Vinaya Pitaka (3): Khandhaka

by I. B. Horner | 2014 | 386,194 words | ISBN-13: 9781921842160

The English translation of the Khandhaka: the second book of the Pali Vinaya Pitaka, one of the three major ‘baskets’ of Therevada canonical literature. It is a collection of various narratives. The English translation of the Vinaya-pitaka (third part, khandhaka) contains many Pali original words, but transliterated using a system similar to the I...

Third set of nine cases

“This is a case, monks, … While he is under probation, he meantime falls into several offences entailing a formal meeting of the Order, not many and many, and concealed … not many and many and concealed and not concealed … On account of these offences (fallen into) meantime, the Order sends him back to the beginning by a (formal) act that is not legally valid, reversible, not fit to stand, it grants him concurrent probation not by rule, it imposes mānatta (discipline) by rule, it rehabilitates him by rule. Monks, that monk is not pure in regard to those offences.

Kd.13.36.4 “This is a case, monks … The two cases given here are identical with those specified in Kd.13.36.2; instead of not many read many … Monks, that monk is pure in regard to those offences.”

Told is the Third Section: that on Accumulation (of Offences).

This is its key:

Not concealed, and one day, two days, three days, four days and five days,
and for a fortnight, ten days[1]: the Great Sage speaks of an offence, /
BD.5.95 And slighter ones, leaving the Order, about ‘not many’,[2] two monks there agree,
two are doubtful, are of the opinion that it is a mixed offence, /
They are of the opinion that it is a heavier offence when it is a slighter one,[3]
likewise of the opinion that it is a slighter one.[4] /
One conceals, and then about backsliding,[5]and confessing for one who was mad, (sending back) to the beginning, he is pure.[6] /
The recitation[7] is for the maintenance of true dhamma
among the teachers of the Vibhajja doctrines,[8]
and who, dwellers in the Mahāvihāra,[9] illuminate Tambapaṇṇidīpa.[10]

Footnotes and references:


dasānaṃ should perhaps read dasāha, or dasannaṃ. The reference is probably to Kd.13.21.1: ten offences concealed for ten days.


Reading with Sinhalese edition parimāṇāsa ca instead of Oldenberg’s parimāṇamukhaṃ, for -mukhaṃ is hard to account for.


Reading with Sinhalese edition suddhake garukadiṭṭhino, and referring to the end of Kd.13.34.1 where two monks think that they have fallen into a Saṅghādisesa offence when really it is a slighter one.


Reading should probably be suddhakadiṭṭhino instead of suddhadiṭṭhino of Oldenberg’s text, and suddadiṭṭhi of Sinhalese edition


As Oldenberg suggests (Vin.2.312) the pakkhamitena ca should perhaps read makkhadhammena as in Kd.13.34.2. The Sinhalese edition reads pakkami tena ca.


Reading with Sinhalese edition mūlāya paṭivisuddhako (for mūlāya paṭikassati + visuddhako) instead of Oldenberg’s mūlā, pannarasa visuddhato. On the other hand, there seem to be fifteen cases of sending back to the beginning made up of nine to which reference is made at the end of Kd.13.35, with six in Kd.13.36.




vibhajjapadānaṃ, which Oldenberg suggests (Vin.2.312) should read vibhajjavādānaṃ. Sinhalese edition reads vibhajjāvādanaṃ.


The great monastery at Anurādhapura, for many centuries the chief seat of Buddhism in Ceylon.


Tambapaṇṇidīpa was a district in Ceylon, with Anurādhapura as its centre. According to SN-a.ii.111, it was a hundred yojanas in extent, but Vb-a.444 says it was three hundred yojanas in extent. See also Vin-a.i.102 where Mahinda tells Tissa that although the sāsana is established in Tambapaṇṇidīpa, it will not take root until a boy, born in Tambapaṇṇidīpa of parents belonging there, goes forth there, learns the Vinaya there, and recites it there. Tambapaṇṇidīpa also came to be a name for the whole of the Island of Ceylon. It seems strange to insert references to Anurādhapura and Ceylon here, as though this were, even if not an ending, yet referring to the time when the sāsana had reached this Island.