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Vinaya (3): The Cullavagga

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....

Go directly to: Footnotes.

Cullavagga, Khandaka 3, Chapter 35

1. 'And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Saṃghādisesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar—connected with each other, and disconnected[1]. He asks the ṃg for an inclusive probation on account of those offences[2]. The ṃg imposes upon him an inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Saṃghādisesa offences, definite ones, which he does not conceal. He asks the ṃg to throw him back on account of those intervening offences to the commencement (of his term of probation). The ṃg [does so] by a lawful proceeding that cannot be quashed[3], and fit for the occasion; and it also imposes a Բٳٲ upon him, but by an unlawful proceeding, and then by an unlawful proceeding rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.

And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Saṃghādisesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar—connected with each other, and disconnected. And he asks the ṃg for an inclusive probation on account of those offences. The ṃg imposes upon him an inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Saṃghādisesa offences, definite ones, which he does conceal. He asks the ṃg to throw him back on account of those intervening offences to the commencement (of his term of probation). The ṃg [does so] by a lawful proceeding that cannot be quashed, and fit for the occasion; and it also imposes upon him an inclusive probation by a lawful proceeding, and imposes upon him a Բٳٲ, but by an unlawful proceeding, and by an unlawful proceeding it rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.'

[The same decision is given if, of the intervening offences, all of which are definite, some have been concealed, and some not concealed.]

2. [The same if the intervening offences have been not definite and not concealed, or not definite and concealed, or all not definite but some concealed and some not concealed, or, all not concealed but some definite and some not definite, or all concealed but some definite and some not definite, or some definite and some not definite and some concealed and some not concealed.]

__________________

Here end the nine principal cases (which serve as
a basis for the variations in the following
chapter) in which a Bhikkhu is not
purified (by undergoing a
term of probation).

Footnotes and references:

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[1]:

See chap. 33 for this list.

[2]:

In accordance with the rule laid down in chap. 28, which shows that by 'a Bhikkhu' must be understood 'a Bhikkhu who is under probation;' and the offences he has committed must have been concealed by him.

[3]:

Akuppa. The technical term kamma� kopeti is not to revoke the valid decision of a kamma regularly held, but to show that the kamma by reason of some irregularity was no real kamma, and its whole proceedings therefore void. One may compare akuppā me ceto-vimutti spoken by the Buddha immediately after he had attained Nirvāṇa under the Bo Tree (Ariyapariyosāna Sutta in H. O.'s 'Buddha,' p. 429) and the opposite idea in Sutta Nipāta IV, 3, 5.

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