{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/sbe17/sbe17146.htm","path":"bud/sbe17/sbe17146.htm","source_url":"https://sacred-texts.com/bud/sbe17/sbe17146.htm","text":"1. Now at that time the Blessed Buddha was staying at S\u00e2vatthi, in the Getavana, An\u00e2thapindika'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.\nThose 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?'\nAnd those Bhikkhus told this thing to the Blessed One.\nThen the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhusamgha, 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?'\n'It is true, Lord.'\nThe 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.'\nAnd 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 (&c., as before, down to) shampoo them. Whosoever does so, shall be guilty of a dukkata offence. I prescribe, O Bhikkhus, to those Bhikkhus who have been placed on probation to do [all the courtesies, duties, and services mentioned above 2] for one another, according to their seniority. I prescribe, O Bhikkhus, five things (as permissible) to Bhikkhus who have been placed on probation,\naccording to their seniority; (that is to say), the Uposatha ceremony, the Pav\u00e2ran\u00e2 ceremony, the share in robes for the rainy season, in things dedicated to the Samgha 1, and in food.\n2. '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\u00e2 (&c., as above, in I, 1, 5, down to the end) 2.\nA. 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-\nwith 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.\n'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 Pav\u00e2ran\u00e2 meeting--and, if he be sick, he ought to announce the fact at such meetings by means of a messenger 4.\n3. '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\nwhich 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.\n'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, &c., as before).\n'A Bhikkhu who has been placed on probation ought to go, O Bhikkhus, from a residence where Bhikkhus are living to a residence where Bhikkhus are living, and where there are Bhikkhus of the same community (with himself), if he knows, \"This very day I can go there.\" [Here follow the same permutations and combinations as in the last two series.]\n4. 'A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell with a regular Bhikkhu in a residence under one and the same roof--nor in a place which is not a residence under one and the same roof--nor in a place which is either a residence or not a residence under one and the same roof. On seeing a regular Bhikkhu he\nought to rise from his seat 1; 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 ka\u1e45kama 4 with a regular Bhikkhu; when a regular Bhikkhu is walking up and down on a low ka\u1e45kama he ought not to walk up and down on a higher ka\u1e45kama; when a regular Bhikkhu is walking up and down on the ground he ought not to walk up and down on a (properly prepared) ka\u1e45kama.\nA 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 M\u00e2natta discipline 5 . . . . with a Bhikkhu undergoing the M\u00e2natta discipline . . . . with a Bhikkhu who is in a position to receive rehabilitation'.\nIf a meeting of four Bhikkhus, of whom one is\na probationer, should place a Bhikkhu on probation, or throw him back to the beginning of his probationary= course, or subject him to the M\u00e2natta 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:\n__________________\nHere end the ninety-four duties encumbent on a probationer.\n384:1 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 Mah\u00e2vagga I, 38. The other three, which follow on the commission of a Samgh\u00e2disesa offence, are more particularly described below in the third Khandhaka. The P\u00e2li names of these four are respectively apatikkhanna-pariv\u00e2sa, patikkhanna-pariv\u00e2sa, suddhanta-pariv\u00e2sa, and samodh\u00e2na-pariv\u00e2sa.\nNo 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 (\u00e2patti-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.\n384:2 All these expressions recur above, I, 27, 1.\n385:1 See I, 1, 2, down to the end.\n385:2 That is, in the lists recurring in the previous paragraphs, and given in full at I, 27, 1.\n386:1 Onoganam, which the Samanta P\u00e2s\u00e2dik\u00e2 explains by 'visagganam: Compare the use of onogesi at D\u00eepavamsa XIII, 29. The etymology of the word is unknown to us.\n386:2 The Samanta P\u00e2s\u00e2dik\u00e2 has here the following note on savakaniyam, which should be compared with the shorter note on the same word given above, I, it, 5: Na savakaniyam k\u00e2tabban ti palibodhatth\u00e2ya pakkosanatth\u00e2ya v\u00e2 savakaniyam na k\u00e2tabbam. Palibodhatth\u00e2ya hi karonto, aham \u00e2yasmantam imasmim vatthusmim savakaniyam karomi, imamh\u00e2 \u00e2v\u00e2s\u00e2 ekapadam pi m\u00e2 pakkami y\u00e2va na tam adhikaranam v\u00fbpasantam hot\u00eeti; evam karoti. Pakkosanatth\u00e2ya karonto, aham te savakaniyam karomi, ehi may\u00e2 saddhim vinaya-dhar\u00e2nam sammukhibh\u00e2vam gakkh\u00e2m\u00e2 ti: evam karoti.\n386:3 Buddhaghosa says here, \u00c2sanapariyanto bhattagg\u00e2d\u00eesu samgha-navak-\u00e2sanam vukkati, svassa d\u00e2tabbo. Pariyanta is used here in the same sense as in the 22nd Nissaggiya.\n386:4 Vih\u00e2r\u00e2, 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.\n387:1 That is, to refrain from sal\u00e2ka-bhatta, &c.\n387:2 The Samanta P\u00e2s\u00e2dik\u00e2 says, Tappakkay\u00e2 \u2019ti nihatabhatto hutv\u00e2 vih\u00e2ren\u2019 eva nisiditv\u00e2 bhu\u00f1ganto vattiyo ganayiss\u00e2mi gakkhato me bhikkh\u00fb disv\u00e2 an\u00e2rokentassa rattikkhedo (cap. 2) siy\u00e2 \u2019ti imin\u00e2 k\u00e2ranena pindap\u00e2to na nihar\u00e2petabbo.\n387:3 M\u00e2 mam g\u00e2nims\u00fb \u2019ti m\u00e2 mam ekabhikkhu pi g\u00e2n\u00e2t\u00fb \u2019ti ka imin\u00e2 aggh\u00e2sayena vih\u00e2re s\u00e2manerehi pak\u00e2petv\u00e2 bhu\u00f1gitum labbhati. G\u00e2mam pind\u00e2ya pavisitabbam eva. Gil\u00e2nassa pana navakammam \u00e2kariyupaggh\u00e2yakikk\u00e2dipasu (sic) tassa v\u00e2 vih\u00e2re yeva akkhitum vattati. Sake pi g\u00e2me anekasat\u00e2 bhikkh\u00fb vikaranti na sakk\u00e2 hoti \u00e2roketum g\u00e2mak\u00e2v\u00e2sam gantv\u00e2 sabh\u00e2gatth\u00e2ne vasitum vattati.\n387:4 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.\n388:1 The Samanta P\u00e2s\u00e2dik\u00e2 says, (Abhikkhuko \u00e2v\u00e2so) na hi tattha vuttharattiyo gananupik\u00e2 honti. pakatattena pana saddhim vattati. An\u00e2v\u00e2so n\u00e2ma ketiyagharam bodhigharam samma\u00f1ganiattako d\u00e2ruattako p\u00e2niyam\u00e2lo vakkakuti dv\u00e2rakotthako \u2019ti evam\u00e2di.\n388:2 In the text read \u00e2v\u00e2so v\u00e2 an\u00e2v\u00e2so v\u00e2.\n390:1 This recurs in Khandhaka I, chapter 27.\n390:2 Compare the 69th Sekhiya.\n390:3 Compare the 68th Sekhiya.\n390:4 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.\n390:5 On these disciplines and on rehabilitation, see the following Khandhaka.\n391:1 Compare Mah\u00e2vagga IX, 4, I.","title":"SBE 17: Second Khandhaka: Chapter 1","type":"page"}