which is especially curious if the word Sugata meant 'the Bud- dha's/ that is to say, the Buddha's span, when that work was composed.
1 That is, either to living creatures (birds, ants, and so on) by clearing the site ; or to the future resident after it is built. See the old commentator's note on Sarambha at Minayeff, p. 71.
2 ' Sufficient for a cart drawn by a yoke of oxen to pass round it/ according to the old commentator.
3 Mahallaka. Compare -/Tullavagga VI, n, 1.
4 In the text read, of course, Bhikkhu, not Bhikkhu.
5 I. e. to throw off the robes, to leave the Order.
IO PATIMOKKHA.
and the Bhikkhu confesses his malice1 — that is a Sa;/2ghadisesa.
9. Whatsoever Bhikkhu, in harshness, malice, or
anger, shall harass another Bhikkhu by a groundless
charge of having committed a Para^ika offence, sup-
porting himself by some point or other of no im-
portance in a case that really rests on something
of a different kind ; thinking to himself, ' Perchance
I may thus get him to fall from this religious life '
— and then at some later time, either when he is
pressed, or without his being pressed, the case turns
out to rest on something of a different kind, and
that Bhikkhu confesses his malice — that is a Sam-
gh&disesa2.
10. Whatsoever Bhikkhu shall go about to cause
division in a community 3 that is at union, or shall
persist in calling attention to some matter calculated
to cause division, that Bhikkhu should thus be ad-
dressed by the Bhikkhus : ' Sir, go not about to
cause division in a community that is at union ; '
or, ' Persist not in calling attention to a matter
calculated to cause division ;' ' Be, Sir, at one with
the community, for the community, being at unity,
in harmony, without dispute, dwells pleasantly under
1 Do saw was probably meant here to refer to the do so at the beginning of the rule.
2 For instance, the Bhikkhu has seen that A, who is a Khattiya, has committed some offence. He says either that he has seen a Khattiya commit that offence, and thus harasses an innocent person; or he says that A has committed a Paragika offence, whereas the offence is of a lesser nature.
For ^aveyyan in the text read Mveyyan.
8 Sawgha; that is, the company of the Brethren dwelling in one
place, or in one district.
Samghadisesa Dhamma. Ii
one authority1/ If that Bhikkhu, when he has thus
been spoken to by the Bhikkhus, should persist as
before, then let that Bhikkhu be (formally) admo-
nished about it by the Bhikkhus as a body2, even
to the third time, to the intent that he abandon that
course. If, while being so admonished up to the
third time, he abandon that course, it is well : if he
abandon it not — that is a Sa^ghadisesa.
1 1. Now if other Bhikkhus, one, or two, or three,
become adherents of that Bhikkhu, and raise their
voices on his side ; if they should say thus : * Say
not, Sirs, anything against that Bhikkhu ! That
Bhikkhu both speaks according to the Dhamma,
and he speaks according to the Vinaya; it is our
wish, too, and desire, that he adopts, and gives
expression to ; and he speaks, knowing that what
he says appears to us also to be right :' — then let
those Bhikkhus be addressed by the Bhikkhus thus :
' Say not so, Sirs ! That Bhikkhu speaks not according
to the Dhamma, neither does he speak according to
the Vinaya. Let not, Sirs, the causing of division
in the community be pleasing to you ! Be, Sirs, at
one with the community ! for the community, being at
unity, in harmony, without dispute, dwells pleasantly
under one discipline/ If those Bhikkhus, when
they have thus been spoken to by the Bhikkhus,
should persist as before, those Bhikkhus should be
1 Ekuddeso; that is, the authority of the rules recited in the Patimokkha.
2 Samanubhasitabbo. We think ' admonish ' is not too strong a rendering of this term ; and not inconsistent with the equality of the fraternity,. as the admonition comes from the united body. The preposition sam need not imply a Sawghakamma, which appears to have been necessary only after the Sa^ghadisesa offence had been completed. We occasionally render the word by ' adjure.'
1 2 PATIMOKKHA.
(formally) adjured by the Bhikkhus, as a body,
even to the third time, to the end that they
abandon that course. If, while being so adjured,
up to the third time, they abandon that course, it
is well : if they abandon it not — that is a Sa^ghd-
disesa.
12. Should a Bhikkhu refuse to listen to what
is said to him 1; and when spoken to by the Bhikkhus,
in accordance with the Dhamma 2, touching the pre-
cepts handed down in the body of recited law 3, will
allow nothing to be said to him (objecting), 'Say
nothing to me, Sirs, either good or bad : and I will
say nothing, either good or bad, to you. Be good
enough, Sirs, to refrain from speaking to me!' — then
let that Bhikkhu be addressed by the Bhikkhus
thus : ' Do not, Sir, make yourself a person who
cannot be spoken to : make yourself rather, Sir, a
person to whom we can speak. Speak to the
Bhikkhus, Sir, in accordance with the Dhamma ; and
the Bhikkhus, Sir, will speak in accordance with the
Dhamma to you. For thus has the church 4 of the
Blessed One grown large ; that is to say, by mutual
converse, and by mutual help5/ If that Bhikkhu,
when he has thus been spoken to by the Bhikkhus,
should persist as before, then let that Bhikkhu be
1 Dubba/fcois not ' unruly,' as Dickson has, following Childers, who gives ' abusive, unruly, violent/ It means rather ' difficult to reason with, averse to instruction/ Compare £ataka I, 151, 152.
2 Sahadhammika/ft, which is here adverbial; and where the Dhamma refers to the Rules, as is pointed out in the Introduction.
3 Uddesa-pariyapannesu; uddesa being here practically the same as Patimokkha.
4 Parisa, 'the retinue, the followers, the adherents/ referring here to the Sawgha only.
5 In the text read vu/Mapanena.
SAilfGHADISESA DHAMMA. I 3
(formally) adjured by the Bhikkhus as a body, even
to the third time, to the end that he abandon that
course. If, while being so adjured, up to the third
time, he abandon that course, it is well : if he abandon
it not — that is a Sa^ghadisesa.
13. Should a Bhikkhu dwell near a certain village
or town, leading a life hurtful to the laity, and
devoted to evil, (so that) his evil deeds are seen
and heard, and the families led astray by him are
seen and heard, let that Bhikkhu be spoken to by
the Bhikkhus thus : ' Your life, Sir, is hurtful to
the laity, and evil; your evil deeds, Sir, are seen
and heard ; and families are seen and heard to be
led astray by you. Be so good, Sir, as to depart
from this residence ; you have dwelt here, Sir, long
enough/ If, when that Bhikkhu is thus addressed
by the Bhikkhus he should answer the Bhikkhus
thus : ' The Bhikkhus are walking in longing, the
Bhikkhus are walking in malice, the Bhikkhus are
walking in delusion, the Bhikkhus are walking in
fear; and, for a fault of a like nature, they send some
away, and some they send not away1:' — then that
Bhikkhu should be spoken to by the Bhikkhus thus :
' Say not so, Sir ! The Bhikkhus walk not in longing,
the Bhikkhus walk not in malice, the Bhikkhus walk
not in delusion, the Bhikkhus walk not in fear ; and
they send not some away, for a fault of a like nature,
while they send others not away. Your life, Sir,
is hurtful to the laity, and evil ; your evil deeds,
Sir, are seen and heard, and families are seen and
heard, Sir, to be led astray by you. Be so good,
Sir, as to depart from this residence ; you have dwelt
1 On the use of Pabb^eti in this sense comp. the 2nd Par.
14 PATIMOKKHA.
here, Sir, long enough/ If that Bhikkhu, when thus
spoken to by the Bhikkhus should persist as before,
that Bhikkhu should be (formally) adjured by the
Bhikkhus as a body, even to the third time, to the
end that he abandon that course. If, while being
so adjured, up to the third time, he abandon that
course, it is well : if he abandon it not — that is a
Sawghadisesa.
Venerable Sirs, the thirteen matters which require,
as well in their earlier as in their later stages, formal
meetings of the Order, have been recited; nine
which become offences at once, and four which are
not completed until the third admonition.
If a Bhikkhu have committed either one or other
of these \ for as many days as he knowingly con-
ceals his sin, for so many days must that Bhikkhu,
even against his will, remain in probation 2. When
the probation is over, that Bhikkhu must, for six
further days, undergo the M&natta discipline3
(Penance). When the Penance has been removed,
that Bhikkhu must be reinstated in some place where
the community of the Bhikkhus forms a body of
twenty. If a community of Bhikkhus forming a
body of less than twenty, even by one, should rein-
state that Bhikkhu, he is not reinstated, and that
community is blameworthy. This is the proper
course in that case.
1 Literally, ' of which/ In the text there should be no full stop after yavatatiyaka.
2 On the regulations respecting Pariv as a (Probation), see iSTulla- vagga II, 1-3.
3 On the regulations respecting Manatta (Penance), see -Ziulla- vagga II, 6-8.
SAil/GHADISESA DHAMMA. 1 5
In respect of them I ask the venerable ones, ' Are you pure in this matter ?'
A second time I ask the venerable ones, 'Are you pure in this matter ?'
A third time I ask the venerable ones, 'Are you pure in this matter ?'
The venerable ones are pure herein. Therefore do they keep silence. Thus I understand.
Here endeth the recitation of the Sawghadisesas.
1 6 PATIMOKKHA.
ANIYATA DHAMMA1.
Rules regarding Undetermined Matters.
Here, venerable Sirs, the two Rules regarding undetermined matters come into recitation.
i. Whatsoever Bhikkhu shall take a seat with
a woman, one man with one woman, in secret, on a
secluded seat, suitable2 (for sexual intercourse); and
if a believing woman, trustworthy of speech, who
has seen (them so), shall lay it to his charge under
one or other of three Rules, either under the Para-
^ika3, or under the Sa/^ghadisesa 4, or under the Pa-
^ittiya 5 Rules : — let then that Bhikkhu, if he acknow-
ledge that he has so sat, be dealt with (according to
the circumstances reported) for a Para^ika, or for a
Sa^ghadisesa, or for a Pa^ittiya ; or let that Bhikkhu
be dealt with under that one of those three Rules
under which the believing woman, trustworthy in
speech, shall lay it to his charge.
This rule relates to a matter undetermined.
2. And furthermore, even if the seat be not se-
cluded, and not convenient (for sexual intercourse),
but be convenient for addressing a woman with
wicked words 6, then whatsoever Bhikkhu shall take
1 The whole of the following portion of the Patimokkha, to- gether with the Old Commentary on it, recurs in the Vibhahga, Book III.
2 Ala^zkammaniye, an expression found only in this passage. The Vibhanga interprets it as above (Aniyata I, 2, 1).
5 Pa&ttiya 44, 45; and compare also 7, 27.
6 Compare the 3rd Sawghadisesa, and probably the 4th is also referred to.
Aniyata Dhamma. I 7
a seat with a woman, one man with one woman, in
secret, on such a seat, and a believing woman, trust-
worthy in speech, who has seen (them so), shall lay
it to his charge under one or other of two Rules,
either under the Sa/^ghadisesa, or under the Paiit-
tiya Rule — let then that Bhikkhu, if he acknowledge
that he has so sat, be dealt with (according to the
circumstances reported) for a Sa;^ghadisesa, or for
a Pa/§ittiya ; or let that Bhikkhu be dealt with under
that one of those two Rules under which the believing
woman, trustworthy in speech, shall lay it to his
charge.
This rule relates to a matter undetermined.
Venerable Sirs, the two Rules regarding uncertain matters have been recited.
In respect of them I ask the venerable ones, 'Are you pure in this matter ?'
A second time I ask the venerable ones, ' Are you pure in this matter ?'
A third time I ask the venerable ones, ' Are you pure in this matter ?'