Mahâvagga: First Khandaka

2 The meaning is: The mantras which are recited at the sacrifices contain praises of visible things, &c., and the rewards that are promised to him who offers such sacrifices do not extend beyond that same sphere. 3 The Pâli word is upadhi, which is translated by Childers, 'substratum of being.' See our note on chap. 5. 2. In this passage upadhi is said to refer to the Khandhas (Buddhaghosa). 4 Here we have the Vedic distinction of greater and smaller sacrifices (yagatayas and guhotaras). 5 The words 'said the Blessed One' (ti Bhagavâ avoka) are probably interpolated from a gloss, as they destroy the metre. 6 Doubtless Buddhaghosa is right in explaining ko by kva. p. 139 1 Akiñkana here, and elsewhere, used as an epithet of Arahatship, refers to the state of mind in which the kiñkanas, that is, lust, malice, and delusion (so in the Samgîti Sutta of the Digha Nikâya), have ceased to be. It is literally 'being without the somethings,' which are the things that stand in the way, the obstacles to Buddhist perfection; and Buddhaghosa (in the Sumangala Vilâsinî on the passage in the Samgîti Sutta) explains accordingly kiñkana by palibodha. p. 141 1 Gold colour is one (the 17th) of the thirty-two lakkhana which form the characteristics of Buddha as a mahâpurisa. 2 The ten ariyavâsas. Buddhaghosa says: dasasu ariyavâsesu vutthavâso. The Samgîti Sutta gives the ten Noble States, as follows: 1. being free from the five bad qualities (pañkanga), 2. being possessed of the six good qualities (khalanga), 3. being guarded in the one thing (ekârakkha), 4. observing four things (katurâpassena), 5. rejecting each of the four false truths (panunna pakkeka-sakka), 6. seeking right things (samavayasa-dhesana), 7. having pure aims (anâvila-samkappa), 8. being full of ease (passaddhakâya-samkhâra), 9. being emancipated in heart (suvimuttakitta), 10. being emancipated in ideas (suvimuttapañña). The Samgîti then further enlarges on the meaning of each of these ten.

p. 142 1 The ten Balas, which are ten kinds of knowledge (ñâna); see Bumouf, Lotus, p. 781 and following, and compare Gâtaka I, 78. 2 Buddhaghosa explains dasadhammavidû by dasakammapathavidû. 3 Buddhaghosa explains dasabhi k' ûpeto by suppJying asekhehi dhammehi. The first eight of the ten asekhâ dhammâ consist in the full perfection of sammâditthi (right belief) and the other categories enumerated in the formula of the Noble Eightfold Path; the ninth and tenth are the perfection of sammâñâna (right knowledge) and sammâvimutti (right emancipation). p. 143 1 The site of the Veluvana ('bambu forest') near Râgagaha has not yet been discovered. 'It must have occupied about the position where the ancient basements, marked K. K. K. and G. in Cunningham's map of Râgagriha (pl. xiv, Reports, vol. i), were found by him' (Rh. D., 'Buddhism,' p. 62 note). p. 145 1 This seems to us the meaning of atthikehi upaññâtam maggam. Sâriputta followed Assagi as suppliants are accustomed to follow their proposed benefactor till a convenient season arrives for preferring their request. 2 The same words as are put in the mouth of Upaka, when addressing the Buddha, above, chap. 6, § 7 (and see below, § 6). p. 146 1 This famous stanza doubtless alludes to the formula of the twelve Nidânas (see chap. 1. 2) which explains the origination and cessation of what are called here ' dhammâ hetuppabhavâ.' Hetu and pakkaya (the word so frequently used in the formula of the Nidânas) are nearly synonymous. Colebrooke (Life and Essays, vol. ii. p. 419) says that the Bauddhas distinguish between hetu, 'proximate cause,' and pakkaya (pratyaya), 'concurrent occasion;' but, in practical use, this slight difference of meaning, if it really existed, has but little weight attached to it.

p. 147 1 See §§ 2-4. lnstead of 'The paribbâgaka Sâriputta,' of course, the pronoun of the first person is to be read; instead of' The venerable Assagi , read, 'The Bhikkhu Assagi;' and further, the vocative 'Friend' (âvuso), addressed to Moggallâna, is inserted three or four times in the course of this narration. p. 149 1 The later Burmese and Chinese works translated by Bigandet (Life of Gaudama, p. 152) and by Beal (Romantic Legend, p. 330) add that he died. This is not in the Pâli text, and the Sinhalese account given by Hardy (Manual, p. 197) is directly opposed to that statement. 2 Upatissa was called Sâriputta after his mother ('The Son of Sârî'); Kolita had the family name Moggallâna (compare Beal, Romantic Legend, pp. 324, 331). The name Upatissa occurs in Asoka's well-known edict which has been found at Bairât. The king there quotes 'The Question of Upatissa' among the texts, the study of which he recommends to the brethren and sisters of the fraternity and to the laymen of either sex. This very probably refers to the dialogue between Assagi and Sâriputta. 3 As to this repetition of what had been related before, comp. the note on chap. 15. 6, 7. The words from gambhîre down to upadhisamkhaye form a sloka. This is one of several instances where an older passage in verse, and probably first composed in some nearly related dialect, appears in the Pâli Pitakas in prose. It is this which explains the extraordinary grammatical construction of the first seven words. Compare Rh. D.'s note on the similar instance at Mahâ-parinibbâna Sutta V, 62. The exclamation put into the mouth of Sâriputta, and afterwards of Moggallâna (above, chap. 23, §§ 5, 10), ought also, perhaps, to be included in the same category.

p. 151 1 The chief object of the first book being to discuss the regulations for the upasampadâ ordination, at which the preceptor (upagghâya) of the candidate has a principal part, the text now goes on to relate the institution of the office and upagghâyas, and to explain the mutual duties incumbent on upagghâyas and pupils (saddhivihârikas). p. 152 1 Buddhaghosa has the following note on uttitthapatta: 'uttitthapattan ti pindâya karanakapattam, tasmim hi manussâ u.kkitthasaññino (this word is spelt so in the Paris MS. as well as in the Berlin MS. of the Samanta Pâsâdikâ; the usual spelling is ukkhittha), tasmâ uttitthapattan ti vuttam. athavâ utthahitvâ pattam upanâmentîti evam ettha attho datthabbo.' We take the word, as the former of Buddhaghosa's two explanations implies, for a composition of ukkhittha. For the conversion of palatal consonants into dentals, see E. Kuhn, Beiträge zur Pali-Grammatik, p. 36, and on the use of the word compare Trenckner's Milinda Pañho, pp. 213, 214. p. 154 1 If he had put on shoes for having a walk early in the morning or for keeping his feet clean (Buddhaghosa). p. 155 1 Buddhaghosa explains sagunam katvâ by ekato katvâ. 2 According to Buddhaghosa the meaning of these words is: If the alms-bowl of the upagghâya has become too heavy or hot by the food put into it, the saddhivihârika ought to take it and give his own bowl to the upagghâya. p. 156

p. 156 1 See Chap. 6. 11, with the note. 2 I.e. in order that the folds might not fall upon the same place every day, and the robe might be wom out at that place (Buddhaghosa). 3 The Pâli text is: 'Obhoge kâyabandhanam kâtabbam.' Buddhaghosa's note runs as follows: 'Kâyabandhanam samgharitvâ (read samharitvâ) kîvarabhoge pakkhipitvâ thapetabbam.' We do not venture to offer any conjectures as to the meaning of this passage. I See Chap. 6. 11, with the note. 2 A gantâghara (Sansk. yantragriha, according to Dr. Bühler's conjecture) is a bathing-place for hot sitting baths. See Kullavagga V, 14, 3; VIII, 8; Kuhn's Zeitschrift für vergleichende Sprachf., XXV, 325. 3 It is first moistened by water and then kneaded into lumps (Buddhaghosa),--no doubt to be rubbed over the person who is bathing. 4 The face was besmeared with moistened clay in order to protect it from the heat. See Kullavagga V, 14, 3. p. 158 1 I.e. if he is not prevented by indisposition (Buddhaghosa). 2 See Chap. 6. 11, with the note. p. 159 1 See VIII, 16, 3. 4. 2 The bedstead rested on movable supporters. See Kullavagga VI, 2, 5. 3 See Kullavagga VI, 20, 2. 4 See the Samanta Pâsâdikâ, ap. Minayeff, Prâtimoksha, p.87. p. 160 1 As in the preceding clause. 2 The same for North and South. p. 161 1 Literally, make it (the discontentedness) clear. Buddhaghosa reads vûpakâsetabbo vûpakâsâpetabbo, which he explains thus: 'vûpakâsetabbo means, "Let (the saddhivihârika) lead him to another place;" vûpakâsâpetabbo means,"Let him tell another Bhikkhu to take the Thera and go with him elsewhere."'

1 Literally, make it (the discontentedness) clear. Buddhaghosa reads vûpakâsetabbo vûpakâsâpetabbo, which he explains thus: 'vûpakâsetabbo means, "Let (the saddhivihârika) lead him to another place;" vûpakâsâpetabbo means,"Let him tell another Bhikkhu to take the Thera and go with him elsewhere."' 2 The second and third books of the Kullavagga contain a detailed explanation of parivâsa and of the other technical terms contained in this paragraph. p. 162 1 The discussion about the tagganiyakamma and the other disciplinary proceedings alluded to in this paragraph is given in the first book of the Kullavagga. p. 164 1 Instead of, 'Follow the upagghâya from behind' (chap. 25. 12), read here, 'Go (with the saddhivih~rika).' p. 165 1 We believe that the words ' The moderate Bhikkhus' are intended here and throughout the whole work as an abbreviation of the fuller phrase, 'Those Bhikkhus who were moderate, frugal modest, conscientious, anxious for training' (chap. 25. 3). 2 All this is an abbreviation of what has been given at full length in chap. 25. 4-6. p. 166 1 Those slight offences which were not embodied in the Pâtimokkha are called dukkata offences. They range, as to their gravity, with the pâkittiya offences of the Pâtimokkha. For him who had committed a dukkata offence, no further penance was required than a simple confession of his fault. See Kullavagga , XI, 1, 10. p. 169 1 See chap. 12 and the note on chap. 1. 1.

1 See chap. 12 and the note on chap. 1. 1. 2 The form for bringing a formal motion before the Order is the following: The mover first announces to the assembled Bhikkhus what resolution he is going to propose; this announcement is called ñatti (see, for instance, § 4). After the ñatti follows the question put to the Bhikkhus present if they approve the resolution. This question is put either once or three times; in the first case we have a ñattidutiya kamma(see, for instance, II, chap. 6); in the second case, a ñattikatuttha kamma (as in this chapter). p. 170 1 With this and the following chapters should be compared the corresponding ordinance laid down in chapters 74-76. p. 171 1 Here follows the complete formula of a ñattikatuttha kamma, as in chap. 28. 4-6. The only difference is, that here in the ñatti, as well as in the three questions, the words 'N. N. asks the Samgha for the upasampadâ ordination with N. N. as upagghâya' are inserted after the words 'desires to receive the upasampadâ ordination from the venerable N.N.' p. 172 1 On this curious expression, compare Kullavagga IV, 4, 8. It is frequently repeated below. p. 173 1 These are the five kinds of dwellings (pañka lenâni) which are declared to be allowable, Kullavagga VI, I, 2. The single expressions are explained by Buddhaghosa in his note on Kullavagga 1. 1. as follows: 'addhayogo 'ti suvannavangageham, pâsâdo 'ti dîghapâsâdo, hammiyan ti upariâkâsatale patitthitakûtâgâro pâsâdo yeva, gubâ 'ti itthakaguhâ silâguhâ dâruguhâ pamsuguhâ,' i.e. 'Addha-yoga is a gold-coloured Bengal house. Pâsâda is a long storied mansion (or, the whole of an upper storey). Hammiya is a Pâsâda, which has an upper chamber placed on the topmost storey. Gubâ is a hut made of bricks, or in a rock, or of wood.'

p. 174 1 Compare Mabâvagga VI, 14, 6. p. 175 1 This story recurs in the Gâtaka Commentary II, 449. p. 177 1 See the conclusion of this in chapter 38. p. 178 1 Buddhaghosa can scarcely be right in explaining pakkhasamkanta by titthiyapakkhasamkanta. 2 Âkariya as well as upagghâya means 'teacher,' or 'preceptor.' It is very difficult or rather impossible to draw a sharp line of distinction between âkariyâ and upagghâya. The duties of an âkariya towards his antevâsika, and of an antevâsika towards his âkariya, as indicated in chaps. 32, 33 ( = Kullavagga VIII, 13, 14), are exactly the same as those of an upagghâya towards his saddhivihârika and vice versa (chaps. 25, 26 = Kullavagga VIII, 11, 12). The position of an upagghâya, however, was considered as the more important of the two; at the upasampadâ service the upagghâya had a more prominent part than the âkariya, as we may infer from chaps. 28, 29, and from the explanations on the 65th pâkittiya rule which are given in the Sutta Vibhanga. There it is said that, if the upasampadâ ordination had been conferred, against the rule, on a person that has not yet attained his twentieth year, the upagghâya has made himself guilty of a pâkittiya offence, the âkariya and the other present Bhikkhus only of a dukkata offence. We may add that the succession of Vinaya teachers from Upâli down to Mahinda, which is given in the Dîpavamsa (Bhânavâras IV and V), is a succession of upagghâyas and saddhivihârikas (see IV, 36, 42, 43, &c.), not of âkariyas and antevâsikas; the duty of instructing the young Bhikkhus in the holy doctrines and ordinances seems, therefore, to belong to the upagghâya rather than to the âkariya; compare also Dîpavamsa VII, 26. So among the Brâhmanas, on the contrary, the âkârya is estimated higher than the upâdhyâya; see Manu II, 145; Yâgñavalkya I, 35. Compare also chap. 36. 1 (end of the paragraph), and Buddhaghosa's explanation of that passage.

p. 179 1 Nissaya (i.e. dependence) is the relation between âkariya and antevâsika. The antevâsika lives ' nissâya ' with regard to the âkariya, i.e. dependent on him; the âkariya gives his nissaya to the antevâsika. i.e. he receives him into his protection and care. At chap. 36. 1, 'nissaya ' is said also of the relation between upagghâya and saddhivihârika. p. 181 1 That is, 'did not know how to decide whether their nissaya was destroyed, or not.' p. 182 1 This refers, according to Buddhaghosa, to the panâmanâ (turning away of the saddhivihârika); see chap. 27. 2. 2 Buddhaghosa: 'Coming together may be understood either by seeing or by hearing. If a saddhivihârika who lives in dependence (nissâya) on his âkariya sees his upagghâya paying homage to a sacred shrine in the same Vihâra, or going on his rounds in the same village, cessation of the nissaya (towards the âkariya) is the consequence. If he hears the voice of his upagghâya, who preaches the Dhamma or gladdens (lay-people by religious discourse), in the Vihâra or in the interior of a house, and if he recognises that it is his upagghâya's voice, cessation of the nissaya (towards the âkariya) is the consequence.' 3 About the ordination of novices, see chap. 54. 3. p. 184 1 According to Buddhaghosa, moral transgression (adhisîla) is said with regard to offences against the pârâgika and samghâdisesa rules, while transgressions in conduct (agghâkâra) consist in offences against the minor rules of the Pâtimokkha. Buddhaghosa's explanation is confirmed by the Mahâvagga IV, 16, 12.

1 According to Buddhaghosa, moral transgression (adhisîla) is said with regard to offences against the pârâgika and samghâdisesa rules, while transgressions in conduct (agghâkâra) consist in offences against the minor rules of the Pâtimokkha. Buddhaghosa's explanation is confirmed by the Mahâvagga IV, 16, 12. 2 According to Buddhaghosa, this refers to instruction in the khandhakavatta (i.e. in the rules contained in the Khandhaka texts, Mahâvagga and Kullavagga?). See also Spence Hardy, Manual, p. 492. p. 185 1 This means instructing him in the sekhapaññatti (Buddhaghosa). We cannot say what is the accurate meaning of the last term, which apparently, as its verbal meaning seems to imply, refers to ordinances for those Bhikkhus who have entered the path of sanctification, but have not yet attained Arahatship. Spence Hardy (Manual, p. 493) gives the term sekha-sîla, which he explains as the observance of precepts in order to become a sekha. See also Hardy's note on âdibrahmakariya-sila, l. l. p. 492. p. 186 1 Chap. 37 is exactly identical with chap. 36. 2-15, but for the sixth case, which, throughout chap. 37, is added each time at the end of the five cases given in chap. 36, 'When he has not completed the tenth year (after his upasampadâ);' and respectively, 'When he has completed ten years or more than ten years (after his upasampadâ).' 2 It should be, 'Fourteen times.' 3 See chap. 31, § 6.

3 See chap. 31, § 6. p. 190 1 Compare chap. 48. p. 191 1 Gîvaka was physician to king Bimbisâra, and one of the chief partisans of Buddha at the court of Râgugaha. See VIII, 1, the introduction of the Sâmaññaphala Sutta, &c. p. 194 1 On ukkinatha, compare the use of ukkhekkhâmi at Mahâparinibbâna Sutta I, 1 (p. 1), which Buddhaghosa rightly explains by ukkhindissâmi. But we think it better to adhere here to the reading ukkinatha, in accordance with the MSS. p. 196 1 The robber Angulimâla (i.e. he who wears a necklace of fingers), whose original name was Ahimsaka, had received this surname from his habit of cutting off the fingers of his victims and wearing them as a necklace. See Spence Hardy, Manual, p. 249 seq. {See also Majjhima Nikâya, Sutta 86, translated by Albert J. Edmunds.} p. 200 1 Buddhaghosa explains kammârabhandu by tulâtaramundako (read tulâdhâram.) suvannakâraputto. At Dhammapada, v. 239, kammâra is said of a silversmith. There was probably no distinction in these early times between gold, silver, copper, and iron smiths; the same man being an artificer in all kinds of metal. p. 201 1 This Upâli is different from the famous Upâli who belonged to the chief disciples of Buddha; the latter came not from Râgagaha, but from the Sakya country. 2 Buddhaghosa: 'He who learns arithmetic, must think much; therefore his breast will become diseased.' 3 We prefer this translation of rûpa to translating it by 'painting,' on account of Buddhaghosa's note: 'He who learns the rûpa-sutta must turn over and over many kârshâpanas and look at them.'

3 We prefer this translation of rûpa to translating it by 'painting,' on account of Buddhaghosa's note: 'He who learns the rûpa-sutta must turn over and over many kârshâpanas and look at them.' p. 203 1 The law alluded to is the 65th pâkittiya rule. Generally in the Khandhakas, which presuppose, as we have stated in our preface, the existence of the Pâtimokkha, direct repetition of the rules laid down there has been avoided. If, nevertheless, in the Khandhakas a transgression alluded to in the Pâtimokkha had to be mentioned again, then in most cases the Khandhakas, instead of directly indicating the penance incurred thereby, use of the guilty Bhikkhu the expression, 'yathâdhammo kâretabbo,' i.e. 'he is to be treated according to the law.' See H. O.'s Introduction to his edition of the Mahâvagga, p. xx note. p. 204 1 Buddhaghosa explains abivâtakaroga by mâribyâdhi, and says: 'When this plague befalls a house, men and beasts in that house die; but he who breaks through wall or roof, or is "rogâ mâdigato (?)," may be saved.' p. 205 1 This seems very unpractical: and the rule is accordingly practically abrogated again by chapter 55. 2 We must leave 'âhundarikâ' untranslated; Buddhaghosa says nothing about this obscure word. p. 206 1 See chap. 32. 1. p. 207 1 Supply these pentads and hexads, respectively, from chaps. 36. 6, 7; 8, 9; 14, 15; 16, 17; 37. 1, 2; 5, 6; 7, 8; 13, 14. 2 Abhayûvara means, 'secure from anything.' This refers to the expression used in chap. 42, § 2.

2 Abhayûvara means, 'secure from anything.' This refers to the expression used in chap. 42, § 2. p. 208 1 The Buddha's former wife. This is, as far as we know, the only passage in the Pâli Pitakas which mentions this lady, and it deserves notice that her name is not mentioned. Probably this name was unknown to the Buddhists in early times, and thus we may best account for the difference of the simply invented names given to this lady by later writers. Compare Rh. D., Buddhism, p. 50 seq. p. 209 1 Granting a boon (vara) is a constant phrase used of princes when making an open promise to give to any one whatever they should ask. See, for instance, the Gâtaka Story, No. 9, where the person to whom the boon was given laid it by for a convenient season; and then asked the king to make her son heir-apparent, in violation of all ancient law and custom. p. 210 1 Nanda was a son of Mahâpagâpati, a half-brother of the Buddha. See the story of his conversion in Rh. D.'s Buddhist Birth Stories, p. 128 (later and fuller accounts can be seen in Hardy, Manual, p. 204 seq.; Beal, Romantic Legend, p. 369 seq.) p. 211 1 See chap. 52. 2 Sikkhâpadâni, literally, 'Paths of Training.' Compare chap. 60. p. 213 1 Here first appear the Khabbaggiya Bhikkhus (the company of the 'six Bhikkhus', with their attendants), the constant and indefatigable evil-doers throughout the whole Vinaya-Pitaka. Buddhaghosa (on Kullayagga I, 1) says that Panduka and Lohitaka belonged to this company, and also Assagi and Punabbasu are mentioned as Khabbaggiyas (see Childers s. v. khabbaggiyo).

1 Here first appear the Khabbaggiya Bhikkhus (the company of the 'six Bhikkhus', with their attendants), the constant and indefatigable evil-doers throughout the whole Vinaya-Pitaka. Buddhaghosa (on Kullayagga I, 1) says that Panduka and Lohitaka belonged to this company, and also Assagi and Punabbasu are mentioned as Khabbaggiyas (see Childers s. v. khabbaggiyo). p. 215 1 The case of the novice's committing sexual intercoutse with a Bhikkhunî can have found its place here only by a negligence of the redactor, as it is comprised already in the third of the ten cases (the novice's committing impurity). Buddhaghosa (who of course never admits anything like an inadvertence of the holy Theras by whom the Vinaya is compiled) says that the third case and the tenth are distinguished here, because a person that has simply committed an impurity may receive the ordination, if he is willing to refrain himself in future; whilst a bhikkhunîdûsaka cannot be ordained in any case (see chap. 67). 2 Tena kho pana samayena aññataro pandako bhikkhûsu pabbagito hoti, so dahare dahare bhikkhû upasamkamitvâ evam vadeti: etha mam âyasmanto dûsethâ 'ti. Bhikkhû apasâdenti: nassa pandaka, vinassa pandaka, ko tayâ attho 'ti. So bhikkhûhi apasâdito mahante mahante moligalle (Buddhaghosa: thûlasarîre) sâmanere upasamkamitvâ evam vadeti: etha mam âvuso dûsethâ 'ti. Sâmanerâ apasâdenti: nassa pandaka, vinassa pandaka, ko tayâ at tho 'ti. So sâmanerehi apasâdito hatthibhande assabhande upasamkamitvâ evam vadeti: etha mam âvuso dûsethâ 'ti. Hatthibhandâ assabhandâ dûsesum. Te ugghâyanti khiyanti vipâkenti: pandakâ ime samanâ Sakyaputtiyâ, ye pi imesam na pandakâ te pi pandake dûsenti, evam ime sabbeva abrahmakârino 'ti. Assosum kho bhikkhû hatthibhandânam assabhandânam ugghâyantânam khîyantânam vipâkentânam. Atha kho te bhikkhû bhagavato etam attham ârokesum.

p. 222 1 I.e. not with the whole fraternity residing at that place, but with a part of it. p. 225 1 'Whose fingers are grown together, like bats' wings' (Buddhaghosa). 2 Buddhaghosa (Berlin MS.) explains 'khinniriyâpatha' by 'pidhasappi.' We ought to read, no doubt, pîthasappî, which is Sanskrit pîthasarpin, a cripple that is moved on in a rolling chair. p. 229 1 See chap. 49. 6. p. 233 1 Here follows the usual complete formula of a ñattikatuttha kamma; see chaps. 28. 4-6; 29. 3, &c. 2 With these sections compare the previous chapters 12, 28 and following, 36 and following. The ñattis prescribed in this chapter, together with the Three Refuges Formula prescribed in chap. 12, § 4, the whole of chap. 77, and the Four Interdictions form together the current ceremony of ordination (the upasampadâ-kamma-vâkâ) as now still in use in the Order. See the Journal of the Royal Asiatic Society, New Series, VII, p. 1. p. 234 1 I.e., according to Buddhaghosa, repeat to him all the data specified before together, in order that be might be able to give a correct answer when asked about his spiritual age. p. 236 1 The vimokkhas (literally, deliverances) are eight stages of meditation different from the four ghânas. The characteristics of the different vimokkhas are specified by Childers s. v. 2 This temporary expulsion (ukkhepaniyakamma), which is pronounced against Bhikkhus who refuse to see an offence committed by themselves (âpattiyâ adassane), or to atone for such an offence (âpattiyâ appatikamme), or to renounce a false doctrine (pâpikâya ditthiyâ appatinissagge), must be distinguished from the definitive and permanent expulsion (nâsanâ) which is pronounced against Bhikkhus who have committed a pârâgika offence. or in cases like those treated of in chapters 61 seq.

p. 237 1 I.e. the sentence of expulsion is abolished; compare the Samanta Pâsâdikâ, ap. Minayeff, Prâtimoksha, p. 92. p. 238 1 As in §§ 1, 2. Instead of 'Will you see that offence?' and, 'I will see it,' read here: 'Will you atone for that offence?' and, 'I will atone for it.' 2 As above. Read here: 'Will you renounce that false doctrine?' and, 'I will renounce it.' 3 Here follow some Slokas, probably written in Ceylon, and an elaborate Table of Contents, both of which we leave untranslated. The Slokas are introductory to the Table of Contents (uddâna) and belong to it. A similar Table of Contents is found in the MSS. nearly after all the other Khandhakas.