1. Now at that time the Blessed Buddha was staying at Sâvatthi, in the Getavana, Anâthapindika'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.
And 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,
2. '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 Upasampadâ (&c., as above, in I, 1, 5, down to the end) 2. A. 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-
'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 Pavâranâ meeting--and, if he be sick, he ought to announce the fact at such meetings by means of a messenger 4.
4. '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 A 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 Mânatta discipline 5 . . . . with a Bhikkhu undergoing the Mânatta discipline . . . . with a Bhikkhu who is in a position to receive rehabilitation'. If a meeting of four Bhikkhus, of whom one is
__________________ Here end the ninety-four duties encumbent on a probationer.
384:1 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 Mahâvagga I, 38. The other three, which follow on the commission of a Samghâdisesa offence, are more particularly described below in the third Khandhaka. The Pâli names of these four are respectively apatikkhanna-parivâsa, patikkhanna-parivâsa, suddhanta-parivâsa, and samodhâna-parivâsa. No 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 (âpatti-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. 384:2 All these expressions recur above, I, 27, 1. 385:1 See I, 1, 2, down to the end. 385:2 That is, in the lists recurring in the previous paragraphs, and given in full at I, 27, 1. 386:1 Onoganam, which the Samanta Pâsâdikâ explains by 'visagganam: Compare the use of onogesi at Dîpavamsa XIII, 29. The etymology of the word is unknown to us. 386:2 The Samanta Pâsâdikâ 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 kâtabban ti palibodhatthâya pakkosanatthâya vâ savakaniyam na kâtabbam. Palibodhatthâya hi karonto, aham âyasmantam imasmim vatthusmim savakaniyam karomi, imamhâ âvâsâ ekapadam pi mâ pakkami yâva na tam adhikaranam vûpasantam hotîti; evam karoti. Pakkosanatthâya karonto, aham te savakaniyam karomi, ehi mayâ saddhim vinaya-dharânam sammukhibhâvam gakkhâmâ ti: evam karoti. 386:3 Buddhaghosa says here, Âsanapariyanto bhattaggâdîsu samgha-navak-âsanam vukkati, svassa dâtabbo. Pariyanta is used here in the same sense as in the 22nd Nissaggiya. 386:4 Vihârâ, 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, 387:2 The Samanta Pâsâdikâ says, Tappakkayâ ’ti nihatabhatto hutvâ vihâren’ eva nisiditvâ bhuñganto vattiyo ganayissâmi gakkhato me bhikkhû disvâ anârokentassa rattikkhedo (cap. 2) siyâ ’ti iminâ kâranena pindapâto na niharâpetabbo. 387:3 Mâ mam gânimsû ’ti mâ mam ekabhikkhu pi gânâtû ’ti ka iminâ agghâsayena vihâre sâmanerehi pakâpetvâ bhuñgitum labbhati. Gâmam pindâya pavisitabbam eva. Gilânassa pana navakammam âkariyupagghâyakikkâdipasu (sic) tassa vâ vihâre yeva akkhitum vattati. Sake pi gâme anekasatâ bhikkhû vikaranti na sakkâ hoti âroketum gâmakâvâsam gantvâ sabhâgatthâne vasitum vattati. 387:4 This paragraph, it will be seen, is omitted in three out of the four following cases, which are otherwise similar in every respect, 388:2 In the text read âvâso vâ anâvâso vâ. 390:1 This recurs in Khandhaka I, chapter 27. 390:2 Compare the 69th Sekhiya. 390:3 Compare the 68th Sekhiya. 390:4 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. 390:5 On these disciplines and on rehabilitation, see the following Khandhaka.PROBATION AND PENANCE.
1.
Footnotes
