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. 'A Bhikkhu against whom the Ukkhepaniyakamma that follows on not acknowledging a fault has been carried out ought to conduct himself aright. And herein this is the right conduct: he ought not to confer the upasampadā—he ought not to give a nissaya—he ought not to provide himself with a sāmaṇera—he ought not to accept the office of giving exhortation to the nuns—if he have accepted that office, he ought not to exhort the nuns—he ought not to commit the offence for which the Ukkhepaniya-kamma that follows on not acknowledging a fault has been carried out against him—nor any offence of a similar kind—nor any worse offence—he ought not to find fault with the proceeding (that has been carried out against him)—nor with (the Bhikkhus) who have carried it out—he ought not to accept from a regular Bhikkhu reverence, orsic
service, or salutation, or respect, nor allow him to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for him, nor to carry his bowl or his robe, nor to shampoo him—he ought not to harass a regular Bhikkhu with a complaint that he has failed in morality, or in conduct, or in doctrine, or in the mode of obtaining a livelihood—he ought not to cause division between a Bhikkhu and the Bhikkhus—he ought not to wear the outward signs of being a layman, or of being a follower of some other doctrine—he ought not to follow the professors of other doctrines—he ought to follow the Bhikkhus—he ought to train himself in the training of the Bhikkhus—he ought not to dwell under one and the same roof with a regular Bhikkhu, whether in a place formally declared to be a residence, or to be not a residence, or in a place which is neither the one nor the other,—on seeing a regular Bhikkhu he ought to rise from his seat—he ought not to touch a regular Bhikkhu, either inside or outside (of the residence)—he ought not to raise objections against a regular Bhikkhu's taking part in the Uposatha ceremony—or in the Pavāraṇā
ceremony—he ought not to issue command (to a junior, inhibiting him from going beyond the bounds, or summoning him to appear before the elders)—he ought not to set on foot a censure against any other Bhikkhu—he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu)—he ought not to warn (another Bhikkhu whom he supposes to be offending)—he ought not to remind (another Bhikkhu of a law against which he supposes that Bhikkhu to be offending)—and he ought not to associate with the Bhikkhus.'
Here end the forty-three duties which follow on an Ukkhepaniya-kamma for not acknowledging a fault.
Footnotes and references:
As this chapter, containing the sammā-vattanā or right conduct, differs from the corresponding chapters of the preceding Kammas (chapters 5, 10, 15, and 21), it is here set out in full.
See the passages quoted above (chapter 5).
The passage between these two figures recurs at II, 1, 1.
At II, 1, 1. Buddhaghosa explains this word as confined to a stool on which to place feet that have been washed (dhota-pāda-ṭhapanakaṃ).
Buddhaghosa says on the same expression in II, 1, 1, pādakathaliyan (sic) ti adhota-pāda-ṭhapanakaṃ pāda-ghaṃsanaṃ vā.
The Samanta Pāsādikā says, Na titthiya-dhago ti kusacīrādiṃ na dhāretabbaṃ. Compare the use of arahad-dhajaṃ at Jātaka I, 65.
The Samanta Pāsādikā says, Na āsādetabbo ti na pāsādetabbo (compare the use of āsādesi, Jātaka I, 481). Anto vā bahi vā ti vihārassa anto vā bahi vā.
On this and the following sentences compare the passages quoted above, chapter 5.