Second Khandhaka. Chapter 1
p. 384
Second Khandhaka.
Probation And Penance.
1.
1. Now at that time the Blessed Buddha was staying at Svatthi, in the "G"etavana, Anthapi"n"d"ika's Grove. And at that time Bhikkhus who had been placed on probation 1 used to accept reverence and service and salutation and respect from regular Bhikkhus; and to allow them to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for them; and to carry their bowl or their robe, and to shampoo them 2.
p. 385
Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, 'How can Bhikkhus who have been placed on probation accept reverence (&c., as above, down to) shampoo them?'
And those Bhikkhus told this thing to the Blessed One.
Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusa"m"gha, and asked the Bhikkhus: 'Is it true, O Bhikkhus, as they say, that Bhikkhus who have been placed on probation accept reverence (&c., as before, down to) shampoo them?'
'It is true, Lord.'
The Blessed Buddha rebuked them, saying, 'How can those Bhikkhus (&c., as before, down to) shampoo them? This will not conduce, O Bhikkhus (&c., as usual, down to) 1 turning back of those who have been converted.'
And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, saying, 'A Bhikkhu who has been placed on probation ought not to accept reverence ( (that is to say), the Uposatha ceremony, the Pavra"n" ceremony, the share in robes for the rainy season, in things dedicated to the Sa"m"gha 1, and in food.
2. 'Therefore, O Bhikkhus, do I make known to you a rule of conduct for Bhikkhus who have been placed on probation, according to which they ought to conduct themselves aright. And herein this is the right conduct. He ought not to confer the Upasampad (&c., as above, in I, 1, 5, down to the end) 2.
A. Bhikkhu who has been placed on probation ought not, O Bhikkhus, to walk in front of, or to sit down in front of, a regular Bhikkhu. Whichever belonging to that company of Bhikkhus shall be the worst seat 3, or the worst sleeping-place, or the worst room 4, that shall be given to that Bhikkhu, and there-
p. 387
with shall he content himself. A Bhikkhu who has been placed under probation ought not, O Bhikkhus, to visit the families who support a regular Bhikkhu (by officiating, in order to do so, as the companion who precedes or follows that regular Bhikkhu)--he ought riot to devote himself to a forest life--he ought not to devote himself to living on alms personally received 1--he ought not to cause an alms to be brought out to him with the object of escaping an extension of his probationary term 2, thinking, "Let them not recognise me" (as one who has been placed under probation) 3.
'A Bhikkhu who has been placed on probation ought, O Bhikkhus, to announce the fact of his having been so placed when he arrives at a residence as an incoming Bhikkhu--he ought to announce the fact to an incoming Bhikkhu--he ought to announce the fact at an Uposatha meeting--he ought to announce the fact at a Pavra"n" meeting--and, if he be sick, he ought to announce the fact at such meetings by means of a messenger 4.
p. 388
3. 'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a residence in which no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a place which is not a residence 1 and where no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu (&c., as before) ought not to go away from a residence in which Bhikkhus are living, either to a residence or to a place which is not a residence, and where Bhikkhus are not living, unless (&c., as before) 2.... from a place which is not a residence, but where Bhikkhus are living, to a place which is a residence, but where Bhikkhus are not living.... from a place which is not a residence, but where Bhikkhus are living, to a place which is not a residence and where Bhikkhus are not living.... from a place which is no residence, but where Bhikkhus are living, either to a place which is not a residence or to a residence where no Bhikkhus are living.... from a place which is either a residence or not a residence, to a place which is a residence, but where no Bhikkhus are living.... from a place which is either a residence or no residence, but where Bhikkhus are living, to a place
p. 389
which is not a residence and where no Bhikkhus are living.... from a place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, but where no Bhikkhus are living, unless with a regular Bhikkhu or in time of danger.
'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence where Bhikkhus are living to a residence where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &c., as before). [The same changes as in the last series are here rung upon this inhibition, down to].... from a place which is either a residence or not a residence, but where Bhikkhus. are living, to a place which is either a residence or not a residence, and where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, and he ought to offer his seat to a regular Bhikkhu. He ought not to sit down on one and the same seat with a regular Bhikkhu; when a regular Bhikkhu is seated on a low seat he ought not to sit down on a high seat 2; when a regular Bhikkhu is seated on the ground he ought not to sit down on a seat 3; he ought not to walk up and down on the same "k"akama 4 with a regular Bhikkhu; when a regular Bhikkhu is walking up and down on a low "k"akama he ought not to walk up and down on a higher "k"akama; when a regular Bhikkhu is walking up and down on the ground he ought not to walk up and down on a (properly prepared) "k"akama.
A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell (&c., all the other acts mentioned in the last paragraph being here repeated down to the end) with a Bhikkhu senior to himself who has been placed on probation.... with a Bhikkhu who has been thrown back to the commencement of his term of probation.... with a Bhikkhu who has rendered himself liable to the Mnatta discipline 5.... with a Bhikkhu undergoing the Mnatta discipline.... with a Bhikkhu who is in a position to receive rehabilitation'.
If a meeting of four Bhikkhus, of whom one is
p. 391
a probationer, should place a Bhikkhu on probation, or throw him back to the beginning of his probationary= course, or subject him to the Mnatta discipline--or if a meeting of twenty Bhikkhus, of whom one is a probationer, should rehabilitate a Bhikkhu, that, O Bhikkhus, is an invalid act, and need not be obeyed 1:
\"Here end the ninety-four duties encumbent on a probationer.
Footnotes
384:1 There are four principal kinds of probation; the first of which was required when the follower of another of the reforming sects was received into the Buddhist Order, and is described in Mahvagga I, 38. The other three, which follow on the commission of a Sa"m"ghdisesa offence, are more particularly described below in the third Khandhaka. The Pli names of these four are respectively apa"t"i"k"kh"anna-parivsa, pa"t"i"k"kh"anna-parivsa, suddhanta-parivsa, and samodhna-parivsa.
No conclusion should be drawn against this statement from the passage above at I, 9, 1; though Seyyasaka's conduct, as there described, would not have rendered him liable to any one of these four principal probationary proceedings. For he is said to have been guilty of many offences (patti-bahulo). The accompanying enumeration must be taken, not as a description of those offences, but as additional to them. And the probation imposed upon him must have been for concealing one or more of the many offences not particularly specified.
384:2 All these expressions recur above, I, 27, 1.
385:1 See I, 1, 2, down to the end.
385:2 That is, in the lists recurring in the previous paragraphs, and given in full at I, 27, 1.
386:1 Ono"g"anam, which the Samanta Psdik explains by 'visa"g"g"ana"m": Compare the use of ono"g"esi at Dpava"m"sa Xiii, 29. The etymology of the word is unknown to us.
386:2 The Samanta Psdik has here the following note on sava"k"aniya"m", which should be compared with the shorter note on the same word given above, I, it, 5: Na sava"k"aniya"m" ktabban ti palibodhatthya pakkosanatthya v sava"k"aniya"m" na ktabba"m". Palibodhatthya hi karonto, aham yasmanta"m" imasmi"m" vatthusmi"m" sava"k"aniya"m" karomi, imamh vs ekapada"m" pi m pakkami yva na tam adhikara"n"a"m" vpasanta"m" hotti; evam karoti. Pakkosanatthya karonto, aha"m" te sava"k"aniya"m" karomi, ehi may saddhi"m" vinaya-dharna"m" sammukhibhva"m" ga"k"kh"m ti: eva"m" karoti.
386:3 Buddhaghosa says here, sanapariyanto bhattaggdsu sa"m"gha-navak-sana"m" vu"k"k"ati, svassa dtabbo. Pariyanta is used here in the same sense as in the 22nd Nissaggiya.
386:4 Vihr, In later times this word is no doubt always, or almost always, used to designate the whole of a building in which several or many Bhikkhus resided. In the older literature it always, p. 387 or almost always, denotes the dwelling-place, the private apartment, of a single Bhikkhu.
387:1 That is, to refrain from salka-bhatta, &c.
387:2 The Samanta Psdik says, Tappa"k"k"ay 'ti niha"t"abhatto hutv vihren' eva nisiditv bhu"g"anto vattiyo ga"n"ayissmi ga"k"kh"ato me bhikkh disv anro"k"entassa ratti"k"kh"edo (cap. 2) siy 'ti imin kra"n"ena pi"n"d"apto na niharpetabbo.
387:3 M ma"m g"ni"m"s 'ti m ma"m" ekabhikkhu pi "g"nt 'ti "k"a imin a"g"gh"sayena vihre sma"n"erehi pa"k"petv bhu"g"itum labbhati. Gma"m" pi"n"d"ya pavisitabbam eva. Gilnassa pana navakamma"m k"ariyupa"g"gh"yaki"k"k"dipasu (sic) tassa v vihre yeva a"k"kh"itu"m" va"t"t"ati. Sa"k"e pi gme anekasat bhikkh vi"k"aranti na sakk hoti ro"k"etu"m" gmakvsa"m" gantv sabhga"t"th"ne vasitu"m" va"t"t"ati.
387:4 This paragraph, it will be seen, is omitted in three out of the four following cases, which are otherwise similar in every respect, p. 388 as regards the right conduct which is laid down for them, to the present case of the Bhikkhus who have been placed on probation.
388:1 The Samanta Psdik says, (Abhikkhuko vso) na hi tattha vuttharattiyo ga"n"anupik honti. pakatattena pana saddhi"m" va"t"t"ati. Anvso nma "k"etiyaghara"m" bodhighara"m" samma"g"ania"t"t"ako drua"t"t"ako pniyam"l"o va"k"k"aku"t"i dvrako"t"th"ako 'ti evamdi.
388:2 In the text read vso v anvso v.
390:1 This recurs in Khandhaka I, chapter 27.
390:2 Compare the 69th Sekhiya.
390:3 Compare the 68th Sekhiya.
390:4 A narrow space of open ground, levelled and cleared of jungle, for the purpose of being used to walk up and down upon when meditating. See our note on Mahayana V, 1, 14.
390:5 On these disciplines and on rehabilitation, see the following Khandhaka.
391:1 Compare Mahvagga IX, 4, I.
Second Khandhaka.
Probation And Penance.
1.
1. Now at that time the Blessed Buddha was staying at Svatthi, in the "G"etavana, Anthapi"n"d"ika's Grove. And at that time Bhikkhus who had been placed on probation 1 used to accept reverence and service and salutation and respect from regular Bhikkhus; and to allow them to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for them; and to carry their bowl or their robe, and to shampoo them 2.
p. 385
Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, 'How can Bhikkhus who have been placed on probation accept reverence (&c., as above, down to) shampoo them?'
And those Bhikkhus told this thing to the Blessed One.
Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusa"m"gha, and asked the Bhikkhus: 'Is it true, O Bhikkhus, as they say, that Bhikkhus who have been placed on probation accept reverence (&c., as before, down to) shampoo them?'
'It is true, Lord.'
The Blessed Buddha rebuked them, saying, 'How can those Bhikkhus (&c., as before, down to) shampoo them? This will not conduce, O Bhikkhus (&c., as usual, down to) 1 turning back of those who have been converted.'
And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, saying, 'A Bhikkhu who has been placed on probation ought not to accept reverence ( (that is to say), the Uposatha ceremony, the Pavra"n" ceremony, the share in robes for the rainy season, in things dedicated to the Sa"m"gha 1, and in food.
2. 'Therefore, O Bhikkhus, do I make known to you a rule of conduct for Bhikkhus who have been placed on probation, according to which they ought to conduct themselves aright. And herein this is the right conduct. He ought not to confer the Upasampad (&c., as above, in I, 1, 5, down to the end) 2.
A. Bhikkhu who has been placed on probation ought not, O Bhikkhus, to walk in front of, or to sit down in front of, a regular Bhikkhu. Whichever belonging to that company of Bhikkhus shall be the worst seat 3, or the worst sleeping-place, or the worst room 4, that shall be given to that Bhikkhu, and there-
p. 387
with shall he content himself. A Bhikkhu who has been placed under probation ought not, O Bhikkhus, to visit the families who support a regular Bhikkhu (by officiating, in order to do so, as the companion who precedes or follows that regular Bhikkhu)--he ought riot to devote himself to a forest life--he ought not to devote himself to living on alms personally received 1--he ought not to cause an alms to be brought out to him with the object of escaping an extension of his probationary term 2, thinking, "Let them not recognise me" (as one who has been placed under probation) 3.
'A Bhikkhu who has been placed on probation ought, O Bhikkhus, to announce the fact of his having been so placed when he arrives at a residence as an incoming Bhikkhu--he ought to announce the fact to an incoming Bhikkhu--he ought to announce the fact at an Uposatha meeting--he ought to announce the fact at a Pavra"n" meeting--and, if he be sick, he ought to announce the fact at such meetings by means of a messenger 4.
p. 388
3. 'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a residence in which no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a place which is not a residence 1 and where no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu (&c., as before) ought not to go away from a residence in which Bhikkhus are living, either to a residence or to a place which is not a residence, and where Bhikkhus are not living, unless (&c., as before) 2.... from a place which is not a residence, but where Bhikkhus are living, to a place which is a residence, but where Bhikkhus are not living.... from a place which is not a residence, but where Bhikkhus are living, to a place which is not a residence and where Bhikkhus are not living.... from a place which is no residence, but where Bhikkhus are living, either to a place which is not a residence or to a residence where no Bhikkhus are living.... from a place which is either a residence or not a residence, to a place which is a residence, but where no Bhikkhus are living.... from a place which is either a residence or no residence, but where Bhikkhus are living, to a place
p. 389
which is not a residence and where no Bhikkhus are living.... from a place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, but where no Bhikkhus are living, unless with a regular Bhikkhu or in time of danger.
'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence where Bhikkhus are living to a residence where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &c., as before). [The same changes as in the last series are here rung upon this inhibition, down to].... from a place which is either a residence or not a residence, but where Bhikkhus. are living, to a place which is either a residence or not a residence, and where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, and he ought to offer his seat to a regular Bhikkhu. He ought not to sit down on one and the same seat with a regular Bhikkhu; when a regular Bhikkhu is seated on a low seat he ought not to sit down on a high seat 2; when a regular Bhikkhu is seated on the ground he ought not to sit down on a seat 3; he ought not to walk up and down on the same "k"akama 4 with a regular Bhikkhu; when a regular Bhikkhu is walking up and down on a low "k"akama he ought not to walk up and down on a higher "k"akama; when a regular Bhikkhu is walking up and down on the ground he ought not to walk up and down on a (properly prepared) "k"akama.
A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell (&c., all the other acts mentioned in the last paragraph being here repeated down to the end) with a Bhikkhu senior to himself who has been placed on probation.... with a Bhikkhu who has been thrown back to the commencement of his term of probation.... with a Bhikkhu who has rendered himself liable to the Mnatta discipline 5.... with a Bhikkhu undergoing the Mnatta discipline.... with a Bhikkhu who is in a position to receive rehabilitation'.
If a meeting of four Bhikkhus, of whom one is
p. 391
a probationer, should place a Bhikkhu on probation, or throw him back to the beginning of his probationary= course, or subject him to the Mnatta discipline--or if a meeting of twenty Bhikkhus, of whom one is a probationer, should rehabilitate a Bhikkhu, that, O Bhikkhus, is an invalid act, and need not be obeyed 1:
\"Here end the ninety-four duties encumbent on a probationer.
Footnotes
384:1 There are four principal kinds of probation; the first of which was required when the follower of another of the reforming sects was received into the Buddhist Order, and is described in Mahvagga I, 38. The other three, which follow on the commission of a Sa"m"ghdisesa offence, are more particularly described below in the third Khandhaka. The Pli names of these four are respectively apa"t"i"k"kh"anna-parivsa, pa"t"i"k"kh"anna-parivsa, suddhanta-parivsa, and samodhna-parivsa.
No conclusion should be drawn against this statement from the passage above at I, 9, 1; though Seyyasaka's conduct, as there described, would not have rendered him liable to any one of these four principal probationary proceedings. For he is said to have been guilty of many offences (patti-bahulo). The accompanying enumeration must be taken, not as a description of those offences, but as additional to them. And the probation imposed upon him must have been for concealing one or more of the many offences not particularly specified.
384:2 All these expressions recur above, I, 27, 1.
385:1 See I, 1, 2, down to the end.
385:2 That is, in the lists recurring in the previous paragraphs, and given in full at I, 27, 1.
386:1 Ono"g"anam, which the Samanta Psdik explains by 'visa"g"g"ana"m": Compare the use of ono"g"esi at Dpava"m"sa Xiii, 29. The etymology of the word is unknown to us.
386:2 The Samanta Psdik has here the following note on sava"k"aniya"m", which should be compared with the shorter note on the same word given above, I, it, 5: Na sava"k"aniya"m" ktabban ti palibodhatthya pakkosanatthya v sava"k"aniya"m" na ktabba"m". Palibodhatthya hi karonto, aham yasmanta"m" imasmi"m" vatthusmi"m" sava"k"aniya"m" karomi, imamh vs ekapada"m" pi m pakkami yva na tam adhikara"n"a"m" vpasanta"m" hotti; evam karoti. Pakkosanatthya karonto, aha"m" te sava"k"aniya"m" karomi, ehi may saddhi"m" vinaya-dharna"m" sammukhibhva"m" ga"k"kh"m ti: eva"m" karoti.
386:3 Buddhaghosa says here, sanapariyanto bhattaggdsu sa"m"gha-navak-sana"m" vu"k"k"ati, svassa dtabbo. Pariyanta is used here in the same sense as in the 22nd Nissaggiya.
386:4 Vihr, In later times this word is no doubt always, or almost always, used to designate the whole of a building in which several or many Bhikkhus resided. In the older literature it always, p. 387 or almost always, denotes the dwelling-place, the private apartment, of a single Bhikkhu.
387:1 That is, to refrain from salka-bhatta, &c.
387:2 The Samanta Psdik says, Tappa"k"k"ay 'ti niha"t"abhatto hutv vihren' eva nisiditv bhu"g"anto vattiyo ga"n"ayissmi ga"k"kh"ato me bhikkh disv anro"k"entassa ratti"k"kh"edo (cap. 2) siy 'ti imin kra"n"ena pi"n"d"apto na niharpetabbo.
387:3 M ma"m g"ni"m"s 'ti m ma"m" ekabhikkhu pi "g"nt 'ti "k"a imin a"g"gh"sayena vihre sma"n"erehi pa"k"petv bhu"g"itum labbhati. Gma"m" pi"n"d"ya pavisitabbam eva. Gilnassa pana navakamma"m k"ariyupa"g"gh"yaki"k"k"dipasu (sic) tassa v vihre yeva a"k"kh"itu"m" va"t"t"ati. Sa"k"e pi gme anekasat bhikkh vi"k"aranti na sakk hoti ro"k"etu"m" gmakvsa"m" gantv sabhga"t"th"ne vasitu"m" va"t"t"ati.
387:4 This paragraph, it will be seen, is omitted in three out of the four following cases, which are otherwise similar in every respect, p. 388 as regards the right conduct which is laid down for them, to the present case of the Bhikkhus who have been placed on probation.
388:1 The Samanta Psdik says, (Abhikkhuko vso) na hi tattha vuttharattiyo ga"n"anupik honti. pakatattena pana saddhi"m" va"t"t"ati. Anvso nma "k"etiyaghara"m" bodhighara"m" samma"g"ania"t"t"ako drua"t"t"ako pniyam"l"o va"k"k"aku"t"i dvrako"t"th"ako 'ti evamdi.
388:2 In the text read vso v anvso v.
390:1 This recurs in Khandhaka I, chapter 27.
390:2 Compare the 69th Sekhiya.
390:3 Compare the 68th Sekhiya.
390:4 A narrow space of open ground, levelled and cleared of jungle, for the purpose of being used to walk up and down upon when meditating. See our note on Mahayana V, 1, 14.
390:5 On these disciplines and on rehabilitation, see the following Khandhaka.
391:1 Compare Mahvagga IX, 4, I.
