by T. W. Rhys Davids | 1881 | 137,074 words
The Cullavagga (part of the Vinaya collection) includes accounts of the First and Second Buddhist Councils as well as the establishment of the community of Buddhist nuns. The Cullavagga also elaborates on the etiquette and duties of Bhikkhus....
1. So the Saṃgha carried out the Tajjaniya-kamma against the Bhikkhus who were followers of Paṇḍuka and Lohitaka. And when they had been subjected by the Saṃgha to the Tajjaniya-kamma and were conducting themselves aright in accordance thereto, they became subdued, and they sought for release; and going up to the Bhikkhus they spake as follows: 'We, Sirs, have been subjected by the Saṃgha to the Tajjaniya-kamma (&c., down to) release. What now should. we do?'
They told this thing to the Blessed One.
'Then, O Bhikkhus, let the Saṃgha revoke the Tajjaniya-kamma carried out against the followers of Paṇḍuka and Lohitaka.
2. 'There are five things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tajjaniya-kamma ought not to be revoked for him; (that is to say), when he confers the upasampadā—when he gives a nissaya—when he provides himself with a sāmaṇera—when he accepts the office of giving exhortation to the nuns—and when, having accepted that office, he exhorts the nuns. These are the five things, O Bhikkhus (&c., as before, down to) revoked for him.
'There are other five things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tajjaniya-kamma ought not to be revoked for him; (that is to say), when he commits the offence for which the Tajjaniya-kamma has been carried out by the Saṃgha against him—or any other offence of a similar kind—or any worse offence—when he finds fault with the proceeding that has been carried out against him—or with the Bhikkhus who have carried it out. These are five things, O Bhikkhus (&c., as before, down to) revoked for him.
There are eight things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tajjaniya-kamma ought not to be revoked for him; (that is to say), when he raises objections against a regular Bhikkhu's taking part in the Uposatha ceremony—or in the Pavāraṇā ceremony—when he inhibits a junior from going beyond the bounds—when he sets on foot a censure against any other Bhikkhu—when he asks another Bhikkhu to give him leave to rebuke that Bhikkhu—when he warns another Bhikkhu whom he supposes to be offending—when he reminds another Bhikkhu of a rule against which he supposes that Bhikkhu to be offending—when he associates with the Bhikkhus. These are the eight things, O Bhikkhus (&c., as before, down to) revoked for him.'
Here end the eighteen cases in which there ought to be no revocation (of the Tajjaniya-kamma).
Footnotes and references:
Compare below, chapters ii, 16, 23, 28, 34.
Lomaṃ pātenti. See the commentary as given by H. Oldenberg at p. 309 of his edition of the text. That our translation is correct is evident from the use of panna-lomo (at Cullavagga VII, 1, 6), that being simply the opposite of haṭṭha-lomo, which signifies 'having the hair of the body erect in consequence of the excitement produced by fear, joy, or amazement;' and hence simply 'troubled, excited.' The opposite of this is 'pacified, subdued.'
Netthāram vattanti. See the commentary in the edition of the text loco citato.
Pakatattassa, that is a Bhikkhu who has not made himself liable to any disciplinary proceeding, has committed no irregularity. It is one of the expressions unknown to the Pātimokkha, but occurs in the much later Introduction to that work (Dickson, p. 11). See below, III, 1,1.