (dhammacodaka) ? * H as he been reproved b y rule ? * B y either the reprover or th e reproved, V A . 1365.

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return, he should deal with him according to his acknowledg­ ment.1 An indolent person should be roused,8 a fearful one given confidence, a violent one checked,3 an impure one put right,4 a straight one (treated) with mildness. He should not follow a wrong course from partiality . . . hatred . . . confusion . . . fear. He should be balanced 5 as to the rules and the individuals. Thus is an adjudicator when he adjudicates thus both a doer of the Teacher’s Dispensation, and is dear to learned men and to his fellow Brahma-farers and liked b y them, and he is esteemed and to be respected, [j] A clause is for the sake of reference,6a simile is for the sake of illustration,7 a meaning is for the sake of instruction, a question (asked) in return is for the sake of setting aside,8 giving leave is for the sake of reproving, reproving is for the sake of making remember, making remember is for the sake of commands,* a command is for the sake of impediments,10 an impediment is for the sake of investigating, investigating is for the sake of a decision,11 a decision is for the sake of referring to a possibility and what is not a possibility,12 referring to a possibility and what is not a possibility is for the sake of restraint of evilminded individuals 13 and for the sake o f the support of well behaved monks; the Order is for the sake o f agreement and acceptance14; individuals approved of b y the Order are I See Vin. ii, 83 £. * hdsetabbo, stim ulated, encouraged. * nisedhetabbo, disparaged, menaced. 4 vibhdvetabbo. VA . 1365 says “ h avin g pointed o u t th a t he is uncon­ scientious. he should be made to confess the offence B y so doing lie becomes “ pure ’’ again. s majjhaitena bhavitabbam, he should be neutral, indifferent, n ot ta k in g sides. * samsandana, application, conclusion— in regard to w hat are and are not offences. 7 I.e. of the meaning. * I.e. the question p u t b y the individual (presum ably the one who asked the original question)— such a question need n o t be answ ered. Cf. the 4 questions at MQ. i, 202 f., where other references are given. * savacaniya, see Vin. ii, 5, 22, 276. 10 palibodha, see e.g. M V . V II, 13­ 11 As to whether there is a defect or not. II tha.naihanaga.mana. V A . 1365 f. explains th a t this is fo r discovering whether there is an offence or not, and whether it is a sligh t or a serious one. 11 See Vin. ii, 196, iii, 21. 14 VA. 1366: "A greem en t on an investigation and kn ow in g the state of w hat has been well and badly divided— the fo u r." Cf. Vin. i, 65, iv , 51. Whether catu. " the four," refers to suttaso (clause b y clause, or rule b y rule), anubyanjanaso (by sentence) of Vin. i, 65, and to mcitikato (b y sum m ary) and vibhangato (by Suttavibhanga), I am n o t sure.

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persevering b y themselves, are persevering in being trust­ w orthy 1 ; discipline is for the sake o f restraint,* restraint is for the sake of not being remorseful, not being rem orseful is for the sake of joy, jo y is for the sake of delight, delight is for the sake of tranquillity, tran q uillity is for the sake of happiness, happiness is for the sake o f concentration, concentration is for the sake of knowledge and vision o f w hat has come to be as it really is, knowledge and vision o f w hat has come to be as it really is is for the sake of turning aw ay, turning a w a y is for the sake o f dispassion, dispassion is for the sake o f freedom, freedom is for the sake of the knowledge and vision o f freedom,2 the knowledge and vision of freedom is for th e sake of final nibbana w ithout clinging. According to this m eaning is the talk.3 According to this meaning is the counsel. According to this meaning is the causal relation. A ccording to this meaning is the lending ear,4 th at is to say the deliverance of mind without clinging. [2] B e careful of the proper procedure being intent on what w as done w ith skill b y him o f discernment, Of what was well spoken in conform ity w ith the rules of training, not destroying a bourn in a fu tu re state.5 / [165] Ignorant as to subject,6 falling aw ay, offence,7 pro­ venance,8 kind,8 He does not know the earlier and the later (speech) nor likewise w hat was and was not done, / And he is ignorant too as to form al act and legal question and decidings, Impassioned, corrupted and astray, he proceeds from fear, from confusion,10 /

1 V A . 1366 " for m astery and pow er (over them selves) and th e y are placed in a position o f trust, in the place of th e eldest. T h e m eaning is t h a t these are not to be despised (or sent a w a y ” ; apasadetabba). ’ . . . 4 C f. S . ii. 32, A . v , 2, etc. * V A . 1366 : th is t a lk on V in a y a . 4 W hen one has lent ear to th is successive talk , kn ow ledge arises, V A . 1366. 8 Verse as a t te x t p. 158. • O f offences beginn in g w ith M on ks’ D efeat. ’ T h e sevenfold (classes of) oSences. .., * T he tow n where a rule of train in g w as laid dow n. * akara, defined on t e x t p. 166. jo o f the four wrong courses. These are tw o

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A nd he is not skilled as to layings down and is not versed in pacifying,1 One who has obtained a faction, conscienceless, (of) dark deed, disrespectful : A monk such as this is called one who should not be shown deference.2 / 5 Knowledgeable as to subject, falling aw ay, offence, provenance, kind, H e comprehends the earlier and the later (speech) and likewise w hat was and was not done, / A nd he is knowledgeable as to formal act and legal question and decidings, Unimpassioned, uncorrupt, not astray, he proceeds not from fear, from confusion, / And he is skilled as to layings down and is knowledgeable as to pacifying, One who has obtained a faction, conscientious, (of) bright deed, respectful : A monk such as this is called one who should be shown deference. [3] Concluded is the Lesser Collection Its sum m ary : W ith a humble mind, he m ay ask, respect, for the Order, not for an individual, A clause is for the sake of reference and for furthering Discipline : The sum m ary o f the Lesser Collection is made into this one recital. 1 nijjhatti. V A . 1367 say s in a b ility (asammatthata.) to see cause or reason, karana, and absence o f cause or reason ; th u s, incapable o f appreciating reasons, he is incapable o f kn ow in g how t o p a cify . Cf. nijjhan[f}tibala at Pts. ii, 168 an d nijjkapeti o n te x t p. 166. * appatikkha as a t X . v , 248.

X I I I . T H E G R E A T E R C O L L E C T IO N (Mahasariigama) [166] W hen a m onk who is engaged in conflict is speaking in an Order he should know the subject, he should know the falling aw ay, he should know the offence, he should know the provenance, he should know the kind, he should know the earlier and the later, he should know w hat has been done and what has not been done, he should know the form al act, he should know the legal question, he should know the deciding ; he should not follow a wrong course from partiality, he should not follow a wrong course from h a tr e d . . . confusion . . . fear ; he should make known 1 on an occasion for making known, he should p a c i f y 2 on an occasion for pacification, he should consider on an occasion for consideration,3 he should be gracious on an occasion for graciousness ; saying, " I have obtained a faction ” he should not despise another faction ; saying “ I have heard m uch ” , he should not despise one who has heard little ; saying “ I am v e ry senior-” he should not despise one more recently o rd a in e d ; he should not speak about w hat is not a ttain ed ,4 he should not set aside w hat is attained b y rule and b y discipline, he should settle th at legal question as it is settled according to the rule, according to Discipline, according to the T eacher’s instruction, [i] “ He should know th e subject ” means : he should know the subject of the eight offences involving D efeat, he should know the subject of the tw enty-three offences requiring a Form al Meeting of the O r d e r . . . of the tw o Undetermined offences . . . of the forty-tw o offences of Forfeiture . . . of the hundred and eighty-eight offences of E xp iatio n . . . of the tw elve offences to be Confessed . . . of offences o f wrong-doing, he should know the subject of offences of w rong speech. 1 sannapeti as a t Vin. ii, 73 ; " w in o ver ’’ a t Vin. ii, 197. ’ nijjhapeti as a t Vin. ii, 73, “ dispose fav o u ra b ly .” V A . has n oth in g to say. The m eaning here seems to be to burn, a w a y , i.e. w rong m ental states. * pekkhcti a s a t Vin. ii, 73. ,, 4 asampatiam na byaharitdbbam. T h is phrase appears to occur o n ly here and below, p . 170, in th e “ exp lan atio n 269

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“ He should know falling a w ay ” m e a n s: he should know falling aw ay from m oral habit . . . from good behaviour . . . from right v i e w . . . from right mode of livelihood. " He should know the offence " means : he should know an offence involving Defeat, he should know an offence requiring a Form al Meeting of the Order . . . grave offence . . . offence of E xpiation . . . offence to be Confessed . . . offence of wrong­ doing, he should know an offence of wrong speech. " He should know the provenance ” means : he should know the provenance of the eight offences involving Defeat, he should know the provenance of the tw enty-three offences requiring a Form al Meeting of the Order . . . he should know the provenance of offences of wrong speech. " He should know the kind ” means : he should know an Order from its kind, he should know a group from its kind, he should know an in d iv id u a l. . . the reprover . . . the one who is being reproved from his kind. [167] He should know an Order from its kind means : " N ow is this Order capable or not of settling this legal question according to the rule, according to discipline, according to the Teacher's instruction ? ” Thus should he know an Order from its kind. He should know a group . . . an individual from his kind means : " Now, is this individual capable . . . instruction ? " Thus should he know an individual from his kind. He should know a reprover from his kind means : “ I am not sure whether or not this venerable one is reproving the other with the support of the five things 1 or not.” Thus should he know a reprover from his kind. He should know the one who is being reproved from his kind m e a n s : “ I am not sure whether this venerable one is supported or not b y tw o things : truth and being without anger.” 2 Thus should he know the one who is being reproved from his kind. “ He should know the earlier and the later ” m e a n s: “ I wonder whether this venerable one passes on from subject

1 These are possibly th e five bhumi as given a t te x t p. 161, where th e y are also called, as above, panca dhamma. * Cf. X I. 4. te x t p. 161 above.

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to subject 1 or if he passes on from falling away to falling aw ay or if he passes on from offence to offence or if, having despised, he approves, or if, having approved, he despises or shelves the question b y asking another or whether he does not ? ” Thus should he know the earlier and the later. “ He should know what has been done and w hat has not been done ” means : he should know sexual intercourse, he should know the proper order of sexual intercourse, he should know the earlier part of sexual intercourse. He should know that sexual intercourse means that consummation between a couple is to be known. He should know the proper order of sexual intercourse m ean s: the monk takes hold of another’s male organ with his own mouth. He should know the earlier part of sexual intercourse means : the different colours (of semen), physical contact, lewd speech, ministering to one’s own pleasure, intercourse.® [2] “ He should know the formal act ” means : he should know the sixteen formal acts : he should know the four formal acts for which leave should be asked,3 he should know the four formal acts at which a motion is put,4 he should know the four formal acts at which a motion is put and is followed b y one resolution,4 he should know the four formal acts at which a motion is put and is followed b y a resolution made three tim es.4 " He should know the legal question ” means : he should know the four legal questions: he should know the legal question concerning disputes . . . concerning obligations. “ He should know the deciding ” means : he should know the seven decid ings: he should know verdict in the presence of . . . he should know covering over (as) with grass. [3] “ He should not follow a wrong course from p artiality ” means : H ow does one who is following a wrong course from 1 V A . 1368 '* H e m a y s a y : * M atter for the first D efeat was seen b y me or heard of b y m e.' B u t on bein g asked again, he says, ‘ M atter for the first Defeat w as n o t seen or heard o f b y me. M atter for th e second D efeat was seen o r heard T h is w hole paragraph is abou t contradicting oneself. * dhanamanuppaddnath. V A . calls th is saiicaritta, w hich is either actin g as * go-between ( Vin. iii, 137) or dealings w ith w om en (M iln. 266). . * See Vin. ii, 89. V A . 1368 says “ beginning w ith -* n o t b y rule, in an incomplete assem bly ’. T h is is the meaning o f the others. T h u s the four cycles are sixteen " . * See Vin. ii, 89. '

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partiality follow the wrong course from p artia lity ? A s to this, someone saying, " This is m y preceptor or teacher or one who shares a cell or pupil or fellow-preceptor or fellowteacher or friend or intimate or blood-relation,” out of com­ passion for him, protecting him, he explains non-dhamma as Dhamma, he explains Dham m a as non-dhamma . . . (see [168] M V . X , 5 , 4, etc.) . . . explains n o t a v e ry bad offence as a very bad offence. Because o f these eighteen points, he is following a wrong course from p artia lity, is faring along for what is not the welfare of the m any-folk, not the happiness of the many-folk, for what is not the goal, for’the woe, the anguish of the many-folk, and of devas and m ankind.1 If, because of these eighteen points, he is following a wrong course from partiality, (then) done for, destroyed, he looks after self, is blam eworthy and is to be blamed b y learned men, and he sets up much demerit. Following a wrong course from p artiality it is thus that he follows a wrong course from partiality. “ He should not f o l l o w a wrong course from hatred ” means : How does one who is following a wrong course from hatred follow the w r o n g course from hatred ? A s to this, someone saying, “ He has done me harm ,” bears ill-w ill; thinking, “ he is doing me harm ” . . . " he w ill do me harm ” , he bears ill-w ill; thinking, “ He has done harm , is doing harm, w ill do harm to someone dear to me and liked b y m e,” he bears ill-w ill; thinking, “ He has done good, is doing good, w ill do good to someone not dear to me or liked b y m e,” he bears ill-will. Because of these nine occasions for ill-w ill,2 (feeling) ill-will, resentment, angry, overcome b y anger, he explains nondhamma as Dhamma . . . explains not a v e ry bad offence as a very bad offence. If, because of these eighteen points, he is following a wrong course from hatred . . . it is thus th at he follows a wrong course from hatred. “ He should not follow a wrong course from confusion ” means : How does one who is following a w rong course from confusion follow the wrong course from confusion ? Impas­ sioned, he follows it on account o f passion ; corrupted, he 1 Because the Order, the nuns, th e layfollow ers anti th e d evatas who guard them and others are split into two. 8 Stated but not explained in the N onads o f Ch. V I.

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follows it on account of h a tr e d ; astray, he follows it on account of con fusion ; defiled,1 he follows it on account of view— astray, altogether astray, overcom e b y confusion, he explains non-dham ma as Dham m a . . . explains not a very bad offence as a very bad offence. If, because of these eighteen points, he is following a wrong course from confusion . . . it is thus th a t he follows a wrong course from confusion. “ H e should not follow a wrong course from fear ” means : How does one who is following a wrong course from fear follow the w rong course from fear ? As to this, someone saying : “ This one, relying on what is uneven 2 or relying on the thicket 3 (of wrong views) or relying on (someone who is) pow erful,4 pitiless and harsh, w ill make a danger to life or a danger to the Brahm a-faring 5 " — terrified b y that fear he explains non-dhamma as Dham m a . . . explains not a ve ry bad offence as a very bad offence. If, because of these eighteen points, he is following a wrong course from fear . . . It is thus that he follows a wrong course from fear. O f him who Dhamma oversteps from partiality, hatred, fear, confusion, T he repute fades as in the dark fortnight does the m oon.6 H ow does one not follow a wrong course from p artia lity ? E xplaining non-dhamma as non-dhamma he does not follow a wrong course from p artiality ; explaining Dhamma as Dham m a [169] he does not follow a wrong course from p a r tia lity . . . explaining not a v e ry bad offence as not a very bad offence, he does not follow a wrong course from partiality. It is thus that he does not follow a wrong course from partiality. How does one not follow a wrong course from hatred . . . a wrong course from confusion . . . a wrong course from fear ? Explaining non-dhamma as non-dhamma . . . explaining not a very bad offence as not a ve ry bad offence, he does not follow 1 * * * ‘ '

paramattha. See A . iii, 285 : the ariyan disciple gets rid bi the uneven. See M . i, 8, 485. V A . 1368 says : relying on pow erful w ell-know n monks. See M V . II, 15, 4. A . ii, 18, D . iii, 182, ascribed to the Teacher,

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a wrong course from fear. I t is thus th a t he does not follow a wrong course from fear. Of him who Dhamma oversteps not from p artiality, hatred, fear, confusion, The repute increases as in the brigh t fortnight does the moon.1 [4] How does one “ m ake known on an occasion for making known ” ? Explaining non-dhamma as non-dham m a he makes known on an occasion for m aking know n . . . explaining not a very bad offence as not a v e ry bad offence he m akes known on an occasion for m aking known. Thus does he m ake known on an occasion for m aking known. How does one " p acify on an occasion for pacification " ? Explaining non-dhamma as non-dham m a he pacifies on an occasion for pacification . . . Thus does he p acify on an occasion for pacification. How' does one “ consider on an occasion for consideration ” ? . . . H ow is one “ gracious on an occasion for graciousness ” ? Explaining non-dhamma as non-dham m a . . . he is gracious on an occasion for graciousness . . . T hus is he gracious on an occasion for graciousness. [5] How, " saying * I have obtained a faction does he despise another faction ? A s to this, there is someone who has obtained a faction, obtained a following, a faction-m an 2 h avin g rela­ tions.2 Thinking, “ This one has not obtained a faction, not obtained a following, he is not a faction-m an h avin g relations,” despising him he explains non-dham m a as D h a m m a . . . he explains not a very bad offence as a v e ry bad offence, Thus, thinking, “ I have obtained a faction ,” he despises another faction. How, “ saying ‘ I have heard m uch ’ ” does he despise one who has heard little ? A s to this, som eone w ho has heard much remembers what he has heard, is a store-house o f the heard.

1 A . ii, 18, D . iii, 182, ascribed to th e T eacher. 1 pakkhavd nativa; app aren tly n either w ord is foun d elsew here in the Pali Canon.

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Thinking, “ This one has heard little, has little of the tradition,1 remembers little,” 1 despising him he explains non-dhamma as pham m a . . . he explains not a ve ry bad offence as a very bad offence. Thus, thinking, “ I have heard much ” he despises one who has heard little. How, “ saying ‘ I am ve ry senior ’ ” does be despise one more recently ordained ? As to this, there is an Elder of long­ standing, long gone forth. Thinking, “ This one is newly ordained, he is not esteemed,2 he does not know what is appointed,3 his bidding w ill not be done,” despising him he explains non-dhamma as Dham m a . . . [170] . . . he explains not a ve ry bad offence as a very bad offence. Thus, thinking, “ I am very senior,” he despises one more recently ordained. [6] “ H e should not speak about w hat is not attained ” means : he should not cause a burden to be p u t down that has not been put dow n.4 “ He should not set aside what is attained b y rule and by discipline ” means : he should not set aside b y rule and by discipline that m atter for the sake of which an Order has been convened. “ According to the rule ” m e a n s: according to fact, according to the subject. “ According to Discipline ” means : having reproved (him) he makes (him) remember. " According to the Teacher’s instruction ” means : b y furnishing a motion, b y furnishing a proclamation. “ H e should settle that legal question as it is settled according to the rule, according to Discipline, according to the Teacher’s instruction ” means : the one who is reproving should be asked b y the adjudicator : “ If you, your reverence, suspend this m onk’s Invitation . . . (MV. IV , 16, 10-15) . . . D id you suspect, having heard from a m o n k . . . from disciples of (other) sects ? ”

1 appagam a appadhara. These tw o w ords again are ap p aren tly n ot found elsewhere in the P a li Canon. 2 appaiiiidto, as a t Vin. iv, 231, 310. 3 appakataniiu, or. not p roperly versed in, as a t Vin. ii, igg. * On burden, bhara, see V ism . 512 w here i t should be regarded as sacca, truth. On o tiw a , p ut down, see above te x t p . 161. A lso see otarati a t A . ii, 368. where it appears to mean " to ta lly " , i.e. to lie beside. T he history o f otamti has still to be w ritten.

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If the heard corresponds w ith the h e a r d . . . (see X I, 2) / If the sensed corresponds w ith the sensed . . . Invitation w ith him. [7]

/

" What was seen by you ? ” — which are the questions ? " How was it seen b y you ? ’ ’— which are the questions ? “ When was it seen by you ? ” — which are the questions ? " Where was it seen b y you ?” — which are the questions ? 1 “ What was seen b y you ? ” means : questions on the subject, questions on fallings away, questions on offences, questions on conduct.2 Questions on the subject means : the subject of the eight offences involving Defeat, the subject of the twenty-three offences requiring a Formal Meeting o f the Order; the subject of the forty-two offences of Forfeiture, the subject of the hundred and eighty-eight offences of Expiation, the subject of the twelve offences to be Confessed, the subject of the offences of wrong-doing, the subject of the offences of wrong speech. Questions on fallings away means : questions on falling away from moral habit, questions on falling aw ay from good behaviour, questions on falling aw ay from right view, questions on falling away from right mode of livelihood. Questions on offences m eans: questions on offences involving Defeat, questions on offences requiring a Form al Meeting of the Order, questions on offences that are grave . . . questions on offences of wrong speech. Questions on conduct means : questions on the consummation of a couple.8 " How was it seen b y you ? ” means : questions on charac­ teristics, questions on the postures, questions on kinds, ques­ tions on changes. Questions on characteristics means : tall or short or dark or fair. Questions on the postures m eans: 1 Questions as a t M V . IV , 16, 13. * ajjhacara as at M V . I, 36, 8. A t V in . iii, 121 th e meaning appears to be transgression, i.e. bad conduct. * Word as a t tex t p. 167.

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w alking or standing o r sittin g dow n or lyin g down. Questions on kinds m e a n s : th e a ttrib u te s o f a householder or th e attributes o f m em bers o f (other) sects or th e attrib u tes of one who has gone forth. Questions on changes 1 m eans : w alking or stan din g or sittin g dow n or ly in g down. [171] “ W hen w as it seen b y y o u ? ” means : questions on the tim e,2 questions on th e occasion,3 questions on th e d ay, questions on th e season. Q uestions on the tim e means : in the morning tim e or at th e tim e o f m id-day or a t evening tim e. Questions on the occasion m eans : on a m orning occasion or at a m id-day occasion or on an even in g occasion. Questions on the d a y means : before th e m eal or after th e m eal or during the night or b y d a y or in th e d ark 4 or in th e m oonligh t.4 Questions on the seasons m eans : in th e co ld w eath er or in the hot w eath er or in th e rains. “ W here was it seen b y y o u ? ” means : questions about the place, questions ab o u t the grou n d ,5 questions about the quarters,6.questions about the lo c a lity .7 Q uestions about the place means : on (in) th e ground or on (in) th e earth 8 or on E arth 9 or in the w orld. Questions about the ground m eans : on (in) the ground or on a mountain-Slope or on a rock or in a tem ple.10 Questions about the quarters means : in an eastern quarter or in a w estern qu arter o r in a northern quarter or in a southern quarter. Questions about lo ca lity m e a n s : in an eastern lo ca lity or in a western lo c a lity or in a northern lo ca lity or in a southern lo ca lity . [8] Concluded is the G reater Collection 1 vip p akara. I t is ra th e r odd t h a t th is is defined in th e sam e w a y a s are the postures. * kola. * samaya, also m ean ing tim e ; see D A . 251. * kale vd ju n h e vd. T h ese tw o w ords ca n also m ean th e d a r k a n d th e b rig h t halves o f a m onth. * bhum i. ground o r so il, a m o n g o th er m eanings. * okasa, open space, so, a p p a re n tly , q u a rte r o r direction. 7 padesa, region, d istrict. * pathavl, th e u su al w o rd fo r th e e a rth : th e first o f th e fo u r g re a t p rim aries, th e elem ent o f so lid ity , e xten sio n o r e xp an sio n . * dharan l. E a r th a s a n am e, " o f th e p re g n an t o n e ." 10 pasada a s lo n g house, p ala ce, m ansion o r terrace, does n o t seem t o fit v e ry w e ll here. U n fo rtu n a te ly th e C orn y, h a s 's to p p e d som e w a y p revio u s to this.

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Its su m m a ry : Subject, provenance, kind, earlier and later, what has been done and has not been done, Form al act, and legal question too, deciding, and following from partiality, / From hatred, from confusion, from fear too, making known, and about pacification, Consideration, gracious, " I have a faction,” one who has heard, and about a very senior one, / And the not attained, the attained, b y rule, and by Discipline, Also b y the Teacher’s instruction : the explanation of the Greater Collection.

X I V . S Y N O P S IS O F K A T H IN A (Kathinabheda) [172] B y whom is kathina cloth not form ally made 1 ? B y whom is kathina cloth form ally made ? H ow is kathina cloth not form ally m ade ? H ow is kathina cloth form ally made ? “ B y whom is kathina cloth not form ally m ade ? ” means : kathina cloth is not form ally made b y tw o individuals : b y him w ho does not form ally m ake it and b y him who does not give thanks.2 K ath in a cloth is not form ally made b y these two individuals. " B y w hom is kathina cloth form ally made ? " means : kathina cloth is form ally made b y tw o individuals : b y him who form ally makes it and b y him who gives thanks. K ath in a cloth is form ally m ade b y these tw o individuals. “ H ow is kathina cloth not form ally made ? ” means : in tw enty-four w ays is kathina cloth not form ally made. K ath in a cloth is not form ally m ade m erely b y m arking it 3 . . . (M V . V II, 1, 5) . . . Thus also is kathina cloth not form ally made. Insinuation * is c a lle d : he insinuates, saying “ I w ill form ally m ake kathina out of this cloth ” . R oundabout ta lk is called : he makes roundabout talk, saying “ I w ill get 5 the cloth for kathina cloth b y means of this roundabout ta lk ” . Tem porary is called : it is called a gift that should not be appropriated. Postponem ent is called : there are tw o kinds of postponement : a postponement in carrying out (doing) and a postponement of possessions. T o be forfeited is called : if the dawn breaks while it is being made.® In these tw enty-four ways is kathina cloth not form ally made. 1 anatthata, n»t form ally m ade, see B D . ii, 26, n. 3. M V . V I I is d evo ted to K athina. T here w as a certain fo rm a lity togeth er w ith strict regulations fo r the proper m akin g u p of th e k a th in a cloth into robes a t th e end o f th e rains. Thus “ fo rm a lly m ake " seem s a b etter translation fo r attharati (spread) while keep in g karoti fo r sim p ly m aking, m aking up. Cf. Vin-vn. 2697-2725, called K ath inakkhandh aka. * See M V . V I I , 1, 6. * See M V . V I I , 1 , 5. 4 nimittakamma, or perhaps lite ra lly , m akin g a sign ; see B D . iv , 355, n . 3. The w ords com m ented on in th is p aragraph occur in M V. V I I , fo r a ll of w hich see B D . iv , 355 and V A . 1 1 1 1 w h ich is th e p art o f th e Com y. on th e K a th in a ­ kkhandhaka to w hich V A . 1370 refers. * nibbattessami, I w ill m ake it to be produced, to com e in to being. * V A . 1 1 1 1 in terprets jthis to m ean : " to be forfeited during th e n igh t ’ ’ ; and then it giv es th e P a riv a ra exegesis. 279

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" How is kathina cloth form ally made ? 11 m e a n s: in seventeen ways is kathina cloth form ally made. K ath in a cloth is formally made when it is unsoiled . . . (see M V . V II, 1 , 6 ) . , . Thus also is kathina cloth form ally made. In these seventeen ways is kathina cloth formally made. [1] With the formal making of kathina cloth how m any things are produced ? With the formal m aking of kathina cloth fifteen things are produced 1 : eight grounds,2 tw o impedi­ ments,3 five advantages.4 W ith the form al m aking of kathina cloth these fifteen things are produced, [i] [173] Of a means 5 how m any things are the condition through the contiguous condition, the condition through the immediate condition, the condition through the foundation condition, the condition through the inducem ent condition, the condition through the pre-arising condition, th e condition through the post-arising condition, the condition through the co-arising condition 6 ? Of a former action 7 how many things are the condition through the contiguous condition . . . ? Of a removal ®how many things, of an allotting • how many things, of a formal making how m any things, of the grounds and the impediments how many things, of the clothing 10 how many things are the condition through the contiguous con­ dition . . . the condition through the co-arising condition ? [2] A former action is the condition of the means through a contiguous condition, it is the condition through an immediate 1 A t VA . 1112 it is said " a ll this is gone into in the P a riv a ra * matika, see M V . V II, 1 . 7 ; also B D . ii, p. 6, n. 5 w here the eight are enumerated. » palibodha, see M V . V II, 13. 4 This refers to M V . V II, 1 , 3. See Vin-vn. ver. 2725. * payoga* I take these kinds of paccaya, condition, from N y a n a tilo k a ’s Bud. Dicty., Colombo, 1956, s.v. paccaya, though this m a y be to ta k e them o ut of their rightful context. ’ pubbakarana. VA . 1369 specifies *' beginning w ith w ashing ” . * paccuddhara, see Forf. 2, 3 , 18, and B D . ii, p. 22, n . 3. A lso see below text p. 174 which clearly relates the rem oval to robes, and V A . 1369 which says it is the removal o f the outer cloak and so on ; th is p ro b a b ly refers to the old robes. * adhitthana, I.e. of the kathina robe-m aterial. See Forf. I, 2, 1, I, 4 , * and note a t B D . ii, p. 7. 10 T ext reads vatthu, but V A . 1369 reads valtha, " c lo t h in g ," a reading it supports b y saying vattha means the outer clo ak and so on.

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condition, it is the condition through a foundation condition, it is the condition through an inducement condition. A means is a condition of a former action through a pre-arising condition. A former action is the condition of the means through a postarising condition. Fifteen things are the condition through a co-arising condition. [3] R em oval is a condition of a former action through a con­ tiguous condition, it is the condition through an im m ediate condition, it is the condition through a foundation condition, it is the condition through an inducement condition. A former action is the condition of rem oval through a pre-arising con­ dition. Rem oval is the condition of a former action through a post-arising condition. Fifteen things are the condition through a co-arising condition. [4] A llottin g is a condition of rem oval through a contiguous condition . . . an immediate condition . . . a foundation con­ dition . . . an inducement condition. R em oval is a condition of allotting through a pre-arising condition. A llo ttin g is a con­ dition of rem oval through a post-arising condition. Fifteen things are the condition through a co-arising condition. [5] Form al making is a condition of allo ttin g through a con­ tiguous . . . immediate . . . foundation . . . inducement- condition. A llottin g is a condition of form al m aking through a pre-arising condition. Form al m aking is a condition of allotting through a post-arising condition. Fifteen things are the condition through a co-arising condition. [6] The grounds and the impediments are the condition of form al making through a contiguous . . . immediate . . . foundation . . . inducement condition. The formal m aking is the condition of the grounds and the impediments through a pre-arising condition. The grounds and impediments are the condition of the form al making through a post-arising condition. F ifteen things are the condition through a co-arising condition. [7] [174] E xpectation 1 and lack of expectation 1 are th e con­ dition of clothing through a contiguous . . . im m ediate . . . foundation . . . inducement condition. Clothing is the condition of expectation and lack of expectation thraugh a pre-arising 1 asd, anasa. See Vin. i, 259 ff., and B D . ii, 6, n. 4.

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condition. Expectation and lack o f expectation are the con­ dition of clothing through a post-arising condition. Fifteen things are the condition through a co-arising condition. [8] [2] W hat is the provenance, w hat the arising, what the birth, what the source, what the bringing forth, what the origin of a former action ? W hat is the provenance . . . what the origin of a removal ? W hat is the provenance . . . what the origin of an a llo ttin g . . . of formal m aking ? W h at is the provenance . . . what the origin of grounds and impediments . . . of expectation and lack of expectation ? Means is the provenance, means is the arising . . . means is the origin of former action. Form er action is the provenance . . . the origin of rem oval. R em oval is the provenance . . . of allotting. Allotting is the provenance . . . of formal making. Formal making is the provenance . . . of allotting. The grounds and the impediments are the provenance . . . of formal making. Expectation and lack of expectation are the provenance of clothing . . . the origin of clothing, [i] W hat is the provenance, what the arising . . . what the origin of means . . . former action . . . re m o v a l. . . allotting . . . formal making . . . the ground^ and the im pedim ents . . . clothing ? W hat is the provenance . . . what the origin of expectation and lack of expectation ? Cause is the provenance, cause the arising . . . of means . . . Cause is the provenance, cause is . . . th e origin of expectation and lack of expectation. [2] W hat is the provenance . . . o f means . . . W hat is the pro­ venance . . . what the origin of expectation and lack of expectation ? Condition is the provenance, condition the a risin g . . . of means . . . Condition is the provenance, condition is . . . the origin of expectation and lack of expectation. [3] With how m any things is former action classified ? Former action is classified w ith seven things : w ith washing, with calculating,1 w ith cutting,2 w ith tacking,3 w ith sewing, with

1 vicarani, as a t M V . V I I , 1 , 5. * bandhana, M V . V II, 1 , 5.

* M V . V I I , 1, 5-

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dyeing, w ith making allowable. Form er action is classified with these seven things. W ith how m any things is rem oval classified ? R em oval is classified with three things : w ith outer cloak, w ith upper robe, with inner robe.1 W ith how many things is allo ttin g classified ? . . . w ith three things : with outer cloak, w ith upper robe, w ith inner robe. W ith how m any things is form al m aking classified ? Form al making is classified w ith one t h in g : w ith breaking into speech.2 [4] How m any roots of kathina cloth, how m any m atters, how m any m a te ria ls3 ? [175] One root of kath in a cloth : the Order 4 ; three matters : outer cloak, upper robe, inner robe 8 ; six m aterials : linen, cotton, silk, wool, coarse hemp, canvas. [5] W hat is the beginning of kathin a cloth, w hat is in the middle, what is the ending ? Form er action is the beginning of kathina cloth, carrying out is in the m iddle, form al m aking is the ending. [6] ' W hen an individual is possessed of how m any qualities is he incapable of form ally m aking kathin a cloth W hen an indivi­ dual is possessed of how m any qualities is he capable of form ally making kathina cloth ? W hen an individual is possessed of eight qualities he is incapable of form ally making kath in a cloth. When an individual is possessed of eight qualities he is capable of form ally m aking kathina cloth. Possessed o f which eight qualities is the individual incapable of form ally m aking kathina cloth ? H e does not know form er action . rem oval . . . allotting . . . formal m aking . . . ground . . . im pedim ent . . . withdrawal 6 . . . advantage. Possessed of these eight qualities an individual is incapable of form ally m aking k ath in a cloth. Possessed of which eight qualities is th e individual capable of 1 On the three robes see B D . ii, p. i, n. 2. * V A . 1370 says this means th a t (the monk) th in k s “ I am fo rm a lly m akin g kathina robes in to this outer clo ak , in to th is upper robe, into th is in ner robe * bhiimi is a w ord of several m eanings to w h ich we m ust now add th a t o f m aterial or stuff, i.e. basis. * The O rder has to giv e th e k a th in a m aterial to a m onk, M V . V II, 1 , 4. 6 O nly if the three robes are m ade up is k a th in a clo th p ro p erly m ade, W v . V I I , 1, 5. * ubbhara, see te x t p. 136 in [8]. See V in. i, 255, 300, B D . ii, 5, n. 3, and v a . m 3.

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form ally m aking kathina cloth ? H e know s former action . . . he knows advantage. Possessed of these eight qualities an individual is capable of form ally m aking kathina cloth. [7] Of how m any individuals are form al m akings of kathina cloth not effective ? O f how m any individuals are formal makings of kathina cloth effective ? O f three individuals formal m akings of kathina cloth are not effective. O f three individuals formal makings of kathina cloth are effective. Of which three individuals are formal m akings of kathina cloth not effective ? If, standing outside the boundary, he gives thanks 1 ; if, giving thanks, he does not break into speech ; if, breaking into speech, he does not inform another (monk).* Of these three individuals form al m akings of kathina cloth are not effective. Of which three individuals are formal m akings of kathina cloth effective ? If, standing on the boundary, he gives thanks s ; if, giving thanks, he breaks into speech ; if, breaking into speech, he informs another (monk). O f these three indivi­ duals formal makings of kathina cloth are effective. [8] H ow m any formal makings of kathina cloth are not effective ? How m any formal m akings of kathina clotji are effective ? Three formal m akings . , . are not effective. T hree formal makings-.'. . are effective. W hich three form al m akings of kathina cloth are not effective ? There is failure as to clothing, and failure as to time, and failure as to m aking.4 These three formal makings of kathina cloth are not effective. W h ich three formal makings of kathina cloth are effective ? There is success as to clothing, success as to tim e, and success as to m aking. These three formal m akings . . . are effective. [9] [3] K athina cloth should be known, the form al m aking o f kathina cloth should be known, the month for the form al m aking of kathina cloth should b e known, failure in th e form al m aking of kathina cloth should be known, success in the form al m aking of kathina cloth should be known, insinuation should be known, roundabout talking should be known, w h at is tem porary should

1 M V . V II , 1 , 5. * V A . 1 109 gives th is in terp retatio n . * M V . V I I , 1, 6 ­ * E xplained a t V A . 1370 a s (i) unallow able cloth, (ii) w h at is giv en to d ay b y the donors is giv en tom orrow b y the O rder for th e form al m alting, and (iii) though cu t o ut to d a y it is n ot m ade. F o r these clauses cf. M V . V I I , 1, 5-

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be known, postponement should be known, what is to be forfeited should be known. [176] “ K ath ina cloth should be known *’ m ean s: the classification of these very things,1 the combination, the name,® the denomination,2 th e giving of a name,8 the interpretation,2 the distinctive sign,2 the expression *— that is to say, kathina cloth. " The month for the formal making of kathina d o th should be known ” * m ea n s: the last month of the rains should be known. “ Failure in the formal m aking of kathina cloth should be known ” means : the failure in the formal making of kathina cloth in the tw enty-four w ays should be known.4 “ Success in the formal m aking of kathina cloth should be known ” means : the success in the formal making of kathina cloth in the seventeen w ays should be known.5 “ Insinuation 6 should be known ” means : he insinuates, saying, “ I w ill form ally make kathina cloth with this d o th .” " Roundabout talk 6 should be known ” means : he makes roundabout talk, saying, “ I w ill get the d o th for kathina cloth by this roundabout talk .” " W hat is tem porary * should be known ” m ean s: a gift that should not be appropriated should be known. " Postponem ent6 should be known ” means : the two post­ ponements should be known : the postponement in carrying out and the postponement of possessions. “ W hat is to be forfeited 6 should be known ” means : if the dawn breaks while it is being made. " The formal making of kathina cloth should be known ” means : if cloth for kathina cloth has accrued to an Order, what line of action should be taken b y the Order, what line of action should be taken b y (the monk) who is the formal maker of it, what line of action should be taken b y (the monk) who 1 V A . 1370 says m aterial shape and so on. * These term s are at D h s. 1306. * '* The form al m aking of the kathin a cloth " is given a long paragraph at the end o f [4 ], * M V ^ V U , 1 , 5. ‘ M V . V I I , 1, 6. * For these term s see te x t p. i j z . X

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gives the thanks 1 ? A monk who is a form al m aker of kathina cloth should be given b y the Order a form al act at which the motion is followed b y one resolution. K ath in a cloth should be made that same d a y b y a monk who is the formal m aker of it after he has washed it, sm oothed it,2 calculated it, cut it, sewn it, dyed it, made it allowable. If he wants form ally to make kathina cloth into an outer cloak the old outer cloak must be removed, a new outer cloak allotted, and he should break into speech, saying, ‘ ‘ I w ill form ally m ake kathina cloth into this outer cloak.” If he w ants form ally . . . to m ake an upper robe . . . If he wants form ally to m ake kathina cloth into an inner robe , . . speech, saying, “ I w ill form ally make kathina cloth into this inner robe.” A fte r the m onk who is the form al m aker of kathina cloth has approached th e Order, arranged his outer robe over one shoulder, stretched out his joined palms in salutation, he should speak th u s to i t : " Venerable sirs, the Order’s kath in a cloth has been form ally made, the formal m aking of kathina cloth was according to regulation ; give than ks.” A fte r he has arranged his upper robe over one shoulder and has stretched forth his joined palms in salutation, he should be spoken to thus b y those m onks who gave the th a n k s : [177] " R evered sir, the O rder's kathina cloth has been form ally made, the form al m aking of kathina cloth was according to regulation ; we are givin g thanks.” A fter a monk who is a form al m aker of kathina cloth has approached several monks, arranged his upper robe over one shoulder, stretched out his joined palm s in salutation, he should speak thus to them : “ Venerable sirs, the Order’s kathina cloth . . . give th an k s.” . . . b y those m onks who give the thanks w e are giving th an ks A fte r the monk who is a formal m aker of kathina cloth has approached one monk, . . . he should speak thus to him : " R everend sir . . . give th an ks.” A fter he has arranged his upper robe over one shoulder, stretched out his joined palm s in salutation, he should be spoken to thus b y the m onk who is the giver of the 1 C f. V A . 1 109 which p oints o u t th a t in th e P a riv a ra th e k a th in a is made b y tw o m onks : the one w ho m akes i t and th e one w ho g iv e s th e thanks. * vitn a jjiiva , n ot am ong the processes giv en a t M V , V I I .

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thanks : “ Reverend sir, the Order’s kathina cloth has been formally made, the making of kathina cloth was according to regulation ; I am giving thanks.” [4] A n Order form ally makes kathina cloth, a group . . . an individual form ally makes kathina cloth. A n Order does not formally m ake kathina cloth, a group does not . . . an individual formally makes kathina cloth. I f the Order does not form ally make kathina cloth, if a group does not . . . if an individual formally makes kathina c lo t h : kathina cloth is not form ally made b y the Order, kathina cloth is not form ally made b y a group, kathina cloth is form ally made b y an individual. An Order recites the Patim okkha, a group recites the Patimokkha, an individual recites the Patim okkha. An Order does not recite the Patim okkha, a group does not recite the Patimokkha, an individual recites the Patim okkha. If an Order . . . if a group does not recite the Patim okkha, if an individual recites the Patim okkha the Patim okkha is not recited b y an O rd e r. . . not recited b y a group, the P a ti­ mokkha is recited b y an individual. When an Order is complete, when a group is complete, on the recital b y the individual the Patim okkha is recited b y an Order . . . b y a group . . . b y an individual. In the same w a y an Order does not form ally make kathina cloth, a group does not formally make kathina cloth, an individual form ally makes kathina cloth : b y the thanking o f an Order, by the thanking of a group, by the formal making by an individual kathina cloth is form ally made by an Order . . . b y a group, kathina cloth is form ally made b y an individual. [5] Depending on his going away his kathina (privileges) are called removed 1 b y the Kinsman of the Sun : And I ask you this : W hich impediment is cut off first ? / [178] Depending on his going aw ay his kathina (privileges) are called removed b y the Kinsman of the Sun : And I answer you t h i s : the robes-impediment is cut off first, On his going outside the boundary the residence-impedim ent is cu t off.* / 1 M V . V I I , 2 , 1. See B D . iv , 358, n. 7.

* Verse cited a t V A . 1112 .

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The Book o f the D iscipline Depending on (his robes) being s e ttle d 1 his kathina (privileges) are called rem oved b y the K insm an of the Sun : And I ask you this . . . And I answer you this : the residence-impediment is cut off first, When the robes are settled the robes-impediment is cut off. / Depending on his resolves 2 his kathina (privileges) are called removed b y the Kinsm an of the Sun : And I ask you this . . . And I answer you this : the two impediments are cut off simultaneously. / Depending on (the robe-material) being lost 3 his kathina (privileges) are called rem oved b y the Kinsm an of the Sim : And I ask you this . . . And I answer you this : the residence-impediment is cut off first, When the robe is lost the robes-impediment is cut off. / Depending on his hearing (the news) * his kathina (privi­ leges) are called removed b y the K insm an of the Sun : And I ask you this . . . And I answer you this : the robes-impediment is cut off first, On his hearing of it the residence-impediment is cut off. / (Depending on) the disappointment of his expectation 5 his kathina (privileges) are called rem oved b y the Kinsman of the Sun : And I ask you this . . . And I answer you t h i s : the residence-impediment is cut off first, When there is disappointment o f robe-m aterial the robesimpediment is cut off. / Depending on his crossing a b o u n d a ry 6 his kathina

* 1 line * *

M V . V II, 2 , X. sannitthanantika, as a t M V . V II , 1 , 7 , 2 , i ; see B D . iv, 359, n. I. This is quoted a t V A . 1113 . As a t M V . V II, 1, 7, 2 , 1. 4 savanantika, as at M V . V I I , 1, 7. 8, I ­ As a t M V . V II, 1, 7.

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(privileges) are called removed b y the Kinsm an o f the Sun: A n d I ask you this . . . And I answer you this : the robes-impediment is cut off first, W hen he has gone outside the boundary the residenceim pedim ent is cut off. / Depending on withdrawal together w ith 1 (the kathina privileges) his kathina privileges are called removed b y the Kinsm an of the Sun : A n d I ask you this : W hich impediment is cut off first ? A nd I answer you this : the two impediments are cut off simultaneously. [6] How m any removals of the kathina (privileges) are dependent on an Order, how m a n y . . . on an individual, how m any removals o f the kathina (privileges) are dependent neither on an Order nor on an individual ? One rem oval of the kathina (privileges) is dependent on an Order : a tem porary w ith ­ drawal.2 Four removals of the kathina (privileges) are dependent on an in d ivid u a l: that depending on his going away, th at depending on (his robe) being settled, that depending on his resolves, that depending on his, crossing the boundary. Four rem ovals of the kathina (privileges) are dependent neither on an Order nor on an in d ivid u a l: that depending on (the robe) being lost, th at depending on (his) hearing, the disappointment of an expectation, the withdrawal together w ith .3 [1] [179] H ow m any removals of the kathina (privileges) are removed inside the b o u n d a ry . . . outside the boundary, how many rem ovals of the kathina (privileges) m ay be rem oved inside the boundary . . . outside the boundary ? Two rem ovals of the kathina (privileges) are removed inside the boundary : tem porary withdrawal and withdrawal together with. Three removals of the kathina (privileges) are rem oved outside the boundary : th at depending on going aw ay, th at depending on hearing, th a t depending on crossing the boundary. Four 1 sahubbhara, " together w ith " m eaning the w ith draw al of other m onks' privileges. * antarubbhdra, n o t in M V . V I I (?). a See M V . V I I , 1 . 7.

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rem ovals o f th e kath in a (privileges) m a y be rem oved inside the boundary and m a y be rem oved outside the boundary : that depending on (the robes) being settled, th at depending on resolves, th a t depending on (the robe) being lost, the dis­ appointm ent of an expectation. [2] H ow m an y rem ovals of the kath in a (privileges) are of one arising, one cessation ? H ow m an y rem ovals of the kathina (privileges) are of one arising, different cessations ? Two rem ovals of the kath in a (privileges) are of one arising, one cessation : tem porary w ithdraw al, w ithdraw al together with. The rem aining w ithdraw als o f the kath in a (privileges) are of one arising, different cessations. [3] [7] Concluded is the Synopsis o f K ath in a Its sum m ary : B y whom , how, fifteen, things, and cause as provenance, Condition, classification, roots, and the beginning, eight individuals, / O f three breakings, three, should b e known, and formal m aking com pared w ith recital, Im pedim ent, depending on, boundaries, and about arising and cessation. / Concluded is the P a riva ra 1 1 P a riva ra m n itth ita m . D oes th is m ean t h a t th e m aterial so fa r presented is the o rig in al com p ilation , a n d th a t th e rem ain der o f th e m aterial is a later addition ? See In tr. p. x i i i ; also the final en d in g on te x t p . 226, Parivaro nitthito.

X V . U P A L I-P E N T A D S (Upalipancaka) [180]

A t th at time the B uddha, the L ord w as staying near

S a v a t t h i in the J eta G rove in A nathapindika’s m onastery.

Then the venerable U paii approached the L o r d ; having approached and greeted th e Lord he sat down at a respectful distance. A s he was sitting down at a respectful distance, the venerable U paii spoke thus to the Lord, “ Possessed of how many qualities, revered sir, should a m onk not live indepen­ dently for as long as life lasts ? ” “ If a monk is possessed of five qualities,1 U paii, he should not live independently for as long as life lasts. O f w hat five ? If he does not know the O bservance,2 if he does not know the formal act for the O bservance,3 if he does not know the Patim okkha,4 if he does not know the recital of the P a ti­ m okkha,5 if it is less than five years (since his ordination). Possessed of these five qualities, Upaii, a monk should not live independently for as long as life lasts. -,3m--.. Possessed of five qualities, U paii, a m onk m ay live inde­ pendently for as long as life lasts. O f w hat five ? If he knows the Observance . . , the form al act for the Observance . . . if it is five years or more than five years (since his ordination). Possessed of these five qualities . . . [i] And if a m onk is possessed o f five further qualities, Upaii, he should not live independently for as long as life lasts. Of what five ? If he does not know the Invitation, if he does not know the formal act for the Invitation, if he does not know the Patim okkha, if he does not know the recital of the P a ti­ mokkha, if it is less than five years (since his ordination). Possessed of these five qualities . . . Possessed of five qualities, U paii a m onk m ay live inde­ pendently for as long as life lasts. O f w hat five ? I f he knows 1 * * 4 5

Cf. te x t p. 131. V A . 1371, he does not kn ow the ninefold O bservance. Ibid., fourfold (as given a t V in . i, i n ) . Ibid. the tw o tn&tih&s. Ibid., fivefold for m onks (as a t V in . i, 112), fourfold for nuns. 291

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the Invitation . . . if it is five years or more than five years (since his ordination). Possessed of these five qualities . . . [2] If a monk is possessed of five further qualities . . . he should not live independently. Of what five ? If he does not know what is an offence and what is not an offence, if he does not know what is a slight and what a serious offence, if he does not know an offence that can be done a w a y with and one that cannot be done away with, if he does not know w hat is a very bad offence and what is not a very bad one, if it is less than five years (since his ordination). Possessed of these five qualities . . . Possessed of five qualities , . . m ay live independently. Of what five ? If he knows what is an offence and w h at is not an offence . . . if it is five years or more than five years (since his ordination). Possessed of these five qualities, U pali, a monk may live independently for as long as life lasts.” [3] [181] “ If a monk is possessed of how m any qualities, revered sir, should he not ordain, not give guidance, and a novice not attend him ? ” “ If a monk is possessed of five qualities, Upali, he should not ordain, he should not give guidance, a novice should not attend him. Of what five ? If he is not com petent to tend or get (another) to tend a pupil or one who shares a cell and is ill, to allay or get (another) to allay dissatisfaction th a t has arisen, to dispel or get (another) to dispel, b y means of Dhamma, remorse that has arisen,1 to lead him in what pertains to Dhamma,2 to lead him in what pertains to Discipline.® Possessed of these five qualities, Upali, a monk should not ordain, he should not give guidance, a novice should not attend him. Possessed of five qualities, Upali, a monk m ay ordain, he may give guidance, a novice m ay attend him. O f w hat five ? If he is competent to tend . . . to lead him in w hat pertains"to Discipline. Possessed of these five qualities . . . a novice may attend him. [4] And if a monk is possessed of five further qualities . . . a novice should not attend him. O f what five ? I f he is not 1 To here see Vin. i, 64 (M V . I, 86, 10). * Also at Vin, i, 64 (M V . I, 86, 12), but not in th e same pen tad a s the first three clauses in this paragraph.

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competent to train a pupil or one who shares a cell in the training regarding the fundam entals of conduct, to lead him in the training regarding the fundamentals of the Brahm a-faring,1 to lead him in the higher m orality, to lead him in the higher thought, to lead him in the higher wisdom.2 Possessed of these five qualities . . . a novice should not attend him. Possessed of five qualities, Upaii, a monk m ay ordain, he m ay give guidance, a novice m ay attend him. Of w hat five ? If he is competent . . . to lead him in the higher wisdom. Possessed of these five qualities, Upaii, a monk m ay ordain, he m ay give guidance, a novice m ay attend him .” [5] “ If a m onk is possessed of how m any qualities, revered sir, should a form al act (against him) be carried out ? ’ ’ “ If a m onk is possessed of five qualities, Upaii, a formal act (against him) should be carried out. Of what five ? If he is unconscientious, and ignorant, and not a regular m onk,3 and if he is one of wrong view , and has fallen aw ay from a right mode of livelihood. If a m onk is possessed of these five qualities, Upaii, a form al act should be carried out against him. [6] A nd if a m onk is possessed of five further qualities, Upaii, a formal act (against him) should be carried out. Of w hat five ? If, as regards m orality, he has fallen aw ay from m oral habit, if, as regards behaviour, he has fallen aw ay from good behaviour, if, as regards view, he has fallen aw ay from right view ,3 and if he is of w rong view, and has fallen aw ay from a right mode of livelihood. Possessed o f these five qualities . . . [7] A nd if a m onk is possessed of five further qualities . . . Of what five ? If he is possessed of bodily frivolity . . . of verbal frivolity . . . of bodily and verbal frivo lity,3 [182] if he is one of wrong view , if he has fallen aw ay from a right mode of livelihood. Possessed of these five qualities . . . [8] A nd if a m onk is possessed of five further qualities . . . If he is possessed of bodily b ad behaviour . . . verbal bad behaviour . . . bodily and verbal bad behaviour,3 and if he is of wrong view, and has fallen a w a y from a right mode of livelihood. Possessed of these five qualities . . . [9] 1 A lso a t V in . i, 64 ( M V . I , 3 6 , 12). 1 A p p a ren tly n ot in th e relevan t m aterial at V in . i. ’ These first three clauses are in the Triads, te x t p. 122.

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And if a monk is possessed of five further qualities . . . If he is possessed of harming b y means of body . . . harming by means of speech . . . harming b y means of body and speech,1 and if he is of wrong view, and has fallen away from a right mode of livelihood. Possessed of these five qualities . . . [10] And if a monk is possessed of five further qualities . . . If he is possessed of wrong bodily mode of livelihood . . . wrong verbal mode of livelihood . .. wrong bodily and verbal mode of livelihood,1 and if he is of wrong view, and has fallen away from a right mode of livelihood. Possessed of these five qualities . . . [ i i ] And if a monk is possessed of five further qualities . . . If, having fallen into an offence and a (formal) act has been carried out against him, he ordains, gives guidance, makes a novice attend him ,1 if he consents to an agreement as to an exhorter of nuns,8 if, even though agreed upon, he exhorts nuns.* Possessed of these five qualities . . . [12] And if a monk is possessed of five further qualities . . . If he falls into that same offence for which a formal act was carried out (against him) b y an Order, or into another that is similar, or into one that is worse,3 if he finds fault with the formal act, if he finds fault with one who carried it out.4 Possessed of these five qualities . . . [13] And if a monk is possessed of five further qualities, Upaii, a formal act should be carried out against him. Of what five ? If he speaks dispraise of the Buddha, if he speaks dispraise of Dhamma, if he speaks dispraise of the Order, and if he is one of wrong view, and if he has fallen aw ay from a right mode of livelihood. If a monk is possessed of these five qualities, Upaii, a formal act should not be carried out against him ." [14] The First Division : on Independently Its su m m ary: Observance, Invitation, and offence, one who is ill, Fundam entals of conduct, and unconscientious, as to morality, and frivolity, / W rong behaviour, harming, wrong, and as to offence itself, 1 These first three clauses are in the Triads, te x t p. J22. * Cf. C V . I, 5 , 27 for these five clauses. ' F irst three clauses a t tex t p. 122. * A ll five clauses a t C V . I, 5 , 27.

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T h a t offence for which, of the Buddha : the Compendium o f the F irst Division. [1] " If a m onk is possessed of how m any qualities, revered sir, should a form al act (against him) not be revoked ? ” " If a m onk is possessed of five qualities, U pali, a form al act (against him) should not be revoked. Of w hat five ? [183] If, h aving fallen into an offence and a (formal) act has been carried out (against him) . . . (see X V , 1 , 12—14, reading should not be revoked instead o f should be carried out (against him)) . . . and if he has fallen aw ay from right mode of livelihood. If a monk is possessed of these five qualities, U pali, a (formal) act (against him) should not be revoked. [1—3] A n d if a monk is possessed of five further qualities, U pali, a (formal) act (against him) should not be revoked. O f w hat five ? I f he is unconscientious, and is ignorant, and is not a regular monk, and is one who chooses among custom s,1 and is one who does not fulfil the training. If a m onk is possessed of these five qualities, U pali, a (formal) act (against him) should not be revoked.” [4] “ W hen a monk who is engaged in conflict, revered sir, is approaching an Order, having set up how m any states within him self should he approach the Order ? ” “ W hen a monk w ho is engaged in conflict, U pali, is approaching an Order, h avin g set up five states w ithin himself should he approach the Order. W hat five ? W hen a monk who is engaged in conflict,2 Upali, is approaching an Order he should approach the Order with a hum ble mind, w ith a mind (as though) it were rem oving dust ; he should be skilled about seats and skilled about sitting down ; he should sit down on a suitable seat w ithout encroaching on (the space intended for) monks w ho are Elders and without keeping new ly ordained monks from a s e a t ; he should not ta lk in a desultory fashion nor about inferior (worldly) m atters ; he should speak D ham m a him self or should ask another to do so, nor should he disdain the ariyan silence. If, U pali, an Order is carrying out (formal) acts th a t should be carried out by a com plete Order, bu t if this 1 om addakarako vattesu. U su al m eaning of om addati is to grind, press down. I t has been rendered as " choose ’ ’ a t B D . v , 300, iii, 130 (V in . ii, 214, iv , 192). * F o r the follow ing see a b o v e a t the beginning of X I I , 1.

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does not seem right to the m onk, then, g iv in g an explanation of (his) view s,1 the “ being all together ” m a y be attain ed . W hat is the reason for this ? He says, ‘ L e t m e n o t be different from the Order.’ W hen a m onk who is engaged in conflict, Upaii, is approaching an Order, h avin g set u p these five states within him self he should approach the O rder.” [5] “ Possessed of how m a n y qualities, revered sir, is a monk who is speaking in an O rder npt liked b y th e m any-folk, not dear to the m any-folk, and not pleasing to th e m any-folk ? ” " If he is possessed o f five qualities, U paii, a m onk w ho is speaking in an Order i s . . . not pleasing to th e m any-folk. O f what five ? I f he is a grandiose sp eaker,2 and one who hankers after support,3 and is not skilled ab o u t th e sequence of meanings in a speech, if he is one w ho does not reprove according to Dham m a, according to D iscipline, according to the offence, if he is one who does not ca rry ou t according to D h a m m a . . . the offence. I f he is possessed of these five qualities, U paii, a monk . . . is not pleasing to th e m any-folk. If he is possessed of five qualities, U paii, a m onk who is speaking in an Order is lik ed b y the m an y-folk an d is dear to the m any-folk and is pleasing to th e m any-folk. [184] O f w hat five ? If he is not a grandiose speaker, and is not one who hankers after support, and is skilled in the sequence of m eanings in a speech, if he is one who reproves according to Dham m a, according to Discipline, according to th e offence, if he is one who carries out according to D ham m a, according to Discipline, according to the offence. If he is possessed of these five qualities . . . [6] A nd if he is possessed of five further qualities, U paii, a monk who is speaking in an Order is . . . not pleasing to the m anyfolk . . . I f he is one who e x a lts ,4 one w ho up braid s,6 if he chooses not-dhamma, if he shuts out D ham m a, and if he 1 ditthavikam m a, a p p a re n tly n o t in other p a rts o f V in .. e x c e p t below X V . 4 , 1, a. * ussitam antl. U ssita is used o f raised stan d ard s an d banners. V A . 1372 calls it speech ab ou t th e greed, h a tred an d confusion of h u m an beings, dark speech, n ot exp lain in g the go a l. ■ * n issita ja p p l. V A . 1372 : he has to q u o te a k in g o r m in ister or his teacher or preceptor an d s a y th a t he has spoken to these. * V A . 1372 : w ho e x a lts h is ow n teacher. * Ibid., fo r a n ofience som eone does n o t know .

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speaks much fatuous talk. If he is possessed of these five qualities . . . If he is possessed of five qualities, Upali, a monk who is speaking in an Order is . . . pleasing to the many-folk . . . If he is not one who exalts, not one who upbraids, if he chooses Dhamma, if he shuts out non-dhamma, and if he does not speak much fatuous talk. If he is possessed of these five qualities . . . [7] And if he is possessed of five further qualities, Upali, a monk who is speaking in an Order is . . . not pleasing to the many folk . . . I f he is a teacher who uses force, if he is a teacher who has not obtained leave, if he is one who reproves not according to Dhamma, not according to Discipline, not according to the offence, if he is one who carries out not according to Dhamma, not according to Discipline, not according to the offence, if he is an expounder 1 not in accordance w ith right view. If he is possessed of these five qualities . . . If he is possessed of five qualities, Upali, a monk who is speaking in an Order is liked b y the m any-folk and is dear to the many-folk and is pleasing to the m any-folk. Of what five ? If he is a teacher who does not use force, if he is a teacher who has obtained leave, if he is one who reproves according to Dhamma, according to Discipline, according to the offence, if he is one who carries out according to Dhamma, according to Discipline, according to the offence, if he is an expounder in accordance w ith right view. If he is possessed of these five qualities, Upali, a monk who is speaking in an Order is liked by the many-folk and is dear to the m any-folk and is pleasing to the m any-folk.” [8] “ How m any advantages are there, revered sir, for one who has mastery in Discipline ? ” “ There are these five advantages, Upali, for one who has mastery in Discipline. W hat five ? His own body of moral habit is well guarded, w ell protected, he is a shelter for those who are affected b y scruples, confidently he lives in the midst of an Order, with Dhamma he restrains adversaries from one who is well restrained, he is one practising for the stability of

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The Book of the Discipline True Dhamma. These, Upali, are the five advantages for one who has m astery in Discipline.” [9] The Second Division : on N ot Revoking Its su m m ary: Fallen, as long as,1 and praise, unconscientious, and in conflict, Grandiose, and one who exalts, b y force, for one who has m astery in. The First Description : by Pairs [2] [185] “ I f he is possessed of how m any qualities, revered sir, should a m onk not speak in an Order ? ” “ If he is possessed of five qualities, Upali, a monk should not speak in an Order.8 O f what five ? If he does not know an offence, if he does not know the origin o f an offence, if he does not know the means (used) for an offence,3 if he does not know the removal of an offence, if he is not skilled in discriminating an ofience. If a monk is possessed o f these five qualities, Upali, he should not speak in an Order. If he is possessed of five qualities, Upali, a monk m ay speak in an Order. Of what five ? If he knows an offence . . . if he is skilled in discriminating an ofience. I f a monk is possessed of these five qualities, Upali, he m ay speak in an Order. [1] And if he is possessed of five further qualities, Upali, a monk should not speak in an Order. Of what five ? If he does not know a legal question 4 . . . the origin of a legal qu estion. . . the means (used) for a legal question 5 . . . the removal of a legal question, if he is not skilled in discriminating a legal question. I f a monk is possessed of these five qualities . . . If he is possessed of five qualities, Upali, a monk m ay speak in an Order. Of what five ? If he knows a legal question . . . if he is skilled in discriminating a legal question. If a monk is possessed of these five qualities . . . [2] And if he is possessed of five further qualities, Upali, a monk 1 F o r yaya o f t e x t read yava. * Cf. the different three qualities in the Triads, te x t p. 122. * B o d ily or verbal. V A . 1372. . 4 E ither th a t it is connected w ith th e 18 m atters causing a schism, o r with the 4 fallings aw ay, o r w ith the 5 or 7 classes o f ofience. or w ith th e 4 duties towards an Order : V A . 1373. s E ith er th a t it has 12 means (payoga) as roots (or bases), o r 14 or 6 o r one.

Upali-Penlads should not speak in an Order. O f w hat five ? If he is a teacher who uses force, if he is a teacher who has not obtained leave, if he is one who reproves not according to D ham m a, not according to Discipline, not according to the offence, if he is one w ho carries out not according to D ham m a, not according to Discipline, not according to the offence, if he is an expounder not according to right view . If he is possessed of these five qualities . . . If he is possessed of five qualities . . . O f w hat five ? If he is a teacher w ho does not use force . . . if he is an expounder according to right view . If a monk . . . [3] A nd if he is possessed of five further qualities . . . Of what five ? If he does not know w hat is and w hat is not an offence, if he does n o t know a slight and a serious offence, if he does not know an offence th a t can be done a w a y w ith and one that cannot be done a w a y w ith , if he does not know w hat is and what is not a v e ry bad offence, if he does not know an offence for which am ends are m ade and one for which amends are not m ade.1 If he is . . . . If he is possessed o f five qualities . . . O f w hat five ? I f he knows w h at is and w hat is not an offence . . . If he is . . . [4] A nd if . . . U paii, he should not speak in an Order. O f what five ? If he does not know a form al act, if he-does not know the carrying out of a (formal) act, if h e does not know the m atter for a (formal) a c t,2 if he does not know the procedure for a (formal) act, if he does not know the rem oval o f a (formal) act. If he is . . . [186] If he is possessed . . . m ay speak in an Order. O f w hat five ? If he knows a (formal) a c t . . . I f he is . . . [5] And if he is possessed o f five further qualities . . . should not speak in a n Order. O f w h at five ? I f he does not know the m atter, if he does not k n ow the source, if he does not know the laying down, if he does not know th e order of words (in a sentence),8 if he does n o t know the sequence o f the connecting words. I f he is possessed o f these . . . If he is possessed o f five qualities . . . m a y speak in an Order. Of w hat five ? I f he know s the m atter . . . I f he is . . . [6] 1 For w ords in th is p aragraph , see V I , 1 ; see also X V . 7 , 4­ * See V I , 2 , t e x t p . 116 . _ ‘ T e x t read s paaapacchabhattkam , a n d V A . 1373, m ore co rrec tly -p acta V A . exp lain s th a t w hen buddho bhagavd should b e said he say s bhagava buddko.

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A nd if he is possessed of five further qu alities . . . should not speak in an Order. O f w hat five ? If he follow s a wrong course through p artiality, if he follows a wrong course through hatred, if he follows a wrong course through confusion, if he follows a w rong course through fear, and if he is unconscientious. If he is . . . If he is possessed of five qualities . . . m a y speak in an Order. O f w hat five ? If he does not follow a w rong course through p artia lity . . . and if he is conscientious. I f he is . . . [7] A n d if he is possessed of five further qu alities . . . should not speak in an Order. O f w hat five ? If he follow s a wrong course through p artia lity . . . h atred . . . confusion . . . fear, and if he is unskilled in the V in ay a .1 If he is . . . I f he is possessed of five qualities . . . m a y speak in an Order. O f w hat five ? If he does not follow a w rong course through p artia lity . . . and if he is skilled in the V in a y a . I f he is . . . [8] A n d if he is possessed of five further qu alities . . . should not speak in an Order. O f w h at five ? I f he does not know the motion, if he does not know the carryin g ou t of th e motion, if he does not know the proclam ation o f the m otion,2 if he does not know the deciding o f the m otion,3 if he does not know the rem oval o f the m otion.4 I f he is . . . If he is possessed of five qualities . . . m a y speak in an Order. O f w hat five ? If he knows th e m otion . . . the rem oval o f the motion. If he is . . . [9] A n d if he is possessed of five further qu alities . . . should not speak in an Order. O f w h at five ? I f he does not know the clauses,5 if he does not know w hat is in conform ity w ith the clauses,8 if he does not know V in a y a ,7 if he does not know w hat is in conform ity w ith V in ay a ,8 and if he is not skilled in w hat is and w hat is not causal occasion. If he is p ossessed . . . 1 V A . 1373 : if he is un skilled in th e P a li V in a y a and the Com m entary. * V A . 1374 : w hether it is to be m ade once or th ree tim es. ' * Ib id . instances four of the decidings. 4 Ibid. : he does n o t know w h ich leg al question is stop p ed b y th e fourfold deciding of the m otion. 8 sutta, cf. t e x t p. 158 ; exp lain ed a t V A . 1374 (*l*o 1360) as ubkatovibhanga. * suitanulom a. V A . 1374 (also 1360) say s : i f he does n ot kn o w th e four prin cipal authorities, m ahapadesa. 7 H ere called b y V A . 1374 th e K h a n d h a k a s an d th e P arivara. * V A . again says the four p rin cip al authorities.

Updli-Pentads If he is possessed of five . . . O f what five ? I f he knows the clauses . . . and if he is skilled in what is and what is not causal occasion. I f he is . . . [10] And if he is possessed of five further qualities . . . should not speak in an Order. Of what five ? If he does not know Dhamma,1 if he does not know what is in conform ity with Dhamma, if he does not know Vinaya,2 if he does not know what is in conform ity with Vinaya,3 and if he is not skilled in what precedes and what follows.4 If he is possessed . . . If he is possessed of five . . . Of what five ? If he knows Dhamma . . . and if he is skilled in what precedes and what follows. [187] I f he is possessed of these five qualities, U paii, a monk m ay speak in an Order.” [ ii] The Third Division : on Speaking Its summary : Offence, legal question, using force, knowing an offence, (Formal) act, subject, and unconscientious, motions, He does not know the clauses, (nor) D h am m a: the Compendium of the Third Division. [3] " How m any explanations of views, revered sir, are not legally valid ? ” “ These five explanations of views, Upaii, are not legally valid. W hat five ? He explains a view b y means of w hat is not an offence,5 he explains a view by means of an offence not leading on to confession,® he explains a view b y means of an offence that has been confessed,7 he explains a view b y means of four, of five 8 (people), he explains a view by means of a mental action of the mind.* These five explanations of views, Upaii, are not legally valid. 1 L eaving aside the V in ayapitaka, th e two remaining pitakas. * Again called the K handhakas and Parivara a t V A . 1374. * V A . 1374 a-gain says th e four principal authorities, and adds : T he tw o Vibhangas are n ot included here, so th a t when the K urun diya says " he does not know the whole of the V in aya-pitaka " , th at should not be accepted. * Referring to th e order o f syllables and words. Cf. A . iii, 201. 8 V A . 1374 : he shows (or, confesses, descti) that an ofience is not an ofience. ' Ibid. H e explains it as a serious ofience and confesses a F.M . and Defeat. 7 Ibid. H e explains it as a slight ofience. ' V A . 1375 : four or five people confess an offence together. 1 manomanasa. V A . 1375 says he explains the view by means o f a m ental action (mdnasena) reckoned as the m ind (manas). H e does not break into speech but confesses the ofience b y means of thought only.

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These five explanations of views, U pali, are legally valid. W hat five ? H e explains a view b y means of what is an offence . . . b y means o f an offence leading on to confession . . . by means of an offence th at has not been confessed . . . not by means of four or five (people), he explains a view not b y means of a m ental action of th e mind. These five . . . are legally valid, [i] And five further explanations of view s, U pali, are not legally valid. W h at five ? He explains a view in the presence of one belonging to a different communion . . . in the presence of one standing on a different boundary . . . in the presence of one who is not a regular m onk 1 . . . b y means of four or five (people), he explains a view b y means o f a m ental activity of the mind. These five . . . These five explanations of views, U pali, are legally valid. W hat five ? He explains a view in the presence o f one belonging to the same communion . . . in the presence of one standing on the same boundary . . . in th e presence of one who is a regular monk . . . not b y means o f four or five, he explains a view not b y means of a mental a ctiv ity of the m ind. These five explana­ tions of views, Upali, are leg a lly va lid .” [2] “ H ow m any ways of accepting,2 revered sir, are not legally valid ? ” “ These five ways of accepting,3 U pali, are not legally valid. W hat five ? W hen something that is being given b y means of body is not accepted b y means of body, when something that is being given b y means o f body is not accepted b y means of something attached to the body, when som ething that is being given b y means of something attach ed to the body is not accepted b y means of body, when som ething that is being given b y means of something attached to the b o d y is not accepted b y means o f something attached to th e bo d y, when something that is being given b y means of w hat m a y be cast is not accepted b y means o f body or o f som ething attach ed to the body. These are the five w ays of accepting, U pali, th a t are not legally valid. 1 H e confesses a n offence in th e presence o f one w h o is suspended o r whose O bservance and In vita tion h ave been suspended, V A . 1375. * paiiggaha is a form al acceptance. 8 Perhaps referring to E x p . 34.

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These five w ays of accepting, Upaii, are legally valid. W hat five ? W hen something that is being given b y means of body is accepted b y means of body . . . when something th at is being given b y means of what m ay be cast is accepted b y means of body or of something attached to the body. These five w ays of accepting, Upaii, are legally valid .” [3] [188] “ H ow m any ‘ not left overs ’ 1 are there, revered sir ? ” “ There are these five ' not left overs Upaii. W hat five ? It is not made allowable, it is not made form ally accepted, it is not made delivered, it is not made within a reach of the hand, it is not said ‘ A ll this is enough ’. These, U paii, are the five ‘ not left overs These are the five ‘ left overs U paii. W hat five ? It is made allowable, it is made form ally accepted, it is made delivered, it is made within a reach of the hand, it is said ' A ll this is enough These, U paii, are the five * left overs [4] “ In how m any w ays, revered sir, is satisfaction 2 to be seen 3 ? ” “ Satisfaction is to be seen in five ways, Upaii. In w hat five ? Eating is to be seen, a meal is to be seen, standing w ithin a reach of the hand, he asks him, a refusal is to be seen. In these five ways, Upaii, is satisfaction to be seen.” [5] “ How m any carryings out (of a form al act) on the acknow­ ledgment (of a monk), revered sir, are not legally valid ? ” “ These five carryings out (of a formal act) on the acknow ­ ledgment (of a monk), Upaii, are not legally valid. W hat five ? A monk * comes to have fallen into an offence involving D e fe a t; while he is being reproved for an offence involving D efeat he claims that he has fallen into an offence requiring a Form al Meeting of the Order ; if the Order has him dealt w ith for an offence requiring a Form al Meeting of th e Order, the carrying out on (his) acknowledgment is not leg a lly valid. A m onk comes to have fallen into an offence involving D e fe a t; while he is being reproved for an offence involving 1 anatiritid, referring to E x p . 35. * pavarand, n o t Invitation here in the m onastic sense, b u t " h a vin g eaten And being satisfied " , bkuttavi p avd riio , o f E x p . 35. V in . iv, 82. 8 Sim ilarly here paiLZdyati is n ot to “ la y down ” , o f a rule. 4 See V in . ii, 83, which differs som ewhat.

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Defeat he claim s that he has fallen into an offence of E xpiation, into an offence to be Confessed, into an offence of wrong-doing ; if the Order has him dealt w ith for an offence o f wrong-doing, the carrying out on (his) acknowledgm ent is not legally valid . A monk comes to h ave fallen into an offence requiring a Formal Meeting of the Order, of E xp iation , o f one to be Confessed, of wrong-doing ; while he is being reproved for an offence of wrong-doing he claim s th at he has fallen into an offence involving D efeat ; if the Order has him dealt w ith for an offence involving D efeat, the carrying out on (his) acknowledgment is not legally valid. A monk comes to have fallen into an offence of wrong-doing ; while he is being reproved for an offence of wrong-doing he claims that he has fallen into an offence requiring a Form al Meeting of the Order, into one of E xp iation , into one to be Confessed ; if the Order has him dealt with for an offence to be Confessed, the carrying out on (his) acknow ledgm ent is not legally valid. These, U pali, are the five carryings out on the acknowledgment (of a monk) th a t are not legally v a lid .1 These five carryings out (of a formal act) on the acknowledg­ ment (of a monk), U pali, are legally valid. W h at five ? A monk comes to have fallen into an offence involving D e fe a t; while he is being reproved for an offence involving D efeat he claims that he has fallen into an offence in volvin g D e fe a t; if the Order has him dealt w ith for an offence involving Defeat, the carrying out on (his) acknowledgm ent is le g a lly valid. A monk comes to h ave fallen into an offence requiring a Form al Meeting of the Order, into one o f Expiation, into one to be Confessed, into one o f wrong-doing ; while he is being reproved for an offence of wrong-doing he claim s th a t he has fallen into an offence o f w ron g-d oin g; if the Order has him dealt w ith for an offence of wrong-doing, the carrying out on (his) acknowledgment is leg a lly valid. These . . . va lid .” [6] [189] " Possessed of how m any qualities, revered sir, is it insufficient to give leave to a monk w ho is obtaining leave * ? ’’ 1 A pparently o n ly four cases are given here, b u t five kin ds o f offences are named. V in . ii, 83 includes grave offences and those o f w rong speech. * See te x t p. 123.

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“ If he is possessed of five qualities, Upaii, it is insufficient to give leave to a monk who is obtaining leave. O f w hat five ? If he is unconscientious, and is ignorant, and not a regular monk, if he speaks intent on quitting,1 not intent on rising from (an offence). If he is possessed of these five qualities . . . If he is possessed of five qualities, Upaii, it is sufficient to give leave to a monk who is obtaining leave. Of what five ? If he is conscientious, and wise, and a regular monk, if he speaks intent on rising from, not intent on quitting. If he is possessed of these five qualities, Upaii, it is sufficient to give leave to a monk who is obtaining leave.” [7] " If a monk is possessed of how m any qualities, revered sir, should Discipline not be discussed with him 2 ? ” “ If a monk is possessed of five qualities, Upaii, Discipline should not be discussed w ith him. Of w hat five ? If he does not know the m a tte r. . . the source . . . the laying down . . . the order of the words (in a sentence), if he does not know the sequence of the connecting words.3 If a monk . . . If a monk is possessed o f five qualities, U paii, Discipline m ay be discussed w ith him. O f what five ? I f he knows the m atter . . . If a monk is possessed of these five qualities, Upaii, Disci­ pline m ay be discussed with him .” [8] " How m any kinds of questions and inquiries are there, revered sir ? ” _ “ There are these five kinds of questions and inquiries,4 Upaii. W hat five ? One asks a question from stupidity, from confusion ; one who is of evil desires, filled w ith covetousness, asks a question 8; one asks a question from disrespect 6 ; one asks a question desiring to know (the proper answer) ; one asks a question thinking ' If he answers aright the question asked by me, that is good, if he does not answer aright the question asked b y me, I w ill answer it aright These, UpSili, are the five kinds of questions and inquiries.” [9] “ How m any declarations of profound knowledge are there, revered sir ? " 1 cavanadhippaya. V A . 1375 explains b y sasanato cdvetukamo, anxious to “ fall ” , move aw a y from the Dispensation. 1 See tex t p. 123. * These five qualities are as X V , 3 , 6. 4 See A . iii, 191 f. s See te x t p. 131. 6 paribhava.

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“ There axe these five declarations of profound know ledge,1 Upali. W hat five ? One declares profound know ledge from stupidity, from confusion 2 ; one who is o f e v il desires, filled with covetousness 2 declares profound know ledge ; one declares profound knowledge from madness, from a deranged m ind * ; one declares profound knowledge from an undue estim ate of himself 3 ; one declares profound know ledge w hen it is a fact. These, Upali, are the five declarations of profound know­ ledge.” [io] “ H ow m any purifications are there, revered sir ? ” “ There are these five purifications,4 U pali. W hich five ? H aving recited the provenance . . . re cita l in full is the fifth. These, Upali, are the five purifications.” [xi] [190] " H ow m any soft foods are there, revered sir ? " “ There are these five soft foods, U pali. W h a t five ? Cooked rice, food made with flour, barley-m eal, fish, meat.® These, Upali, are the five soft foods.” [12] The Fourth Division : on E xp lan ation s of View s Its sum m ary : Explanations of views, further, acceptings, not le ft overs, Satisfaction, on the acknow ledgm ent of, leave, and discus­ sion with, Question, declarations of profound know ledge, and purifi­ cation too, soft foods. [4] “ When a monk is reproving, revered sir, and wishes to reprove another, having considered h ow m a n y states within himself m ay he reprove the other 8 ? ” ” When a monk is reproving, U pali, and wishes to reprove another, having considered five states w ith in him self m a y he reprove the other. W hat five ? U pali, w hen a m onk is reproving and wishes to reprove another, he should consider thus : ‘ N ow , am I quite pure in bodily conduct . . . (as at C V . I X , 5 , 1) . . . When a monk is reproving, Upali, and wishes to reprove another, having considered these five states w ith in him self he m ay reprove the other.” [1] 1 aiindbyakararui, see V in . iii, 100 in D e f. I V ; an d fo r these fiv e w a y s see A . iii, 119 where th e y are spelt annavyd-. * See te x t p. 131. * A s a t V in . iii, 100 ; see also M . ii, 352. ‘ See V in . iv , 83 in E x p . 35.

'

‘ See t e x t p . 13 2 -3 . • See C V . I X , 5 . 1.

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“ When a monk is reproving, revered sir, and wishes to reprove another, having set up how m any states within himself may he reprove the other ? ” “ When a monk is reproving, Upaii, and wishes to reprove another, having set up five states within himself m ay he reprove the other. W hat five ? * I will speak at a right tim e . . . (as at C V . IX , 5 , 2) ’ When a monk is reproving, Upaii, and wishes to reprove another, having set up these five states within himself he m ay reprove the other.” [2] “ When a monk is reproving, revered sir, and wishes to reprove another, having attended to how m any states within himself m ay he reprove the other ? ” “ When a monk is reproving, Upaii, and wishes to reprove another, having attended to five states within himself m ay he reprove the other.1 W hat five? Compassion, seeking welfare, sym pathy, removal of offences, aiming at Discipline.2 When a monk is reproving, Upaii, and wishes to reprove another, having attended to these five states within himself he m ay reprove the other.” [3] " Possessed of how m any qualities, revered sir, is it insuffi­ cient to give leave to a monk who is obtaining leave ? ” " If he is possessed of five qualities, Upaii, it is insufficient to give leave to a monk who is obtaining leave. Of what five ? If he is not quite pure in bodily conduct,8if he is not quite pure in verbal conduct, if he is not quite pure in mode of livelihood, if he is ignorant and inexperienced, if when being examined he is not competent to pass the examination. [191] These, Upaii, are the five qualities possessed of which it is insufficient to give leave to a monk who is obtaining leave. If he is possessed of five qualities, Upaii, it is sufficient to give leave to a m onk who is obtaining leave. Of what five ? I f he is quite pure in bodily conduct 4 . . . in verbal conduct . . . in mode of livelihood, if he is clever and experienced, if when being examined he is competent to pass the examination. If he is possessed of these five qualities, Upaii, it is sufficient to give leave to a monk who is obtaining leave.” [4] 1 Referred to a t V A . 589. * See C V . IX , 5 , 7. * For this sequence, in other contexts, see M V . IV , 16, 5-7. * See M V . IV . 1 6 . 10.

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“ R evered sir, if a monk wishes to undertake an undertaking on his own behalf 1 of how m any qualities should the under­ taking that he undertakes on his own behalf be possessed ? ” “ Upaii, if a monk wishes to undertake an undertaking on his own behalf, the undertaking that he undertakes on his own behalf must be possessed o f five qualities. W h at five ? Upaii, if a monk wishes to undertake an undertaking on his own behalf he must consider thus : . . . (as at C V . IX , 4) . . . Thus, Upaii, if an undertaking on one’s ow n behalf is undertaken when it is possessed of these five qualities, later it w ill be no cause for remorse.” [5] “ I f a m onk is possessed o f how m any qualities, revered sir, is he of great service to monks who are engaged in legal questions ? ” “ W hen a m onk is possessed of five qualities, Upaii, he is of great service to monks who are engaged in legal questions. O f what five ? He is moral, he lives controlled b y the control of the Patim okkha, he is possessed of (right) behaviour and resort, he is one seeing danger in the slightest faults, (and) undertaking them he trains in the rules o f training.2 He is one w ho has heard much, who remembers w hat he has heard, (and) those things which are lo vely in the beginning, lo vely in the middle, lo v e ly at the ending which, w ith th e spirit and the letter, declare the Brahm a-faring w holly fulfilled, perfectly ^ purified, such* things are much heard b y him, borne in mind, familiarized b y speech, pondered over in the mind, well penetrated b y (right) view .8 B oth the Patim okkhas are properly handed down to him in detail, properly sectioned, properly regulated, properly investigated clause b y clause and in respect of the linguistic form .4 He comes to be firm in Discipline, immovable.* He is competent in convincing both of those who are hostile about a m atter, in winning them over, in m aking them consider, in understanding, in reconciling them.® 1 A s a t C V . I X , 4. Referred to a t V A . 589. * Stock, as a t V in . ii, 95, iv, 51 ; A f. i. 355. * Stock, a s a t V in . ii, 95, iv , 51 ; M . i, 356. 4 A s a t V in . ii, 95, etc. Cf. t e x t p. 131. 8 A s a t V in . ii, g6, there reading cheko, clever, fo r thiio, firm, steadfast as above. * A s a t V in . ii, 96.

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Upali, if a monk is possessed of these five qualities he is of great service to monks who are engaged in legal questions. [6] And, Upali, if a monk is possessed of five qualities he is of great service to monks who are engaged in legal questions. Of what five ? If he is quite pure in bodily conduct . . . in verbal conduct . . . in mode of livelihood, if he is clever and experienced, if when being examined he is competent to pass the examination. If a monk is possessed of these five quali­ ties, Upali, he is of great service to monks who are engaged in legal questions. [7] And, Upali, if a monk is possessed of five further qualities he is of great service to monks who are engaged in legal questions. Of what five ? If he knows the matter, knows the source, knows the laying down, [192] knows the order of the words (in a sentence), knows the sequence of the connecting words. If a monk is possessed of these five qualities, Upali, he is of great service to monks who are engaged in legal questions.” [8] “ Revered sir, if a monk is possessed of how m any qualities should he not be examined ? ” " If a monk is possessed of five qualities, Upali, he should not be examined. Of what five ? If he does not know the clauses, does not know what is in conformity with the clauses, does not know Vinaya, does not know what is in conformity with Vinaya, if he is not skilled in what is and what is not causal occasion.1 If a monk . . . (see X V , 3, 10, 11 ; for m ight speak, should not speak in an Order read could be examined, should not be examined) . . . and if he is skilled in what precedes and what follows. If a monk is possessed of these five qualities, U pali, he could be examined. [9, 10] And if a m onk is possessed of five further qualities, U pali, he should not be examined. O f w hat five ? If he does not know the m atter . . . the source . . . the laying down . . . the order of the words (in a sentence), if he does not know the sequence of the connecting words. If he is possessed of these five . . . If a monk is possessed of five qualities, Upali, he m ay be examined. Of what five ? If he knows the m atter . . . I f a 1 A s above, te x t p. 186.

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monk is possessed of these five qualities, Upaii, he m ay be examined, [ n ] And if a monk is possessed of five further qualities, Upaii, he should not be examined. Of what five ? If he does not know an offence, does not know the origin of an offence, does not know the means (used) for an offence, does not know the removal of an offence, is not skilled in discriminating an offence. If a monk is possessed of these five . . . If a monk is possessed of five qualities, Upaii, he m ay be examined. Of what five ? If he knows an offence . . . is skilled in discriminating an offence. If a m onk is possessed of these five . . . [12] And if a monk is possessed of five further qualities, Upaii, he should not be examined. Of what five ? I f he does not know a legal question, does not know the origin of a legal question, does not know the means (used) for a legal question, does not know the removal of a legal question, is not skilled in discrimi­ nating a legal question. If a monk is possessed of these five . . . If a monk is possessed of five qualities, Upaii, he m ay be examined. Of what five ? I f he knows a legal question . . . is skilled in discriminating a legal question. I f a monk is possessed of these five qualities, Upaii, he m ay be exam ined.” [13] The Fifth Division : on U ndertaking on one’s own Behalf Its su m m ary: And quite pure, at a right tim e, compassion, and about leave, One’s own behalf, legal question, and further, and the matter, The clauses, Dhamma, and m atter again, offence, and about a legal question. [5] [193] " How m any (types of) forest-dwellers are there, revered sir ? ” " There are these five (types of) forest-dwellers, Upaii. W hat five ? . . . 1 . . . of good avail. T hese, Upaii, are the five (types of) forest-dwellers.” [1] " How m any (types of) alm sfood-eaters * are there, revered 1 As at tex t p. 131.

1 A ll these are a t te x t p. 131.

Upali-Pentads sir ? ” . . . " How many (types of) refuse-rag-wearers . . . treeroot-dwellers . . . chamel-ground-dwellers . . . open-air-dwellers . . . three-robe-wearers . . . house-to-house seekers . . . sitters . . . users of any bed . . . eaters at one session . . . refusers of food later . . . bowl-food-eaters are there, revered sir ? ” “ There are these five (types of) bowl-food-eaters, Upali. W hat five ? One is a bowl-food-eater from stupidity . . . because this is of good avail. These, Upali, are the five (types of) bowl-food-eaters.” [2-13] The Sixth Division : on Ascetic Practices Its summary : Forest-dweller, almsfood and rags, tree, and charnelground is the fifth, Open air, and the three robes too, house-to-house, sitters, Bed, and one session too, refusers later, bowl-food-eaters.[6] “ How m any (kinds of) lying speech are there, revered sir ? ” “ There are these five (kinds of) lying speech, Upali. W hat five ? There is the lying speech leading to an offence involving Defeat,1 there is the lying speech leading to an offence requiring a Formal Meeting of the Order,2 there is the lying speech leading to a grave offence,3 there is the lying speech leading to Expiation,4 there is the lying speech leading to an offence of wrong-doing.5 These, U pali, are the five (kinds of) lying speech.” [1] “ If a monk is possessed of how many qualities,4 revered sir, and has suspended an Observance or Invitation in the midst of an Order, (but if other monks) have snubbed him, saying ‘ T h at’s enough, monk, let there be no strife, no quarrel, no dispute, no contention ’, m ay Observance or Invitation be carried out b y the Order ? ” " If a monk is possessed of five qualities, U p a li. . . m ay be carried out b y the Order. O f what five ? If he is unconscien­ tious, and is ignorant, and not a regular monk, if he speaks intent on quitting, if he is not intent on rising from (an offence).7 1 Def. I V . “ F iv e offences d u e to ly in g sp eech " a re in clu d e d in th e P e n ta d s (tow ards th e begin n in g), see t e x t p. 128. * F .M . 8. * Vin. iii, 99. * E xp . 1. 1 Vin. iii, 100 f. * C f. te x t p. 122. 7 F o r th is p e n ta d see t e x t p . 189.

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If a monk is possessed of these five qualities, Upaii, . . . m ay be carried out by the Order. [2] And if he is possessed of five further qualities, Upaii . . . m ay be carried out by the Order. Of what five ? If he is not quite pure in bodily conduct, [194] is not quite pure in verbal conduct, is not quite pure in mode of livelihood, is ignorant and inexperienced, is a maker of strife, a m aker of quarrels. I f a monk is possessed of these five qualities, Upaii, . . . m a y be carried out by the Order.” [3] “ If a monk is possessed of how m any qualities, revered sir, should he not pass an examination ? ” “ If a monk is possessed of five qualities, Upaii, he should not pass an examination. Of what five ? I f he does not know what is and what is not an offence, does not know w h at is a slight and what a serious offence, does not know w h at is an offence that can be done aw ay with and one th a t can n ot be done away with, does not know what is a v e r y b ad offence and what is iiot, does not know what is an offence for w hich am ends are made and one for which amends are not m ade. I f a monk is possessed of these five qualities, U paii, he should not pass an examination. If a monk is possessed of five qualities, U paii, he m a y pass an examination. Of what five ? If he knows w hat is and w hat is not an offence . . . If a monk . . . he m ay pass an exam in a­ tio n .''^ ] “ For how many reasons, revered sir, does a m onk fa ll into an offence ? ” “ For five reasons, Upaii, a monk falls into an offence. For what five ? From lack of conscientiousness, from ignorance, from ordinary bad conduct, from (thinking) som ething is allowable when it is not allowable, from thinking (something) is not allowable when it is allowable.1 F or these five reasons, Upaii, a monk falls into an offence. [5] And for five further reasons, U paii, a m onk falls into an

1 On these tw o la st clauses V A . 1375 f. says t h a t if a scruple h a s arisen (in him) and he sees a monk who is expert in D iscipline and question s h im on the nature of w hat is and w hat is n ot allowable, th en , g e ttin g rid o f w h a t is not allowable he should do w hat is allowable.

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offence. For w hat five ? From not seeing,1 from not hearing,2 from being sleepy,3 from thinking that it is so,4 from confused mindfulness.5 F or these five reasons, U pali, a monk falls into an offence.” [6] “ How m any dread (things) 6 are there, revered sir ? ” “ There are these five dread (things), Upali. W hat five ? Onslaught on creatures, taking what has not been given, going wrongly amid sense-pleasures, lying speech, occasions of sloth (through drinking) fermented liquor, spirits and strong drink. These, Upali, are the five dread (things).” [7] “ How m any abstentions are there, revered sir ? ” " There are these five abstentions,7 U pali. W hat five ? Abstention from onslaught on creatures, abstention from taking what has not been given, abstention from going wrongly amid sense-pleasures, abstention from lying speech, abstention from occasions of sloth (from drinking) ferm ented liquor, spirits and strong drink. These, U pali, are the five abstentions.” [8] “ How m any losses are there, revered sir ? ” " There are these five losses,8 Upali. W h at five ? Loss of relations, loss of possessions, loss by illness, loss in moral habit, loss in (right) view. These, U pali, are the five losses.” [9] " How m any prosperities are there, revered sir ? ” " There are these five prosperities, U pali. W hat five ? Prosperity in relations . . . possessions . . . health . . . moral habit, prosperity in (right) view . These, U pali, are the five prosperities.” [10] The Seventh D ivision : on L yin g Speech Its summary : [195] Lying speech, and he snubbed, of a further, and an examination, 1 N ot seeing an exp ert on D iscip line he falls in to an ofience he w ould not have fallen into had he seen one. * If he goes to an expert on D iscip line to a tten d to his needs and fails to ask him w h at is and w hat is n o t allow able, he falls into an ofience from “ not hearing '\ * pasuttakatd. 4 tathasanni, fallin g through t hin kin g it is allow able when it is not. 5 Such as lettin g one night to o m a n y pass b y . 4 C f. A . iii, 204, S . ii, 68. Vera is tw ofold : akusala- and puggala-vera. 7 Cf. Nuns' E x p . 63 where a s ix th abstention is given .

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The Book of the Discipline And an offence, of a further, dreads, and abstentions too, Loss, and prosperity as w e ll: the Compendium of the Seventh Division. [7]

" If he is possessed of how m any qualities, revered sir, should a formal act be carried out against a monk by the Order of nuns itself ? ” " I f he is possessed of five qualities, Upaii, a formal act should be carried out against a monk b y the Order of nuns itself— this monk is not to be greeted b y the Order of nuns. Of what five ? Having exposed his body he shows it to nuns, he shows his thigh, he shows his private parts, he shows both shoulders, he offends and quarrels with a householder.1 I f he is possessed of these five qualities, U p a ii. . . this monk is not to be greeted b y the Order of nuns, [i] And if he is possessed o f five further qualities, Upaii . . . this monk is not to be greeted b y the Order of nuns. Of w hat five ? If he tries for the non-receiving (of requisites) b y nuns, if he tries for non-profiting b y nuns,* if he tries for non-residence a for nuns, if he reviles and abuses nuns, if he causes monks to break with nuns.4 If he is possessed of these five qualities, U p a i i . . . [2] And if he is possessed of five further qualities, U paii, a formal act should be carried out against a monk b y the Order of nuns itself— this monk is not to be greeted b y the Order of nuns. Of what live ? If he tries for the non-receiving (of requisites) b y nuns, if he tries for non-profiting b y nuns, if he tries for non-residence for nuns, if he reviles and abuses nuns, if he makes monks quarrel with nuns. I f he is possessed of these five qualities, U p a ii. . . this monk is not to be greeted b y the Order of nuns.” [3] “ I f she is possessed o f how m any qualities, revered sir, should a formal act be carried out against a nun ? ” 1 The last clause reads obh&sati g ih l sampayojeti w h ich is som ew hat m eaning­ less. A t the parallel passage a t C V . X , 9 , x the reading is th e m ore intelligible bhikkhuniyo obhasanti b h ik k k u n lk i saddhim sam payojenti, th e y offend nuns, they quarrel (or, associate) together w ith nuns. * Finding ia u lt w ith them . V A . 1376. * T r y in g to d riv e th em o u t o f th e " v illag e-fie ld ” w h ere t h e y a re s ta y in g .

* Parallel passages a t V in . i, 84, ii, 125 (about monks), ii, 18 (about householders).

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" If she is possessed of five qualities, Upali, a form al act should be carried out against a nun. O f w hat five ? H aving exposed her bod y she shows it to monks, she shows her thigh, she shows her private parts, she shows both shoulders, she offends and quarrels w ith a householder. If she is possessed of these five qualities, U p a l i . . . [4] A nd if she is possessed o f five further qualities, U pali, a formal act should be carried out against a nun. Of what five ? If she tries for the non-receiving (of requisites) by monks, if she tries for non-profiting b y monks, if she tries for non-residence b y monks, if she reviles and abuses monks, if she causes nuns to break w ith monks. If she is possessed of these five qualities, U p a li. . . [5] And if she is possessed o f five further qualities, U pali, a formal act should be carried out against a nun. O f w hat five ? If she tries for the non-receiving (of requisites) b y monks, if she tries for non-profiting b y monks, if she tries for non­ residence b y monks, if she reviles and abuses monks, if she makes nuns quarrel with monks. If she is possessed of these five qualities, Upali, [196] a form al act should be carried out against a nun." [6] “ If a m onk is possessed of how m any qualities, revered sir, should he not suspend exhortation for nuns ? ” “ If a m onk is possessed of five qualities . . . for nuns. Of what five ? I f he is unconscientious, and ignorant, and not a regular monk, and if he is one who talks intent on quitting, not intent on rem oval. If a m onk . . . [7] A nd if a m onk is possessed of five further qualities . . . for nuns. Of w hat five ? If he is not quite pure in bodily conduct, if he is not quite pure in verb al conduct, if he is not quite pure in mode of living, if he is ignorant and inexperienced, if on being examined he is not com petent to pass an exam ination. If a monk . . . [8] And if a m onk is possessed of five further qualities, U p a li. . . for nuns. O f w hat five ? I f he is possessed of bad bodily conduct, if he is possessed of bad verb al conduct, if he is possessed of bad bodily and verbal conduct, if he is one who reviles and abuses nuns, if he lives in com pany w ith nuns, in unbecoming associa­ tion. If a m onk is possessed of these five qualities . . . [9]

The Book of the Discipline And if a monk is possessed of five further qualities, Upaii, he should not suspend exhortation for nuns. O f what five ? If he is unconscientious, and ignorant, and not a regular monk, and if he is a maker of strife, a maker of quarrels, and is not one who has fulfilled the training. I f a monk is possessed of these five qualities . . . ” [io] " If a monk is possessed of how m any qualities, revered sir, should he not accept exhortation of nuns ? ” “ If a monk is possessed of five qualities . . . of nuns ? Of what five ? If he is possessed of bad bodily conduct, if he is possessed of bad verbal conduct, if he is possessed of bad bodily and verbal conduct, if he is one who reviles and abuses nuns, if he lives in company with nuns, in unbecoming associa­ tion. If he is possessed . . . [ i i ] And if he is possessed of five further qualities . . . of nuns. O f what five ? I f he is unconscientious, and is ignorant, and is not a regular monk, or if he is setting out on a journey, or if he is ill.1 If a monk is possessed of these five qualities, Upaii, he should not accept exhortation of nuns.” [12] ” If a monk is possessed of how m any qualities, revered sir, should he not converse with a nun ? ” ” If a monk is possessed of five qualities, Upaii, he should not converse with a nun. Of what five ? If he is not possessed of an adept’s body of moral conduct, if he is not possessed of an adept’s body of concentration . . . body of wisdom . . . body of freedom . . . [197] if he is not possessed of an adept’s body of the knowledge and vision of freedom. I f a monk is possessed. . . If a monk is possessed of five qualities, Upaii, he may converse w ith a nun. Of w hat five ? If he is possessed of an adept’s body of moral conduct . . . If he is possessed of these five . . . [13] And if a monk is possessed of five further qualities, Upaii, he should not converse w ith a nun. O f w h at five ? If he has not attained to the analytical insight of meanings, if he has not attained to the analytical insight of Dhamma, if he has not attained to the analytical insight of language, if he has 1 See C V . X , 9, 5.

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not attained to the analytical insight of perspicuity,1 if he is not one who reviews the mind according to freedom.2 If he is possessed of these five . . . If a monk is possessed of five qualities, Upaii, he m ay converse with a nun. Of w hat five ? If he has attained to the analytical insight of meanings . . . if he is one who reviews the mind according to freedom. If a monk is possessed of these five qualities, Upaii, he may converse with (a nun).” [14] The Eighth Division : on Exhortation of Nuns Its sum mary : Should be carried out b y the nuns themselves, likewise two further, Three formal acts for nuns, two dyads on he should not suspend, Twice he should not accept is spoken of, and tw o dyads on conversings. [8] “ If he is possessed of how many qualities, revered sir, should a monk not be agreed upon for a referendum 3 ? ” " If he is possessed of five qualities, U paii, a monk should not be agreed upon for a referendum. O f w hat five ? I f he is not skilled in meanings,4 if he is not skilled in D ham m a,5 if he is not skilled in language, if he is not skiHed in syllables, if he is not skilled in what precedes and what follows. If he is possessed of these five qualities, Upaii, a monk should not be agreed upon for a referendum. . I If he is possessed of five qualities, Upaii, a monk m a y be agreed upon for a referendum. Of what five ? If he is skilled in meanings . . . If he is possessed of these five qualities, U paii, a monk m ay be agreed upon for a referendum. [1] A nd if he is possessed of five further qualities, U paii, a monk 1 These four patisam bhida (attha, dhamma, n iru iti, paiibhana) are given a t A . ii, 160, iii, 113, etc. ; also M iln . 22. * V A . 1377 speaks of the four fru its of freedom. * See V in . ii, 95 ff., where if a m onk has ten qualities, quite different from those given here, he m ay or m a y not be agreed upon. These are no d o u b t the qualities referred to a t te x t p. 139 and A . v, 71. * V A . 1376 (on 8, 14) and 1377 takes this to mean skilled in th e atthakatha, th e Commentaries. * Ibid. calls this pali, the tex t. If he has not learn t it from a teacher he is not pdlisiira.

The Book o f the Discipline should not be agreed upon for a referendum. Of w hat five ? If he is angry, overcome b y anger, if he is harsh, overcome by harshness, if he is unmerciful, overcome b y unmercifulness, if he is envious, overcome b y envy, if he is infected b y wordliness, grasping it tightly, not letting go of it easily.1 If he is possessed of these five . . . If he is possessed of five qualities, U pali, a monk m ay be agreed upon for a referendum. Of what five ? If he is not angry, overcome by anger . . . if he is not envious, overcome b y envy, if he is not infected b y worldliness, not grasping it tigh tly, letting go of it easily. If he is possessed of these five qualities . . .[2] [198] If he is possessed of five further qualities . . . should not be agreed upon for a referendum. Of w hat five ? If he is agitated,® if he is malevolent, if he offers resistance, if he causes anger, if he is intractable, if he is incapable of being instructed.3 If he is possessed of these five qualities . . . If he is possessed of five qualities . . . m ay be agreed upon for a referendum. Of what five ? If he is not agitated, if he is not malevolent . . . if he is tractable and is capable of being instructed. If he is possessed of these five qualities . . . [3] And if he is possessed of five further qualities . . . should not be agreed upon for a referendum. Of w hat five ? I f he is one who confuses the mind arid does not m ake rem em ber,4 if he is a teacher who has not obtained leave, if he is one who reproves not according to Dhamma, not according to Discipline, not according to the offence/ if h e is one who carries out not according to Dhamma, not according to Discipline, not according to the offence, if he is an expounder not in accordance with right view .8 If he is possessed of these five . . . If he is possessed of five qualities . . . m ay be agreed upon for a referendum. Of w hat five ? I f he is one who makes remember and does not confuse the mind, if he is a teacher who has obtained leave, if he reproves according to Dhamma * C f. Vin. ii, 89. * kuppati, o r a n g ry . * L a s t clau se also a t Vin. i i i , 178. 1 Pasareta hoti no sdreta, e x p la in e d a t V A . 13 7 7 b y moheta hoti na satiuppddeta, lie is on e ca u sin g c o n fu sio n a n d n o t o n e w h o arou ses m in dfuln ess. T h e Corny, a d d s th a t h e c o n fu se s th e t a lk o f re p ro v e rs a n d re p ro v e d , a n d does n o t m ake (the re p ro v e d m on k) rem em ber. ' A s a t te x t p . 184.

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. . . if he carries out according to D ham m a . . . if he is an expounder in accordance w ith right view . If he is possessed of these f i v e . . . [4] And if he is possessed of five further qualities . . . should not be agreed upon for a referendum. Of w h at five ? If he follows a wrong course from partiality, if he follows a wrong course from hatred . . . confusion . . . fear, and if he is unconscientious. If he is possessed of these five . . . If he is possessed of five qualities . . . m ay be agreed upon for a referendum. Of w hat five ? If he does not follow a wrong course from p artiality . . . and if he is conscientious. If he is possessed of these five . . . [5] And if he is possessed of five further qualities . . . should not be agreed upon for a referendum. Of w h at five ? If he follows a wrong course from p artiality . . . h atred . . . confusion . . . fear, and if he is not skilled in V inaya. If he is possessed of these five . . . If he is possessed of five qualities, U paii, a m onk m ay be agreed upon for a referendum. Of w h at five ? If he does not follow a wrong course from partiality . . . and if he is skilled in Vinaya. If he is possessed of these five qualities, U paii, a m onk m ay be agreed upon for a referendum.” [6J. “ If he is possessed of h ow m any qualities, revered sir, is a monk reckoned as ignorant ? ” . “ If he is possessed of five qualities, U paii, a m onk is reckoned as ignorant. Of what five ? If he does n ot know the clauses, if he does not know what is in conform ity w ith the clauses, if he does not know Vinaya, if he does not know w hat is in con­ form ity w ith Vinaya, and if he is not skilled in w hat is and what is not causal occasion.1 If he is possessed . . . If he is possessed of five qualities, U paii, a monk is reckoned as learned. O f what five ? If he knows the clauses . . . and if he is skilled in what is and what is not causal occasion. If he is possessed o f these five . . . [7] And if he is possessed of five further qualities . . . is reckoned as ignorant. Of what five ? If he does not know the rules,8 if

See t e x t p . 186, 192.

*

d h a m m a .

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he does not know what is in conformity w ith the rules, [199] if he does not know Vinaya, if he does not know what is in con­ formity with Vinaya, and if he is not skilled in what precedes and what follows. If he is possessed of these five . . . If he is possessed of five qualities . . . reckoned as learned. Of what five ? If he knows the rules . . . and if he is skilled in what precedes and what follows. If he is possessed of these five . . . [8] And if he is possessed of five further qualities . . . reckoned as ignorant. Of what five ? If he does not know the m atter . . . the source . . . the laying down . . . the order of the words (in a sentence), if he does not know the sequence of the connecting words.1 If he is possessed of these five . . . If he is possessed of f i v e . . . reckoned as learned. Of what five ? If he knows the m atter . . . If he is possessed o f these five . . . [9] And if he is possessed of five further qualities, U pali . . . reckoned as ignorant. Of what five ? If he does not know an offence, if he does not know the origin of an offence, if he does not know the means (used) for an offence, if he does not know the removal of an offence, if he is not skilled in discriminating an offence.1 If he is possessed of these . . . If he is possessed of five qualities . . . reckoned as learned. Of ,what five ? If he knows an offence . . . if he is skilled in discriminating an offence. If he is possessed of these five . . . [10] And if he is possessed of five further qualities . . . reckoned as ignorant. Of what five ? I f he does not know a legal question, if he does not know the origin of a legal question, if he does not know the means (used) for a legal question, if he does not know the rem oval of a legal question, if he is not skilled in discrimi­ nating a legal question.1 I f he is possessed o f these five qualities, Upali, a monk is reckoned as ignorant. If he is possessed of five qualities . . . reckoned as learned. O f what five ? If he knows a legal question . . . if he is skilled in discriminating a legal question. If he is possessed of these five qualities, Upali, a monk is reckoned as learned.” [11] 1 A.s a t te x t p. 192.

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Concluded is the N inth D ivision : on a Referendum Its sum m ary : And also not skilled in meanings, angry, and who is agitated. One who confuses the mind, wrong course from p artiality, and likewise not skilled. Clauses, and rules, and m atter, offence, legal question : Tw o b y tw o all is made c le a r : know well the dark and the bright. [9] “ If a m onk is possessed of how m any qualities, revered sir, is it insufficient to settle a legal question ? ” “ If a m onk is possessed o f five qualities, Upaii, it is insuffi­ cient to settle a legal question. O f what five ? [200] If he does not know an ofience . . . (see [9 , 10]) . . . I f he is possessed of these five . . . If a m onk is possessed of f i v e . . . it is sufficient to settle a legal question. Of what five ? If he knows an offence . . . I f he is possessed of these . . . [1] And if a m onk is possessed of five further qualities . . . insufficient to settle a legal question. Of w hat five ? I f he does not know a legal question . . . (see [9, 11]) ..... If he is possessed of these f i v e . . . If a monk is possessed of five qualities . . . sufficient to settle a legal question. Of what five ? If he knows a legal question . . . If he is possessed of these . .-. [2] A nd if a monk is possessed of five further qualities . . . insufficient to settle a legal question. O f what five ? I f he follows a wrong course from partiality . . . and if he is uncon­ scientious. If he is possessed of these . . . If a m onk is possessed of five . . . it is sufficient to settle a legal question. Of what five ? If he does not follow a wrong course from p a r tia lity . . . and if he is conscientious. If he is possessed of these . . . [3] A nd if a m onk is possessed of five further qualities . . . insufficient to settle a legal question. O f what five ? I f he follows a wrong course from p artiality . . . and if he has heard little. If he is possessed of these . . . If a monk is possessed of five . . . sufficient to settle a legal

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question. O f w hat five ? If he does not follow a wrong course from partiality . . . and if he has heard m uch. If he is possessed of t he s e . . . [4] And if a monk is possessed of five further qualities . . . insufficient to settle a legal question. Of w hat five ? I f he does not know the matter . . . (see [9 , 9]) . . . if h e does not know the sequence of the connecting words. If he is possessed of these . .. If a monk is possessed of five . . . sufficient to settle a legal question. Of what five ? If he knows the m atter . . . If he is possessed of these . . . [5] And if a monk is possessed of five further q u a litie s . . . insufficient to settle a legal question. O f w hat five ? I f he follows a wrong course from p artiality . . . (see [9 , 6]) . . . and if he is not skilled in Vinaya. If he is possessed o f these . . . If a monk is possessed of five . . . sufficient to settle a legal question. Of w hat five ? If he does not follow a w rong course from partiality . . . and if he is skilled in V in aya. If he is possessed of these . . . [6] A nd if a monk is possessed of five further qualities . . . insufficient to settle a legal question. O f w hat five ? I f he follows a wrong course from par t i a l i t y . . . if he esteem s an ind ivid ual1 and does not esteem the Order. If he is possessed of these . . . [201] If a monk is possessed of five . . . sufficient to settle a legal question. Of what five ? If he does not follow a wrong course from partiality . . . if he esteems th e Order 2 and does not esteem an individual. If he is possessed of these . . . [7] A nd if a monk is possessed of five further qualities, U pali, it is insufficient to settle a legal question. O f w h at five ? I f he does not follow a wrong course from p a rtia lity . . . if he esteems worldly things 3 and does not esteem true D h am m a.4 If he is possessed of these five . . . If a monk is possessed of five qualities, U pali, it is sufficient to settle a legal question. Of what five ? If he does n o t follow 1 His preceptor or teacher ; desiring their v ic to r y he exp lain s non-dham m a as Dhamma. * He gives up D ham m a and V in a y a , and esteem s th e O rd er o n ly . * Such as robes, which he decides to take. 4 Deciding according to the ru le (or Dham m a) and n ot ta k in g robes, etc., is called respect for saddhamma (True Dham m a).

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a wrong course from p artiality . . . if he esteems true Dhamma and does not esteem w orldly things. If a monk is possessed of these five qualities, Upaii, it is sufficient to settle a legal question.” [8] “ In how m any ways, revered sir, is an Order split ? ” “ In five w ays, Upaii, is an Order split. In what five ? B y a formal act,1 b y a recitation,2 b y talking,3 b y proclam ation,4 b y offering a voting ticket.4 These, Upaii, are the five w ays in which an Order is sp lit.” [9] " Revered sir, as to the words : Dissension in an Order, dissension in an Order— to w hat extent, revered sir, is there dissension in an Order but not schism in an Order ? And to w hat extent is there dissension in an Order as well as schism in an Order ? ” 4 “ This observance for incoming monks, Upaii, was laid down b y me for incoming m onks.6 The rules of training having been properly laid down by me thus, Upaii, if incoming monks do not observe the observance for incoming (monks)— thus, Upaii, is there dissension in an Order but not schism in an Order. This observance for resident (monks), Upaii, was laid down by me for resident m onks.6 The rules of training having been properly laid down b y me thus, Upaii, if resident monks do not observe the observance for resident (monks)— thus, Upaii, is there dissension in an Order but not schism in an Order. This observance for a refectory, Upaii, was laid down b y me for monks in respect of a refectory 7 : the best seat, the best w ater (for washing), the best alms 8 according to seniority,9 according to (the time of) night,10 according as it is befitting. The rules of training having been properly laid down b y me thus, U paii, if newly ordained monks reserve a seat in the 1 V A . 1377 says “ b y one of th e four formal acts for which leave should be asked F o u r form al acts are m entioned a t te x t p. 167. See V in . ii, 89. * B y one o f the five w ays o f re cital of the Patim okkh a, V A . 1377. * T alk in g on th e 18 points given a t Vin . ii, 204. * See V in . ii, 203. * V A . 1378 refers us to the V attakkh an dh aka, see C V . V I I I , 1 . I t also points out th a t a dissension can grow into a schism. * C V . V I I I , 2’ C V . V I I I , 4. * B est seat, w ater, alm s spoken a t a t Vin. ii, 161 f. * See V in . ii, 162. 10 yatharaltam , explained a t V A . 1378 as rattipanm andnurupam , con form ably to the m easurem ent of the night.

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refectory for monks who are Elders 1— thus, Upali, is there dissension in an Order but not schism in an Order. This observance in respect of lodgings,2 U pali, was laid down b y me for monks in respect of lodgings according to seniority, according to (the time of) night, according as it is befitting. The rules of training having been properly laid down b y me thus, Upali, if newly ordained monks reserve lodgings for monks who are Elders— thus, U pali, is there dissension in an Order but not schism in an Order. This was laid down b y me, Upali, for monks inside a boun­ dary : one Observance,3 one Invitation ,4 one form al act of the Order, one set of formal acts.5 The rules o f training having been properly laid down b y me thus, U pali, if, having made a separate arrangement just there inside a boundary and having split off a group, they carry out a separate Observance and carry out a separate Invitation [202] and carry out a separate formal act of the Order and carry out a separate set of formal acts— thus, Upali, is there dissension in an Order as well as schism in an Order.” « [io] Concluded is the Tenth Division : on Settling L egal Questions Its sum m ary: Offence, legal question, p artiality, and one who has heard little. And matter, and unskilled, individual, and on worldly things, Is split, both dissension in an Order, and so too schism in an Order. [10] " If he is possessed of how m any qualities, revered sir, is a schismatic in the Order doomed to the D ownfall, to N iraya Hell, staying there for an eon, incurable 7 ? ” “ If he is possessed of five qualities, U p a li,. . . incurable. O f what five ? As to this, Upali, a monk explains non-dhamma as Dhamma, he explains Dham m a as non-dham ma . . . non­ discipline as Discipline, . . . Discipline as non-discipline 8 and * C V . V I . 10, I. * M V . IV , 13, 1 4 . * C V . V II, 5, 2.

* Vin. ii, 218. » M V . I I , 6, *. 4 kammakamtna, la rg e a n d sm a ll ones, V A . 1378. 7 A s a t Vin. ii, 202. 8 V in. i i, 204 ff.

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he is one misrepresenting view as to formal act.1 If he is possessed of these five qualities, U p a ii. . . incurable. [1] And if he is possessed of five further qualities . . . incurable. Of what five ? A s to this, Upaii, a monk explains non-dhamma as Dhamma . . . and he is one misrepresenting view as to recitation. If he is possessed . . . [2] And if he is possessed of five further qualities . . . incurable. Of what five ? As to this, Upaii, a monk explains non-dhamma as Dhamma . . . and he is one who, talking, misrepresents view. If he is possessed . . . [3] And if he is possessed of five further qualities . . . incurable. Of what five ? As to this, Upaii, a monk explains non-dhamma as Dhamma . . . and he is one misrepresenting view b y speaking out. If he is possessed . . . [4] And if he is possessed of five further qualities . . . incurable. Of what five ? As to this, Upaii, a monk explains non-dhamma as Dhamma . . . and he is one misrepresenting view b y offering a voting-ticket. If he is possessed . . . [5] And if he is possessed of five further qualities . . . incurable. Of what five ? As to this, Upaii, a monk explains non-dhamma as Dhamma . . . and is one misrepresenting approval 2 as to a formal a c t . . . as to the recitation . . . (by) talking . . . b y proclamation . . . b y offering a voting ticket. If he is possessed. . . [6] And if he is possessed of five further qualities . . . incurable. O f what five ? As to this, U paii, a monk explains non-dhamma as Dhamma . . . and is one misrepresenting pleasure 3 as to a formal act . . . by offering a voting ticket. If he is possessed - • • [7] And if he is possessed of five further qu alities. . . incurable. Of what five ? [203] As to this, Upaii, a monk explains nondhamma as Dhamma . . . and is one misrepresenting intention 3 as to a formal act, is one misrepresenting intention as to the recitation, is one misrepresenting intention (by) talking, is one misrepresenting intention b y speaking out, is one misrepre­ senting intention b y offering a voting ticket. If he is possessed 1 F or this and the next four misrepresentations see above, X V , 1 0 , 9. 8 Cf. V in . iv, 2 f. 3 Cf. V in . iv, 2 f.

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of these five qualities, U paii, a schismatic in the Order is doomed to the D ow nfall, to N iraya Hell, staying there for an eon, incurable.” [8] Concluded is the E le v e n th D ivision : on a Schism atic in th e Order Its sum m ary : M isrepresenting view as to form al act, as to recitation, and (by) talking, B y speaking out, b y a v o tin g -tic k e t: these five are dependent on view . A p p roval, and pleasure, and intention : these three contexts are fivefold. [11] “ I f he is possessed of how m any qualities, revered sir, is a schism atic in the Order not doomed to the Downfall, not (doomed) to N ira ya H ell, not stayin g there for an eon, not incurable ? 1 ” “ I f he is possessed of five qualities, U paii, . . . not incurable. O f w h at five ? A s to this, U paii, a monk explains non-dhamma as Dham m a, he explains D ham m a as non-dhamma, he explains non-discipline as D iscipline, he explains Discipline as non­ discipline, b u t is not one m isrepresenting view as to a formal act. If h e is possessed of these five qualities . . . not incurable, [i] A n d if he is possessed of five further qualities . . . not incurable. O f w h at five ? A s to this, U paii, a monk explains non-dham m a as D h a m m a . . , m isrepresenting view as to recitation . . . m isrepresenting intention b y offering a voting ticket. If he is possessed of these five qualities, U paii, a schis­ m atic in the O rder is not doom ed to the D ow nfall, not (doomed) to N iraya H ell, not stayin g there for an eon, not incurable.” [2- 8]

_

>

Concluded is the T w elfth D ivision : on a Second Schismatic in the Order Its sum m ary : N o t m isrepresenting v ie w as to fdrrnal act, as to recitation, and b y talkin g, B y speaking out, b y a vo tin g t i c k e t : these five are dependent on view . 1

Vin. ii, 205.

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Approval, and pleasure, and in te n tio n : these three contexts are fivefold. / As above are tw enty forms e xactly on the dark side, Y ou must know likewise the tw en ty e xactly on the bright side. [12] " If he is possessed of how m any qualities, revered sir, is a resident monk consigned to N iraya H ell just as a burden is set aside 1 ? ” " If he is possessed o f five qualities, U pali, a resident monk is consigned to N iraya H ell ju st as a burden is set aside. Of what five ? If he follows a wrong course from partiality, [204] if he follows a wrong course from hatred, if he follows a wrong course from confusion, if he follows a wrong course from fear, if he makes use of something belonging to an Order, belonging to an individual. If he is possessed of these five . . . If he is possessed of five qualities, U pali, a resident monk is consigned to heaven just as a burden is set aside. Of what five ? If he does not follow a wrong course from p artiality . . . if he does not make use of something belonging to an Order, belonging to an individual. If he is possessed of these five . . . consigned to heaven . . . ” [1] “ How many expositions of V inaya are there, revered sir, that are not legally valid ? ” “ These five expositions of Vinaya, U pali, are not legally valid. W hat five ? As to this, U pali, a m onk speaks 2 saying non-dhamma is Dhamma, he speaks saying Dhamma is nondhamma, he speaks saying non-Vinaya is V in aya, he speaks saying Vinaya is non-Vinaya, he lays down w hat has not been laid down and abrogates w hat has been laid down.8 These five expositions of Vinaya, Upali, are not legally valid. These five expositions of V in aya, U pali, are legally valid. W hat five ? A s to this, U pali, a m onk speaks saying nondhamma is non-dham m a. . . he speaks saying V in aya is Vinaya, he does not la y down what has not been laid down and 1 S e e M L S . i, 9 6 f o r f u r t h e r r e f e r e n c e s . V A . 1 3 7 9 e x p l a i n s a s yathd aharitva thapito. 1 parinameti, a l s o m e a n i n g t o b e n d r o u n d , t o t w i s t ; b u t t h i s w o u l d n o t f it t h e f o l l o w i n g p e n t a d . V A . 1 3 7 9 s a y s niyameti katheti. 9 C f . Vin. i , 3 5 4 , i i , 8 8 , 2 0 4 ; f o r t h e l a s t d y a d s e e D . i i , 7 4 .

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does not abrogate what has been laid down. These five exposi­ tions of V in aya, Upaii, are legally valid .” [2] " I f he is possessed of how m any qualities, revered sir, is an issuer of meals 1 consigned to N ira ya H ell ju st as a burden is set aside ? ” “ I f he is possessed of five qualities, U paii, an issuer of meals is consigned to N iraya H ell ju st as a burden is set aside. Of w hat five ? I f he follows a wrong course from p a r tia lity . . . hatred . . . confusion . . . fear, if he does not know w hat has been issued and w hat has not been issued. I f he is possessed of these five . . . If he is possessed of five qualities, U paii, an issuer of meals is consigned to heaven just as a burden is set aside. Of what five ? I f he does not follow a wrong course from p artiality . . . fear, if he know s w hat has been issued and w hat has not been issued. I f he is possessed of these five . . . consigned to h eaven . . . ” [3] “ I f he is possessed of how m any qualities, revered sir, is an assigner of lodgings . . . a store-room keeper . . . an accepter of robes . . . a distributor of robe-m aterial . . . a distributor of con jey . . . a distributor of fruit . . . a distributor of solid food . . . a disposer of trifles . . . an accepter of outer cloaks . . . an accepter of bow ls . . . a superintendent of m onastery attendants . . . a superintendent of novices consigned to N iraya H ell just as a burden is set aside ? ” " If he is possessed of five qualities, U paii, a superintendent of n o v ice s. . . (see [3] ; instead o f w hat has been issued and w hat has not been issued read who has been superintended and who has not been superintended) . . . consigned to N iraya Hell . . . consigned to heaven ju st as a burden is set aside.” [4-15] Concluded is th e Thirteenth D ivision : on Resident (Monk) Its su m m a ry : [205] Resident, expositions, issuer of m eals, and lodgings. Store-room, and accepter of robes, and' distributor of robe-m aterial, / Conjey, fruit, and solid food, trifles, accepter of outer cloaks, 1 See

C V.

V I,

21

o n th is a n d t h e fo llo w in g o ffic e r s a n d t h e ir q u a litie s .

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Bowls, and m onastery attendants too, superintendent for a novice. [13] “ How m any advantages are there, revered sir, in form ally making kathina cloth ? ” “ There are these five advantages, U pali, in form ally making kathina cloth. W hat five ? Going (to families for alms) without having asked for permission, walking (for alms) not taking the three robes, a group-meal, as much robe-material as is required, and w hatever robe-material accrues there, that will be for them .1 These, Upali, are the five advantages in form ally making the kathina cloth.” [1] " How m any perils are there, revered sir, for one of muddled mindfulness, not clearly conscious, when he has fallen asleep ? ” " There are these five perils, Upali, for one of m uddled mindfulness . . . when he has fallen asleep. W hat five ? He sleeps uneasily, he wakes uneasily, he sees an evil dream, devatas do not guard him, im purity is em itted.2 These are the five perils . . . when he has fallen asleep. There are these five advantages, Upali, for one of raised up mindfulness, who is clearly conscious, when he has fallen asleep. W hat five ? He sleeps easily, he wakes easily, he does not see an evil dream, devatas guard him, im purity is not em itted. These are the five advantages . . . when he has fallen asleep.” [2] “ How m any, revered sir, are not to be greeted ? ” “ These five, Upali, are not to be greeted.3 W hich five ? One who has entered amid the houses is not to be greeted, one who is on a carriage-road is not to be greeted, one who is in the (partial) darkness 4 is not to be greeted, one who is not con­ sidering 5 (his duties) is not to be greeted, one who is asleep is not to be greeted. These five, Upali, are not to be greeted. [3] And a further five, Upali, are not to be greeted. W hich five ? One who is drinking conjey is not to be greeted, one in a 1 A s a t Vin. i, 1 5 4 w h e r e t h e s e a r e c a lle d fiv e t h in g s t h a t a r e a llo w a b le . 8 A s a t V in . i, 2 9 5 . 8 S e e V I , 10 a b o v e (to w a r d s e n d ) a n d V I , 1 1 ( t o w a r d s m id d le ) w h e r e t e n in d iv id u a ls a n d e le v e n i n d iv id u a ls a r e n o t t o b e g r e e te d . * otamasika, n o t in P E D . N o o t h e r c a n o n ic a l r e fe r e n c e g iv e n b y P T C . V A . 1 3 7 9 e x p la i n s b y andhakaragato, a n d a d d s t h a t in g r e e t in g h im t h e fo r e h e a d m ig h t b e h u r t b y t h e le g s o f a c o u c h . 5 kiccayapasuiattd vandanam asamanndharanio , u o t r a t t e n d in g t o , n o t r e a c t in g t o t h e g r e e t in g b e c a u s e h e i s n o t p e r f o r m in g h is o b lig a t io n s .

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refectory . . . one who has turned aw a y alone 1 . . . one who is thinking about something e]se 2 . . . one w ho is naked is not to be greeted. These five, U paii, are not to be greeted. [4] And a further five, Upaii, are not to be greeted. W hich five ? One who is eating solid food is not to be greeted, one who is eating soft food . . . one w ho is defacating . . . one who is urinating . . . one who is suspended 3 is n o t to be greeted. These five, Upaii, are not to be greeted. [5] And a further five, Upaii, are not to be greeted. W hich five ? One ordained later is not to be greeted b y one ordained earlier,4 one not ordained is not to be greeted, one belonging to a different communion (even) if he is more senior (yet) is a speaker of non-dhamma is not to be greeted, a wom an is not to be greeted, a eunuch is not to be greeted. These five, U p aii, are not to be greeted. [6] And a further five, Upaii, are not to be greeted. W hich five ? One under probation 5 is not to be greeted, one who deserves to be sent back to the beginning 4 . . . one w ho deserves m anatta . . . one undergoing m anatta . . . one who deserves rehabilitation is not to be greeted. These five, U paii, are n o t to be greeted." [7] [206] “ How many, revered sir, are to b e greeted ? ” “ These five, Upaii, are to be greeted. W h ich five ? 7 One ordained earlier is to be greeted b y one ordained later, one belonging to a different communion if he is m ore senior and is a speaker of Dham m a is to be greeted, a teacher is to be greeted,8 a preceptor is to be greeted, a T ath a g a ta , arahant, perfect Buddha is to be greeted b y the w orld w ith its devas, with its Maras, w ith its Brahm as, b y creatures w ith recluses and brahmans, w ith devas and m ankind. These five, Upaii, are to be greeted.” [8] " If a more newly ordained monk, revered sir, is honouring * 1 ek&vatta: t o a r i v a l f a c t i o n . G r e e t i n g h i m , o n e m i g h t g e t k i c k e d , V A . 1 3 7 9 . * anndvihita, a s a t Vin. i v , 69, 97, 269. * " S u s p e n d e d b y th e th r e e fo ld fo r m a l a c t o f s u s p e n s io n . T h o s e a g a in s t w h o m th e o th e r fo u r fo r m a l a c t s h a v e b e e n c a r r ie d o u t m a y b e g re e te d . T h e r e i s a n o f i e n c e i n g r e e t i n g o n e w h o i s n a k e d { s e e C V . V , 15) a n d o n e w h o i s s u s p e n d e d ,” VA . 1 3 7 9 . * T h i s p e n t a d a n d t h e n e x t o c c u r a t C V . V I , 6, 5 . « S e e C V . 11, 1 . a . * S e e C V . I l l , 15. 7 T h e f i r s t , s e c o n d a n d f i f t h a r e g i v e n a t C V. V I , 6 , 5 ­ * VA. 1 3 7 9 s a y s th e s e f iv e te a c h e r s a r e t o b e g r e e t e d : t h e t e a c h e r f o r g o in g fo r th , fo r o r d in a tio n , fo r g u id a n c e , fo r th e r e c it a t io n , a n d fo r e x h o r t a t io n . * S a m e P a li w o rd a s fo r " g r e e tin g

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the feet of a more senior monk, when he has caused how many states to be set up within himself should he honour the feet ? ” " If a more newly ordained monk, Upaii, is honouring the feet of a more senior monk, having caused five states to be set up within himself he should honour the feet. W hat five ? W hen a more newly ordained monk, Upaii, is honouring the feet of a more senior monk, having arranged his outer cloak over one shoulder, holding out his joined palms in salutation, stroking his feet on all sides w ith the palms of his hands, having caused regard and esteem to be set up, he should honour his feet. When a more newly ordained monk, Upaii, is honouring the feet of a more senior monk, having caused these five states to be set up within himself, he should honour his feet.” [9] Concluded is the Fourteenth Division : on the Formal Making of Kathina Cloth Its summary : Formal making of kathina cloth, and asleep, amid, conjey, when eating, . And earlier, and one under probation, one to be greeted, one who should honour. [14] Concluded are the Upali-Pentads The summary of these Divisions : Independently, and (formal) act, remain, and as to an explanation, And reproof, and ascetic practices, lying, and to a nun also, / Referendum, legal question, schismatics, the fifth in the preceding,1 Resident (monks), and kathina cloth : the fourteen are well proclaimed. / 1 bhedaka pancatni ju re , r e f e r r i n g n o d o u b t t o t h e t w o s e c t i o n s ( I I , 1 2 ) o n a s c h is m a t ic w h e r e t h e fifth c la u s e s o f e a c h p e n t a d a r e o p p o s e d t o o n e a n o th e r. O l d e n b e r g g i v e s n o c o m m a a f t e r bhedaha a n d t h u s a c c o u n t s f o r 13 D iv is io n s o n ly .

X V I . O R IG IN (Sam utthana) [207] There is the offence one falls into unconscious (that it is against ordinance), rises from conscious (that it is against ordinance x) ; there is the offence one falls in to conscious . . . rises from unconscious . . . ; there is th e offence one falls into unconscious . . . rises from unconscious . . . ; there is th e offence one falls into conscious . . . rises from conscious 2 (that it is against ordinance). There is the offence one of skilled m ind falls into,3 one o f skilled m ind rises from ; there is th e offence one of skilled m ind falls into, one of un skilled m ind rises from ; there is the offence one of skilled m ind falls in to , one o f indeter­ m inate m ind rises fr o m ; there is th e offence one of unskilled mind falls into, one of skilled m ind rises from ; there is the ofience one of unskilled m ind falls into, one o f u n skilled mind rises from ; there is the offence one o f un skilled m ind falls into, one of indeterm inate mind rises from ; th ere is th e offence one of indeterm inate m ind falls in to ,8 one of sk illed m ind rises from ; there is the offence one of indeterm inate m ind falls into, one of unskilled m ind rises from ; th ere is th e offence one of indeter­ minate m ind falls into, one of indeterm inate m in d rises from . [1] From how m an y origins originates th e first offence in vo lvin g D efeat ? T he first offence in vo lvin g D efea t origin ates from one origin : from bo d y and m ind, n o t from sp ee ch .4 From how m any origins originates th e second .offence in v o lv in g D efeat ? . . . from three origins 6 : i t m ay b e th a t it originates from body and m ind, not from speech ; it m a y b e th a t it originates from speech and mind, not from b o d y ; it m a y b e th a t it originates from body and speech and m ind. F rom h ow m a n y origins originates the third offence in v o lv in g D e fe a t ? . . - from three origins 8 : it m a y be th a t it origin ates from b o d y and _ 1 V A . 1380 '* B e g i n n i n g w i t h l y i n g d o w n t o g e t h e r , f a l l i n g - i n t o a f a u l t a g a i n s t o r d i n a n c e (paynattivajja ), h e f a l l s ( i n t o (o f it s n a tu r e ). C o n fe s sin g , h e r is e s fr o m i t c o n s c io u s (o f i t s r is in g fr o m s e e m s t o h e e ffe c te d b y m e a n s o f “ t h e c o v e r in g g r a s s " — cf. V A . 13 2 9 . * A s a t t e x t p . 12 5 . • A s a t t e x t p . 120. * C f . t e x t p. 8 6 f . ‘ C f . t e x t p. 8 7 .

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u n in te n tio n a lly it) u n c o n s c io u s n a t u r e ) ." The o v e r (as) w i t h

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mind, not from speech; it may be that it originates from speech and mind, not from body ; it may be that it originates from body and speech and mind. From how many origins originates the fourth ofience involving Defeat ? . . . from three origins 1 : it m ay be that it originates from body and mind, not from speech ; it may be that it originates from speech and mind, not from body ; it may be that it originates from body and speech and mind. Concluded are the four Offences involving Defeat [i] From how many origins originates the offence requiring a Formal Meeting of the Order for emitting impurity using (the hand) ? 1 It originates from one origin : from body and mind, not from speech. From how many . . . for coming into physical contact with a woman ? . . . from one origin : from body and mind, not from speech. From how many . . . for offending a woman with lewd words ? . . . from three origins : it m ay originate from body and mind, not from speech ; it may [208] originate from speech and mind, not from body ; it may origi­ nate from body and speech and mind. From how many . . . for speaking in praise of ministering to sense-pleasures for oneself in the presence of women ? . . . from three origins: (as above) . . . From how m a n y . . . for acting as ago-between ? . . . from six origins : it may originate from body, not from speech, not from mind ; it may originate from speech, not from body, not from mind ; it m ay originate from body and speech, not from mind ; it may originate from body and mind, not from speech ; it may originate from speech and mind, not from b o d y ; it m ay originate from body and speech and mind. From how many . . . for begging for oneself for having a hut built ? . . . from six origins (as above) . . . From how m a n y . . . for having a large vihara built ? . . . from six origins. . . From how many . . . for defaming a monk with an unfounded charge of an offence involving Defeat ? . . . from three origins . . . From how m any . . . for defaming a monk with a charge of an offence involving Defeat, taking up some point as a pretext in a legal question really belonging to something else ? . . . from three origins . . . From how m a n y . . . for a schismatic monk who on being 1

Aa

Cf. text p. 8 7 .

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adm onished up to the third tim e does not give up (his course) ? . . . from one origin : it originates from b o d y and speech and m ind. F rom how m any . . . for monks w ho are im itators of schism atics and on being admonished up to the third tim e do not give u p (their course) ? . . . from one origin : it originates from body and speech and mind. From how m a n y . . . for a m onk who is difficult to speak to and on being admonished up to the third tim e does not give up (his course) ? . . . from one origin : it originates from body and speech and mind. From how m any origins originates the offence requiring a Form al Meeting o f the Order for a monk who brings a fa m ily into disrepute and on being admonished up to the third tim e does not give u p (his course) ? It originates from one o r ig in : it originates from body and speech and mind. Concluded are the Thirteen Offences entailing a Form al Meeting of th e Order [2] . . . From how m any origins originates the offence o f wrong­ doing for relieving oneself or spitting in w ater, out of disrespect ? T h e offence of wrong-doing f o r . . . out o f disrespect originates from one origin : it originates from b o d y and mind, not from speech. Concluded are the Sekhiyas [3] From h ow m any origins originate the four offences involving D efeat ? T he four offences involving D efeat originate from three origins : th e y m ay originate from b o d y and mind, not from s p e e c h ; th e y m a y originate from speech and m ind, not from b o d y ; th e y m ay originate from b o d y and speech and m ind. [4] [209] F rom how m a n y . . . the thirteen offences requiring a F orm al M eeting of the O rder ? . . . originate from six o rig in s: th e y m a y originate from body, not from speech, not from m ind ; th e y . . . (see [2]) . . . m ay originate from b o d y and speech and m ind. [5] From h ow m an y . . . the tw o U ndeterm ined offences ? . . . originate from three o rig in s: th e y m a y originate from body an d m ind, not from speech ; th e y m a y originate from speech an d mind, not from b o d y ; th e y m ay originate from b o d y and speech and mind. [6] From how m an y . . . th e th irty offences o f Forfeiture ? . •.

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originate from six origins : they may originate from body, not from speech, not from mind . . . they may originate from body and speech and mind. [7] From how many . . . the ninety-two offences of Expiation ? . . . originate from six origins : they may originate from body, not from speech, not from mind . . . they m ay originate from body and speech and mind. [8] From how many . . . the four offences to be Confessed ? . . . originate from four origins : they may originate from body, not from speech, not from mind ; they may originate from body and speech, not from mind; they m ay originate from body and mind, not from speech ; they m ay originate from body and speech and mind. [9] From how many origins originate the seventy-five Sekhiyas ? The seventy-five Sekhiyas originate from three origins : they m ay originate from body and mind, not from speech ; they m ay originate from speech and mind, not from body ; they may originate from body and speech and mind. [10] [2] Concluded is Origin Its summary : Unconscious, and also skilled, and origin in every way : Know well origin by the method according "to the rule. /

X V I I . S E C O N D C O L L E C T IO N O F S T A N Z A S

(D utiyagathasam ganika) [210] How m any bodily offences, how m an y v e rb a l are done, How m any offences of concealing,1 h ow m any due to contact ? / S ix bodily offences, six verbal are done, Three offences of concealing,8 five due to co n ta c t.3 / How m any offences at sunrise, how m an y on up to the third time, H ow m any here are the eight things, throu gh how m any is the whole collection ? / Three offences at sunrise/ tw o up to th e th ird tim e,5 One here are eight things,6 through one is the whole collection.7 / 5 H ow m any are the sources of Discipline th a t h ave been laid down b y the Buddha ? How m any are called serious in the D iscipline, how m any called concealing a very bad (offence) ? / Tw o are the sources of Discipline th a t h ave been laid down by the B uddha,8 Tw o are called serious in the Discipline,® tw o concealings of a v e ry bad (offence).10 / How m any offences among villages, h ow m a n y due to the other side of a river, 1 chadenta, see t e x t p. n o , tow ards end. * N un s’ D ef. 2, M onks’ Exp. 64, wrong-doing a t C V. I l l , 3 4 . N .B . In th is Section ofience m eans class of ofience and n ot in d ivid u a l offences. * D e f. 1, F .M . 2, E xp . 32, N uns' D ef. 1, 2 , 2. * F o r f. 2 (one night), F o rf. 23 (seven days), F o r f. 1 (ten d a ys), F o r f. 29 (six nights), F orf. 3 (more than a month) ; being a w a y fo r a n ig h t alone, N un s' F . M . 3 ; if an ofience has been concealed for the first, second a n d th ird w atches of the n ight, and is still concealed a fter th e sun h a s risen, he w h o conceals it should be made to confess an ofience o f w ron g-doin g— as a t C V . I l l , 3 4 , 2. The three ofiences are th u s F o rf., F .M . and w rong-doing. * There are eleven adm onitions “ up to the th ird tim e ” . H ere those both for monks and for nuns are intended. * One here in this Dispensation (sasana) for nuns. See N u n s’ D e f. 4. 7 Through the recitation of the provenance o f a ll th e rules o f tra in in g and o f the recitations o f th e whole P atim o kkh a, V A . 1381. * B o d y and speech. • D e fea t and F .M . *• F o r concealing an ofience of D ef. o r of F .M . there is a n ofience for the concealer. 336

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In (eating) how many meats is there a grave offence, in how many meats an offence of wrong-doing ? / Four offences among villages,1 four due to the other side of a river,2 In (eating) one meat there is a grave offence,3 in nine meats an offence of wrong-doing.4 / How m any verbal offences at night, how many verbal offences b y day, How m any offences for one who is giving, how many for one who is receiving ? / 10 Two verbal offences at night,5 two verbal offences by d a y,6 Three offences for one who is giving,7 and four for a recipient.8 / How m any lead on to confession, how many for which amends are made, How many here for which amends are not made are spoken of by the Buddha, the Kinsman of the Sun ? / Five leading on to confession,9 six for which amends are made,10 One here for which amends are not made 10 are spoken of by the Buddha, the Kinsman of the Sun. / How many serious (offences against) Discipline are spoken of, and bodily-verbal (offences), How many flavours of grain at a wrong time, how many agreements for a motion followed b y a resolution made three times ? /

1 W rong-doing (Exp. 67, 2 , 2), E x p . (Exp. 27), grave, and F.M . (Nuns’ F .M . 3, 5, 1). * W rong-doing (M V . I I , 7, 2), E x p . (No. 28), grave, and F.M. (Nuns’ F .M . 3, 5 , x). * In eating hum an flesh, Vin. i, 218. * E ating nine other kinds of m eat, Vin. i, 219 f. * E xp. and wrong-doing (Nuns’ Exp . 11, 2 , 1). * E xp . and wrong-doing (Nuns’ Exp . 12, 2 , 1). 7 Defeat (Def. I l l , 4 , 7), grave, and E xp. (Def.I l l , 4 , 5). * F.M . (No. 2), Def. (No. 1), Forf. (No. 5), grave (Nuns’ F .M . 5, 2 , 2). * V A . 1382: five th at are slight. 10 Ibid. : setting aside Def., the remainder mean “ one here for which amends are not m ade ” is the one ofience (in the class o f Def.)— i.e. Def. is the only offence for w hich amends cannot be made.

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T w o serious (offences again st) D iscip lin e 1 a re sp ok en of, an d b o d ily -v e rb a l (offences),* O ne fla vo u r o f grain a t a w ro n g tim e ,3 o n e ag reem en t for a m otion follow ed b y a resolu tio n m a d e th re e tim es.* / x5 H ow m a n y b o d ily D e fe a ts, h o w m a n y g ro u n d s fo r com m union, [211] A n d h ow m a n y in terru p tio n s, h o w m a n y tw o fingerbread ths are laid dow n ? / T w o b o d ily D e fe a ts,5 tw o grounds fo r co m m u n ion ,8 A n d in terruption for tw o (in d ivid u als),7 tw o fingerb readth s tw ice are laid d o w n .8 / H ow m any “ h avin g stru ck oneself ” , b y h o w m a n y is an Order sp lit, H ow m an y here are first offenders, h ow m a n y carryings out of a m otion ? / T w o " h avin g stru ck oneself " * b y tw o is am O rder sp lit,10 T w o here are the first offenders,11 tw o ca rryin g s ou t o f a m otion.12 / H ow m an y offences in onslaught on creatu res, h ow m an y D efeats from speech, H ow m any are called offensive (words), o r h ow m a n y because of a go-between ? / i D ef. and F.M . * R eferring to absolutely a ll the rules o£ t r a in in g ; n o t on e is laid dow n in respect of the m ind-door, V A . 1382. * O n ly salted sour gru el fo r an in v a lid , V in . i, 210. * T h is one agreem ent is allow ed for exh o rtin g nuns (E xp . 21). * D e f. I, N uns’ D ef. I. * " ground ” is bhutni. V A . 1382 : " eith er he m akes a ‘ sam e com m union for him self or a com plete O rder restores a suspended m on k. B u t in th e K u ru n d iya the tw o grounds for com m union th a t are sp ok en o f are a ground for a sim ilar com m union and a ground for a d ifferen t co m m u n io n .” Cf. ab ove V I, 2 (end of te x t, pp. 11 6 -1 1 7 ). ’ C f. above V I , 2 (te x t p . 118) : one.u nder p ro b atio n a n d one undergoing m anatta. • Nuns’ E xp . 5 is one, and “ tw o finger-breadths or tw o fo r a m o n th ” is th e o th e r, V A . 1382. • V A . 1382 : *' A nun who has s tru ck herself fa lls in to tw o offences : if she strikes and weeps there is an ofience of E x p . ; i f she strik e s b u t does n ot weep there is an offence of w rong-doing." See N u n s' E x p . 20. 10 B y a form al a ct and b y a vo tin g tick e t. 11 V A . 1383 : there are tw o in th e w hole of th e V in a y a according to the layings down for both (Orders). B u t, on th e other hand {? i tar atha) there are nine for monks and nine for nuns, m akin g eighteen. l * V A . 1383 : the formal a ct and the basis of th e form al act.

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20 Three offences in onslaught on creatures,1 three Defeats from speech,2 Three are called offensive (words),3 three because of a go-between.4 / How many individuals should not be ordained, how many things included in formal acts ? How many are called ones who are expelled, for how many is a onefold formula ? / Three individuals should not be ordained,5 three things included in formal acts,6 Three are called ones who are expelled,7 for three is a onefold formula.8 / How many offences in taking what has not been given, how many because of unchastity. How many offences for cutting off, how many because of throwing down ? / Three offences in taking what has not been given,9 four because of unchastity,10 Three offences for cutting off/1 five because of throwing down.12 /

I Def., grave, E xp., as at Def. I l l , 4 , j . * For one who conceals a fault, for an imitator of one who is suspended, and for a doer of eight (things)— Nuns' Def. II, III, IV . " B u t the Kurundiya says that the three a r e : at a command taking what has not been given, killing a man, and claiming a state of further-men.’’ * F.M., grave, wrong-doing, as at F .M . H I, 3 , 2, 3. ‘ F.M., grave, wrong-doing, as at F .M . V, 4, 12. 5 One who is under the right age (Exp. 65), one lacking the accessories (bowl and robe) (M V. I, 70), and one who has fallen aw ay from the m atter (a matricide, eunuch, hermaphrodite and animal) (M V. I, 63- 6 9 )— the (last two) interpretations being given by the Kurundiya. • The preparation of a formal act (it should be carried out), the individually unfinished (he is carrying out), and a past carrying out (it was carried out). A further threefold classification is b y subject-matter, motion and proclama­ tion : V A . 1383. 7 " Expel the nun Mettiya ’’ (F.M . 8, 1, 9), a seducer of nuns should be expelled (M V. I, 67), and a novice who is possessed of ten qualities should be expelled (M V. I, 60). Cf. above Section V I, 1. 8 " I allow, monks, two or three to make proclamations together,” so V A . 13S4 apparently quoting Vin. i, 93. For ekavdciha seeVin. i, 169 ff. • Def., grave, wrong-doing (see Def. II, 1, 6 and 3 ; 6, 1). *• Def., grave, wrong-doing. Exp. (all in Def. I). II Def. (II, 4 . 18), Exp. (No. 11). grave (in Def. I). ** Def. ( I ll, 4 , 5, 6), grave and E xp. (Def. I l l , 4, 5 ; 5, 25), F.M.(No 1), wrong-doing (Sekhiya No. 74). *

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25 Offences of wrong-doing with E xpiation for an exhorter in an incomplete (Order of) nuns. How m any here are spoken o f as nonads, and of how many in regard to robe-material ? / Offences of wrong-doing with Expiation are done b y an exhorter in an incomplete (Order of) nuns,1 Four here are spoken of as nonads,* and of two in regard to robe-material.® / And how m any Confessions are pointed out for nuns, How m any wrong-doings with E xpiation when they partake of raw grain ? / And eight Confessions made for nuns are pointed out,4 Wrong-doings with E xpiation are done when th ey partake of raw grain.6 / How many offences for one who is walking, and how m any for one who is standing, How m any offences for one who is sitting, and how m any for one who is lying down ? / 30 Four offences for one who is walking,* and as m any too for one who is standing,7 Four offences for one who is sitting,8 and as m any too for one who is lying down.8 / How m any offences of E xpiation all about different subjects could one simultaneously fall into together ? Five are the offences of Expiation all about different sub­ jects that one could simultaneously fall into together.* / 1 Exp. a i. * navakd ; V A . 1384 says th a t in the first rule of training (i.e. in the d iv i­ sion on nuns. E xp . 21-30) there are precisely tw o form al acts th a t are n ot legally valid, and tw o th a t are. T h e reference seems to b e Exp. 2 1. See te x t p. 137-138­ * V A . 1384 says th a t in givin g robe-m aterial in the presence o f monks to one who is ordained there is E x p . ; in the presence o f nuns there is wrong* doing. Thus there is an ofience in givin g robe-m aterial to tw o nuns. 4 A s handed down in the Pali, i.e. the tex t. * N uns' Exp. 7. * Wrong-doing (Exp. 27. 67), E x p . (Nuns’ E xp . 96), grav e and F.M. (Nuns’ F .M . 3, 5 , 1). ’ E x p . (Nuns' Exp. i t , 12), wrong-doing (Nuns' Exp. 6, 2 , 2), grave and F.M . (Nuns’ F .M . 3, 6. I ) ; see also N uns’ D ef. IV , 2. 1 ­ * Corny, m erely rem arks that if one sits or lies down one falls into four offences ; perhaps the sam e as for standing. ’ V A . 1385 : a m onk accepts five medicines, m ixes them in one o r more vessels, bu t if he sets them aside for more than seven days there are five offences of E xp. Perhaps this refers to Forf. 23.

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How many offences of Expiation all about different sub­ jects could one simultaneously fall into together ? [212] Nine are the offences of Expiation . . . that one could simultaneously fall into together.1 / How m any offences of Expiation all about different subjects Should be confessed b y how many formulae spoken of by the Kinsman of the Sun ? / Five are the offences of Expiation 2 all about different subjects That should be confessed b y one formula are spoken of by the Kinsman of the Sun. / 35 How many offences of Expiation all about different subjects Should be confessed by how many formulae spoken of by the Kinsman of the Sun ? / Nine are the offences of Expiation 3 . . . That should be confessed by one formula . . . Sun. / How m any offences of Expiation all about different subjects Should be confessed after one has announced something, spoken of b y the Kinsman of the Sun ? / Five offences of Expiation 4 . . . Should be confessed after one has announced the matter, are spoken of by the Kinsman of the Sun. / How m any offences of Expiation . . . Should be confessed after one has announced something . . . of the Sun ? / 40 Nine offences of Expiation 6 . . . Should be confessed after one has announced the matter . . . of the Sun. / How m any offences up to the third time, how many because of speech, How m any for one who is eating, how m any for partaking o f? /

1 T his refers to a m onk who asks for, crushes up together and eats the nine sumptuous foods ; see Exp. 39. * Confessing in one form ula (sentence) to storing the five medicines for more than seven days ; Forf. 23. 3 Referring to sumptuous foods (?) * Referring to medicines. 6 Referring to sumptuous foods.

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Three offences up to the third tim e,1 six because of speech,* Three offences for one who is eating,3 five because of p artaking of.4 / H ow m any occasions do all the “ up to the third tim es ” reach, A nd for how m a n y are offences, for how m any b y a legal question ? / F ive occasions do a ll the " up to the th ird tim es ” reach / And there is an offence for five,® and for five b y a legal question.7 / 45 F or how m an y is there an investigation, and for how m any b y a settlem ent, A nd for how m any sim ply no offence, for how m any reasons does one shine ? ( F or five is there an investigation,8 an d for five b y a settlem ent,8 For five sim ply no offence,® for three reasons does one shine.8, / H ow m any bo d ily (offences) b y night, how m any bodily b y day. H ow m an y offences for looking at w ith longing, how m any because of alm s ? /

1 D ef. for im ita tin g one w ho is suspended (N uns’ D ef. I l l ) , F .M . for im ita tin g a schism atic (F .M . io , 1), and E x p . for th e n u n C a ijd a k a ll for n ot g iv in g up a pernicious vie w (this m a y refer to N u n s’ F .M . 7 w h ich , how ever, does n o t m ention a n ofience o f E x p .). * See t e x t p. 99 on " fo r th e sake o f livelihood * G ra ve ofience to e a t hum an flesh (V in . i, 2 18), one o f w ro n g-d o in g to e a t th e o th er u n allow able m e ats (V in . i, 219 ff.), ofience o f E x p . fo r a. n u n w h o e ats garlic (N uns’ E x p . x). * F .M . (N uns' F .M . 5), g r a v e (V in . i, 218), E x p . (N u n s’ E x p . 1), C on fession (N uns’ Conf. 1-8), a n d w rong-doing (V in . i, 219 f.). ‘ W rong-doing, g r a v e , D e f. (N u n s’ D ef. I l l , 2 , 1), F .M . (N o. t o ) . E x p . (No. 68). • V A . 1386 : th e fiv e co-religion ists (m onks a n d n un s, V in . ii, 262), p robation ers, fem ale a n d m ale n ovices (V in . i, 84, sp ecifica lly o f m ale novices). T hough t h e ir offences did n o t h a v e to b e confessed, a p u n ish m en t, datujUihamma, h ad to be im posed on th em . 7 F o r these sam e fiv e classes a ll o rd in a ry in v e stig a tio n s (? vinicchayavoh&ra) a b o u t b o w l an d ro b e is ca lled a le g a l q u e stio n , V A . 1386. • T h e sam e five a s in th e im m e d ia te ly p recedin g n otes. • V A . 1387 : i f a n in d iv id u a l m akes am en ds (for a n ofience) in the m id s t of an O rder, in the m id st of a group, o r in th e presence o f a n in d iv id u a l (m onk).

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Tw o bodily (offences) b y night,1 two bodily b y day,® One ofience for looking at with longing,3 one because of alms.4 / Beholding how many advantages should one confess out of faith in others, How many are spoken o f as being suspended, how m any " proper conducts " ? / 50 Beholding eight advantages should one confess out of faith in others,5 Three are spoken of as being suspended,6 forty-three " proper conducts ” .7 / On how m any occasions is there lying speech, how many are called “ at most ” , [213] How m any are to be Confessed, and of how many were there confessions ? / On five occasions is there lying speech,® fourteen are called “ at most ” ,8 Twelve are to be Confessed,10 and of four were there confessions.11 / H ow m any factored is lying speech, how m any factors of Observance, How m any are the factors for (going on) a message, how many the customs of other sects ? / I E xp. and w rong-doing (Nuns' E x p . i i , 2 , 1). * E x p . and wrong-doing (Nuns' E x p . 12). 8 W rong-doing (F .M . x, 5, 12). 4 V A . 1387 : " ‘ Monks, a m onk m ust not look a t a donor’s face *— here is an ofience of wrong-doing. B u t th e K urun diya speaks of this phrase as meaning ‘ if a nun is partaking of prepared (ripened, parip&cita) alms there is an offence o f E x p .’." 5 V A . 138 7: “ called advantages in the Kosam bakakkhandhaka ” — apparently referring to M V . X , 1, 7, 8, though the w ord Snisamsa does not occur there in O ldenberg’s edn. * For not seeing an offence, n o t m aking amends for one, not givin g up a pernicious view , e.g. M V . I, 7 8 . 7 V A . 1387 : some are for those m onks who h ave been suspended. ‘ V A . 1387: D ef., F .M ., grave. E x p ., and wrong-doing. See te x t p. 128, 193. * Ibid. " ten days a t m ost ’* and so on is spoken o f below (i.e. above here}. 10 Four offences to b e Confessed for monks, eight for nuns. II desand. V A . 13 8 7: th is m eans confession o f a transgression, accaya, and refers in p articular to the assassins hired b y D evad atta (Vin. ii, 192) to th e woman w ho tried to seduce the elder Anuruddha (Vin. iv , 18) ; tc Vaddha the L icch a vi (V in. ii, 126) ; and to incom ing monks who carried ou> a form al a ct of suspension against an Elder who was a resident in Vasabhi village (Vin. i, 314 f.).

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L ying speech is eight-factored,1 eight factors of Obser­ vance,2 Eight factors for (going on) a message,4 eight custom s of other sects.2 / 55 How many formulas for ordination, for how m any should there be rising from, To how m any should a seat be given, of how m any is an exhorter of nuns ? / E ight formulas for ordination,3 for eight should there be rising from,2 To eight should a seat be given ,2 of eight is an exhorter of nuns.2 / Of how m any is there “ could be destroyed ” , o f how m any a grave offence, And of how m any sim ply no offence, are th e y one subject for all ? / Of one is there “ could be destroyed ” , 4 of four a grave offence,5 And of four simply no offence,6 th ey are one subject for a ll.7 / How m any occasions for ill-w ill, b y how m any is an Order split, How m any here are offences at once, how m an y carryings out b y a motion ? / 6o Nine occasions for ill-w ill,8 an Order is split b y nine,8 Nine here are offences at once,8 nine carryings out b y a motion.9 / 1 See te x t p. 136. * See te x t p. 1 37. • Corny, here sa y s this refers to th e ordination, upasampada, o f nuns. 4 Now the verses begin to be concerned w ith schism ; “ could be destroyed ” is chejja. V A . 1388 say s " In the verses w hoever o f nine people offers a v o tin g tick et, he splits the Order ; only for him is there chejja ” , and i t rather strangely adds “ as D eva d a tta fell into an offence in v o lv in g D e fea t T he above clause apparently refers to Vin. ii, 404 (C V . V II , 5 , 1). 6 V A . 1388 : *' the followers or im itato rs of schism atics, such as K o k a lik a and so on " — i.e. K o ka lika and three other follow ers o f D e v a d a tta are m entioned a t F .M . 1 0 ,1, 1, C V . V I I , 3 , 14. A t C V . V I I , 4, 4 th e y w ere to be m ade to confess a grave offence. F o u r o th er sets o f circum stan ces fo r fellin g in to a grave ofience fo r a im ing a t a schism occur a t M V . II , 8 4 , 6-9. • No offence fo r four speakers o f D ham m a— th is is obscure. ' ' V A . 1388 : “ B u t these offences, founded on one fo r a ll, are foun ded on a schism in the O rder.” • See te x t p. 137. • V A . 1388 says nine form al acts should be carried o u t b y a m otion.

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How m any individuals should not be greeted nor (receive) joined palms or proper homage, For how m any is there an offence of wrong-doing, how m any for wearing the three robes ? / Ten individuals should not be greeted nor (receive) joined palms or proper hom age,1 For ten is there an offence of wrong-doing,2 ten for wearing three robes.3 / To how m any who have kept the rains should a robe be given here, For how m any should p u rity be declared, and for how m any likewise not declared ? / To five who have kept the rains should a robe be given here,4 For seven should purity 5 be declared, for sixteen not declared.6 / 65 Concealing how m any hundred offences for a hundred nights, H aving spent how m any nights could he who is under probation be freed ? / Concealing ten hundred offences for one hundred nights, H aving spent ten nights he who is under probation could be freed .7 / 1 C V . V I, 6, 5. * V A . 1388 : fo r greeting these sam e ten. 3 A n extra robe m a y be worn for m ost a t ten days, Forf. I, 2 . 4 The five fellow Dham m a-people : monks, nuns, probationers, w om en and men novices. 8 The word sante is unusual in Vin. It looks like an a ccu sative plural and as if it is being used for parisuddhi, com plete p u rity ; and ddtabbam is p ro b a b ly here to declare, see B D . iv, 158, n. x. T he above clause possibly refers to M V . II, 2 2 , C V . I l l , 2 6 : suddhanta. F or V A . 1388 the seven a r e : those gone to distan t p arts, disapakkanta fo r disamgamika o f M V . II, 2 1 ; those who are mad, unhinged, in pain, and the three w ho h ave been suspended (i.e. for not seeing, n ot m aking am ends for and not givin g up). * V A . 1388 says th a t these sixteen, beginning w ith eunuch, are spoken o f in the C lvarakkhan dhaka, and seem to refer to the first six and the la st ten in M V . V I I I , 8 0 , 1. 7 T his is th e answ er to th e one question asked in the preceding verse. V A . 1389 : " W h o ever on e ve ry ten days having fallen in to 100 offences requiring a F orm al M eeting o f the O rder conceals them for each o f th e ten days is therefore a concealer o f 1,000 offences fo r 100 nights. If he asks for probation, sayin g a ll these offences h a ve been concealed for ten days, and h avin g spent ten nights (then the w ords m ay be spoken) * The p robation er m a y be f r e e d ’.” O n probation see C V . II , I I I . T his verse is q u o ted a t V A . x i 83-4.

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How m any defects in form al acts were spoken of b y the Buddha, the Kinsm an of the Sun, In the Vinaya-m atter at Campa, and how m any— were all— not legally valid ? / T w elve defects in formal acts 1 . . . of the Sun, In the Vinaya-m atter at Campa, a ll were m ade not legally valid. / How m any excellences in form al acts were spoken of by the Buddha, the Kinsm an of the Sun, In the Vinaya-m atter at Campa, and how m any— were all— legally valid ? / 70 Four excellences * in formal acts were . . . of the Sun, [214] In the V inaya-m atter at Campa, all were made legally valid. / How m any formal acts were spoken of b y the Buddha, the Kinsman of the Sun, In the Vinaya-m atter at Campa, how m an y were legally valid, not legally valid ? / Six formal acts 3 . . . of th e Sun, In the Vinaya-m atter at Cam pa ; here one was made legally valid, Five were spoken of as not legally v a lid 3 b y the Buddha, the Kinsman of the Sun. / H ow many formal acts w ere spoken of b y the Buddha, the Kinsm an of the Sun, In the V inaya-m atter at Cam pa, h ow m a n y were legally valid, not legally valid ? / Four formal acts . . . of the Sun, In the V inaya-m atter a t C a m p a ; here one was made legally valid. Three were spoken o f as not legally v a lid 4 b y the Buddha, the Kinsm an of the Sun. / 1 T h e Cam peyyakakkhan dhaka is M V . I X . T hree d efects refer to four form al acts, see ab ove V J , a, tow ards end o f t e x t p. 116. * See again towards end of te x t p. 116 , an d M V . I X . * See M V . I X , 8, 5 - T h e le g a lly v a lid one is th a t w h ich is carried o u t b y rule in a complete assem bly. See also t e x t p . 1x5 (near beginning, and the note in the translation). * See M V . I X , Z, 4. T h e one th a t is le g a lly v a lid is th e sam e a s in th® preceding stanza.

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75 Those classes of offences taught by Such a One, the Conqueror of the Unending,1 by the One who sees aloofness 2— How many here are stopped without the deciding : I ask you, (you who are) proficient in analysis. / Those classes of offences taught by Such a One, the Conqueror of the Unending, by the One who sees aloofness,— One here s is stopped without the decidings : this I point out to you, (you who are) proficient in analysis. / How many doomed to the Downfall are spoken of b y the Buddha, the Kinsman of the Sun, On the attributes 4 of one claiming Vinaya we listen to you. / One hundred and forty-four 5 are spoken of b y the Buddha, the Kinsman of the Sun, Schismatics of the Order, doomed to the Downfall, to Niraya for an eon,6 On the attributes of one claiming Vinaya listen to me. / How many not doomed to the Downfall are spoken of by the Buddha, the Kinsman of the Sun, On the attributes of one claiming Vinaya we listen to you. / 8o Eighteen not doomed to the D o w n fall7 are spoken of b y the Buddha, the Kinsman of the Sun, On the attributes of one claiming Vinaya listen to me. / How many octads are spoken of by the Buddha, the Kinsman of the Sun,

1 V A . 1389 : nibbana. * Ibid. speaks of the same five kinds of 44 aloofness " or seclusion as does M A . i, 85. Cf. text p. 97. * O nly one class of offence, th a t of D ef., is stopped w ithout the decidings. Here one verdict in the presence of is stopped w ithout the decidings, b u t y e t attains the status of a deciding. 4 v is a y d n i.

6 V A . 1390 referring to the Sanghabhedakkhandhaka, classifies the eighteen speakers of non-dhamma into eight groups each, thus arriving a t the total of cha iinadiya44^sata. See C V . V II , 5 , 2 (for the eighteen points giving rise to schism) and C V . V II , 5, 5 (for the views and th e doubts, w hich V A . classifies as eight). * Lines at C V . V II, 5. 5, there in the sing. 7 V A . 1390 here copies C V . V II, 5, 6. These are schismatics in fact, but act in good faith.

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O n th e a ttrib u te s . . . w e listen to you . / E ig h te en octa d s 1 are spoken o f . . . th e Sun, O n th e a ttrib u te s . . . listen to m e. / H o w m an y form al a cts . . . of th e Sun, On th e a ttrib u te s . . . we listen to you. / S ix te en form al acts 2 are spoken o f . . . the Sun. O n th e a ttrib u te s . . . listen to m e. / 85 H o w m a n y defects in form al a cts are spoken o f . . . the Sun ? [215] On th e a ttrib u te s . . . we listen t o you. / T w e lv e defects in form al acts 8 are spoken o f b y the B u d d h a, the K in sm an o f the Sun. O n th e a ttrib u te s . . . listen to m e. / H o w m a n y excellen ces in form al a cts are spoken o f . . . th e Sun ? O n th e a tt r ib u t e s . . . we listen to you. / F o u r excellen ces in form al acts 3 are spoken o f . . . the Sun. O n th e a ttrib u te s . . . listen to m e. / H o w m a n y fo rm a l a cts are sp oken o f b y th e B uddha, the K in sm a n o f th e Sun ? O n th e a ttrib u te s . . . w e listen to y o u . / 90 S ix form al a cts 3 are spoken of . . . th e Sun. O n th e a ttrib u te s . . . listen to m e. / H ow m a n y form al acts are spoken o f . . . the Sun ? O n th e a ttrib u te s . . . w e listen to you . / F o u r form al a cts 3 are spoken of . . . th e Sun. O n th e a ttrib u te s . . . listen to m e. / H ow m a n y offences in vo lvin g D e fea t are spoken o f . . . th e Sun ? O n th e a ttrib u te s . . . we listen to you . / E ig h t offences in vo lvin g D e fea t are spoken o f . . . th e Sun. O n th e a ttrib u te s . . . listen to m e. / 95 H ow m a n y offences requiring a F orm al M eeting of the O rd er. . . /

1 T h is refers to th e an sw er la s t b u t tw o a b o v e , w here th e 144 are reduced t o 18 x 8. * See s h o v e X I I I , 3, p . 167. * S ee t e x t p . 214.

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Twenty-three offences requiring a Formal Meeting of the O rd er. . . / How many Undetermined offences . . . / Two Undetermined offences . . . / How many offences of Forfeiture . . . / 100 Forty-two offences of Forfeiture . . . / How many offences of Expiation . . . / One hundred and eighty-eight offences of Expiation . . . / How many offences to be Confessed . . . / Twelve offences to be Confessed . . . / 105 How many Trainings are spoken of by the Buddha, the Kinsman of the Sun ? On the attributes of one claiming Vinaya we listen to you. / Seventy-five Trainings are spoken of b y the Buddha, the Kinsman of the Sun. On the attributes of one claiming Vinaya listen to me. / What has been well asked by you that has been well answered b y me. B y means of question and answer there is nothing at all that is not threaded.1 / Concluded is the Second Collection of Stanzas 1 asuttaka, not woven, not threaded on the Thread (sutta) of the Teaching. On sutta as Thread see The Guide, P T S Trans. Series, No. 33, Intr. p. x xxiii, and p. 3, note 1/2.

Bb

X V I I I . S W E A T -IN D U C IN G S T A N Z A S (Sedam ocakagatha) [2 1 6 ] O ne not in com m union w ith m onks or nuns,1 a certain ea tin g is not obtained th ere,2 T h ere is no offence for one w h o is n o t a w a y , separated from * : th ese questions w ere th o u g h t o u t b y those o f skill. / F iv e th in gs n ot to be disposed o f,4 (five) n ot to b e divided up 5 w ere spoken o f b y th e G reat Seer, T h ere is no offence in disposing of,® o f m a k in g use of : these qu estions w ere th o u gh t ou t b y those o f sk ill. / I do n o t s a y ten in d ivid u a ls,7 eleven are to b e shunned,8 T h ere is an offence for one w h o is g reetin g a senior * : th ese questions . . . / N o t one w ho is suspended, nor y e t one w h o is undergoing probation , N or a sch ism atic of th e O rder, nor y e t one w h o has gone over to a faction, F irm in th e basis of belonging to th e sam e com m union,10 h ow could there be no sharing in th e train in g ? 11 these questions . . . / 5 B e in g questioned, he comes to th e D h am m a, w hat is skilled, w h a t is connected w ith th e goal, H e is neither livin g nor dead nor a tta in ed to nibbana.

I R e fe rrin g t o th e O b servan ce a n d In v ita tio n . C f. E x p . 69, 2 , 1. 3 T w o k in d s o f e a tin g , sambhoga, a re g iv e n a t E x p . 69, 2 , 1 . H e re V A . 1391 t a k e s i t to m ean t h a t h e does n o t o b ta in u n a llo w a b le food. * V A . 1391 ap p ea rs to ta k e th is to m ean : if th e sleep in g-p lace is in a house, sahagaraseyyd. C f. V in . i, 109. 4 V in . ii, 170. • Ib id . 17 1. ■ V A . 13 9 1 s a y s th is sh o u ld be un d erstoo d in referen ce to a n u n w h o is th e m o th e r o f a y o u n g child. 7 Ib id . refers th is to th e S e n a san ak k h a n d h a k a , C V . V I . * I b id . refers th is to th e M a h £ k kh an d h aka, M V . V I I I , a n d th e naked m o n k — p ro b a b ly referrin g to M V . V I I I , 2 8 . * D o e s th is re fer t o C V . V I , 6, 5 ? V A . is silen t. B u t see a b o v e X V , 1 4 , 6. »• F .M . 10, 2 ; E x p . 8 1. 2 . 1. II V A . 13 9 1 s a y s th is q u estio n co n cern s t h e m o n k w h o fo rm e rly w as a b a rb e r, M V . V I , 8 7 . 350

Sweat-Inducing Stanzas

35i

Which is this individual the Buddhas speak o f 1 ? These questions . . . / I do not say above the collar-bones, below the navel should be shunned, How could there be an offence involving Defeat because of sexual intercourse ? * These questions . . . f A monk begging for himself builds a hut, the site not marked out, Exceeding the right measure, involving destruction, with­ out an open space (round i t ) : there is no offence.3 These questions. . . / A monk begging for himself builds a hut, the site marked out, To the right measure, not involving destruction, with an open space (round it) : there is an offence.4 These questions. . . / Should one perform no bodily action, nor even speak to others with the voice, ' One would fall into a serious (offence), a matter for being destroyed.5 These questions . . . / 10 A good man should not do any bodily, verbal or even mental evil, How then if he is expelled is he well expelled ? 6 These .questions . . . / Not conversing with any man by speech, should he utter no word to others

1 V A . 1391 : this question concerns a fashioned (created) Buddha, nimmitabuddha. Is this a Buddha-image ? 1 This question is about the headless trunk or body whose eyes and mouth ■were on its c h e s t; see Vin. iii, 107. • V A . 1391 says this refers to a h u t roofed with grass. See F .M . 6, 3 , 16. N o ofience if a m onk builds one. Verse quoted a t VA . 574. 4 This refers to D h an iya’s hut, which was sdbbamattikamaya (the clue-word a t V A . 1391); see Def. I I , 1, 1, 2. T he offence in building a hut of th is kind was one of wrong-doing. The other part of the dilemma (concerning a hu t not specified as made entirely of m ud or d a y ) is a t F .M . 6. • garukam chejjavatthum. V A . says this question is about the nun who concealed another nun’s fault, Nuns’ Def. II. The word chejja is connected w ith Defeat though it does not occur in Nuns’ Def. II. • V A . 1391 says this question is about the incapable, abhabba. persons, beginning with the eunuch. See M V . I, 61- 6 8 . For the eleven persons V A . speaks of see e.g. M V . V II I, 30, 1.

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[217] H e might fall verbally, not b o d ily.1 These questions . . .' / The rules of training praised b y the noble B u d d h a could be four F orm al Meetings, A ll of which one m ight fa ll in to a t one stroke.* These questions . . . I I f tw o (nuns) ordained together should accept a robe from the hand of both, Could the offences be different ? 3 These questions . . . / F our people having arranged togeth er rem oved valuable good s: Three offences involving D efeat, one n o t an offence involving D efeat.4 T hese questions . . . / 15 And should a wom an be w ithin, and a m onk outside, (As) there w as no hole in th a t h o u s e 5— because ol unchastity H ow could there be D efeat ? These questions . . . / If, having accepted oil, honey, m olasses, as w ell as ghee for oneself, one should la y them aside, Seven days not having elapsed, unless there is a reason, there is an offence in p artak in g (of th em ).6 These questions . . . / The offence is one o f E xp iatio n for a slighter offence with one involving Forfeiture T ogether for one who falls.7 T hese questions . - . / 1 T h is question is a b o u t lyin g speech th o u gh th e o fien ce ca n n o t b e mad< clear. F o r as the m onk w as sittin g silen t a fte r he h a d g iv e n a n a ck n o w le d g m ent th a t w as n ot Legally valid, th e ofien ce w a s n o t one o f th e m ind-door T herefore w h a t should h a ve been m ade cle a r h as n o t been m ade clear. T h is ofience o f his arises th ro u gh non-action in th e voice-door, V A . 13 9 1 f. * N u n s' F .M . 3. * P o ssib ly referring to E xp . 25. T h e tw o offences are th o se o f E x p . an d w rong-doing, according to w hether a ccep tan ce w a s fro m th e h a n d o f a m o n k or a nun. * V A . 1392 refers th is to D ef. II . See D ef. I I , 4 , 29. B u t th e re is n o m ention here o f th e teacher an d th e three p up ils as th ere is a t V A . 1392 a n d V A . 366 w here th is verse is q u o ted . T h e on e o ffen ce n o t in v o lv in g D e f. is said t o b e a grav e one. * T h is question app ears to refer to C V . V , 88, 2 w h ere th e w o rd chidda, hole, occurs, as does a lso V A .’s sartlhaia, so m eth in g sp rea d (in a p riv y ). N uns n o t allow ed to use a p riv y , C V . X , 2 7 , 3. * Forf. 13 , E xp . 39 ; see too M V . V I , 1 5 , 10. ’ “ Sligh ter offen ce," suddhaka, occurs o n ly , I th in k , a t V in . ii, 6 7, th u s n ot in a D ef. or F.M . I t is used there in con n ection w ith co n cea lin g a n offence o r n o t concealing i t w h ich w ould e n ta il an offen ce o f w ro n g-d o in g fo r th e offender or his being d ealt w ith accordin g to th e ru le. V A . 1392 s a y s t h a t th is

Sweat-Inducing Stanzas

353

Tw enty monks might be assembled thinking that, com­ plete,1 they could carry out a formal act, A monk might be standing twelve yojanas (away), and that formal act could be reversed because (the Order) was incomplete.2 These questions . . . / And a speaker through voice even for the length of a stride Would fall into all sixty-four serious offences together for which amends (should be made) .* These questions . . . / 20 Dressed in an inner robe,4 a double outer cloak 4 put on, All these are to be forfeited. These questions . . . / And there was not even a motion, nor yet a resolution, nor did the Conqueror say " Come, monk ” , Nor even was there going for refuge for this one, but his ordination was irreversible.5 These questions . . . / Should one kill the woman who is not (his) mother, and should he kill the man who is not (his) father,6 Should the dullard kill an unariyan, because of this he would attain the immediately next.7 These questions. . . / Should one kill the woman who is (his) mother, and should he kill the man who is (his) father,

stanza is about obtaining, for whoever obtains two robes, one for himself and one for another from acquisitions belonging to an Order, falls a t one blow into an offence of Exp. involving Forf., and into an offence of E xp. involving a " slighter ” offence. V A . reads suddhika-. This question might conceivably refer to Forf. j . 1 A twenty-fold Order is entitled to take part in all formal acts, Vin. i, 319. * V A . 1392 says this question concerns the gdntasima (a boundary th at is a village, cf. V A . 1055) in such towns as Benares for distances of tw elve yojanas— perhaps referring to M V . II, 11-13 or 24. No formal act m ay be carried out b y an incomplete Order, M V . II, 2 3 , 2. * V A . 1392 says this question is about a go-between (F .M . 5) ; it seems to refer specially to F .M . 5, 4 , 12 : “ if he does not accept b u t examines and brings back.” V A . 558 cites this verse and thinks that the number of offences equals the number of women to whom the monk gives a message. V A . 559 speaks of sixty-four offences mentioned in the verse above. * Permission to wear these is given a t Vin. i, 289. A ll robes, however, axe to b e forfeited b y a monk who gets a nun who is not a relation of his to wash them (Forf. 4). ‘ Referring to M ahapajapati's ordination. * V A . 1393 says this question is about change of sex (see Vin. iii, 35, Def. I, 10, 6), the mother having become a man and the father a woman, so the person who kills them probably would not be guilty o f matricide or parricide. 7 anataram phuse. Does this mean the n ext world ? O r an offence whose fruition comes straightaw ay ?

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H aving killed m other and fath er, n o t because o f this would he attain the im m ediately n e x t.1 T hese questions . . . / [218] N ot being reproved, not being m ade t o remember, a formal act m ight be carried out for one not face to face, A nd when carried out the form al act w ould be w ell carried out, and an Order, the carrier out, w ould incur no offence.2 These questions . . . / 25 Being reproved, having made to rem em ber, a form al act m ight be carried out for one face to face, And when carried out the form al act m ight not be well carried out, and an Order, the carrier out, w ould incur an offence.3 These questions . . . / There is an offence in cu ttin g dow n,4 no offence in cutting off,5 There is an offence in concealing,® no offence in covering.* These questions . . . / Speaking the truth is a serious offence,7 and lying a slight one for the speaker,® Speaking a lie is a serious offence,* and the tru th a slight one for the speaker.10 These questions . . . / One that is allotted, dyed w ith dye even i f m ade allowable. There is an offence for m aking use o f i t .11 These questions . . . / A monk eats m eat after sunset, 1 V A . 1393 sa y s this question is a b o u t h a v in g anim als fo r p aren ts, like sons o f a lion, a n d like th e ascetic w ho w as th e y o u n g o f a doe. T h is la tte r case refers to Isisingatapasa, see M iln . 114 , J d . N o , 523, 536, M hvu. Transln. iii, 140. See also M hvu. Transln. iii, 148 f. fo r a n o th er ch ild b o ra o f a doe. 1 V A . 1393 says this stan za is abou t ordin ation b y m ean s o f a messenger— referring to ordination o f nuns, see C V . X , 2 2 . * Ibid . refers th is to the ordination o f eunuchs, e tc. S ee M V . I, 01 ft. B u t th e K u ru n d iya is o f another opinion. * Ibid . says in felling a forest-tree th ere is D e f. (see D ef. I I , 4, 1 8 ); to cu ttin g dow n grass and creepers an offence o f E x p . (does th is refer to E xp. 11 ? ); in cu ttin g off th e m ale organ a gra v e ofien ce (Def. I). * N o offence in cu ttin g one's hair o r nails— see C V . V . 27 , 1 —3. * B o th w ords are chddentassa ; th e offence is to co n ceal on e's own or another’s offence, b u t i t is no ofience to co v e r (or th a tch ) a house, etc. 7 T h a t is when a m onk abuses a w om an sa y in g " Y o u are deformed, you are a herm aphrodite " (F .M . 3, 8. 1). » E x p . 1. • D ef. IV . 14 V A . 1 3 9 3 ' sp e a k in g th e tr u th w h e n a n n o u n c in g w h a t is a f a c t is a slig h t offence. 11 V A . says th is question concerns one w h o , n o t h a vin g forfeited a robe to be forfeited, m akes use o f it. See F orf. i , 4 ; 2, 8, 18 ; 3, 2 , 3-

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If he be not mad nor yet unhinged nor even in bodily pain, Not for him is there an offence, and this rule was taught by the Well-farer.1 These questions . . . / 30 Not inflamed in mind,2 nor yet with a mind set on th eft,3 nor even if he intended “ for after dying For him who gives a voting ticket there is “ to be d estroyed” , for him who accepts a grave offence.5 These questions . . . / Not even what is agreed on as a dangerous forest-(lodging), not even an agreement given b y the Order, And not for him is kathina formally made, should he, having laid aside a robe just there, go for half a yojana, There is no offence for him till sunrise.6 These questions . . . / A ll the various bodily, not verbal, matters That together he might fall into sim ultaneously.7 These questions . . . / A ll the various verbal, not bodily, matters That together he might fall into sim ultaneously.8 These questions . . . / Three women— in sex : that she would not indulge in, three men and three non-ariyans (and three) eunuchs.* And she would not practise sex in accordance with the

1 This question is about the " rum inator " , see C V. V , 2 5 . T he “ allow ance " given there is quoted a t Kkvt. 109. * One who is inflamed in m ind falls in to Def. I. * One whose mind is so set falls in to Def. II. * I f he so intends he falls into D ef. II I. V A . 1393 says a schism atic monk has none of these three features. * See te x t p. 213 ; translation p. 344, n. 4. V A . 1393 confirms th a t this refers to a schismatic and an im itator of a schismatic. * Forf. 29. 7 V A . 1393 says this verse is abou t taking hold o f together the hair and fingers of several women— see F .M . 2. I t is quoted a t VA . 841 where, in the exegesis o f Exp. 39. adding th e word " nine " , it refers to the nine sum ptuous foods. If. for example, one puts them a ll into one dish and eats a morsel o f each, one falls into nine offences of E xp . * V A . 1393 says this verse is abou t a speaker o f lew d words beginning w ith “ A ll o f you are deformed " — see F .M . 3, 3 , 1, and see five verses above. * V A . 1393 f. says this verse is a b o u t three women. O f these, one (followed b y sing, verb) does not indulge in w h at is called s e x ; havin g approached three men she does not indulge in sex. T hree " unariyan eunuchs " means : three unariyan hermaphrodites and three eunuchs. H avin g approached these six people she does not indulge in sex. T h e verse is quoted a t V A . 905 in exegesis of N uns' Def. IV .

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le tte r 1— it m igh t b e she is t o be d estro yed because of se x u a l intercourse.® T h ese qu estion s . . . / 35 One co u ld a sk to g iv e rob e-m aterial to his m o th er 3 if it is n ot a lte re d 4 fo r an O rder, O f w h a t is th ere an offence for him , a n d no offence for his relation s ? s T h ese qu estions . . . / [2 1 9] A n a n g ry m an is pleasin g, a n a n g ry m an is contem ptible. T h en w h a t is th a t ru le ca lle d b y w h ich an a n g ry m an is la u d a b le ? 6 T h ese questions . . . / A sa tisfied m an is p leasin g, a satisfied m an is con tem ptible, T h e n w h a t is th a t ru le ca lle d b y w h ich a satisfied m an is co n tem p tib le ? T h ese qu estion s . . . I C ou ld one fa ll to g e th e r in to a F o rm a l M eeting, a grave offence, an E x p ia tio n , one to be Confessed, one of w ron g-d oin g ? 7 T h ese qu estion s . . . / B o th are fu ll tw e n ty y e a rs o f age, fo r b o th th ere is one p recep to r, one tea ch er, one resolution : One is ord ain ed , one n o t ordain ed.8 T hese questions . . . / 40 N o t m ade a llo w a b le, n o t e ve n d y ed w ith d y e — wearing th a t he m igh t go w h ere he liked, 1 byanjanasm iih. T h is m ean s sh e does n o t a c tu a lly h a ve s e x u a l in terco u rse * T h is question, co n cern s a do er o f e ig h t th in g s (N u n s’ D e f. IV ) a n d is a b o u t a n u n w h o sh o w s h e r d esire fo r a m a n in e ig h t w ay s. * C f. M V . V I I I , 2 2 ; N u n s ' E x p . 28, 2 , 2. * paripata. * T h is v e rs e a p p e a rs to re fer t o F o r f. 24. V A . 1394 s a y s i t is a b o u t ” raisin g u p m in d fu ln e ss fo r u sin g a c lo th for th e ra in s pitthiyasam aye, a n d t h a t its a n a ly s is is s p o k e n o f in th e C o m m e n ta ry o n th e ru les fo r clo th s fo r th e ra in s " . P itlhiya sa m a ya is d efin ed a t V A . 720 a s th e sev en m o n th s b e tw e e n th e la st d a y o f th e b r ig h t fo r tn ig h t o f t h e f u ll m oon o f K a t t ik a to th e b e g in n in g o f th e f u ll m o o n o f J e t t h a (J etth a m Q la p u rn iam a, c f. D A . 6). * V A . 1394 s a y s th is s ta n z a a n d th e n e x t are a b o u t t h e c u sto m s o f o th er se cts ; a n d i t re fe rs t o th r e e m a tte rs , b u t do es n o t s p e c ify th e m . P e rh a p s re c e iv in g fo o d in o n e 's h a n d (V in . i, 90, iii, 245), in a go u rd (V in . ii, 114) and in a w a te r -p o t ( V in . ii, 11 5 ) a re m e a n t ; th e a n g r y m a n is p r o b a b ly th e la y m a n w h o o b je c ts t o m o n k s a d o p tin g th e se cu sto m s. 7 V A . 1394 : th is is a b o u t g o in g in th e s k y , akasagata. I f, b y su p ern o rm al p o w e r, one o f tw o n o v ic e s is s it tin g d o w n freed from th e e a rth fo r e v e n as m u c h a s a h a ir ’s b r e a d th he is c a lle d n o t o rd ain ed . W h en h e h a s re tu rn e d to th e e a r th a fo rm a l a c t c a n n o t b e c a rrie d o u t b y th e O rder. I f i t is, i t is re v e rsib le . * T h is is a b o u t a n u n w h o , filled w ith desire, ta k e s a lm sfo o d fro m th e h a n d o f a m a n w h o is fille d w ith d esire (N u ns' F .M . 5), a n d e a ts th e rem ain in g u n a llo w a b le m e a ts h a v in g cru sh ed th e m u p w ith h u m a n flesh (V in . i, 118), g a rlic (N u n s’ E x p . 1) a n d th e su m p tu o u s fo od s (defined a t E x p . 39) ; and see N u n s ' C onf. 1—8. T h e a b o v e o ffen ces are a ll co v e re d b y th ese ru les and th e ir e la b o ra tio n s in th e O ld C orny.

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And there is no offence for him ; and this rule was taught b y the Well-farer.1 These questions . . . / One does not give, one does not accept, for him a recipient does not exist, She falls into a serious offence, not a slight one because of her enjoyment.2 These questions . . . / One does not give, one does not accept, for him a recipient does not exist, She falls into a slight offence, not a serious one because of (her) enjoyment.3 These questions . . . / One falls into a serious offence that can be done away with, out of disrespect he conceals 4 ; Not a nun, and she would not attain a fault.5 These questions were thought out by those of skill. / Concluded are the Sweat-Inducing Stanzas Its summary : Not in communion, not to be disposed of, and ten, not one who is suspended, He comes to Dhamma, above the collar-bone, and two on begging for himself, / And no bodily action— serious, no bodily nor verbal (evil), Not conversing, and training, and two, four people, / A woman, and oil, Forfeiture, and monks, the length of a stride, And dressed in, and not a motion, should one kill not the mother or father, / Not being reproved, being reproved, cutting down, and so truth-speaking, And allotted, after sunset, not inflamed, and not a forest (lodging), / 1 V A . says this verse is about the monk whose robes are stolen (Forf. 6) and refers us to the Corny, on that rule (V A . 665 ff. which cites this verse). * Nuns' F .M . 6. V A . 914 quotes this verse. * Nuns’ F .M . 5, 2, 2 : a nun, filled w ith desire, accepts water for cleansing the teeth from a man who is fiUed w ith desire : an ofience of wrong-doing. * Exp. 64. 6 This probably Tefers to Nuns’ F .M . 10. V A . 1395 (silently) refers to the conclusion of the Nuns' Form al Meetings (Vin. iv, 242) where both the seventeen offences of this nature and the fortnight’s manatte. for a nun who has fallen into any of them are spoken of, as at VA . 1395.

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X IX . T H E F IV E D IV ISIO N S 1 [220] Four formal acts : formal act for which leave should be asked, formal act at which a motion is put, formal act at which a motion is put and is foLlowed by one resolution, formal act at which a motion is put and is followed b y the resolution made three times.2 In how m any ways are these four formal acts invalid ? 3 In five ways are these four formal acts invalid : as to matter, or as to motion, or as to proclamation, or as to boundary, or as to assembly, [i] How are formal acts invalid as to matter ? One carries out a formal act that should be carried out in the presence of not in the presence of : a formal act (carried out) not by rule is invalid as to matter. One carries out a formal act that should be carried out b y a question asked in return 4 not b y a question asked in return : a formal act (carried out) not by rule is invalid as to matter. One carries out a formal act that should be carried out on his acknowledgment not on his acknowledg­ ment . . . to one who merits a verdict of innocence 5 he gives a verdict of past insanity . . . for one who merits a verdict of past insanity he carries out a formal act for a decision for specific depravity * . . . for one who merits a decision for specific depravity he carries out a formal act of censure 7 . . . for one who merits a formal act of censure he carries out a formal act of guidance 8 . . . for one who merits a formal act of guidance he carries out a formal act of banishment 9 . . . for one who 1 Oldenberg calls this division The F ive Vaggas ” , but though th ey are numbered consecutively as a group in the te x t th e y seem there to h ave no general name. * Cf. te x t p. 167. ■A t V A . 1195 it is said this is explained in the K am m avagga o f the Parivara. while V A . 1395 says the four formal acts are spoken o f in the Sam athakkhandhaka (C V . IV ) of which V A . r 19 1-119 9 forms the Corny. See Kkvt. 131 ff. for this fourfold kamma. * See te x t p. 164. V A . 1397 says this formal a ct should be carried out after one has questioned, reproved and made to remember. 6 V A . 1397 instances D abba the M allian ; see e.g. F .M . 8, 1 , 9. F o r th is verdict see Vin. iv , 207. * See Vin. iv, 207 ; also C V . IV , I I for the carrying o u t o f this form al act against the m onk U vala (called U pavala a t V A . 1397). » See C F . I, 1, 3 ff. 8 Ibid. I, 9 , 1 fi. » Ibid. I, 13. 6 ff. 359

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m erits a form al act of banishm ent he carries o u t a fo rm al a ct of reconciliation 1 . . . for one who m erits a form al a c t o f recon­ ciliation he carries out a form al act o f suspension * . . . to one who m erits a form al act o f suspension he g iv e s p ro b atio n . . . one who m erits probation he sends b a ck to th e b egin n in g . . . to one who m erits being sent b ack to the beginning he gives m anatta . . . one w ho m erits m an atta he re h a b ilitate s . . . one who m erits rehabilitation he ordains . . . he carries o u t O bser­ vance not on an Observance d a y . . . he in v ites n o t on an Invitation d a y : a form al a ct (carried out) n o t b y rule is in valid as to m atter. T hus are form al acts in va lid as to m atter. [2] How are form al acts invalid as to m otion ? In five w a y s are form al acts invalid as to m otion : one does n o t to u ch on 3 the m atter,4 he does not touch on the O rder,5 he does not tou ch on the individual,6 he does not touch on the m o tio n ,7 or, la te r he sets aside the m otion.8 F orm al acts as to m otion are in valid in these five w ays. [3] H ow are form al acts invalid as to p roclam ation ? In five [821] w ays are form al acts in valid as to proclam ation : one does not touch on the m a tter . . . on th e O r d e r . . . on the individual, he om its an announcem ent,8 or he announces a t a wrong time.* F orm al acts as to proclam ation are in v a lid in these five w ays. [4] H ow are form al acts in va lid as to b o u n d a ry ? 10 In eleven w ays are form al acts invalid as to b o u n d ary : one agrees on a 1 Ibid . I, IS , 5 ff. * Ibid. I, 2 5 * parSm asati, to d e a l w ith , t o ta k e up. 4 V A . 1397 f. says th is m eans one does n o t c a r r y o u t a fo rm a l a c t o f o rd in a ­ tio n and so on, does n o t deal w ith it , does n o t b rin g fo rw a rd his n am e. In stead o f say in g " th is D h am m arak k h ita desires o rd in a tio n fro m t h e reveren d B u d d h a ra k k h ita " , he says *' one desires o rd in a tio n fro m th e reveren d B u d d h a ra k k h ita * V A . 1398 : he does n ot s a y ” R e ve re d sirs, le t th e O rd e r liste n to m e ” b u t “ L e t the revered sirs listen to m e ' Ibid. : H e does n o t s a y “ T h is T H iam m araltH iifa desires o rd in atio n through th e reverend B u d d h a ra k k h ita ” b a t *' th is D h a m m a r a k k h ita desires ordination " . 7 H e does n o t ca rry o u t th e fo rm al a cts p ro p e rly a cco rd in g t o w h eth er there is a m otion o n ly , o r a m otion fo llo w ed b y o n e re so lu tio n o r b y th ree . * H e does n o t m ake e v e ry p ro cla m atio n o f a resolution . * T h e proclam ation first, afterw ard s h e sets aside, thapeti, th e m otion. 10 O n boundary, slm a, see M V . I I , 6- 1 3 - F ifte e n k in d s a re g iv e n a t K kv t. 59, and ibid. 4 f. gives th e eleven in va lid kin d s as a b o v e . S e e a lso Slm avivadavinicchayahatha, ed. J • M in ayefl, J P T S . 1887.

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boundary that is very small,1 he agrees on a boundary that is very extensive,2 he agrees on a boundary whose mark is interrupted,3 he agrees on a boundary in the shade, he agrees on “ not a mark " as a boundary4 ; standing outside a boundary he agrees on a boundary 5 ; he agrees on a boundary that is in a river 8 ; he agrees on a boundary that is in the sea ®; he agrees on a boundary that is in a natural lake 6 ; he combines boundary with boundary 7 ; he places boundary within boundary.8 Formal acts as to boundary are invalid in these eleven ways. [5] How are formal acts invalid as to assembly ? In twelve ways are formal acts invalid as to assembly : when a formal act is being carried out b y an incomplete fourfold assembly,9 if as many monks as are entitled to take part in the formal act are not come, if the leave of absence of those fit to declare their leave of absence is not sent, if those who are present p ro test10 ; when a formal act is being carried out by an incomplete fourfold assembly, if as many monks as are entitled to take part in the formal act are come, if the leave of absence of those fit to declare their leave of absence is not sent, if those who are present protest ; when a formal act is being carried out b y an incomplete fourfold assembly, if as many monks as are entitled to take part in the formal act are come, if the leave of absence 1 Cf. Vin. i, 107. * Vin. i, 106. • khanianimitta. VA. 1401 explains th a t the marks have not been com­ pleted. Monks should gradually walk round from east to south to west and to north, and at each quarter should proclaim the mark. T hey should then proceed to the eastern quarter again and proclaim the same m ark as they proclaimed originally, and not a different one. Thus is the boundary completed or not-interrupted, akkhanda. If, however, they stop a t th e northern quarter without going on to the eastern one again, the boundary and its marks are interrupted. • anim itta: not all the marks having been agreed on b y everyone VA . 1401. • See M V . II, 24. • A river, sea and natural lake m ay be taken as a boundary themselves, but not things that are in them, islands and rocks perhaps. ’ Offence of wrong-doing a t M V . II, 13, 1. ■Similar offence at M V . II, 13, 2. • Complete assemblies or Orders of monks m ay be fourfold, fivefold, tenfold or twentyfold, each larger Order being able to carry o u t more form al acts than the smaller ones. In various w ays each m ay be incomplete or choose an unallowable type of person to bring it up to the right number. See M V . IX , 4 . l * F o r this sentence see M V . IX , 8, 5.

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o f those fit to declare their leave o f absence is sent, if those w h o are present protest ; w hen a form al a ct is being carried ou t b y an incom plete fivefold assem b ly . . . ten fo ld assem bly . . . tw e n ty fo ld assem bly, if as m an y m onks as are en titled to ta k e p art in the form al act are com e, if th e le a v e of absence of those fit to declare th eir leave o f absence is sent, if those who are present protest. F orm al acts as to assem bly are in va lid in these tw e lve w ays. [6] W hen a form al a ct is being carried out b y an incom plete fourfold assem bly four regular m onks are en titled to tak e part in th e form al a c t,1 th e rem ainder w ho are regular m onks are fit to declare leave o f absence.2 H e for w hom th e Order is carryin g out the form al a ct is neither entitled to ta k e p art in th e form al act nor is he fit to declare le a v e o f absence, b u t he m erits the form al act. W hen a form al a ct is being carried out b y an incom plete fivefold assem bly five regu lar m onks . . . WTien a form al a ct is being carried ou t b y an incom plete ten fold assem b ly ten regu lar m onks . . . W hen a form al a ct is being carried out b y an incom plete tw en ty fo ld assem b ly tw e n ty regu lar m onks . . . b u t he m erits the form al act. [7 ] [2 2 8] F o u r form al acts : form al a ct for w hich leave should b e asked , form al a ct a t w hich a m otion is p u t, form al a ct at w hich a m otion is p u t and is follow ed b y one resolution, form al a ct a t w hich a m otion is p u t an d is follow ed b y th e resolution m ade th ree tim es. I n h ow m a n y w a y s are these four form al acts in va lid ? In fiv e w a y s are these four form al a cts in valid : as to m atter, or as to m otion, or as to proclam ation, or as to bo u n d ary, or a s to assem bly. [8] H o w are form al a cts in v a lid as to m a tter ? One ordains a eunuch 3 : a form al a c t (carried out) n o t b y rule is in valid as 1 V A . 14 0 2 : in th is in c o m p le te a s s e m b ly th e r e m u s t b e fo u r r e g u la r m o n k s (to c o m p le te it) , i.e . n o t th o s e w h o h a v e b e e n s u s p e n d e d o r s e n t a w a y , b u t th o s e o f e n tir e m o r a l p u r i t y ; w it h o u t th e s e t h a t a c t c a n n o t b e c a r r ie d o u t— b u t th e ir le a v e o f a b s e n c e o r e n tir e p u r it y is n o t s e n t. * V A . 1 4 0 2 : e v e n i f t h e r e m a in d e r n u m b e r a b o u t a th o u s a n d , i i t h e y b e lo n g t o t h e s a m e c o m m u n io n a ll a r e f it t o d e c la r e le a v e o f a b s e n c e . O n c e t h e y h a v e g iv e n th is a n d t h e e n tir e p u r it y (se e M V . I I , 3, 3 ), t h e n " L e t th e m c o m e o r n o t " , th e fo r m a l a c t s till sta n d s. * S e e M V . I , 61 .

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to matter. One ordains one who is in communion by t h e f t 1 . . . one who has gone over to (another) s e c t 1 . . . one ordains an anim al2 . . . one ordains a matricide * . . . a parricide 4 . . . a murderer of an arah an t5 . . . a seducer of a nun 6 . . . a schis­ matic 6 . . . a shedder of (a T athagata’s) blood 6 . . . a herma­ phrodite 7 . . . one ordains a man who is less than twenty years of age 8: a formal act (carried out) not b y rule is invalid as to matter. [9] How are formal acts invalid as to motion . . . (= [3-6] . . . Formal acts as to assembly are invalid in these twelve ways. [10] How many possibilities 9 does a formal act for which leave should be asked have access to . . . a formal act at which a motion is p u t . . . a formal act at which a motion is put and is followed by one resolution . . . How many possibilities does a formal act at which a motion is put and is followed by the resolution made three times have access to ? A formal act for which leave should be asked has access to five possibilities ; a formal act at which a motion is put has access to nine possibili­ ties ; a formal act at which a motion is put and is followed by one resolution has access to seven possibilities ; a formal act at which a motion is put and is followed by a resolution made three times has access to seven possibilities. [11] Which are the five possibilities to which a formal act for which leave should be asked has access ? Restoration,10 being sent aw ay,10close shaving,11 the higher penalty,12a characteristic mark of the formal act is itself the fifth. These are the five possibilities to which a formal act for which leave should be asked has access.13 Which are the nine possibilities to which a formal, act at which a motion is put has access ? Restoration,14 being sent

I Ibid. 62. * Ibid. 63. * Ibid. 64. * Ibid.65. ‘ Ibid. 66. * Ibid. 67. 7 Ibid. 68. • Exp. 65. • thanani, qualities, attributes. 10 As at Vin. i, 321 f., but " being sent aw ay " there precedes " restoration VA. 1402 says this is the right order, the other being for the connexion, silitthatd, of the words ; and it adds th a t an example of this meaning of these two words is the expulsion and restoration o f the novice K antaka. II bhantfakamma, see M V . I, 3 8 , 11, 4 8 , 2. 11 brahntadanda, C V . X I , 1, 12. ** For this paragraph see Kkvt. 131. 14 osdrand here seems to mean, according to V A . 1 4 0 9 , Khvt. 132, the formula, “ L et him come " spoken for one who desires ordination.

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a w a y ,1 O bservance, In vitation , agreem ent,* g iv in g ,8 w a y of accepting,4 rejection,8 a ch aracteristic m ark o f th e fo rm a l act is itself the ninth.® These are the nine possibilities 7 to w h ich a form al act at w hich a m otion is put h as access. W hich are th e seven possibilities to w h ich a fo rm a l a c t at w hich a m otion is p ut an d is follow ed b y one resolution has access ? Restoration,® being sent a w a y,8 agreem ent,* g iv in g ,10 rem oval,11 m arking ou t,12 a ch aracteristic m ark of th e form al act is itself the seventh.13 These are the seven p ossibilities to w hich a form al act a t w hich a m otion is p ut and is fo llo w e d b y one resolution has access. I nissarana a t V A . 1 4 0 9 , K kvt. 1 3 2 m ean s t h a t a m o n k is a sp e a k e r o f D h am m a, b u t does n o t kn o w th e ru les or th e ir an a ly sis. H e does n o t reflect on th e m eaning, b u t pushes i t o u t under th e sh ad o w o f th e a p p u rte n an ces (or details o r syllables, byanjana). I f th e ven erab le sirs see fit. h a v in g tu rn e d o u t, utthapetva (c f. D h A . iv , 69) th is m on k, th e re st o f us co u ld s e ttle th is le g a l question. H is bein g sen t a w a y is d u e therefore to th e d ecisio n ta k e n a t a referendum . * sammuti as to a p articu lar m on k w ho sh all p resen t th e m o n k so-an d-so for his ordination an d sh all qu estio n h im as to discipline a n d th e stu m b lin gblo cks to ordin atio n ; also required is th e agreem en t o f th e m o n k w h o seeks ordination t h a t h e w ill answ er th e question s on discipline p u t to h im b y th e m on k so-and-so. * T h is is th e O rder g iv in g (or g iv in g back) a robe fo rfeite d to t h e O rd e r t h a t had had to b e forfeited b y the m o n k so-and-so. * patiggaha. T h is is the w a y o f a cce p tin g a n o fien ce t h a t a m o n k h a d rem em bered and confessed and s a y s h e sees. * paccukkaddhana ; o r p o s t p o n e m e n t ? C f . paccukkaddhitabbam a t V in . i i , 9 9 , “ to b e r e je c te d ." paccukkadghana, w i t h r e f e r e n c e t o V in . i , 1 7 5 i s e x p l a i n e d a t K kv t. 1 3 3 a n d , r a t h e r m o r e f u l l y a t V A . i 4 i o f . , a s " L e t t h e v e n e r a b le s ir s w h o a r e r e s id e n ts lis t e n t o m e ; i f i t is p le a s in g t o t h e m w e c o u ld c a r r y o u t th e O b s e r v a n c e n o w , w e c o u ld r e c ite t h e P a t im o k k h a , w e c o u ld in v it e o n t h e n e x t fu ll- m o o n d a y T h u s a r e je c tio n o f t h e c a r r y in g o u t o f I n v it a t io n is “ r e je c tio n ” , * H e re th e m a r k a p p e a rs t o b e in s e ttlin g a le g a l q u e s tio n b y t h e c o v e r in g o v e r (as) w i t h g r a s s . 7 I n a ll o f t h e m a m o tio n is p u t b e fo r e a n O r d e r . * V A . 1 4 1 1 a n d K kvt. r e f e r t h i s t o t h e e p i s o d e ( s e e C V . V , 80 , 2 —6 ) o f t h e t u r n in g u p s id e d o w n a n d t h e s e t t i n g u p r ig h t o f V a d d h a t h e L i c c h a v i 's b o w l . * A g r e e m e n t o n a b o u n d a r y ( M V . I I , 6 . 1 ) . O n l y -w ith t h e a g r e e m e n t o f m o n k s m a y a m o n k b e a w a y , s e p a r a t e d f r o m h i s t h r e e r o b e s (F o rf, a ) ; a g r e e m e n t o n a r u g (Forf. 1 4 , 2 ) ; a n d f o u r t e e n o t h e r a g r e e m e n t s see CV. V I . 21 . V A . 1 4 i t . K kvt. 1 3 3 . 19 G i v i n g o f k a t h i n a r o b e - m a t e r i a l (M V . V I I , 1 , 3 . 4 ) ; a n d t h e g i v i n g o f t h e r o b e s o f a m o n k -w h o h a s d i e d (M V . V I I I , 27) . II R e f e r r in g t o t h e r e m o v a l o f t h e k a t h i n a ( p r iv i le g e s ) . ** R e f e r r i n g t o F .M . 6 a n d 7 , w h e r e t h e r e h a s t o b e t h e m a r k i n g o u t , dcsana, o f t h e a t e f o r a h u t a n d f o r a v i h a r a . l * W h e r e th e r e is a c o v e r in g o v e r (as) w ith g r a s s , t h a t o n e o n t h e o n e s id e a n d o n e o n t h e o t h e r s id e a r e c a lle d tw o p r o c la m a t io n s o f a m o t io n t h a t is f o l l o w e d b y o n e r e s o l u t i o n , V A . 1 4 1 1 ; c f . Kkvt. 1 3 3 .

The Five Divisions

365

Which are the seven possibilities to which a formal act at which a motion is put and is followed b y the resolution made three times has access ? Restoration, being sent aw ay,1 agreement,2 giving,3 rebuke,1 admonition,5 a characteristic mark of the formal act is itself the seventh.6 These are the seven possibilities to which a formal act at which a motion is put and is followed b y the resolution made three times has access. [12] When a formal act is being carried out b y an incomplete fourfold assembly four regular monks . . . ( = [7]) . . . [223] b y an incomplete fivefold assembly. . . by an incomplete tenfold assembly . . . by an incomplete twentyfold assembly . . . but he merits the formal act. [13] Concluded is the First Division : on Formal Acts [1] Founded on two reasons the rule of training was laid down for disciples b y the Tathagata for the excellence of the Order, for the comfort of the Order 7 : founded on these two reasons the rule of training was laid down for disciples b y the Tathagata. Founded on two reasons . . . for the restraint of evil-minded men, for the dwelling in comfort of well behaved monks : founded on these two reasons the rule of training was laid down for disciples by the Tathagata. Founded on two reasons . . . for the restraint of the cankers belonging to the here and now, for combating the cankers belonging to future states . . . for the restraint of dreadful actions 8 belonging to the here and now,9 for the combating of dreadful actions belonging to future states 10. . . for the restraint of blamable actions belonging to

1 Referring to the seven formal acts beginning w ith th at of censure. W hen these are revoked restoration can be spoken of. * On the exhorter o f nuns. * Giving, or imposing probation and m anatta. 4 niggaha ; this is sending back to the beginning. 6 Referring to eleven admonitions up to the third tim e : Nuns’ Def. I l l , F .M . 10, 11, 12, 13, Nuns’ F .M . 7, 8, 9, 10 ; Exp. 68 ; Nuns' Exp. 36. * G iven as form al acts of ordination and rehabilitation. ’ F o r the first three pairs see e.g. Vin. iii, 21 ; also A . i, 98 for all the pairs. 8 vera, cf. A . iii, 204. * Offences against th 3 4 8 , 3 5 2 . 3 5 6 . 3 5 7 n -« 368f. ; -c la s s i3 f. fo rm e r a c tio n (pubbakarana) 280ft. fo rm e r h a b it a t io n (pubbenivasa) 2 19 f r u it , a llo w a b le (kappa phala) 212 fre e d o m (vim utti) 2 6 7, 3 1 7 ; b o d y o f (v-kkhandka) 3 16 ; o f m in d (cetov-) 2 18 , 228 fu r th e r -m e n , s t a t e o f (uttarim anussadhatnma) 7, 50, 5 5 f., 74, 76, 140, 1 4 4 . I 7 5 H - 2 37, 368

f a c t (bhiita) 235, 2 57, 260, 265, 275, 36. 354n - i n o t f. 140, 1 4 4 , 1 7511., 237, 2 57, 260, 262, 265 fa c tio n (pakkha) 2 6 8 k , 274, 350, 366 f a llin g a w a y (v tp alti) if f ., 9 , 13, 1 3 6 a ., 14 2 -5 , 14 9 , 199, 237, 2 4 6 s ., 258, 259, 26yt., 269ft., 2 76 , 298n., 3 6 7 ; h o w m a n y ? (kali) y o i.. yyt., 120, 12 2 , i3 2 f., 1 3 6 2 ., 1 4 5 S .; fro m (good) b e h a v io u r (acara) 2 n ., 3 n ., 13 , 7 i f f ., 7 7 f., 103, 1 1 4 , 1 1 6 , 1 1 9 , I 2 i f „ 13 3 , I 3 7 f f . . 14 2 ft., 2 16 , G 2 3 7 . 2 4 7 f„ 258, 259, 270, 2 76 , 293 ; g a r lic (lasuria) 87, 106, 3 4 2 n „ 356n. fro m (right) m o d e o f liv e lih o o d G a th & s a m g a n ik a x x v (ajiva) 2 n ., 3 n ., 13 3 , 14 4 , 270, 2 76 , 393ff. ; fro m m o ra l h a b it (sila) g i f t (dana) 207, 222 211., 3 n „ 9, 1 3 , 7 i f „ 7 7 !., 10 3, 1 1 4 , g o -b e tw e e n (sancaritta) 10, 5 1 , 74, I 2 i f . , 133, 1 3 7 ®-. r 4 2 , 1 4 4 . *4 6 , 7 7 . * 4 4 . 3 3 3 . 3 3 8f-, 3 5 3 nG o -B e tw e e n O r ig in (a S e ctio n ) x ix , 2 1 6 , 2 3 7, 248, 258, 259, 270, 276, 293 ; fro m (righ t) v ie w (d itth i) j n . , 12 7 g o ld a n d s ilv e r (riipiya) 19, 5 4 , 235 3n -» *33. *43. 2 16 . 237, 258, 259, 270, 2 76 , 293 g r a in (dhanna) 337, 340 g r a v e o ffe n ce (apatti thuUaccayassa) fa m ilie s , d e p e n d e n t on (h u lu p a k a ) 2 12 x x , 4 9 ff., 56 , 63, 7 i f . , 7 6 ff., 82n., f a m ily in to d is re p u te , o n e b rin g in g a io 2 ff ., 11 4 , n 8 f . , I 2 i f . , 1 3 3 , 135®-. 14 2 , 14 6 , i6 8 n „ i6 g n ., i7 o n ., 179, (kuladusaha) 12 , 52, 75, 7 7 , 220, 207, 2 3 7, 2 4 1, 2488, 270, 2 76 , 3 1 1 , 3 3 4 . 36S fa t h e r (pttar) 353 337. 3 4 4 . 3 5 2n., 3 5 5 f. ; in v o lv in g re c o g n itio n (pativijanantassa) 144 fe r m e n te d liq u o r a n d s p ir its (surag r e a t ir r e g u la r th in g s (m ahavikatani) meraya.) 33, 62 fin g e r-b re a d th (angula) 338 198 fin g ers, t ic k lin g w ith (angulipalodaka) g reed , h a tr e d , co n fu sio n (lobha, dosa, 7 6 f., 118 ,12 2 m oha) I4 9 f., 19 4 grou n d (bka m i) 1 4 9 ! , ; (m aiika) first, a fte rw a r d s (pubba, apara) 209, 224 28of. g r o u p -m e a l (ganabhojana) 183, 205, " F iv e D iv is io n s ” x x x i i 2 18 , 23 5, 329, 366n. fo o d : s o ft (bhojana) 306 ; s o lid g u id a n c e (nissaya) 17 9 , 192, 2 i5 f ., (khadaniya) 83, 104, 1 1 7 , 120, 136, 226, 2 9 2 ff. ; n u llific a tio n o f (p a lip 13 9 ; su m p tu o u s (p a n ita bhojana) 138, 1 4 1 , 14 4 , 222, 2 3 7 f., 3 4 m ., passaddhi) 206, 2 1 5 , 227 g u id a n c e , fo rm a l a c t o f (nissaya3 5 5 n -. 3 5 344n-* 355n-. 3 ^8 ; 208, 234, 268f., 299, 305, 309, 320 ; holding good for everywhere (sab(nun: anuvaltika) 103, 119, 147, batthapa-) 1, 3, 8. 34, 80, 173 ; 249, 339n„ 3420. shared, not shared (sadharana, asa~) impediment (palibodha) i8of., 266, 1, 3. 8. 80, 15m ., 173. 187 ; supple­ 28of., 283, 2878. mentary (anupa-) iff., 7f., 10, 15, independently (anissita) 210, 291 f. r8, 20, 24f., 27!!., 32®., 38I, 42I, individual (puggala) I74f., 179!.. l82ff., 204, 23if., 244f., 253, 264, 45. 47*-. 75. 80. 83, 95. 99, 173. E74n., 187, 208, 215, 218, 367 ; not 266, 270, 279, 283!., 287, 289, 322, yet occurred (anuppannapa-) iff., 8, 339. 345. 35°f- 360, 367 ; ariyan 27, 80, 173, 187 ; where (kattha) 180 ; who merits (araha) 201 ; belonging to an (puggalika) 327 1-48. 73-6, 80-102, 118 learner {sehha) 5, 9, 14, 81 insult, to (omasati) 145, 247 " left-over " (atiritta) 207, 221 ; not insulting speech, offence o f (dpatti omasavadassa) 51, I73n. 303 interruption (ratticcheda) 182, 189, legal question (adhikarana) x x , xxii, x x v i f., 1, 4, 9, i r , 14, 33, 52, 64, 198. 338 Invitation (pavdray.a) xxvii, 168, 178, 7if-. 75. 78, 84, 104, 1 14ft., 120f i88n., i92f„ 2oon., 211, 213, 21711., 132, 135, 137®., 1496., 156­ 167, 1 9 9 , 208, 210, 224f., 240, 22m ., 241, 261, 275f., 291, 302n., 244ft., 261, 267f., 269ff., 298, 3 1 J , 3 2 4 , 350, 364, 366 ; formal 30on., 3o8ff., 32off., 333, 342. 367f . ; act for 2 i i , 230, 291, 360 opening up of (ukkota. ukkotana) issuer of meals (bhattuddesaka) 328 244f. ; roots o f (mitla) 208, 224, K 246; see also censure, disputes, obligations, offences Kammakkhandhaka 169a. lewd words (dutthulla vied) 9, 50, 74, Kammavagga 359n. Kathinabheda xxviii 125, 271. 333. 3550- 368 kathina cloth xxviii, 169, i8of., 206, lie, a (musa) 176, 354 ; a conscious I. (sampajanamusavdda) x viii, 23, 220, 279-290, 329, 355, 364n. 50, 55f., I97n. Kathina-cloth (a Section) 20, 22, 25ft.. 2gf., 32, 34, 38f., 53, 85, 898., livelihood (djlva) 144, 237f. living thing (pana) 34, 63 94, 96, 100, 128 lodgings (sendsana) 169, 226, 324; Kathinakkhandhaka i69n., 279n. appropriation o f (s-gaha) 188 ; Khandhaka vii f., x, xiv, x viii, xx, assigner o f (s-pannapaka) 328 x xx iv , i6gf., 255n., 3oon., 30m. Lord, the (bhagavd) if., s f„ 8f., 14, Khandhakapuccha x x 23. 42f., 73ff., 8off„ 116, 185 ; said Khuddakavatthukkhandhaka i6gn. kill, to (hanati) 333 b y 157 loss (byasana) 205, 313 kind (dkara) 267!., 26gt„ 276!.; (gotta) 368 Loud Laughter Division (ujjhaggikavagga) 44, 58 king's women’s quarters (ranno anteloving-kindness (metta) 228, 257, ptira) 38, 66 knowing (Jana) 238, 248 260, 262, 265 knowledge, declaration of profound lying speech (musdvdda) 200, 203a., (anHabyakarava) 30jf. 204, 220, 3x1, 313, 343f- 352n.

37 «

Indexes

M M a h a -a tth a k a th a x x x iii, 6on. M a h a k k h an d h a k a 35011. M ah apaccarl x x x iii, 5711., 5911., 6on.

M a h a va gga , P a r iv a ra x iii M a h a vib h a n ga x x x i v ; P a r iv a ra x ii, x v iil. m aiden (kumdribhuta) 97, 112 m a n a tta x x ii, 17311., i8 if ., 189, 198, 23of., 241, 261, 330, 35711., 360, 3 6 5a., 366 M a tik a x f., x v iiif. m a tte r (vatthu) 1491., 178, 299, 305, 309, 320, 322, 35gf., 367!. ; and in d iv id u a l 231 ; and ofience 200 ; m in o r m. (khuddakav-) 169 ; see also su b ject m a tters train ed in (vinltavatthUni) X32f., 204, 214, 217, 222f. m eans (payoga) 280®., 298, 310, 320 m e a t (mamsa) 222, 226, 337, 342n., 3 5 4 . 3 5 6nm edicine (bhesajja) x x iii, 20, 54, 169, 202n., 218, 340n., 3 4 m . m ed itatio n (jhana) 218 m essage (duteyya) 220, 343!. m essenger (diita) 2 2 m ., 354n. M ilin dap an ha x x i, x x x i m in dfulness (saii) 329 m isrepresenting (vinidhaya) 325!. m ode (ahara) I49ff.; see also k in d m o n astery (drama) 94, n o m onk (bhikkhu) passim ; E ld er (thera) 324 ; group o f seventeen 26, 30, 33 ; group o f s ix is f f., 26ff.s 32ff., 428., 75 ; in co m in g (agantuha) 323, 343n. ; possessed o f q u a litie s : (3) 18 9 s ., (4) 203, «., 139, 235, 271.

35i. 356. 368

381

suspension, formal act o f (ukkhepaniyakamma) 2yti., 343U., 360, 366 ; see also act, formal Suttapifaka x x x if., 123, 255 Suttavibhanga viif., x , x iv, xviff., x x x iv , 4on., i68n., 255n. T taking (addya, adiyanta) 201, 215 taking w hat has not been given : (adinnam adiyana) 74, 7 6 ; (a. adiyanta) 49, 207 ; (a. ddiyi) 7 ; (ad.innada.na) 235, 339, 368 tallow (vasa) x xiii, 205 teacher (dcariya) 200, 215, 227n., 264, 272. 322n., 330, 356 Teacher, the (satthd) 134, 266, 269f., 275

sharing (iuuaftenia) 91, 109 teachers, succession o f (acariyapasheep’s wool (elakaloma) i8 f„ 5 3 !, rampard) 5, 8if., Il6 f., 209, 224I 236 Tetrads xxiiif. Sheep’s W ool Origin (a Section) xix, thanking (anumodana) 287 24, 29ff., 87f„ 90, 9 2 ff., 99f., 129 thanks : one who gives (anumodaka) shoes (paduha) 194, 227 279, 285!!. ; to give t. (anumodeti) Shoes Division (pddukavagga) 47, 70 284, 286 sikkhapada (rule of training) viiif., thief (cora) 205 ; woman t. (cori) 83, x ix, x x v ., x x v ii, xxxift., x xx v, 103, 117, 119 ; see also Ordination 1511., 25a., 27n., 4 in., 5411., 6211., of throwing down (chaidita) 339 17 m . town (nagara) : the seven 234, 267n. silk (kosiya) 17, 53 skill, unskill, root of (kusalamula, train, to (sikkhati) 2, 4, 14, 8of. training, the (sikkhd) 212, 226, 242, a-mula) 194 skilled, unskilled, indeterminate 261, 293, 295, 316, 350 (kttsala, akusala, abyakata) 149!., Training -(sekhiya) x v ii, x ix , 236, 239!. 242, 349 155, 186, 332 slander (peswnna) 183 transgression (accaya) 241 source (nidana), see provenance Triads x x iii Speaking about F act Origin (a truth (sacca) 175, 354 Section) 130 U steal the goods, to (bhangam avauddana x iii, xx, x x v i, x x x i, 49n. harati) 140 subject (vatth«) x x v ii, 2, 78., 208, unclothed ascetic (acelaka) 31, 61 2 6 7!, 269I, 2 75I, 34of. ; see also Undetermined offence (aniyata) I3f., m atter 52n , I24f., 2oon., 213, 236, 239ff., success (sampatti) 2, 4 269, 334. 349 sunrise (aruvugga-mana) x x x , 111, unveiled (vivata) 188 202n„ 218, 221, 227, 336, 355 uposatha : see Observance sunset (attkamgata suriya) 27, 59, XJposathadivissajjana. x iii, x x v 62D„ 354 Uposathakkhandhaka i68n. sunshade and sandals (chattupdhana) up to the third tim e (yavatatiya) 12, 206, 220, 227, 237f., 336, 341 ; see 99. 113 suspend, to {wkkhipati) 220 ; {jhapeti) also admonishing 3 i5 f. : see also Patim okkha utterance (vacana) 2, 5, 8of, suspended (by an Order) (ukkhitta) V 81, 83, 103. 117, ir g f., 147, i68n., VassQpanayikakkhandhaka 168 1 7 4 , * 7 9 . 238, 249, 302n„ 330. 342n., 343, 345n. ; one who is Vattakkhandhaka i7on., 323n. (-ka) 350 ; see also im itator vegetable-growth (bhutagama) 25, 57 Dd

Indexes

382

v e rb a l co n d u ct, b a d an d go o d (vaciduccarita, v-sucariia) 200 v e r d ic t o f in nocence {sativinaya} 13 5, 150 6 ., 167, 2 3of., 245, 2 5 lf f „ 359, 367 v e rd ic t o f p a s t in s a n ity (amulhavtnaya) 135, 150ft., 167, 189, 23of.. *4 5. 2 51ft., 359. 367 v e rd ic t in th e p resen ce o f (sam m ukhavinaya) 4, 9, 14 , 72, 115 , i3 7 f., 149ft., i6 6 f„ 247&., 2 5iff., 2 7 1, 367 V ib h a n g as, P a r iv a r a v i i i v ie w (ditthi) 205, 297, 299. 308, 3 13, 3 18, 325 ; p ern icio u s (papikd) 119 , 147 ; w ro n g (rniccha) 2g$t. v ie w s, e x p la n a tio n s o f (ditthavikam m a) 296, 301 f. villa g e s, a m o n g (gamantara) 83, 103, 1x 7 , 120, 336 v ih a r a 1 1 , 5 1, 75, 77, 236f. V in a y a -p ita k a v iiff. passim ., 2n., 5, 123, 255n., 30 0 f„ 346f. v o tin g -tic k e t, ta k in g vo tes, (salahagaha) 179, 186, 223, 323, 325, 338n., 344n " 355 ‘ W w alk in g, e tc. (gacchanta, etc.) 340 W a y , E ig h tfo ld A r iy a n x x iv , 241 " W h a t to you? ” (kin te) 83, 104, 11 7 , 120 w ise and fo o lish m en (puggala pa114.ita, bcUa.) 183

w ith d ra w a l (ubbhara) 289 W ith o u t th e C on sen t O rig in (a Section) 131 w om an , w o m e n : (itthi) 352, 355 ; (matugdma) g f., 13, s o f., 7 4 , 7 7 ’ 212, 330 w ritin g x i i , x x i i w ro n g course (agati) 13, 84, 203, 245, 256, 263, 264, 266, 2 6 7n „ 269] 2 7 iff.. 300, 3 19 , 3 2 if., 327f. w ron g-doin g, o fien ce o f (dukkata) x x , x x v ii , x x x , 43ft. (the Sekhiyas), 49ft., 7 1ft., 76ft., 82n., 102ft., 116, n 8 f f ., I 32 f., 135ft., X42B.. i68n ., i6 g n ., i7 o n ., 17 9 , 19611., 207, 222, 237, 242, 247ft.. 269f -. 276, 304. 3 1 1 . 3 3 4 . 33®n., 337, 340, 345. 3 5 in ., 352n., 356, 3 5 7 n „ 3 6 m .,

369

w ro n g m ode o f live lih o o d (m icchdjlva) 294 w ro n g speech, o fien ce o f (dubbhdsita) x x v i i , 56n., 133. 1 3 5 ! , 140, 179, ' 237, 242, 26gi., 276 w ro n g tim e (vikdla) 1.36, 139, 185, z o i , 235, 257, 260, 262, 265, 337,

360 y a k k h a 63 y e a rs ’ sta n d in g (vassa) 186, 2 io f „ 2 15 6 ., 226, 2 9 lf. y o ja n a 18, 54, 353, 355

-IN D E X II N

ames

of

P

ersons

A c ir a v a ti 33 A d ik a ra m , E . W . x x x iiin . A la v i io f ., 17 , 2 4L, 27, 75, 234:6. A n a n d a 31, 38, i8 5 n . A n S th a p iijd ik a ’s m o n astery 291 A n u ru d d h a 24, 343n. A r it t h a 36, 8 1, 238 A s s a ji an d P u n a b b a su , fo llo w ers o f

12

B a ru a , B . M . x i i B e la tth a sls a 30 B h a g g a s, a m o n g th e 33, 46, 234ft. B u d d h a gh o sa, V e n . x x x iiifi., 59n. B u d d h a ra k k h ita 36on. C a m p a 346: m o n k s a t 169 C a n d a k ill 84, 90, 92, 98, 238, 342n. C h an n a 1 1 , 2 5 ! , 33, 36 C alap an ttaaka 27

and

Places

D a b b a th e M a llia n xx, 25, 359n D e v a d a tta 12, 2 8 I , i7 o n ., 174 a., i7 9 n ., 194, 220, 3 4 3 0 -. 344*»D h a m m a ra k k h ita 36on. D h a n iy a 7, 35 m . Dlpa(n£ m a) ix , x i i , 370 Frauw alLner, E . x G eiger, W ilh e lm x v i i G o ta m a 237 H a tth a k a t h e S a k y a n 23 Isisin ga tS p a sa 354n. J e ta G ro v e 291 K a n d a k a , n o v ic e 36, i7 5 n ., 363n> K o k i li k a 344n. K o sam b t n , 2 Sf., 33, 36, 46< 75* 2 3 4 ft.; m o n ks a t 169 L a m o tte , E tie n n e x M ah& kassapa 234n.

Indexes Mah&nSma 32 Mah.apaja.patl x x iii, 22811., 35311. Malalasekera, G. P. x M ettiya and Bhum m ajaka, followers of 11, 25 M ettiya I75n „ 3390. Nanda 40 N yanatiloka 28011. Oldenberg. Hermann v ii, ix , x iii, x x , x x x ii, 23on.. 23811., 2630,, 3 3 m ., 343n ’>359n. Pischel, R . x v ii Rahula, W alpola x ii, x x x v R ajagaha 6, i i f . , 16, 19, 21, 25, 28ft., 32f-. 35. 38. 42. 74f-. 88, 93, 99,

234f-

R h ys D avids, T .W . ix Saddhatissa, H. x x x v Sa.ga.ta 33 ^ Sakyans, among the (Sakkesu) i g t , 27. 39. 43. 87, 95. 234®Savatth i v iii, x x v , 8ff., i2 ff., 428., 74f., 8off., 2345., 291 Seyyasaka 8

383

Suddhodana 22611. Sudham m a 173a. Sudinna K alan daka 2, 1740. Sundarlnanda 80, 83 Thomas, E . J. x Thullananda 81-87, 89-92, 94!., g jB . U d ayi gi., i$ i., 16, 24, 28f., 34 U p 5 .liv iii.x x v iii.9 5 , 234n. ; -Pentads x iv , x v i, x x v iii, 291-331 ; -vagga x x v iii Upananda the Sakyan 17 .1 9 , 21, 3 if., 34. 39 U v a la 359n. V addha the L icchavi, 343n., 364n. Vaggum uda 7, 24 V asabha village 343n. Vesali 2, 7, 15, 18, 24, 2gS., 73 I, 95, 225, 234f. Visakha x x iii, 226n W arder, A . K . x v iin , x x x v W att, S ir George i82n. W in tem itz, M. x ii Y a sa, thera 26411.

IN D E X II I A b b r e v ia t io n s

A. AA. Ap. A sl. BD. Corny. Conf. CPD. CV. D. DA. Def. D hA. Dhp. Dhs. Dpvs. Exp. GS. F .M . Forf. ID . Iti.

A nguttara-N ikaya Commentary on A . Apadana Atthasalini Book of the Discipline Commentary Confession (Patidesaniya) C ritical P ali D ictionary Cullavagga DIgha-Nikaya Commentary on D . Defeat (Parajika) Commentary on Dhp. Dhamm apada Dhamm asangani DIpavamsa E xpiation (Pacittiya) Gradual Sayings Form al Meeting (Sanghadisesa) Forfeiture (P acittiya) Inception of D iscipline Itivu ttaka

Kkvt. M. M A. Mbv. Mhvs. M iln . M iln-t. M LS. Moha. M Q. M V. Pac. Par. PED. Pug. SA.

KankhavitaranI M a jjh im a-N ik iya Com m entary on M . M ahabodhivam sa MahSvamsa M ilindapafiha M ilinda-tlka Middle L ength Sayings MohavicchedanI M ilinda's Questions MahS.vagga P a c ittiy a P 3.rS.jika Pali-E nglish Dictionary Pu ggalapafiftatti Com m entary on SarbyuttaNikSLya Utt-vin. U ttaravin icchaya VA. Com m entary on Vin. Vbh. V ibhanga VbhA. Com m entary on Vbh. Vin. V in aya Vism. Visuddhim agga

Indexes

3^ 4

iX IV P a l i-E n <

akk osa— address, m ode o f a g a ti— w rong course a ga ra va — disrespect agilan a— not ill angula— finger-breadth an gulipatodaka— fingers, tick lin g w ith

»h G

lo ssary

appatin issagga— n ot giv in g up abhidham m a— D ham m a, w h a t per­ ta in s to abhivad etab b a, na— n ot to be greeted a b h ivin aya— Discipline, pertain in g tc abhtita— n ot fa ct am tlfh avinaya— verdict of pasi in san ity a riya tu p h ib h iv a — ariyan silence ariy a vohSra— ariyan statem ent arunugga, arunuggam ana— sunrise avand iya— not to be greeted avahSra— carrying aw ay asaddhamma— bad conditions asana— eating asarayitva— remember, not bein;

a c e la k a — u n clo th ed a sc e tic a c c a y a — tran sg ressio n a fin a b y a k a ra n a — kn o w led ge, d e cla ra tio n o f p ro fo u n d a tth a m a v a tth u — th e e ig h th th in g a tth a v a tth u k a — e ig h t th in gs a tir itta — le ft-o v e r a tta k a m a — sense-pleasures fo r self a tth a iiig a ta s u r iy a — sun set m ad e to a tth a v a s a — reason adinnath a d iya n a , a d iya n ta , a d a y i ; asekh a— adep t adinn ad an a— ta k in g w h a t has not aha— d ay been giv en a d hikaran a— leg al question akara— kind ; mode aghata— ill-will ad h ip atim o kk h a— P atim o kkh a, per­ a cariy a — t e a c h e r ; a-param p ara— tain in g to adhislla, a -citta , a-panna— higher teachers, succession o f a carav ip a tti— fallin g a w a y from m orality, th o ugh t, wisdom ananna— n ot for another . (good) behaviour anadariyarh— disrespect, out of a jiv a — livelihood a jiv a v ip a tti— fallin g a w a y from a n iy a ta — U ndeterm ined offence (right) mode o f livelihood anissita— independently anujanam i— " allow ance " adlnava— peril anunnata— permi ssion acisam sa— advantage anudham seti— to defame a p a tti— offence anupafinatti— layin g down, a supple­ a p a tti omasavadassa— insulting m entary _ speech, offence of anuppannapafiflatti— a layin g down a p a tti thullaccayassa— grave offence n ot yet occurred * abhata— conveyed arama— monastery anumodaka— thanks, one who gives anumodana— thanking asana— seat anumodeti— thanks, to give asava— canker anuvattaka, -ika— imitator 5sa— expectation anuvattati— to im itate anuvadamfilSni— censure, roots of itthi— woman anuvadadhikaraija— censure, legal question concerning ukkoteti— to open up : see deciding ; le g a l q u estio n anuvijjaka— adjudicator u k k h it t a — su sp en d ed ; - k a — on e w h o anuvijjati— to adjudicate anusandhivacanapatha— sequence of is the connecting words u k k h ip a ti— t o su spen d anussavana— proclamation u k k h e p a n iy a k a m m a — suspension, an tar 5.ya— danger fo r m a l a c t o f apalokana— asking for leave' u tta rim a n u ssa d h a m m a — fu rth e rm en , s ta te o f apalokanakamma— act for which leave should be asked ; see act, u d d h a ra — re m o va l fo rm al

apaya— the Downfall

u p a g h a tik a — h arm in g u p a j j h a y a — p rece p to r

Indexes upasam pada— ordin ation upasam panna— ordained upasam padeti— to ordain uposatha— O bservance uppanna.— arisen (things) u bbahikS.— referen dum u bbhara— w ith draw al u ssa ya va d ika — en vy, a nun speaks in

w ho

elakalo m a— sheep’s w ool om asati— to in sult o va d a — exhortation osarana— restoration o saran iya— restored, to b e , o sareti— to restore k a ti— how m any? k a p p a p h ala— fru it, allow able k a p p a ti— is allowed k a p p iy a — allowable kam m a— a ct, form al kain in avaca— resolution k a y a v ik k a y a — barter kayasaihsagga— p h ysical co n ta ct k iccJd hikarana— obligations, legal question concerning k in te — " w h at to you? ” k u tl— h u t kuddha— angry (man) k u p ita — angTy (nun) ku maribhtsta— m aiden kuladO saka— fa m ily in to disrepute, one bringing kulQpaka-— fam ilies, dependent on kusala, akusala, a b y a k a ta — skilled, unskilled, indeterm inate kusalam flla— sk ill, ro o t o f k o siya— silk kh ad a n iya — food, solid kh ad an ta— eatin g kh uihsetukam a, n a— n o t desiring to jeer a t kh u d d akan i— m inor m a tters ; see E x p ia tio n ga^abhoj ana— group-m eal gabbhin l— pregnant w om an gam antara— villages, am ong ga ra v a — respect gila n a — ill gocara— resort go tta — k in d cam m a— hide(s) citta g a ra — p ictu re-gallery

385

civ a ra — robe, ro b e -m a te ria l; -p atiggah ak a— accepter o f ; -bhajaka— d istrib u to r o f cu d ita (ka )— reproved co d a ka — reprover codana— reprovin g ; -vatth u — grounds for r. codeti— to reprove cora— th ief corf— th ie f, w om an ch a d d ita — throw in g down ch attu p ah an a— sunshade and sandals ch adan a— a concealing ch adet)— to con ceal chadentassa S p a ttiy o — concealing, ofien ces o f ch id d a — hole chin dantassa a p a tti— cu ttin g down, off, offence o f ch e jja — destroyed, m ust be ch ed an aka a p a tti— cu ttin g down, off, offence of ja tu m a tth a k a — lac, application of ja n a — know ing j iv it a voropento— deprivin g of life jh a n a — m editation n a tti— m otion fiattika m m a — a c t a t w hich a m otion is p u t ; see a ct, forma] n attid u tiyak am m a , iiattica tu tth akam m a— a ct w ith a m otion, and w ith a resolution p u t once or three tim e s ; see act, form al th a p e ti— to suspend th an a— causal occasion ; p ossibility ta jja n iy a k a m m a —

c e n s u r e , fo r m a l

a c t

Of

tanhS.— cravin g tabbh&giya-—deciding th a t belongs to th a t ta s s a p jp iy y a s ik a — decision for sp eci­ fic d e p ra v ity tin a v a tth a ra k a — a coverin g over (as) w ith grass tira cch a n aga ta — anim al tu v a tte n ta — sharing te la — o il th eyya sarh va sak a — in com m union b j th e ft d itth a vik a m m a — view s, exp lan atio i of

386

Indexes

d itth i— v ie w d itth iv ip a tti— falling aw ay from (right) view d iv a — b y d a y dukkata— wrong-doing, oSence ol d u tth u lli va ca — lew d words dubbaca— difficult to speak to dubbhasita— w rong speech, offence of d u te y ya — m essage desana— confession deseti— to confess

dhamma— rule nagara— tow n nadlpara— river, other side of a nam a— nam e n asita— expelled nasitaka— expelled, one who is a nij j h a tti— opacifying n ijjh ap eti— to p acify nidana— provenance niddesa— dem onstration n issaggiya p a cittiy a — Forfeiture, offence o f E xp iatio n in volvin g n issaya— guidan ce ; n-kam m a— g,, form al a c t of niss3.ya— in dependance nissaxana— sent aw ay, the being nissaraniya— sent aw ay, to be nhana— b ath in g p am su kala— refuse-rag-robe p ak kh a— factio n p accan tim a jan apada— border district p accaya— condition paccuddh&ra— rem oval pafifiatta.— la id down paranatti— a la yin g down, pafiha— question p atikk o sa— a protest p a tik k o sa ti— to protest p atik k h e p a —-objection . p atiggah a— acceptance patiggah itap aribhoga— enjoym ent (of food) fo rm a lly accepted p atico d e ti— to reprove paticch an na— in con cealm en t; hidden p aticch ad i— a covering p aticch ad e ti— to conceal an ofience p afin n a — acknowledgem ent p a tip a tti— p ra ctice p atip passam bh eti— to revoke, see a ct, fo r m a l; to nullify, see guid­ ance p a tisa m b h id i— a n alytical insight p atisaran iyakam m a— reconciliation, form al a c t o f

p an lta bhojana— food, sum ptuous p a rid aka— eunuch p a tta — bo w l p attak alla— right, occasions th a t seem p attap in d ika — bow l-food-eater p ad ab h ajan iya— Old Com m entary p abbaj a n iy akam m a— banishm ent, form al a c t of p alibodha— im pedim ent p ayo ga— m eans p ay o jen ta— euj oin ing param ani— " a t mosts ” p arikkh ara— requisites paribhoga— enj oym en t p arivasa— probation ; -v asik a — one undergoing p. parisa— assem bly p avaran a— In v ita tio n p a c ittiy a — E x p iatio n , offence of p atid esa n iya — Confessed, offence to be pan a— liv in g thin g p atim okkhath ap ana— P atim okkh a, suspension of patim okkhuddesa— Patim okkh a, recital of pada— f o o t ; p-gham sanl— f. rubber p aduka— shoes p ara j ika— D efeat pasad ika— pleasing p in d ap atika— alm sfood-eater puggala— individual p u o c h a — q u e s tio n

p u b b a apara— first, afterw ards pubbam gam a— forerunner p u b b akicca— p relim inary duties pesunna— slander b lja ja ta — propagation b yasan a— loss brahm acariya— B rahm a-farin g brahm acarin— Brahm a-farer brahm aloka— Brahm a-w orld b h agavan t— the L ord b h a ja ti— to appertain to bhandam a va h a ra ti— to steal th e goods b h a tta gg a — refectory bhattu ddesaka— issuer o f m eals bhabba— capable bhSsanusandhi— sequence o f th e con­ n ectin g w ords bhikkhu— m onk b hikkhu n l— nun bhik kh u n o vad aka— exh orter o f nuns bhu fijanta— eatin g b h o ta — fa ct

Indexes bhutagam a— vegetable growth bhum i— ground bheda— schism ; -karabhflmiyo, -karavatthO ni— schism, grounds, m atters m aking for bhedaka-— schism atic bhesaj j a— m edicine bhojana— food, soft mam sa— m eat m andala— bo wl-re.'sl m at ika— ground m&tugama— wom en m asa— month m icch5.jlva— w rong mode of liv e li­ hood ' rnusa— a lie ; in-vada— lyin g speech m fila— root m etta— loving-kindness m ethunadham m a— sexual intercourse yathadham m o— the rule, according to y a v a ta tiy a — up to the th ird tim e yebh u yyasika— decision of the m ajority raj ana— dye ran.no antepura— kin g’s wom en’s quarters _ ra tta — night rattan dhakara— dark o f th e nigh rattiifc.— b y n ight ratticcheda— interruption rtipiya— gold an d silver lajjip uggala— conscientious indivi­ dual , lasuna— garlic lesa— p re te x t Iona— salt vacan a— utterance vacl-duccarita, -sucarita— verbal con­ duct, bad and good vajjap aticch & dika bhikkhuni— con­ ceals a fault, a nun who va tth u — m a tte r; subject vara— boon vasa— tallo w vassa— the r a in s ; -ccheda— cutting short the r . ; y ea rs’ standing 4. vikap p an a— assignm ent v ik a la — w rong tim e vik ale bhu fijati— to eat a t a wrong tim e v in a y a — D is c ip lin e ; v-dhara, expert in D.

387

vinidhaya— m isrepresenting vin ltavatth o n i— m atters trained in vip atti— fallin g aw ay vib h atti— analysis vivata-— unveiled viv a d ati— to dispute vivadam ulani— disputes, roots of viva.dadhikarana— disputes, legal questions concerning visuddhi— purification vera-— dread veram ani— abstention samgaha— classification sam gahita— comprised in sam gam avacara— conflict, engaged in samgha— Order ; -bhedaka— -schis­ m atic ; -raji— dissension in an O. sariaghidisesa— F orm al Meeting o f the Order samv&sa— communion sarhsattha— associated ; com pany, livin g in. sacca— tru th saficaritta— go-between sati— mindfulness sativin aya— verd ict of innocence sattha.— the T eacher santa— p u rity santhata— rug sabbatthapann atti— a la yin g down holding good for everyw here sam ana— recluse sam atha— deciding samanubhasanS.— adm onishing sam acara— conduct sam uccaya— accum ulation sam pajanam usavada— lie, a conscious sam patti— success sampadS.— prosperity sam bhoga— eating sam m ajjani— broom s sam m avattana— proper conduct sam m ukhavinaya— verd ict in the presence of sam m uti— agreem ent salakagaha— vo tin g-ticket, ta k in g vo tes sabadham m ika— co-religionist sadharana— in co m m o n ; deciding i . e . ; shared, a la yin g dow n th a t is sSmapera— n o v ic e ; s-pesaka— super­ intendent o f ; -erl— w om an n. sam lci— proper courses samukkarfisa— discovered o f th em ­ selves sarana— remember, m akin g one

In d e x es saraniya dhamma— remembered, things*to be sikkhati— to train sikkha— the trainL.& sikkhapada— rule of training sima— boundary silavipatti— falling away from moral habit sucarita, duccarita— good, bad be­ haviour s u ra m e ra y a — ferm en ted

liq u o r

an d

spirits s e k h a — le a rn e r s e k h iy a — T r a in in g s e tu g h a ta — b rid g e -b re a k in g

senSsana— lodgings; s-gaha— appro­ priation of ; s-pannapaka— assigner of h an ati— to k ill hetu— cause