Vinaya Texts, Part III: The Kullavagga IV-XII (Sacred Books of the East, Vol. 20)

ATULLAVAGGA.

FOURTH KHANDHAKA.

THE SETTLEMENT OF DISPUTES AMONG THE FRATERNITY.

1 .

i. Now at that time the’ Blessed Buddha was dwelling at Savatthi, in the Arama of AnathapmAka. And at that time the A/£abbaggiya Bhikkhus used to carry out the formal Acts — the Ta/^aniya, and the Nissaya, and the Pabba- ^aniya, and the Pa As&ra;Hya, and the Ukkhepaniya — against Bhikkhus who were not present.

Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘ How can the AT^abbaggiya Bhikkhus [act thus] 1 ?’ And those Bhikkhus told the matter to the Blessed One.

S.

‘ Is it true, O Bhikkhus, as they say, that the AAabbaggiya Bhikkhus carry out the (aforesaid ) 1 formal Acts against Bhikkhus who are not present?’

‘ It is true, Lord!’

The Blessed Buddha rebuked them, saying, ‘This is improper (&c., as in I, i, 2, down to the end).’

And when he had thus rebuked them, and had

1 The words above are repeated. B

C20]

•STULLAVAGGA.

IV, 2, i.

delivered a religious discourse, he addressed the Bhikkhus, and said : ‘ The formal Acts, O Bhikkhus, theTaj^aniya-, the Nissaya-, the Pabb&^aniya-, the Pa/is&ra7ziya-, and the Ukkhepaniya-kammas, ought not to be carried out against Bhikkhus who are not present. Whosoever does so, shall be guilty of a dukka^a offence.’

2 .

i. The single Bhikkhu who speaks not in accordance with the right, the many who speak not in accordance with the right, the Sawgha which speaks not in accordance with the right. The single Bhikkhu who speaks in accordance with the right, the many who speak in accordance with the right, the Sawgha which speaks in accordance with the right \

Now (it may happen that) the one Bhikkhu who speaks not in accordance with the right may point out (the right course) to a single Bhikkhu who speaks in accordance with the right, or gives him to understand what it is 1 2 , or urges him to see or consider the matter in that light 3 , or teaches him, or

1 This short enumeration of the different categories occurring in the subsequent paragraphs is quite in the style of the Abhidhamma texts, in which such lists are accustomed to be called m&tiM; compare the expression matika-dharo as applied to a learned Bhikkhu in the stock phrase at MaMvagga X, 2, i ; Aullavagga I, ii ; IV, 14, 25, &c.

2 The Samanta Pasadika here says: ni^Mpetiti yatM so taw atthaw mgghzyzXi oloketi eva w karoti.

3 Pekkheti anupekkhetiti yatha so taw atthaw pekkhati H eva punappunan £a pekkhati evaw karoti. (Samanta Pasldika.)

IV, 3) the settlement of disputes. 3

instructs him, saying, ‘This is the Dhamma, this the Vinaya, this the teaching of the Master. Accept this, and approve this.’ If the dispute should be thus settled, it is settled contrary to the Dhamma, and with a mere counterfeit of the Vinaya rule of procedure (that cases of dispute must be settled before a duly constituted meeting of the Sawgha, and in the presence of the accused person) 1 .

[And in like "manner, if he instruct the many, or the Sawgha, who speak according to the right ; — or if the many or the Samgha who speak not according to the right instruct the one, or the many, or the Samgha who speak according to the right; — then the dispute is settled contrary to the Dhamma (&c., as before).]

End of the nine cases in which the wrong side decides.

3 .

[This chapter is the contrary of the last; the cases put being those in which the three last members of

1 Sammukhi-vinaya-pa/irfipakena. The rule of procedure, called Sammukha-vmay a, hereafter rendered ‘Proceeding in Presence,’ is one of the seven modes of settling disputes already referred to in the closing chapter «f the Pitimokkha (‘Vinaya Texts,’ vol. i, p. 68), and is more fully described below in -ffullavagga IV, 14, 1 6, and following sections.

It will be seen below, from §§ IV, 14, 27-30, that it is involved in, or rather is supposed to accompany, each of the other Proceedings mentioned in this chapter.

B ?

■5TULLAVAGGA.

IV, 4, i.

the matiki in the first paragraph of chapter 2 instruct, &c., the three first members.]

End of the nine cases in which the right side decides.

4 1 .

1. Now at that time the Blessed Buddha was staying at Ragagaha, in the Kalandaka N ivapa, in the Bamboo Grove.

Now at that time the venerable Dabba the Mallian, who had realised Arahatship when he was seven years old, had entered into possession of every (spiritual gift) which can be acquired by a disciple; there was nothing left that he ought still to do, nothing left that he ought to gather up of the fruit of his past labour 2 . And when the venerable Dabba the Mallian had retired into solitude, and was sunk in thought, the following consideration presented itself to his mind : ‘Arahatship had I

• The whole of the following story of Dabba down to the end of section 9 (except the last sentence) recuis in the Sutta-vibhahga as the Introductory Story to the Eighth Saffzgh&disesa. The Samanta Pas&dika has therefore no commentary upon it here, and the few extracts that we give from it are taken from the notes of that work on the corresponding passage in the Sutta-vibhanga. The stupidity ofUdayi,who once supplanted Dabba the Maliian in the performance of his dutycs bhattuddesaka, forms the burthen of the Introductory Story to the G & taka on c the Measure of Rice ’ (No. g in the G & taka book; ‘ Buddhist Birth Stories/ pp. 172 and following).

2 On this phrase compare Mahavagga V, 1, 21, and the verses at V, r, 27.

IV, 4, 3-

acquired when I was seven years old. I have •gained everything that a learner can reach to. There is nothing further left for me to do, nothing to gather up of the fruit of that which I have done. What service is it possible for me to render to the Sazzzgha?’ And it occurred to the venerable Dabba the Mallian : ‘It would be a good thing for me to regulate the lodging-places for the Sazzzgha, and to apportion the rations of food.’

2. And when, at eventide, the venerable Dabba the Mallian had arisen from his meditations, he went to the place where the Blessed One was; and when he had come there he saluted the Blessed One, and took his seat on one side ; and when he was so seated the venerable Dabba the Mallian spake thus to the Blessed One :

‘When I had retired, Lord, into solitude and was sunk in thought, the following consideration presented itself to my mind (&c., as before, down to) It would be a good thing for me to regulate the lodging-places for the Sazzzgha, and to apportion the rations of food. I desire, Lord, [so to do].’

‘Very good, Dabba. Do you then regulate the lodging-places for the Samgha, and apportion the rations of food!’

‘It is well, Lord,’ said the venerable Dabba the Mallian, accepting the word of the Blessed One.

3. And the Blessed One on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said :

‘ Let then the Sawgha, O Bhikkhus, appoint Dabba the Malliap. as the regulator of lodgingplaces, and as the apportioner of rations. And thus, O Bhikkhus, should the appointment be made.

TV, 4, 4-

‘ First Dabba should be asked (whether he is willing to undertake the office). When he has' been asked, some able and discreet Bhikkhu should lay the resolution before the Samgha, saying,

‘ “ Let the venerable Samgha hear me.

‘“If it be convenient to the Samgha, let the Samgha appoint Dabba the Mallian as regulator of lodging-places, and as apportioner of rations.

1 “This is the resolution (zzatti).

1 “Let the venerable Samgha hear me.

‘ “The Samgha appoints the venerable Dabba the Mallian as regulator of lodging-places, and as apportioner of rations. Whosoever of the venerable ones agrees that Dabba should be so appointed, let him remain silent ; whosoever does not agree, let him speak. The venerable Dabba is appointed by the Samgha as regulator of the lodging-places, and as apportioner of rations. The Samgha approves thereof. Therefore is it silent. Thus do I understand.” ’

4. And the venerable Dabba the Mallian, being so chosen, appointed one lodging-place in the same place for the Bhikkhus who belonged to the same division. For those Bhikkhus who were repeaters of" the Suttantas he appointed a lodging-place together, thinking, ‘ They will be able to chant over the Suttantas to one another.’ For those Bhikkhus who were in charge of the Vinaya he appointed a lodging-place together, thinking, ‘ They will be able to discuss the Vinaya one with another.’ For those Bhikkhus who were preachers of the Dhamma he appointed a lodging-place together, thinking, ‘ They will be able to talk over the Dhamma one with another.’ For those Bhikkhus who were given to meditation 1 he appointed one lodging-place together, thinking, ‘ They will not disturb one another.’ For those Bhikkhus who were wise in worldly lore, and abounding in bodily vigour 2 , he appointed one lodging-place together, thinking, 1 These venerable ones, too, will thus remain settled according to their pleasure.’ And for such Bhikkhus as came in late, for them he caught fire 3 , and by the light of the flame thereof he pointed out to them a lodging-place.

So much so 4 that Bhikkhus of set purpose would come in late, thinking, ‘ We shall thus behold the power of the Iddhi of the venerable Dabba the Mallian.’ And they went up to the venerable Dabba the Mallian, and said : ‘Appoint us, O venerable Dabba, a lodging-place.’

And to them the venerable Dabba the Mallian would speak thus : ‘Where do the venerable ones desire to rest ? Where shall I appoint it ? ’

And they of set purpose would designate some place afar, saying, ‘ May the venerable Dabba appoint us a lodging-place on the Vulture’s Peak ; may the venerable one appoint us a lodging-place at the Robber’s Cliff ; may the venerable one appoint us a lodging-place at the Black Rock on the Isigili Passa ; may the venerable one appoint us a lodging on the V ebhara Passa; may the venerable one appoint us a lodging-place in the Sattapawa Cave ; may the

1 Ghiy ino possibly used with the technical connotation of being addicted to the practice of the Four Gh&nz meditations ; but compare Mahavagga I, x, 3, 5, 7.

2 See the comment as quoted by H. 0 .

3 Compare the use of Je_godhatu?« samapa^ itva at Mahavagga I, 15, 4.

4 Compare api ssu at A'ullavagga I, 9, 1.

JSTULLAVAGGA.

IV, 4, 4-

venerable one appoint us a lodging-place in the mountain cave of the Snake’s Pool in Sita’s Wood*; may the venerable one appoint us a lodging-place in the Goma/a Grotto ; may the venerable one appoint us a lodging-place in the cave of the Tinduka Tree ; may the venerable one appoint us a lodgingplace at the T apoda Ghat ; may the venerable one appoint us a lodging-place in the TapodaAr&ma; may the venerable one appoint us a lodging-place in Givaka’s Mango Grove ; may the venerable one appoint us a lodging-place in the deer-park at MaddakuAMi.’

And the venerable Dabba the Mallian would burst into flame, and walk on in front of them with his finger burning, and they by the light thereof would follow close upon the venerable Dabba the Mallian. And the venerable Dabba the Mallian would appoint them a lodging-place, saying, ‘This is the couch, and this the stool, and this the mat, and this the pillow, and this the privy place, and this the drinking-water 1 , and this the water for washing, and this the staff 2 , and this the form of (the result of) the consultation of the Sa7?zgha 3 , that at such and such a time are you to" enter thereon, and at such and such a time are you to depart therefrom 4 ./ And when the

1 That paribho^aniyatfz does not mean drinking-water, as Childers renders it, is clear from VIII, i, 2, where it is implied that it is to be used for washing feet. Our translation of Mah&- vagga II, 20, 5 should be corrected accordingly.

2 Compare below, VIII, 6, 3.

3 K.atika-sa«/Mna»z. Compare Gitaka I, 81, and MaM- vagga VIII, 32, and Zullavagga VIII, 1, 2.

1 That this is the correct rendering of this otherwise doubtful iv, 4 , 6-

venerable Dabba the Mallian had thus appointed •unto them their lodging-place, he would return back again to the Bamboo Grove.

5. Now at that time the Bhikkhus who were followers of Mettiya and Bhumma/aka 1 had been but recently received into the SaiWgha, and were wanting in merit, and such among the lodgingplaces appertaining to the Sawgha as were inferior fell to their lot, and the inferior rations 2 .

Now at that time the people of Ra^agaha were desirous of presenting to the Thera Bhikkhus a wishing-gift s , to wit, ghee and oil and dainty bits 4 ; while to the Bhikkhus who were followers of Mettiya and Bhumma^aka they used to give an ordinary gift according to their ability, to wit, scraps of food and sour gruel with it s .

O

passage is clear from the closing woids of VIII, i, 2, where most of these phrases recur. In the text, for the last word nikkhipitabba^z read nikkhamitabbaw, as pointed out in the note at p. 363 of the edition of the text

1 These were two of the six leaders of the notorious iMabbaggiya Bhikkhus.

2 Compare the 22 nd Nissaggiya.

8 AbhisazTzkharikajtfz ; that is, a gift by the giving of which the donor expressly wished that a particular result (as, for ^instance, that the donor should be re-born as a king or queen, or should enter the paths, or have opportunity to hear a Buddha preach) should be brought about by the normal effect of that good act in a future birth. There are not a few instances of such wishes, and of their fulfilment, recorded m vaiious parts of the sacred literature.

4 Uttaribhangam. See the passages quoted in the note on MaMvagga VI, 14, 3. These three things are also mentioned together at VIII, 4, 4.

5 These expressions recur at (r&taka I, 228. The Samanta Pasadika says merely kazzstgakan ti sakuntaka-bhattaw. Bilangadutiyan ti ka%ika-dutiya#z.

IO KULLAVAGGA. IV, 4, 6.

When they had returned from their receipt of alms, and had eaten their meal, they asked the Thera Bhikkhus, ‘What did you get, Sirs, at the place of alms ; what did you get ?’

Some of the Theras answered, ‘We had ghee, Sirs ; we had oil ; we had dainty bits.’

The Bhikkhus who were followers of Mettiya and Bhumma^aka replied : ‘We got nothing at all, Sirs ; just an ordinary gift such as they could manage, scraps of food, and sour gruel with it.’

6. Now at that time a certain householder, possessed of good food 1 , used to give a perpetual alms to the Sa»2gha, a meal for four Bhikkhus. He with his wife and children used to stand at the place of alms and serve ; and offer to some Bhikkhus boiled rice, and to some congey, and to some oil, and to some dainty bits.

Now at that time the meal for the Bhikkhus who were followers of Mettiya and Bhummayaka had been fixed for the morrow at the house of this prosperous householder. And the prosperous householder went to the Ar&ma for some business or other, and went up to the place where the venerable Dabba the Mallian was. And when he had come there, he saluted the venerable Dabba the Mallian, and took his seat on one side. And him so seated did the venerable Dabba instruct, and arouse, and gladden, and incite with religious discourse.

And when the prosperous householder had thus been instructed, and Iroused, and gladdened, and incited by the venerable Dabba the Mallian with fr -

1 The Samanta P&s&dika says simply kalyinm bhatta m ass& ti kalyawa-bhattiko.

IV, 4 , 1 -

II

religious discourse, he said to the venerable Dabba the Mallian : ‘For whom, Sir, has the meal been appointed to-morrow at our house ?’

‘ The meal has been appointed, my friend, at your house to-morrow for those Bhikkhus who are followers of Mettiya and Bhumma^aka/

Then the prosperous householder was ill-pleased, thinking, ‘ How can bad Bhikkhus enjoy themselves at our house ?’ And going home he gave command to the slave-girl : ‘For those who come to-morrow for the meal, spread out the mats in the entrance hall 1 , and serve them with scraps of food, and with sour gruel with it ! ’

‘ Even so, Sir ! ’ said the slave-girl, accepting the word of the householder.

7. Then the Bhikkhus who were followers of Mettiya and Bhumma^aka spake one to another : ‘Yesterday a meal has been appointed for us at the house of the prosperous householder. Tomorrow he, with his wife and children, will attend upon us at the place of alms, and serve us. And he will offer to some of us boiled rice, and to some congey, and to some oil, and to some dainty bits.’ And through joy thereat they slept uneasily that night.

Then the Bhikkhus who were followers of Mettiya and Bhummafaka, having robed themselves in the early morning, went duly bowled and robed to the dwelling-place of the prosperous householder. And that slave-girl saw the BhikkKus who were followers

1 Ko//Aake, which means the battlemented gateway which formed the entrance to an important house; and in which there was a room. See Or&taka I, 227.

IV, 4, 7-

of Mettiya and Bhummafaka approaching from afar; and spreading out the mats in the entrance hall, she said to them, ‘JBe seated, Sirs.’

And the Bhikkhus who were followers of Mettiya and Bhumma^aka thought: ‘For a certainty the meal cannot yet be ready, since we are told to take our seats in the entrance.’

Then the slave-girl coming up with scraps of food, and sour gruel with it, said to them, 1 Eat, Sirs ! ’

‘We, sister, are of those for whom perpetual meals are provided.’

‘ I know, Sirs, that you are so. But only yesterday I received command from the householder that for them who should come to-morrow for the meal I was to spread out the mats in the entrance hall, and serve them with scraps of food, and some gruel with it. Eat, Sirs ! ’

Then the Bhikkhus who were followers of Mettiya and Bhumma^aka thought : ‘It was yesterday that the householder, the prosperous one, came to the Arama to visit Dabba the Mallian. For a certainty the householder must have been set against us by Dabba the Mallian/ And through sorrow thereat they ate uneasily. And the Bhikkhus who were followers o'f Mettiya and Bhummag-aka, when they had finished their meal, returned from the receipt of alms, went to the Ar£ma, and laid aside their bowls and their robes, and sat down outside the porch of the Arama, squatting against their waist cloths 1 ,

1 SamghaVi-pallatthikaya. There is a misprint in the text (°ttikaya). On this curious expression, see below, V, 28, 2.

TV, 4 , 8 .

silent, and ashamed, with fallen hearts 1 , and sunken faces, moody, and bewildered 2 .

8. Now the Bhikkhuni Mettiyi came up to the place where the Bhikkhus who were followers of Mettiya and Bhumma^aka were : and when she had come there she said to them : ‘ My salutation to you, Sirs 3 ! ’

When she had so said the Bhikkhus who were followers of Mettiya and Bhumma/aka did not speak to her. So a second time she said to them : ‘ My salutation to you, Sirs ! ’ and they did not speak. And a third time she said to them : ‘ My salutation to you. Sirs ! ’ Still the third time the Bhikkhus who were followers of Mettiya and Bhumma^aka did not speak. • And she said : ‘ Wherein have I offended you, Sirs ? Wherefore do you not speak to me ? ’

‘ Are you then so indifferent 4 , sister, when we are tormented by Dabba the Mallian ? ’

‘ But what can I do, Sirs ? ’

1 Pattakkhandha, which the Samanta P&sadiM explains by patitakkhandha;. Khandha here seems to mean ‘ faculties.’ Compare the use of Dhamma m a similar connection at Maha-parimbbdna Sutta II, 32=Mahavagga V, 13, 9; and see Buddhaghosa’s commentary on that passage, quoted by Rh. D. in ‘ Buddhist Suttas from the Pdli,’ p. 36.

2 Appa/ibhan! Pa/ibhana m is the rapid suggestion of an idea in a case of doubt or difficulty, an illumination; so that pa- Zibh&nako, the man of ready wit, may be compared with up&yakusalo, the man fertile in resource. £ Absent-minded ’ would be an incorrect rendering; they had no idea what to think or do, and the appearance of the nun on tSe scene (in the next paragraph) supplied the want. Till then they hesitated, drifted.

3 The following narrative, down to § 9, is repeated almost word for word in V, 20, only that the person there persuaded to bring the false accusation is different.

4 Ag^upekkhati. Compare Gataka I, 147.

H

JTULLAVAGGA.

IV, 4, 9-

• If you like, sister, you could this very day make the Blessed One expel the venerable Dabba the Mallian.’

‘ But what shall I do, Sirs ? What is it that it is in my power to do ? ’

‘ Come now, sister ; do you go to the place where the Blessed One is, and when you have come there say as follows : “This, Lord, is neither fit nor proper that the very quarter of the heavens which should be safe, secure, and free from danger, that from that very quarter should come danger, calamity, and distress — that where one might expect a calm, one should meet a gale. Methinks the very water has taken fire. I have been defiled, Lord, by Dabba the Mallian ! ” ’

‘Very well, Sirs!’ said the Bhikkhunl Mettiyd, accepting the word of the followers of Mettiya and Bhummagaka. And she went to the Blessed One [and spake even as she had been directed],

9. Then the Blessed One, on that occasion and in that connection, convened a meeting of the Sawgha, and asked the venerable Dabba the Mallian :

• Are you conscious x , Dabba, of having done such a thing as this Bhikkhuni says ? ’

' ‘ Even as my Lord, the Blessed One, knows me.’ [And a second and a third time the Blessed One asked the same question, and received the same reply.]

1 Literally, £ Do you recollect ? * But it is quite clear from the technical words at the cloje of this section that the verb sarati had already acquired the secondary meaning ‘ to be conscious of/ The whole story is peculiarly valuable as illustrating the growth of the connotation of the verb and its allied meanings, and indirectly the origin and growth of the idea of e conscience ' which has played so great a part in theological and ethical speculation.

iv, 4, 9-

Then said the Blessed One : 4 The Dabbas, O Dabba, do not thus repudiate *. If you have done it, say so. If you have not done it, say you have not.’

‘ Since I was born, Lord, I cannot call to mind 2 that I have practised sexual intercourse even in a dream, much less when I was awake ! ’

And the Blessed One addressed the Bhikkhus, and said : 4 Expel then, O Bhikkhus, the Bhikkhuni Mettiya, and examine those Bhikkhus about it.’ And so saying he rose from his seat and entered into the Vih&ra.

Then those Bhikkhus expelled the Bhikkhuni Mettiya. But the Bhikkhus who were followers of Mettiya and Bhummatyaka said to those Bhikkhus :

4 Do not, Sirs, expel the Bhikkhuni Mettiyi. She has not committed any offence. She has been set on by us with angry and bitter intentions of causing his fall.’

4 What then, Sirs ? is it you who are thus harassing the venerable Dabba the Mallian with a groundless charge and breach of morality ? ’

4 That is true, Sirs.’

Then those Bhikkhus who were moderate were indignant and annoyed and complained, saying, 4 How can these Bhikkhus the followers of Mettiya and Bhumma^aka harass the venerable Dabba the Mallian with a groundless charge of breach of

• That is, ‘Men of character and standing such as yours, O Dabba, are not in the habit of repudiating a charge in so indirect a manner by adverting merely to their standing and known character.’

2 Here the word used is abhi^-^n^mi.

morality ? ’ And they told the matter to the Blessed One.

‘ Is this true, O Bhikkhus ? '

‘ It is true, Lord/

Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said :

‘ Let then the Sa^gha grant to Dabba the Mallian, whose conscience in respect of this matter is quite clear, the Proceeding for the consciously innocent \

10. ‘ And thus, O Bhikkhus, is it to be granted.

f Let that Dabba the Mallian go before the Sa^gha, and having arranged his robe over one shoulder, let him bow down at the feet of the senior Bhikkhus, and crouching down 1 2 , let him stretch

1 Dabbassa sati-vepulla- ppattassa sati -vinayaw detu. The explanation of the compound sati-vepulla-ppatto given -by Childers, though it rests on so good an authority as that of Vi^esitfzha Mudaliar, cannot be right. He makes it mean ‘ a man of great intellectual development.’ But sati must here refer to the fact that Dabba has been formally called upon to remember (s&rito) whether he did or did not commit the offence. And though the exact sense of the compound is subject to some doubt, the general sense of the clause must be very much as we have conjecturally rendered it. On this formal appeal to the conscience, or memory (sati), of a Bhikkhu charged with an offence, or supposed to have offended, see JTullavagga I, 2, and 5 at the end; and X, 20.

2 Ukku/ikaw nisi ditv a. This verb does not mean * to sit on the hams/ as rendered by Childers. The exact posture, unknown in Europe, is to crouch down on the feet (keeping both toes and heels on the ground) in such a way that the hams do not touch the ground, but come within an inch or two of it. Europeans find it very difficult to retain this posture for any length of time, but the natives of India find it easy, and it is regarded in the Pi/akas as a posture of humility.

IV, 4 , io.

forth his hands with the palms joined together, and le't him say, “ These Bhikkhus, Sirs, the followers of Mettiya and Bhumma^aka, are harassing me by a groundless charge of breach of morality. But I, Sirs, in respect thereof have a clear conscience, and I ask the Sawgha for the acquittal to be accorded to those who are conscious of innocence.” Then some able and discreet Bhikkhu is thus to lay the resolution (»atti) before the Sawgha. “Let the venerable Sawgb-f hear me. These Bhikkhus, Sirs, the followers oiL Mettiya and Bhummayaka, are harassing the venerable Dabba the Mallian with a groundless charge of a breach of morality, and the venerable Dabba the Mallian has in respect thereof a conscience that is clear, and asks the Sawgha for the acquittal of those who are conscious of innocence. If the time is convenient to the Sawzgha, let the Sawgha accord to the venerable Dabba the Mallian the acquittal of those who are conscious of innocence. This is the resolution. Let the venerable Sa?%gha hear me. These Bhikkhus (&c., as before, down to) asks the Sawgha for the acquittal of those who are conscious of innocence. The Sawgha accords to the venerable Dabba the Mallian the

•

acquittal of those who are consciously innocent. Whosoever of the venerable ones approves of the grant to Dabba the Mallian of the acquittal of those who are conscious of innocence, let him keep silence. Whosoever approves not thereof, let him speak. And a second time f say the same thing. And a third time I say the same thing. Let the venerable Sawgha hear me. These Bhikkhus (&c., as before, down to) let him speak. The acquittal of those who are conscious of innocence has been [)o] C

iOJLLAVAGGA.

IV, 4) ^

1 8

granted by the SaMgha to Dabba the Mallian. The Sa^gha approves thereof. Therefore is' it silent. Thus do I understand V* J

ii. f There are five things which make a grant of acquittal to those who are conscious of innocence to be according to law. The Bhikkhu must be innocent and without offence, others must have censured him, he must ask the Sa^gha for acquittal as being conscious of innocence, the Sawgha must grant it, the Samgha must be duly held and duly constituted. These, O Bhikkhus, are the five things which make a grant of the acquittal of those who are conscious of innocence to be according to law/

5*.

i. Now at that time the Bhikkhu Gagga was insane and out of his mind ; and by him, when so insane and out of his mind, many things unworthy of a samara had been committed, as well in speech as in act 3 . The Bhikkhus warned the Bhikkhu Gagga of a fault so committed by him when insane and out t)f his mind, saying, ‘ Does the venerable one call to

This section is repeated below, chap. 14, § 2*7, with the necessary alterations for a general rule instead of a particular case.

2 The particular decision given m this chapter for the particular case is elaborated in chap. 14, § 28 below into a general rule for every similar case.

3 Buddhaghosa explains this void as follows: ‘Bh&sitaparikantan ti va£aya bhasita^ k&yena parikkantaw parikkametvd katan ti attho.* The similar word Parikantaw, which occurs in the Sutta-vibhanga, Parl^ika IV, 1, 2, in the sense of lacerated, is from tha root krmt.

IV, g) I.

mind that he has committed such and such an offence ? ’

He replied, ‘ I, my friends, was insane and out of my mind. (No doubt) many things unworthy of a samara, as well in speech as in act, may have been committed by me w r hen so insane and out of my mind. But I do not recollect it. It was done by me by reason of my insanity.’

But though they received that answer from him they warned him still, saying, * Does the venerable one call to mind that he has committed such and such an offence ? ’

‘Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, “ How can those Bhikkhus warn the Bhikkhu Gagga . . . saying . . . such and such an offence ?” And when he replies, “ I, my friends, was insane ... by reason of my insanity” — how can those Bhikkhus still warn him, saying ... of such and such an offence ? ’

And those Bhikkhus told the matter to the. Blessed One.

‘Is it true, O Bhikkhus, that those' Bhikkhus (&c,, as before, down to) such and such an offence ? ’

1 It is true, Lord.’

Then he rebuked them, and when he had delivered a religious discourse he addressed the Bhikkhus, and said :

‘ Let then the Samgha. grant to Gagga the

1 Nam in the text is correct. It is identical with the nam so frequently found m Jain* Prakrit; on which see Weber in his Bhagavati ‘ Abhandlungen der Berliner Akadamie/ 1865, pp. 422 and foil.

Bhikkhu who is now sane the dispensation for those who are no longer insane.

2. ‘And thus, O Bhikkhus, should it be granted.

‘ Let that Bhikkhu Gagga [here follow the words of the formal request, of the resolution, and of the grant by decision of the Sa»zgha, exactly in the same way as in the last case, chapter 4, § xo].’

6 .

1. ‘There are three cases, O Bhikkhus, in which grants of dispensation for those who are no longer insane are not valid : and three cases in which such grants are valid.

‘ What are the three cases in which grants of dispensation for those who are no longer insane are not valid ?

‘ In the first place, O Bhikkhus, in case a Bhikkhu have committed an offence : and in respect thereof either the Samgha, or a number of Bhikkhus, or a single Bhikkhu, warn him, saying, “ Does the ■venerable one call to mind that he has been guilty of such and such an offence ? ” And he, notwithstanding that he does remember it, says, “ I do not remember, Sirs, that I have been guilty of such and such an offence.” Then if the Sawgha grant him the dispensation ofthose who are no longer insane, that grant is not valid.

‘ Again, O Bhikkhus, in case a Bhikkhu (&c., as before, down to) And he, notwithstanding that he does remember it, says, “ I remember it, Sirs, but asfif in a dream.’ Then if the Sawgha grant him

TV, 6, 2 .

TIIE SETTLEMENT OF DISPUTES.

the dispensation of those who are no longer insane, that grant is not valid.

‘ Again, O Bhikkhus, in case a Bhikkhu have committed an offence, and in respect thereof either the Sawgha, or a number of Bhikkhus, or a single Bhikkhu, warn him, saying, “ Does the venerable one call to mind that he has been guilty of such and such an offence ?” And he, though he is not insane, acts in the (deceptive) way of an insane person 1 , saying, “ I act so, and you act so likewise. It beseems me, and it likewise beseems you.” Then if the Sawgha grant him the dispensation of those who are no longer insane, that grant is not valid.

‘ These are the three cases, O Bhikkhus, in which a grant of the dispensation for those who are no longer insane is not valid.

2. ‘What are the three cases in which grants of dispensation for those who are no longer insane are valid ?

‘ In the first place, O Bhikkhus, in case a Bhikkhu be insane and out of his mind ; and by him, when so insane and out of his mind, many things unworthy of a samara have been committed, as well in speech as in act. And either the Sa»zgha, or a number of Bhikkhus, or a single Bhikkhu, warns him in re» spect thereof, saying, “ Does the venerable one call to mind that he has committed such and such an offence ?” And he really not remembering it, answers, “I do not remember, Sirs, that I have been guilty of such and such an offence.” Then if the Sawgha grants him the dispensation for those who are no longer insane, that grant is valid.

1 Ummattakalaya^ karoti, on which Buddhaghosa says nothing. The word recurs in the following section.

XULLAVAGGA.

IV, 7, i.

‘Again, O Bhikkhus, in case a Bhikkhu be insane and out of his mind (&c., as before, down to) And he, not really remembering it, answers, “ I remember it, Sirs, but as if in a dream.” Then if the Sa^gha grants him the dispensation for those who are no longer insane, that grant is valid.

‘ Again, O Bhikkhus, in case a Bhikkhu be insane and out of his mind (&c., as before, down to) “ Does the venerable one call to mind that he has been guilty of such and such an offence ?” And he, being still insane, acts in the way of an insane person, saying, “ I act so, and you act so likewise. It beseems me, and it likewise beseems you.” Then if the Samgha. (afterwards) grant him the dispensation for those who are no longer insane, that grant is valid.

‘ These are the three cases, O Bhikkhus, in which the grant of the dispensation for those who are no longer insane is valid.’

7 .

i. Now at that time the ATzabbaggiya Bhikkhus carried out official acts against Bhikkhus who had not confessed themselves guilty — the T agga n i y a - kamma, or the Nissaya-kamma, or the Pabba- ^aniya-kamma, or the PaAsdramya-kamma, or the Ukkhepaniya-kamma.

Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying,

• How can the AVzabbaggiya Bhikkhus (&c., as before).’ And those Bhikkhus told the matter to the Blessed One.

IY, 8, s.

‘ Is it true, O Bhikkhus, that the AVmbbaggiya Bhikkhus do so ?’

‘ It is true, Lord.’

Then he rebuked them, and when he had delivered a religious discourse, he addressed the Bhikkhus, and said :

‘ No official act, O Bhikkhus, — whether the Taf- ^aniya-kamma, or the N issaya-kamma, or the Pabbd^'aniya-kamma, or the Pa/isdra»iyakamma, or the Ukkhepaniya-kamma, — is to be carried out against Bhikkhus who have not confessed themselves guilty 1 . Whosoever does so. shall be guilty of a dukka/a offence.’

i. ‘ Now, O Bhikkhus, an official act carried out against a Bhikkhu who has confessed himself guilty is invalid as follows, and is valid as follows. And how does such an official act become invalid ? In case a Bhikkhu have committed a Pard^ika offence, and in respect thereof either the Sawgha, or a number of Bhikkhus, or a single Bhikkhu warns him, saying, “ The venerable one has been guilty of a Paragika.” And he replies thus, “ I have not. Sirs, been guilty of a P&r&gika. I have been guilty of a Sa^ghadisesa.” And in respect thereof the Sawgha deals with him for a Sawghadisesa. Then that official act is invalid.’

1 The mode in which such a confession ought to be made is set out in full in IV, 14, 30-34.

XULLAVAGGA.

IV, «, 2

[And so also if on being warned of any one of the seven offences 1 2 he confesses himself. to be guilty of any one of the offences different from the one charged, then the official act is invalid.]

2. ' And when, O Bhikkhus, is such an official act valid ? In case a Bhikkhu have committed a Pardc)ika offence, and in respect thereof the Sawgha, or a number of Bhikkhus, or a single Bhikkhu warns him, saying, “ The venerable one has been guilty of a Pird^ika.” And he replies, “ Yea, Sirs, I have been guilty of a Pdrd^ika.” And in respect thereof the Sa»2gha deals with him for a Para^ika. Then that official act is valid Y

[And so for each of the other offences mentioned in § i, the whole of § 2 is repeated.]

9 3 .

Now at that time the Bhikkhus in chapter (Sawgha) assembled, since they became violent, quarrelsome, and disputatious, and kept on wounding one another with sharp words 4 , were unable

1 The same, namely, as those in the list given at Mahavagga IV, 1 6, 12, &c.

2 In other words, if a Bhikkhu confesses an offence different from that with which he has been charged, the confession cannot be used against him even as regards a decision with respect to the offence confessed.

s On this chapter, see further below, IV, 14, 16.

4 AwiamaitniB mukhaisattthi vitudantd viharanti. Literally, ‘ with mouth-javelins.’ Vituciati, and not vitftdati as Childers gives, is the right spelling. So Fausboll reads at (Pataka II, 185, 186.

TV, 9.

= 5

to settle the disputed question (that was brought before them).

They told this matter to the Blessed One.

1 ‘ I allow you, O Bhikkhus, to settle such a dispute by the vote of the majority. A Bhikkhu who shall be possessed of five qualifications shall be appointed as taker of the voting tickets— one who does not walk in partiality, one who does not walk in malice, one who does not walk in folly, one who does not walk in fear 1 2 , one who knows what (votes) have been taken and what have not been taken.

‘ And thus shall he be appointed.

‘ First the Bhikkhu is to be requested (whether he will undertake the office). Then some able and discreet Bhikkhu is to bring the matter before the Sawzgha, saying,

‘ “ Let the venerable Sawgha hear me. If the time seems meet to the Sawgha, let the Sa??/gha appoint a Bhikkhu of such and such a name as taker of the voting tickets.

‘ “ This is the motion («iatti).

‘ “ Let the venerable Sawgha hear me. The Sawgha appoints a Bhikkhu of such and such a name as taker of the tickets. Whosoever of the venerable ones approves of the Bhikkhu of such and such a name being appointed as taker of the

1 From here to the end of the chapter recurs in IV, 14, 24.

2 These are the qualifications always ascribed to one who rightly fills any judicial offence, and are called the four Agatis They are the especial attributes of a good king sitting as judge, and are mentioned elsewhere (Sawghadisesa XIII; Mahavagga VIII, 5, 2; VIII, 6, 1 ; and below, VI, 11, 2) of other officials of the order with duties similar to those in the text.

KULLAVAGGA.

IV, io, i.

tickets, let him keep silence. Whosoever approves not thereof, let him speak. The Bhikkhu of such and such a name is appointed by the Sawgha as taker of the voting tickets. Therefore is it silent. Thus do I understand.’ ”

10 h i. ‘There are ten cases, O Bhikkhus, in which the taking of votes is invalid ; and ten in which the taking of votes is valid.

‘ Which are the ten in which the taking of votes is invalid ? When the matter in dispute is trivial 1 2 — when the case has not run its course (that is, when the necessary preliminaries of submission to arbitration have not been carried out 3 ) — when regarding the matter in dispute the Bhikkhus have not formally remembered, or been formally called upon to remember, the offence 4 * — when the taker of votes 6 knows that those whose opinions are not in accordance with the law will be in the majority,

1 On this chapter, see further below, IV, 14, 24-26.

2 Oramattakaw. Compare the English law maxim, De minimis non curat lex.

s Buddhaghosa says, Na*ia gatigatan ti dve tayo &vtise na gatam, tattha tatth’ eva va dvitikkhattuM avmiMfotaw. See on these proceedings above.

4 Buddhaghosa says, Na h sarita-»saritan ti dvitikkhattuw tehi bhikkhuhi sayaw saritaw va annehi Santa® va na hoti.

s Ganati ti salaka® gahento ganati. (S. P.)

IV, II, I.

2 7

or probably 1 may be in the majority — when he knows that the voting will result in a schism in the Sawgha — when he is in doubt whether the voting will result in a schism in the Sa;/zgha — when the votes are irregularly given 2 — when all do not vote equally 3 — and when they do not vote in accordance with the view (which they really hold). These are the ten cases in which the voting is invalid 4 .

2. ‘ And which are the ten cases in which the voting is valid ?’

[The ten cases are precisely the reverse of the other ten.]

11 .

i. Now at that time the Bhikkhu Uva/a 5 6 , being examined in the midst of the Sa?/zgha with an offence, when he had denied then confessed it, when he had confessed it then denied it, made

1 App eva nama. That this phiase does not merely mean ‘ perhaps ’ is clear from its use in § 2.

2 Adhammena gazzhanti ti adhammavadino evaw maya m bahft bhavissama ti dve dve salakayo gazzhanti. (S P.)

3 On vagga, here = vi-fagga, compare our note on the 21st Pdiittiya, and Aullavagga I, 2, 1. Buddhaghosa here says, Vaggt gazzhanti ti dve dhammavadino ekara dhammavadisal&kaw gazzhanti eva m dhammavadino na bahu bhavissanti ti marawamana.

4 With this chapter the 26th section of chaptet 14 should be compared, where very curious means are inculcated for avoiding some of the votes here stated to be invalid.

6 In the Burmese MSS. the name of this monk is written Upavala.

IV, II, 2.

counter-charges 1 , and spoke lies which he knew to be such 2 .

Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying,

‘ How can the Bhikkhu Uva/a do so?’ And they told the matter to the Blessed One.

‘Is it true, O Bhikkhus, as they say that the Bhikkhu [&c., as before].’

1 It is true, Lord.’

Then he rebuked him, and when he had delivered a religious discourse he addressed the Bhikkhus, and said :

‘ Then, O Bhikkhus, let the Sawgha carry out the Tassa-pipiyyasika-kamma (the Proceeding in the case of the obstinately wrong) V

2. ‘And thus, O Bhikkhus, is it to be carried out. In the first place the Bhikkhu Uvd/a must have been warned ; when he had been warned, he must have been called upon to remember (whether he has, or has not, consciously committed the offence) ; when he had been called upon to remember, he must have been caused (by being put on his trial with respect to the offence) to bring upon himself a new

‘ Annena. ann&m pa/i^arati. We follow Wijesiwha Mudaliyar’s interpretation of this phrase as given by Childers (s. v. tassapapiyyasika).

2 Chapter 14, section 29 below, is in fact an elaboration of this paragraph, giving instances of the kind of prevarication here intended to be referred to.

5 The exact meaning of the phrase is somewhat doubtful, owing to the ambiguity of the tassa. It should probably be analysed ‘ the proceeding against one who is more sinful (papiyo) than that (tassa);’ that is, who adds sin to sin. Childers gives a long note on the Proceeding drawn by Wijesbraha Mudahyar from this chapter, but does not analyse the word.

offence (namely, of obstinacy or prevarication) ; when he has brought upon himself this new offence, some discreet and able Bhikkhu ought to lay the matter before the Sawgha, saying,

‘ “ Let the venerable Sawzgha hear me. This Bhikkhu Uva/a, being examined in the midst of the Sazzzgha with an offence, when he has denied it then confesses it, when he has confessed it then denies it, makes counter-charges, and speaks lies which he knows to be such. If the time seems meet to the Sawgha, let the Sawzgha carry out the Tassapipiyyasika-kamma against the Bhikkhu Uvi/a.

1 “ This is the motion.

‘ “ Let the venerable Sazzzgha hear me. This Bhikkhu Uva/a (&c., as before). The Sazzzgha carries out the Tassa-papiyyasika-kamma against Uva/a the Bhikkhu. Whosoever of the venerable ones approves of the Tassa-papiyyasiki-kamma being carried out against Uva/a the Bhikkhu, let him keep silence. Whosoever approves not thereof, let him speak.

‘ “ A second time I say the same thing. This Bhikkhu Uva/a (&c., as before, down to) let him speak. A third time I say the same thing (&c., as before, down to) let him speak.

‘“The Tassa-pdpiyyasiki-kamma has been carried out by the Sawgha against Uva/a the Bhikkhu. Therefore is it silent. Thus do I understand 1 .”’

1 This KammavJM is precisely the same as is laid down in /Yullavagga 1 , 1, 4, &c. in^the case of all the other penal Kammas.

XULLAVAGGA.

IV, 12, I.

12 .

1. ‘ There are five things, 0 Bhikkhus, which are necessary to the valid carrying out of the Tassapapiyyasikd-kamma. To wit — he is impure, he is shameless — a censure has been set on foot against him 1 — the Sa^gha carries out the Kamma — it carries it out lawfully, and in a full quorum.

2 . ‘ There are three things, O Bhikkhus, by which, when a Tassa-pdpiyyasika-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled ; (that is to say), when it has not been carried out in a full assembly of properly qualified persons, according to law and justice, and in the presence of the litigant parties — when it has been carried out without the accused person having been heard — when it has been carried out without the accused person having confessed himself guilty.

‘ These are the three things, O Bhikkhus, by which, when a Tassa-papiyyasiki-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled.

1 There are three things by which (and as in last paragraph) it is in accordance with the Dhamma, and in accordance with the Vinaya, and easy to be settled ; (that is to say), when it has been [&c., the rest of this paragraph is the reverse of the last] V

1 Compare the use of anuvado in Zullavagga I, 5.

3 These paragraphs exactly coirespoSd to paragraphs at Z'ullavagga I, 2. It is probably meiely owing to this repetition that it is here also prescribed that the accused person must confess

IV, 13, I. THE settlement of disputes. 31

3. [This paragraph exactly corresponds to ATullavagga I, 4, paragraph 1, as to the three cases in which the Sawgha, if it likes, may carry out the Tassa-pipiyyasikd-kamma against a Bhikkhu.]

4. [In this paragraph the ‘right conduct’ for a Bhikkhu who has been subjected to this Kamma is laid down precisely as in I, 5 for a Bhikkhu subjected to the Ta^aniya-kamma.]

Then the Sawgha carried out the Tassa-papiyyasika-kamma against Uvi/a the Bhikkhu.

13 h

1. Now at that time, while the Bhikkhus were continuing in quarrels, strifes, and disputes, they had been guilty of many things unworthy of a Samara, as well in word as in deed, and it occurred to the Bhikkhus, 1 Whilst we were continuing, &c we have been guilty, & c. ... as well in word as in deed. If we now deal one with another for those offences, it may happen that that proceeding may result in harshness, in ill-feeling, in divisions. How now should we manage ? ’

And they told the matter to the Blessed One.

‘ In case, O Bhikkhus, whilst the Bhikkhus are continuing, &c. . . . they are guilty, &c. . . . as well in word as in deed. And it occurs to them, “ Whilst we were continuing, &c. . . . we have been guilty, &c. ... If we now deal, &c. . . . How now shall himself guilty, as it must be evident from the Introductory Story, that he will not do so.

1 The whole of this chapter recurs below, IV, 14, 33.

TV

X ’ 5 A 0)

we manage ?” I enjoin upon you, O Bhikkhus, to settle a matter of this kind by Tiwavattharaka (the Covering over as with grass) 1 .

2. ‘ And thus, O Bhikkhus, is it to be settled. All are to meet together in one spot. When they have met together some able and discreet Bhikkhu is to bring the matter before the Sawgha, saying,

‘ “ Let the venerable Sawgha hear me. While we were continuing, &c. ... we have been guilty, &c. . . . as well in word as in deed. And it occurred to us (&c., down to) If we now deal one with another, &c. ... it may result in harshness, in ill-feeling, in divisions. If the time seems meet to the Sawgha, let the Sa;«gha settle this matter by the Covering over as with grass — except only as regards serious offences 2 , and as regards those things in which the laity have been concerned.”

‘ Then some discreet and able Bhikkhu among those Bhikkhus who belong to the one party is to bring the matter before his own party, saying,

‘ “ May the venerable ones hear me. While we were continuing, &c. . . . we have been guilty, &c. ... as well in word as in deed. And it occurred to us, &c. . . . (down to) in divisions. If the time seems meet to you, venerable Sirs, I would confess in the midst of the Sa^zgha, both on your behalf, venerable Sirs, and on my own behalf, both such offence as is yours, venerable Sirs, and such offence

1 Buddhaghosa’s commentary on this expression will be found in the notes to H. O.’s edition of the tgxt, pp. 313, 314.

2 Buddhaghosa (H. 0. loc. cit.) explains this as meaning either P!r%ika or Sawzghadisesa offences. So also he explains Du//Aull& apatti at Mahavagga X, 5 , 4.

IV, 13, 2. THE SETTLEMENT OF DISPUTES.

as is mine own, to the end that it may be covered over as with grass, except only as regards serious offences, and as regards those things in which the laity have been concerned.”

‘And some discreet and able Bhikkhu among the Bhikkhus belonging to the other party is to bring the matter before his own party, saying, “ May the venerable ones hear me [&c., as before in the last paragraph, down to the end].”

‘ Then the discreet and able Bhikkhu among the Bhikkhus belonging to the one party is to bring the matter before the Sawzgha, saying, “ May the venerable Sawzgha hear me. While we (&c., as before, down to) in divisions. If the time seems meet to the Sawgha, I would confess 1 in the midst of the Sawgha, both on behalf of these venerable ones and on my own behalf, both such offence as is theirs and such offence as is mine own, to the end that it may be covered over as w x ith grass, except only as regards serious offences, and as regards those things in which the laity have been concerned. This is the motion (%atti). May the venerable Sawgha hear me. While we (&c., as before, down to) in divisions. I confess (&c., as before, down to) in which the laity have been concerned. Whosoever 1 of the venerable ones approves of the confession of these our offences, to the end that they may so be covered over as with grass, except as before mentioned, let him keep silence. Whosoever approves not thereof, let him speak. These our offences are confessed in the midst of the Sawgha, to the end that they may be covered over as with grass, except

1 Deseyyaw. Compare IV, 14, 33, at the end. [20] D

JsTULLAVAGGA.

IV, l 4) I-

as before mentioned. The Sa»zgha approves thereof. Therefore is it silent. Thus do I understand.” ■

‘ And the discreet and able Bhikkhu among the Bhikkhus belonging to the other party is to bring the matter before the Sa^gha, saying, “ Let the venerable Sawgha hear me (&c., as before in the last paragraph, down to the end).”

‘ Then thus, O Bhikkhus, those Bhikkhus are absolved of those offences, except as regards serious offences, and as regards those things in which the laity have been concerned, and except also as regards those who express their disapproval of the proceedings, or who are not present at them V

x. Now* at that time Bhikkhus had disputes with Bhikkhus, and Bhikkhunis with Bhikkhus. And the Bhikkhu A7zanna 1 2 , forcing his way (into the apartments) of the Bhikkhunis 3 * * * * 8 , took the part of the Bhikkhunis and disputed with the Bhikkhus.

1 On these phrases Buddhaghosa has the following note :

Di//Mvikamman ti ye pana na me ta m khamati ti ann 3 .ms.nnd. ^di//Mvikamma m karonti tehi va saddhizv apattizv apaggdtva pi, tattha anagata agantva va i^andaw datva parivewadisu nismna, te

Spattihi na vu//^ahanti. This is more an exegesis on the rule than an explanation of the words Di/Mavikamma»z /Aapetva, the exact meaning of which remains doubtful. The literal rendering would be ‘ except as regards the manifestation of opinion.’

8 It was with reference to this conduct of AVanna that the Buddha is stated in the Maha-parinibbana Sutta VI, 4 to have imposed a penalty upon him. He is also mentioned above, I, 25-31, and below, XI, 1, 12-14.

8 Compare the 16th and 43rd P^ittiyas. Buddhaghosa says here, Bhikkhuninaw anupakha^a ti bhikkhuninazw antopavisitvl.

Those Bhikkhus who were moderate were indignant, &c. . . . told the Blessed One, &c. ... he addressed the Bhikkhus, and said :

2. ‘ There are, O Bhikkhus, the following four kinds of legal questions that require formal settlement by the Sawgha ; (that is to say), legal questions arising out of disputes, legal questions arising out of censure, legal questions arising out of offences, legal questions arising out of business l .

‘ Among these, what is a legal question arising out of dispute ? This, O Bhikkhus, is when Bhikkhus dispute, saying, “ This is Dhamma,” or “This is not Dhamma,” or “This is Vinaya,” or “ This is not Vinaya,” or “ This is taught and spoken by the Tathagata,” or “This is not taught nor spoken by the Tathigata,” or “This has been practised by the Tathagata,” or “ This has not been practised by the Tathagata,” or “This has been ordained by the Tathagata,” or “ This has not been ordained by the Tathagata,” or “ This is an offence,” or “ This is not an offence,” or “ This is a slight offence,” or “ This is a grievous offence,” or “ This is an offence which can be done away,” or “ This is an offence which cannot be done away 2 ,” or “ This is a most grave offence,” or “ This is not a most grave

1 The various ways of settling these four kinds of legal questions are recapitulated in §§ 27-34 of this chapter.

2 Savasesa-anavases^-apatti. The Pariv&ra IX, 1, 10 says, Ya sa apatti anavasesa sa apatti na katamena adhikara^ena na katamamhi /Mne na katamena samathena sammati. It is practically equivalent therefore to Para^ika. Those offences which can be done away, but only by the Sawgha, are called accordingly in the Buddhist Sanskrit Sawghavaxesha, which corresponds to the P&li Sawghadisesa. The translation and note at Mahavagga X, 2, 4 should be altered accordingly.

D 2 -

KULLAVAGGA.

IV, i 4 , 2.

offence.” Whatsoever quarrel, strife, controversy, difference of opinion, contradiction, opposition, cantankerousness 3 , or contention there may be on such a matter, this is called a legal question arising out of dispute.

‘And among these, which is a legal question arising out of censure ? This, O Bhikkhus, is when Bhikkhus charge a Bhikkhu with a fault of morality, or of conduct, or of opinion, or of means of livelihood. Whatsoever charge, censure, incrimination 1 2 , admonition 2 , candid opinion 3 , making of excuses 4 for a person, or making fun of him, there may be, that is called a legal question arising out of censure.

c And among these, what is a legal question arising out of offence ? The five groups of offences 5 are subjects of legal questions of offences, and the seven groups of offences 6 are subjects of legal questions of offence. This is what is called a legal question arising out of offence.

‘ And among these, what is a legal question of business ? Whatsoever is to the Samgha a matter which ought to be done, an obligation, a matter for which leave ought to be formally asked, the pro-

1 Vipa/ 5 /Sataya voharo ti &tta-dukkhatthdya voharo pharusava^anan ti attho (S. P.).

2 Anuliapana anubhawana ti ubhayaw anuvadana-veva/ianamattam eva (S. P.).

3 Anusampavankat& ti punappunaw kaya-^ittara vadahi tatth’ eva sampavankata anuvadanabhavo ti attho (S. P.).

4 Abbhussahanata ti kasma eva m na upavadissami upavadissami yeva ti ussahaw katva anuvadana (S. P.).

5 That is to say, Para^ika, Sa»zghadisesa, Pa&ttiya, Pa/ide Saniya, and Dukka/a, as below, in IV, f4, 14; IX, 3, 3.

6 That is to say, the five mentioned in the last note, and besides them, Thulla/btaya and Dubbhasita.

IV, I4) 3*

posal of a resolution *, the proceeding by «attidutiya-kamma 1 2 , or by #atti-/£atuttha-kamma 2 , that is called a legal question of business.

3. ‘What is that which gives rise to a legal question of dispute ? There are six causes of dispute that give rise to legal questions of dispute. And there are three causes of wrong-doing that give rise to legal questions of dispute, and three causes of right-doing that give rise to legal questions of dispute. And which are these six ?

‘ In the first place, O Bhikkhus, there is the Bhikkhu who is angry, and who bears enmity in his heart. Whatsoever Bhikkhu, O Bhikkhus, is such an angry man bearing enmity in his heart, he remains without reverence for, and without delight in the Teacher, the Dhamma, and the Sawgha, and does not fulfil all the duties of a disciple. And whatsoever Bhikkhu, O Bhikkhus, remains without reverence for, and without delight in the Teacher, the Dhamma, and the Sawgha, and does not fulfil all the duties of a disciple, he causes disputes to arise in the Sawgha, and such a dispute becomes a cause

1 Apalokana-kamman ti-adi panatass’ eva pabheda-vaianaw. Tattha apalokana-kamma® nama sima/Z/iakam sawghaw sodhetva /WandaraMna»z i/zanda»2 aharitvS samaggassa anumatiyi tikkhattuw save tv a katabba-kamma»2 (S. P.).

2 See our note at Mahavagga I, 28, 3. The Samanta PSsadikt here says, ?lattidutiy akammam pana apaloketva kattabba m pi atthi akattabbam pi atthi. Tattha simasammuti simasamfthanani kathmadanawz kathmubbh&ro kti/avatthudesanl vMravatthudesand ’ti imam khz. kammani garukani apaloketvi katuw na va//ati, wattidutiyakammava/t'aw savetvS, ’va kdtabbani, avasesa terasa sammutiyo sen&sanagaliakamataka (Ppatta) X’ivarad&nati(°di° P)- sammutiyo M ’ti evaiupam lahukakammam apaloketva pi katu?« vaP/anti.

IT, 14, 4.

O

O

of woe, and of want, and of disaster to the great multitudes, of woe and of want to gods and men. If you, therefore, O Bhikkhus, perceive such a one, a root of disputes both internal and external, do you exert yourselves, O Bhikkhus, to put away from you so evil a person, the root of those disputes, If you perceive, O Bhikkhus, no such person, take pains lest any such evil root of disputes should thereafter arise among you. Thus will so evil a root of disputes be put away from you, and thus will no such evil person, the root of disputes, arise hereafter among you.

‘ Again, O Bhikkhus, there is the Bhikkhu, who is a hypocrite *, and who hides his faults ; who is envious and jealous ; who is crafty and treacherous ; who has sinful desires and false beliefs ; who is tarnished by love of worldly gain, devoted to getting and taking, for whom to renounce a thing is hard. Whatsoever Bhikkhu, O Bhikkhus, is thus a hypocrite, who hides his faults, he remains [&c.,as before, the whole of the last paragraph down to the end being repeated in each of the cases here enumerated].

4. ' And which are the three causes of wrong-doing which give rise to legal questions of dispute ?

‘ Herein, O Bhikkhus, men of greedy mind are given to dispute, men of evil mind are given to dispute, men of foolish mind are given to dispute, saying, “ This is Dhamma,” or “ This is not Dhamma ” [&c., as before, in § 2 , down to] or “ This is not a

1 P alasi ; no doubt connected with the primary meaning of the word ‘ leaf,’ as is also its use in the sense of * covering, lining,’ m eka-palasika upahana at Mahavagga V, x, 29. The expression forms the subject of Puggala II, 2. See also Gataka III, 259.

IY, 14, 5.

most grave offence.” These are the three causes of wr’ong-doing which give rise to legal questions of dispute.

‘ And which are the three causes of right-doing which give rise to legal questions of dispute ?

‘ In the first place, O Bhikkhus, men not of greedy mind [&c., as in the last paragraph, inserting the word “ not”].

5. ‘And what is that, O Bhikkhus, which gives rise to legal questions of censure ? There are six causes of censure that give rise to legal questions of censure. And there are three causes of wrong-doing that give rise to legal questions of censure. And there are three causes of right-doing that give rise to legal questions of censure. And the body gives rise to legal questions of censure, and speech gives rise to legal questions of censure.’

[The six are word for word the same as in the last section, reading ‘ censure ’ for 1 dispute.’]

‘ And which are the three causes of wrong-doing that give rise to legal questions of censure ?

‘ Herein, O Bhikkhus, men of greedy mind are given to censure, men of evil mind are given to censure, men of foolish mind are given to censure, accusing others of breaches of morality, or of behaviour, or of error in doctrine, or of adopting a wrong means of livelihood. These are the three causes of wrong-doing that give rise to legal questions of censure.’

[There follow the three causes of right-doing, reading ‘ men not of greedy mind,’ &c., as before, end of § 4.]

‘ And how does the body give rise to legal questions of censure? In case a man be ill-favoured,

IT, 14, 6.

or ugly, or a dwarf 1 , or diseased, or blind of one eye, or lame, or humpbacked, or crippl'ed, people find fault with him on that account. This is how the body gives rise to legal questions of censure.

‘ And how does speech give rise to legal questions of censure ? In case a man have a bad voice, or be indistinct, or harsh in speech 2 , then people find fault with him on that account. This is how speech gives rise to legal questions of censure.

6. ‘ And what is it that gives rise to legal questions of offence ? There are six origins of offence that give rise to legal questions of offence. There is an offence that originates in deed, but not in word nor in thought. There is an offence that originates in word, but not in deed nor in thought. There is an offence that originates in deed and in word, but not in thought. There is an offence that originates in deed and in thought, but not in word. There is an offence that originates in word and in thought, but not in deed. There is an offence that originates in deed and in word and in thought. These are the six (&c.)

7. 1 And what is that which gives rise to legal questions of business ? There is one thing that gives rise to legal questions of business, that is to say, the Sawgha.

1 Buddhaghosa has no explanation of these terms here, but on Ahguttara Nikaya III, 2, 3, where the whole list recurs, he says (as Dr. Morris is good enough to inform us) that oko/imako is equal to lakuw/ako ; and the same explanation is given by the commentary on Puggala IV, 19. Compare the use in English of

• a mere dot of a man,’ in a similar sense.

2 These three epithets of the voice are no doubt intended to be the opposites of the three in Mahavagga V, 13, 9.

IV, 14, 10. THE SETTLEMENT OF DISPUTES.

8. ‘ Legal questions of dispute. Right. Wrong. Undetermined 1 .

‘A legal question arising out of dispute may be right, and it may be wrong, and it may be undetermined. Of these, which is the legal question arising out of dispute which is right ?

‘ In case, O Bhikkhus, the Bhikkhu of right mind discuss, saying, “ This is the Dhamma,” or “ This is not the Dhamma ” (&c., as before, in § 2, down to) or “ This is not a most grave offence.” Whatsoever quarrel, strife, contention, difference of opinion, contradiction, opposition, cantankerousness, or contention there may be in such a discussion is called a legal question arising out of dispute that is right.’

[And so when the Bhikkhus have a wrong mind, or an undetermined mind, the legal question arising out of such dispute is respectively a legal question arising out of dispute that is wrong or undetermined.]

9. ‘ Legal questions of censure. Right. Wrong. Undetermined.’

[It may be either of the three, according as the Bhikkhus censuring (as in § 5) have a right, wrong, or an undetermined mind. The form of the paragraph corresponds to § 8 throughout.]

10. ‘ Legal questions of offence. Right. Wrong. Undetermined.

‘ There may be a legal question whether an offence is wrong, and there may be a legal question

1 We have already pointed out (above, IV, 1, 2) that this mode of the commencement of a discussion by setting out a list of the points to be discussed and compared is found also in some of the Abhidhamma books. There it was only the objects themselves, here we have all the predicates which it is proposed to apply (as in § 8 ), or to declare inapplicable to the object (as m § 10), which are set out, but the pnnciple is the same.

JOJLLAVAGGA.

IV, 14 , II.

whether an offence is undetermined. There is no legal question whether an offence be right.

‘ Of these, which is a legal question whether an offence be wrong ? Whatsoever transgression be committed knowingly, consciously, and deliberately, this is called a legal question whether an offence be wrong.

‘ And of these, which is a legal question whether an offence be undetermined ? Whatsoever transgression be committed not knowingly, not consciously, not deliberately, this, is called a legal question whether an offence be undetermined.

11. ‘ Legal questions of business. Right. Wrong. U ndetermined.’

[It may be all three, according as the Bhikkhus performing the business specified, as in § 2, are rightminded, wrong-minded, or of undetermined mind. The form of the paragraph as in § 8 throughout]

1 2. ‘ Disputes, legal questions arising out of disputes. Dispute which is no legal question. Legal question which is no dispute. Matter which is both legal question and dispute.

‘ There may be a dispute which is a legal question of dispute. There may be a dispute which is fio legal question. There may be such a legal question which is no dispute. There may be such a legal question and also a dispute.

‘ Of these, which is the dispute which is a legal question of dispute requiring formal settlement ? In case Bhikkhus discuss, saying, “This is Dhamma’’ [&c, as before, in § 2 ], or “ This is not a most grave offence.” Whatsoever quarrel, strife [&c., as in § 2] there may be on such a matter is a dispute which is a legal question of dispute requiring formal settlement.

IV, 14, 14. THE SETTLEMENT OF DISPUTES.

‘ And of these, which is a dispute which is not a legal question requiring formal settlement ? When a mother disputes with her son, or a son with his mother, or a father with his son, or a son with his father, or a brother with a brother, or a brother with a sister, or a sister with a brother, or a friend with a friend. Such a dispute is not a legal question requiring formal settlement by the Sa^gha.

• And of these, which is a legal question that is not a dispute ? A legal question of censure, or a legal question of offence, or a legal question of business. This is a legal question which is not a dispute.

‘ And of these, which is a legal question requiring formal settlement which is also a dispute ? A legal question of dispute that requires formal settlement by the Sa;;zgha is both such a legal question and also a dispute.’

13. [The same distinction drawn between censure, and a legal question of censure requiring formal settlement.]

14. ‘ Offence. Legal question arising out of an offence. Offence which is not subject of a legal question. Legal question and no offence. Legal question and offence too.

‘There may be an offence which is subject of a legal question of offence. There may be an offence and no legal question. There may be legal question and no offence. There may be legal question and offence too.

‘ Of these, which is the offence which may be subject of a legal question ? The five groups of offences are subjects of legal questions of offence ; the seven groups of -offences are subjects of legal questions of offence. These are offences which may be subject of a legal question.

AULLAVAGGA,

‘ And of these, which is an offence (Apatti) which is not subject of a legal question ? Conversion, higher attainment (sot-dpatti, sam- apatti), these are dpattis which are not subjects of a legal question 1 * 3 . These are apattis not subjects of a legal question.

'And of these, what is the legal question where there is no offence ? A legal question of official duty, a legal question of censure, a legal question of dispute. These are legal questions where there may be no offence.

‘ And of these, which is the case in which there is both a legal question and an offence too ? A legal question regarding an offence is a case in which there is both a legal question and an offence too.

15. ‘ Official duty which is subject of a legal question of business. Duty and no legal question. Legal question and no duty. Legal question and duty too.

‘ There may be [each of these four].

‘ Of these, which is official duty which is subject of a legal question ? Whatsoever is to the Sawgha a thing which ought to be done, an obligation, a matter for which leave ought to be formally asked, the proposal of a resolution, the proceeding by watti-dutiya-kamma, or by »atti-/£atutthakamma, that is official duty which may be the Subject of a legal question of business.

1 This is merely a play upon words. Apatti is literally ‘ attainment to.’ Standing alone it is always used with the connotation of ‘ attainment to guilt, sin, offence,’ so that its etymological meaning is always lost sight of. Sotapatti is the ‘attainment to,’ the ‘entenng upon’ the stream, that is, the course of the Excellent Way. The Samapattis, literally, ‘complete, or higher, attainments,’ are eight successive states of ecstatic insight or meditation practised by Arahats and other men of advanced spiritual culture.

The question stated is in fact a riddle, like so many of the questions stated in the Parivara and the Puggala-pawnatti.

IV, 14 , i6. THE SETTLEMENT OF DISPUTES.

‘ And of these, which is the official duty which is not subject of legal question ? The duties of an Mariya, of an upa^/laya, of a fellow pupil under the same upa^/^aya or d^ariya, that is business, but not subject of a legal question of business.

‘ And of these, which is a legal question but not official duty ? A legal question arising out of dispute, a legal question arising out of censure, a legal question arising out of offence. This is a legal question of business, but not official duty.

‘And of these, which is both legal question and official duty too ? A legal question arising out of official business is both legal question of business and official duty too \

1 6. ‘ But by what kind of settlements is a legal question arising out of dispute brought to settlement ? By two kinds of settlement, by the Proceeding in presence 1 2 , and by the Proceeding by majority of the Samgha 3 .

‘ If one should ask, “ Can it be that a legal question arising out of dispute without recourse having been had to the one mode of settlement — to wit, the Proceeding by majority of the Sa^gha — can it be that it may be settled by the other mode of settlement, to wit, by the Proceeding in presence ?” He should be told “Yes, it can.” (If he should say), “ How may that be ?” the answer should be as follows : “ In

1 Here again the whole section depends upon a play upon the various meanings of the word ,\kkz.m. In the technical phrase ki,£Mdhikara7za»2, the word means solely the business or the agenda at the formal meetings of the Sawzgha (compare above, § 7). In the problems or riddles of this section its more common meaning of ‘duty’ is brought into play.

2 Sammukhst-vinayena. See above, chapter 2.

3 Yebhuyyasikena. See above, chapter 9.

JTU LLAVAGGA.

the case when the Bhikkhus dispute, saying, ‘ This is the Dhamma,’ or ‘ This is not the Dhamma ’ (&c., as before, in § 2, down to), or ‘ This is not a most grave offence.’” If, O Bhikkhus, those Bhikkhus, are able to settle their own dispute, that is called, O Bhikkhus, the settlement of the dispute.

‘ 1 And how has it been settled ? By the Proceeding in presence.

‘ And what must there be in such a Proceeding in presence ? There must be the presence of the Sawgha, the presence of the Dhamma, the presence of the Vinaya, and the presence of the particular person.

‘And therein, what is the presence of the Sawzgha ? As many Bhikkhus as are capable of taking part in the proceeding 2 , they must be present. The formal consent must be produced of those who are in a fit state to convey their consent 3 . Those who are present must have lodged no objection (against any one of them taking part in the proceeding) 4 . This is the “ presence ” in such a matter of the Sa^zgha.

‘ And of these, what is the presence of the Dhamma, and the presence of the Vinaya ? The Dhamma, and the Vinaya, and the teaching of the Master by the aid of which that legal question is settled. That is the “presence” in such a matter of the Dhamma, and of the Vinaya.

• And of these, what is the presence of the par-

1 The following five paragraphs recur in IV, 14, §§ 24, 27, and four of them in IV, 14, 21, 30.

2 Kammappattsu See Parivsira XIX, 1, 7, et seq.

s See above, Mahavagga II, 23.

4 Or rather, perhaps, 4 against the proceedings which are being carried out/

TV, 14, 18. THE SETTLEMENT OF DISPUTES.

ticular person ? He who disputes, and he with whom he disputes — both friends and foes — must be present. That is the “ presence ” in such a matter of the particular person.

‘When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening of the question is a Paiittiya k If one who has conveyed his consent complain of the decision, such complaint is a Piiittiya 1 2 3 .

17. ‘If those Bhikkhus, O Bhikkhus, are not able to settle the legal question within their own residence (Avasa), those Bhikkhus should go, O Bhikkhus, to some residence in which there are a larger number of Bhikkhus. Then if those Bhikkhus, O Bhikkhus, should succeed, whilst on their way to that residence, in settling the legal question, that, O Bhikkhus, is called a settlement of it. And how has it been settled ? (&c., as in the last paragraph of the previous section, down to the end.)

18. ‘If those Bhikkhus are not able, O Bhikkhus, to settle the legal question whilst they are on their way to that residence, then those Bhikkhus, on their arrival at that residence, are to address the Bhikkhus at that residence thus : “ Such and such a legal question, Sirs, has arisen thus, and has been carried on thus amongst us. It would be well if you, Sirs, would settle that legal question for us according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, to the end that that legal question may be thoroughly settled.” If the Bhikkhus dwelling in that residence

1 This is the 63rd Pa^ittiya,

2 This is the 79th PSMiya. The whole paragraph is repeated several times below in this chapter.

4 S

iOJLLAVAGGA.

TV, 14, 18.

are the senior, and the incoming Bhikkhus are junior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus :

“ Pray, Sirs, rest a moment apart until we take counsel together ! ” If, on the other hand, the Bhikkhus dwelling in that residence are junior, and the incoming Bhikkhus are senior, then the Bhikkhus dwelling in that residence are, O Bhikkhus, to address the incoming Bhikkhus thus : “ Then remain here, Sirs, a moment until we take counsel together.” Then if, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus : “We shall not be able to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master,” then that dispute is not to be entrusted to them. If, on the other hand, O Bhikkhus, the Bhikkhus dwelling in that residence should, on consideration, think thus : “We shall be able to settle this legal question in accordance with the Dhamma, and in accordance with the Vinaya, and in accordance with the teaching of the Master,” then, O Bhikkhus, the Bhikkhus dwelling in that residence are to address the incoming Bhikkhus thus : “ If you, Sirs, let us know about this legal question, how it arose, and how it was carried on, and if you agree that in the manner in which we may settle the legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, in that manner it shall be settled, then we will thus accept the legal question at your hands. But if not (&c., the whole being repeated), then we will not accept it. When they have thus, O Bhikkhus, brought

IV, 14, 19- THE SETTLEMENT OF DISPUTES.

it about that the proper way of putting the legal question (the point at issue) has been settled, the Bhikkhus dwelling in that residence should undertake that legal question. And then the Bhikkhus dwelling in that residence should be addressed, O Bhikkhus, by the incoming Bhikkhus thus : “We inform you, Sirs, how this legal question arose and how it was carried on. If you, Sirs, are able in such and such a time 1 to settle this legal question according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, then will we entrust this legal question to you. • But if you, Sirs, should not be able to do so, then will we ourselves retain the custody of the case.” Thus, O Bhikkhus, is that legal question to be entrusted by the incoming Bhikkhus to the Bhikkhus dwelling in that residence, causing them duly to accept it. If those Bhikkhus, O Bhikkhus, are able to settle the case, that, O Bhikkhus, is called a settlement of the legal question. And how has it been settled? (&c., as in last paragraph of § i6, down to the end.)

19. ‘If, O Bhikkhus, whilst the case is being enquired into by those Bhikkhus, pointless speeches are brought forth, and the sense of any single utterance is not clear 2 , I enjoin upon you, O Bhikkhus, to settle the case by referring it (to a jury or commission) 3 .

1 Ettakena v& antarena, on which Buddhaghosa has nothing. On v& = eva, see Bohtlingk-Roth s. v. va, No. 4.

2 These words recur at XII, 2, 7, where an instance occurs of the mode of proceeding here laid down.

3 Ubbahikaya. Childers has quite misunderstood both the meaning and the derivation of this term. It must be derived

[20] E

JOJLLAVAGGA.

1Y } 14, 19.

‘ A Bhikkhu to be chosen on such a jury must be possessed of ten qualities — he must be virtuous — he must be living enclosed by the restraint of the rules of the Patimokkha — he must be upright in life, trained according to the precepts, taking them upon himself with a sense of the danger in the least offence 1 — he must be versed in the tradition, a custodian of the tradition, a storehouse of the tradition — whatsoever truths, lovely in their origin, lovely in their progress, lovely in their consummation, set forth the higher life, both in its spirit and in its letter, in all its purity and in all its perfectness 2 , in such truths must he be well versed, of such must he be full, they must be laid up in his words 3 , and dwelt on in his heart, being penetrated throughout through right insight 4 — both the Patimokkhas must have fromud-fvah; and means simply 4 reference' — the turning over of a difficult or intricate case from the general Sa^zgha to a special committee, as was done at Ves&li (below, XII, 2, 7).

1 With this passage (so far) compare the Akankheyya Sutta, § 2 (translated m Rh. D.’s ‘Buddhist Suttas/ p. 210), where the wording is somewhat different. See, however, the various readings here.

2 We prefer to translate, in accordance with IX, 5, 1 below, sltthaw savyastgana^ as given m the corrections to the text on p. 303 ; thus making the phrase ‘ in the spirit and in the letter 5

° refer to the brahma-iariya?;z, and not to the dhamma. But it should be pointed out that the parallel passage in the stock description of a Buddha (for instance in Tevigga Sutta I, 46, translated in Rh. D.’s ‘ Buddhist Suttas,’ p. 187) would support the reading given here in the text, referring the phrase m question to the dhamma, and not to the brahma-^ariya^.

3 See the various readings, and compare Sig&lovada Sutta, p. 301; 6r&taka II, 247, 293; MaMvagga VI, 25, 1.

4 Though di//^i is usually found in its bad sense of ‘delusion’ (it never means ‘ heresy/ as Childers renders it), it is also used, especially in older texts, in the good sense of £ insight/ Compare the £ Book of the Great Decease/ I, 11.

IV, 14, 20. THE SETTLEMENT OF DISPUTES.

been completely handed down to him in their full extent, he must have well divided them, well established them, well investigated them, both sutta by sutta and in every detail 1 — further he must be an expert in the Vinaya, irrefutable therein 2 — he must be competent to point out (the right course) to both friends and foes, to get them to understand a thing, get them to see it and recognise it 3 , able to pacify them — he must be clever (in judging) both as to the origin and as to the settlement of disputes — he must understand legal questions, the origin thereof, the close thereof, and the way that leads to the close thereof.

‘ I enjoin upon you, O Bhikkhus, to appoint on the jury a Bhikkhu possessed of these ten qualities 4 .

20. • And thus, O Bhikkhus, is he to be appointed. First, the Bhikkhu should be asked (whether he be willing to undertake the office). Then some discreet and able Bhikkhu should address the Sa^gha thus :

• “ May the venerable Sarngha hear me. Whilst this case was being enquired into pointless speeches were brought forth amongst us, and the sense of no single utterance was clear. If the time seems meet

1 Perhaps this may mean 4 both as to the Suttas themselves and as to the Old Commentaiy upon them’ — suttato anuvya^anaso. See ‘Vmaya Texts/ vol. i, p. xviii, and note 2, p. xxix.

2 Vinaye kht ko hoti asawhtro. Compare on the use of these words, (rataka I, 290; II, 161 ; Sutta Nipata V, 18, 26.

8 On all these terms, which have occurred above at IV, 2, 1, see the commentary as there quoted in the notes.

• It is of course to be understood that the committee or jury does not consist of only one such Bhikkhu. In the instance already referred to as occurring in XII, 2, 7, four axe chosen from each side.

5 1 2

VULLAVAGGA.

to the venerable Sawgha, let it appoint Bhikkhus of such and such a name, and of such and such a name on a committee. This is the motion.

‘ “ Let the venerable Samgha. hear me. Whilst (&c., . . . down to) no single utterance was clear. The Sawgha appoints Bhikkhus of such and such names on a committee to settle this case. Whosoever of the venerable ones approves of the appointment of such and such Bhikkhus on the committee for the settlement of this case, let him be silent. Whosoever approves not thereof, let him speak.

‘ “ Such and such a Bhikkhu is appointed by the Sawgha on the committee for the settlement of this case. Therefore is it silent. Thus do I understand.”

21. ‘If then, O Bhikkhus, those Bhikkhus are able on the reference (or on the committee) to settle the case, that, O Bhikkhus, is called a case that is settled. And how is it settled ? By the Proceeding in Presence b And what therein is meant by the Proceeding in Presence ? The Dhamma is represented, and the Vinaya is represented, and the particular person is represented b

‘ And of these, what is the presence of the Dhamma (&c., as in § 16, down to the end).

‘ If a dispute, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pa/£ittiya s .

22. • If, O Bhikkhus, whilst the case is being

1 Sammukhi-vinayena. See chapter 2.

a This is the same as in § 16 of this chapter, except that The presence of the Sa^zgha * is omitted.

5 See the 63rd Pa&ttiya, and § 17 above.

IV, 14, 24 -

enquired into by those Bhikkhus, there should be there a Bhikkhu who is a preacher of the Dhamma, but neither has the Sutta 1 been handed down to him nor the Sutta-vibhanga, and he not regarding the point of the case, reject the sense for the shadow of the letter, then should the matter be laid before those Bhikkhus by some discreet and able Bhikkhu thus :

‘ “Let the venerable ones hear me. This Bhikkhu of such and such a name is a preacher of the Dhamma, but neither has the Sutta been handed down to him nor the Sutta-vibhanga. And he, not regarding the point of the case, is rejecting the sense for the shadow of the letter. If the time seems meet to the venerable ones, let them send away 2 the Bhikkhu of such and such a name, and let the rest of us settle this case.”

‘ If those Bhikkhus, O Bhikkhus, should be able, after having sent away that Bhikkhu, to settle the case, that is called a case that is settled. And how has it been settled ? By the Proceeding in Presence (&c„ as in last section, down to the end).’

23. (The same decision if the Sutta has been handed down to him, but not the Sutta-vibhanga.)

24. ‘ If those Bhikkhus, O Bhikkhus, are not able by the committee to settle that case, those Bhikkhus,

0 Bhikkhus, ought to hand over the case to the Sawgha, saying, “We, Sirs, are not able by a committee to settle this case, let the Sawgha settle it.”

1 enjoin upon you, O Bhikkhus, to settle such a case by vote of the majority (&c., as in chapter 9 to the

1 That is, the Patimohkha.

2 Liteially, ‘cause him to arise.’

IY, 14, 25.

end, as to the appointment of a taker of the voting tickets). By that Bhikkhu, the taker of the voting tickets, are the votes to be collected. And according as the larger number of Bhikkhus who are guided by the Dhamma shall speak, so shall the case be decided. This, O Bhikkhus, is called a legal question that has been settled.

‘ And how has it been settled ? By the Proceeding in Presence and by the vote of the majority. And what herein is meant by Proceeding in Presence ? The presence of the Samgha, and the presence of the Dhamma, and the presence of the Vinaya, and the presence of the particular person. And of these, what is the presence of the Sawgha ? (&c., as in § 16, down to) That is the presence in such a matter of the particular person.

‘And what herein is meant by the vote of the majority ? The carrying out of, the accomplishment of, the proceeding by, the undertaking of, the acceptance of, the pacification by the official act (the Kamma) by the vote of the majority 1 2 . That is what is meant herein by the vote of the majority.

‘ When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pa(6ittiya. If one who has conveyed his consent complain of the decision, such complaint is a Paiittiya V

25. Now at that time a certain legal question had arisen in such and such a manner, and had grown up in such and such a manner at Savatthi. And those

1 This sentence is also used of the other inodes of settlement below, §§ 27, 29.

2 So also above, § 16; and below, §§ 27-29.

IV, 14, 25-

Bhikkhus were discontented with the settlement of the case by the Sawgha at Savatthi. And they heard that in a certain residence there were dwelling a number of Theras versed in the traditions ; men to whom the Agamas 1 had been handed down ; reciters of the Dhamma, of the Vinaya, and of the Mitikis 2 , learned, discreet, wise, modest, conscientious, anxious to learn. And they thought, ‘ If those Theras would settle this case according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master, then would this case be indeed well settled.’ So those Bhikkhus went to that residence, and spake to those Theras thus : ‘ This legal question, Sirs, has arisen in such and such a manner, and has grown up in such and such a manner. It would be well if the venerable Theras would settle the case according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master ! ’ Then those Theras, saying, £ Even as the case has been settled by the Sa»zgha at Savatthi, so is it well settled ! ’ decided the case in the same way. Then those Bhikkhus who had been discontented with the decision of the Sa7?zgha at Savatthi were discontented with the decision of the number of Theras.

[The paragraph is repeated with the necessary alterations of consecutive applications to three, two, and one Thera with the same result.]

Then those Bhikkhus, discontented with the decision of the Sawgha at Savatthi, discontented with the decision of the number of Theras, dis-

1 That is, the Four Nikayas, now toimrng the Sutta Pi/aka.

2 See our note above on A'ullavagga IV, r, 2.

ZULLAVAGGA.

IV, 14, 2 6 .

contented with the decision of the three Theras, discontented with the decision of the two Theras, discontented with the decision of the single Thera, went up to the place where the Blessed One was, and told the matter to the Blessed One.

‘This case, O Bhikkhus, is done with; having been once settled, it is settled for good.

26 h ‘I enjoin upon you, O Bhikkhus, three -ways of taking votes, in order to appease such Bhikkhas 1 2 — the secret method, the whispering method, and the open method.

‘ And how, O Bhikkhus, is the secret method of taking votes? The Bhikkhu who is the teller of the votes is to make the voting tickets of different colours, and as each Bhikkhu comes up to him he is to say to him thus: “ This is the ticket for the man of such an opinion ; this the ticket for the man of such an opinion. Take whichever you like.” When he has chosen (he is to add), “ Don’t show it to anybody.” If he ascertains that those whose opinion is against the Dhamma are in the majority, he is to reject the vote as wrongly taken. If he ascertains that those whose opinion is in accordance with fhe Dhamma are in the majority, he is to report the vote as well taken. This, O Bhikkhus, is the secret method of taking the votes.

1 And how, O Bhikkhus, is the whispering method of taking votes ? The Bhikkhu who is the teller of the votes is to whisper in each Bhikkhus ear, “ This is the ticket of those of such an opinion ; this is the ticket of those of such an opinion. Take whichever

1 On the following section, compare chapters 9 and 10 above.

s On Sawnattiya, see our note below on VII, 4, x.

IV, 14 , 27* THE SETTLEMENT OF DISPUTES.

you like.” When he has chosen (he is to add), “ Don’t tell anybody (which way you have voted).” If he ascertains that those whose opinion is against the Dhamma are in the majority, he is to reject the vote as wrongly taken. If he ascertains that those whose opinion is in accordance with the Dhamma are in the majority, he is to report the vote as well taken. Thus, O Bhikkhus, is the whispering method of taking the votes.

‘ And how, O Bhikkhus, is the open method of taking votes ? If he ascertains (beforehand) that those whose opinion is in accordance with the Dhamma are in the majority, the vote is to be taken undisguisedly, openly. Thus, O Bhikkhus, is the open method of taking the votes.

1 These, O Bhikkhus, are the three methods of taking the votes V

2 7. ‘ By how many kinds of settlement is a legal question arising out of censure settled ? A legal question arising out of censure can be settled by four kinds of settlement — by the Proceeding in Presence — by the Proceeding for those who are consciously innocent — by the Proceeding for those who are no longer out of their mind — by the Proceeding for those who are obstinate.

‘ If one should ask, “ Can it be that a legal question arising out of censure, without recourse being had to two modes of settlement — to wit, the Proceeding for those who are no longer out of their mind, and the

1 This naive chapter would seem to show that the pi a fraus was not unknown to the Buddhist monks at the time when the iTullavagga was composed. Buddhaghosa’s note (given at p. 315 of H. O/s edition of the text) specifies the different occasions when each of the three methods should be used.

IV, r 4 , 27 .

Proceeding for those who are obstinate — may be settled by the two other modes of settlement — to wit, the Proceeding in Presence, and the Proceeding for those who are consciously innocent ? ” he should be told, “Yes, it can.” (If he shoulS say), “How may that be ?” the answer should be as follows :

‘ In case the Bhikkhus bring a groundless charge against a Bhikkhu of a breach of morality. In respect thereof, O Bhikkhus, to that Bhikkhu whose memory in regard to the matter is quite clear, the Proceeding for the consciously innocent is to be accorded.

‘ And thus, O Bhikkhus, is to be granted (&c., as in chapter 4, $ 10, down to the end, with the necessary alterations for a general rule instead of a particular case).

‘ This, O Bhikkhus, is called a legal question that has been settled. And how settled ? By the Proceeding in Presence, and by the Proceeding for the consciously innocent. And what therein belongs to the Proceeding in Presence ? The presence of the Samgha, and the presence of the Dhamma, and the presence of the Vinaya, and the presence of the particular person. And therein what is the presence of the Samgha (&c., as in § 16, down to the end) ? And what therein belongs to the Proceeding for the consciously innocent ? The carrying out of, the accomplishment of, the proceeding by, the undertaking of, the acceptance of, the pacification of the Proceeding for the consciously innocent 1 . That is what belongs herein to the Proceeding for the consciously innocent.’

1 This clause corresponds to the one above, in § 24, and below, in § 29.

IV, 14, 2 9. the settlement of disputes.

28. [This section bears exactly the same relation to chapter 5 as the last section does to chapter 4, the form of the two sections being exactly the same throughout.]

29 b ‘ If one should ask, “ Can it be that a legal question arising out of censure, without recourse being had to two modes of settlement — to wit, the Proceeding for those who are consciously innocent, and the Proceeding for those who are no longer out of their mind — may be settled by the two other modes of settlement — to wit, the Proceeding in Presence, and the Proceeding for those who are obstinate?” he should be told, “Yes, it can.” If he should say, “ How may that be ? ” the answer should be as follows :

‘ In case a Bhikkhu warn another Bhikkhu in the midst of the Sawgha of a grievous offence, and call upon him to recollect (whether he have committed it or not), saying, “ Has the venerable one been guilty of such and such a grievous offence — a Parajnka offence, or an offence equivalent to a Parajdka offence ? ” And he replies thus, “ I do not, Sir, call to mind that I have been guilty of such and such a grievous offence — a Par&^ika offence, or an offence equivalent to a Para^ika offence.” To him thus denying the other insists, saying, “ Come now, Sir, ascertain for certain whether you are conscious of having been guilty of such and such a grievous

1 This section again bears exactly the same relation to chapter 11 as the previous ones have done to chapters 4 and 5 respectively . The outline of the form is the same, but as in the introductory part (containing the description of the offence) the present section is much fuller than the chapter to which it refeis, we prefer to give that part of this section in full.

AULLAVAGGA.

IT, 14, 29.

offence — a Pdragaka offence, or an offence equivalent to a Pard^'ika offence.” And he replies thus : “ I do not, Sir, call to mind that I have been guilty of such and such a grievous offence — a Pira^ika offence, or an offence equivalent to a Parafika offence. But I do, Sir, recollect that I was guilty of such and such a trifling offence.” To him thus denying the other insists [as before]. And he replies thus : “ Seeing that I am willing, Sir, though you did not ask me, to confess myself guilty of that trifling offence, why should I not confess, when asked, such and such a grievous offence — a Parayika offence, or an offence equivalent to a Pdra^ika offence ? ” And the other rejoins, “ But you do not confess, Sir, even that trifling offence without being asked. How should you confess, if you were not asked, the commission of such and such a grievous offence — a Pelr&^ika offence, or one equivalent to a Pird^ika offence ? Come now, Sir, ascertain for certain whether you are conscious of having been guilty of such and such a grievous offence — a Parafika offence, or one equivalent to a Pari^ika offence ? ” And he replies, “Yes, I am conscious, Sir, of having committed such and such an offence — a Parfffika offence, or 6ne equivalent to a Para^ika offence. In sport did I say, in fun did I say that I was not conscious thereof.”

‘ Then, O Bhikkhus, the Proceeding for those who are obstinate should be carried out against that Bhikkhu.

‘ And thus should it be carried out (&c., as chapter ij, § 2 , down to the end, reading “such and such a Bhikkhu” for “ Upavala,” and “grievous offence ” for “ offence ”).

IY, 14, 30.

‘ This, O Bhikkhus, is called a legal question that has been settled. And how has it been settled ? By the Proceeding in Presence, and by the Proceeding for those who are obstinate. And what, therein belongs to the Proceeding in Presence ? The Presence of the SaMgha (&c., as in $ 16). And what therein belongs to the Proceeding for those who are obstinate ? The carrying out of, the accomplishment of, the proceeding by, the undertaking of, the acceptance of, the pacification of the official act (the Kamma) by the Proceeding for those who are obstinate. That is what belongs therein to the Proceeding for those who are obstinate.

‘ When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pa^ittiya. If one who has conveyed his consent complain of the decision, such complaint is a PaAttiya.

30. ‘ By how many modes of settlement is a legal question arising out of offence settled ? A legal question arising out of offence is settled by three modes of settlement — to wit, by the Proceeding in Presence, and by the Proceeding on confession of guilt, and by the Proceeding by covering over as with grass.

‘ If one should ask, “ Can it be that a legal question arising out of offence, without recourse being had to the one mode of settlement — to wit, the Proceeding by covering over as with grass — may be settled by the other two modes — to wit, the Proceeding in Presence, and the Proceeding on confession of guilt?” he should be told, “Yes, it can.” If he should say, “How may that be ?” the answer should be as follows :

6 2

tfULLAVAGGA.

‘ In case a Bhikkhu has been guilty of a minor offence. That Bhikkhu, O Bhikkhus, should go up to another Bhikkhu, and having arranged his upper robe over one shoulder, and squatted down on his heels, and stretched forth his hands with the palms held together, should speak as follows : “ I, Sir, have been guilty of such and such an offence ; and that I confess.” He should say, “Do you acknowledge it?” “ Yes ; I acknowledge it.” “ May you restrain yourself in future 1 !”

‘ This, O Bhikkhus, is called a legal question which has been settled. And how has it been settled ? By the Proceeding in Presence, and .by the Proceeding on confession of guilt. And what therein belongs to the Proceeding in Presence ? The presence of the Dhamma, and the presence of the Vinaya, and the presence of the particular individual. And what therein is the presence of the Dhamma, and of the Vinaya ? The Dhamma, and the Vinaya, and the teaching of the Master, by the aid of which that legal question is settled. That is the presence in such a matter of the Dhamma, and of the Vinaya. And what therein is the presence of the particular individual ? He who confesses, and he to whom he eonfesses, both are present. That is the presence of the particular individual in such a proceeding. And what therein belongs to the Proceeding on confession of guilt ? The carrying out of, the accomplishment of, the proceeding by, the performance of, the acceptance of, the pacification of the official act (the Kamma) by the Proceeding on confession of

1 Ayatim samvareyy&si. So again in the next section. Compare V, so, g.

IV, 14, 32* THE SETTLEMENT OF DISPUTES.

guilt. That is what belongs therein to the Proceeding on confession of guilt.

‘When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pa^ittiya 1 .

31. ‘ If he should thus receive (absolution), it is well. If he should not receive it, that Bhikkhu, O Bhikkhus, should go up to a number of Bhikkhus, and having arranged his upper robe over one shoulder, and bowed down before the elder Bhikkhus, and squatted down on his heels, and stretched forth his two hands with the palms held together, he should speak as follows : “ I, Sirs, have been guilty of such and such an offence, and that I confess.” Then some discreet and able Bhikkhu should lay the matter before those Bhikkhus, saying, “ Let the venerable ones hear me. This Bhikkhu, of such and such a name, is conscious of an offence ; and he discloses it, reveals it, confesses it. If the time seems meet to the venerable ones, I would absolve 2 that Bhikkhu’s offence.” And he should say, “ Do you acknowledge it?” “Yes; I acknowledge it.” “In future may you restrain yourself!”

‘This, O Bhikkhus, is called a legal question which has been settled. And how has it been settled ? (&c., as in last section, down to the end.)

32. ‘ If he should thus receive absolution, it is well. If he should not receive it, that Bhikkhu, O Bhikkhus, should go before the Sawgha (&c., as in last section, down to the end, then adding): And if one who has given his consent to the pro-

1 See §§ 16, 29, &c. of this chapter.

2 Pa/iga«heyya/«. See V, 20, 5.

6 4

KULLAVAGGA.

IV, 14 , 33*

ceeding thereafter make complaint thereof, that is a Pa&ttiya.

33. ‘If one should ask, “Can it be that a legal question arising out of offence, without recourse being had to the one mode of settlement — to wit, the Proceeding on confession of guilt — may be settled by the other two modes — to wit, by the Proceeding in Presence, and by the Proceeding by covering over as with grass ?” he should be told, “Yes, it can.” If he should say, “ How may that be ? ” the answer should be as follows :

‘ If while the Bhikkhus are continuing in quarrels (&c., as in chapter 13,^ 1, 2, and 3, down to the end).

‘ This, O Bhikkhus, is called a legal question that has been settled. And how has it been settled ? By the Proceeding in Presence, and by the Proceeding by the covering over as with grass.

‘ And what therein belongs to the Proceeding in Presence? The presence (&c., as in §16, down to) And what therein is the presence of the particular person? He who confesses, and he to whom the confession is made both are present. This is the presence of the particular individual in such a case.

‘And what therein belongs to the Proceeding by 'covering over as with grass ? The carrying out of, the accomplishment of, the proceeding by, the performance of, the acceptance of, the pacification of the official act (the Kamma) by the Proceeding by covering over as with grass. That is what belongs therein to the Proceeding by covering over as with grass.

1 This refeis to the technical term of the Proceeding in question, tisavatthirakena deseyyaw (IV, 13, 2 ); and the singular of course includes the plural, as the confession usually took place before a number of Bhikkhus.

IV, 14 , 34) THE SETTLEMENT OF DISPUTES.

‘When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Pd^ittiya. If one who has conveyed his consent complain of the decision, such complaint is a Pa^ittiya.

34. ‘ By how many modes of settlement is a legal question arising out of business settled ? A legal question arising out of business is settled by one mode of settlement only — to wit, by the Proceeding in Presence.’

End of the Fourth Khandhaka, on the Settlement of Legal Questions.

V, i, r.

FIFTH KHANDHAKA.

On the Daily Life of the Bhikkhus.

1 .

i. Now at that time the Blessed One was staying at Ri/agaha,in the Bamboo Grove, in the Kalandaka Nivapa. And at that time the AVzabbaggiya Bhikkhus, when bathing, used to rub 1 their bodies — thighs, and arms, and breast, and back — against wood. The people were annoyed, murmured, and became indignant, saying, 1 How can the Sakyaputtiya Samaras do so, like wrestlers, boxers, or shampooers 2 ?’ The Bhikkhus heard the people so murmuring, &c. ; and they told the matter to the Blessed One.

Then the Blessed One, on that occasion and* in that connection, having convened a meeting of the Bhikkhu-saiwgha, asked the Bhikkhus : ‘Is this true, O Bhikkhus, what they say, that the A7zabbaggiya •Bhikkhus, when bathing, rub (&c., as before)?’

‘ It is true, Lord.’

1 Ugghamseti. The simple verb occurs below, V, 9, 2, 4, X, xo, 2, and at G&taka, vol. i, p. 190. It is the Sanskrit root gharsh.

2 On malla-muz 7 ^ik& Buddhaghosa merely says mu//^ikamalla. His note on gama-poddava (already given by H. O. at p. 315 of the edition to the text) says, ‘town’s people given to adorning themselves by painting their skin’ (on which compare below, Y, 2, 5). But it is difficult to see how that fits in with the connection here.

The Blessed Buddha rebuked them, saying, ‘This is improper, O Bhikkhus (&c., as usual, see I, i, 2, down to the end).’ And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, and said : ‘ A Bhikkhu, when bathing, is not, O Bhikkhus, to rub his body against wood. Whosoever does so, shall be guilty of a clukka/a.’

2. Now at that time the AYabbaggiya Bhikkhus, when bathing, used to rub their bodies — thighs, and arms, and breast, and back — against a pillar — against a wall (&c., as in last section, down to the end).

3. Now at that time the AV^abbaggiya Bhikkhus used to bathe on an A tt& 11 a (a sort of shampooing stand 1 ). The people (&c., as before). The Bhikkhus (&c., as before). Then the Blessed One (&c., as before, down to) addressed the Bhikkhus, and said: ‘You are not to bathe, O Bhikkhus, on an A^ana. Whosoever does so, shall be guilty of a dukka/a.’

[Paragraphs similar in every respect to the last follow as to

Using a Gandhabba-hatthaka 2 when bathing.

Using a Kuruvindaka-sutti 3 when bathing.

Rubbing their bodies, when under water, up against each other 4 .

1 So Buddhaghosa loc. cit

2 A wooden instrument in the shape of a hand, which was hist covered with chunam (fine lime), and then rubbed over the body. See Buddhaghosa’s note at p. 315 of H. O/s edition of the text.

3 Apparently a string of beads which was first covered v ith the chunam made from Kuruvindaka stone (a ruby-coloured stone), and then held at both ends and rubbed over the body. See Buddhaghosa’s note loc. cit.

4 As Buddhaghosa, loc. cit., explains this by ‘nibbing their

F 2

STULLAVAGGA.

V, i, 4.

Using a Mallaka 1 when bathing.]

4. Now at that time a certain Bhikkhu had the scab, and he could not bathe with comfort without a Mallaka 1 .

They told the matter to the Blessed One.

‘ I allow, O Bhikkhus, to a sick man the use of a Mallaka not (artificially) made 2 .’

5. Now at that time a certain Bhikkhu who was weak through old age was not able to shampoo his own body.

‘ I allow you, O Bhikkhus, the use of an Ukkisika 3 .’

Now at that time the Bhikkhus, (fearing to offend against these rules,) were afraid to shampoo one another.

‘ I allow you, O Bhikkhus, the ordinary mode of shampooing with the hand 4 .’

2 .

1. Now at that time the AMabbaggiya Bhikkhus bodies up against each other’(!), vigay ha has heie probably nothing to do with g&h, but is simply vigrzhya.

1 A kind of back-scratcher, made according to Buddhaghosa, loc. cit., by placing together, by the roots, hooks made of the teeth of crocodiles (makara-dantaka \ see V, 11, 6 ; VI, 3, 2), which had previously been split. Such hooks of split crocodiles’ teeth are mentioned in the text itself below, V, 9, 2 ; and pins or hooks made of nSga’s teeth at V, 9, 5, and VI, 3, 5 (naga-dantaka), and V, 11, 7 (naga-danta).

2 Buddhaghosa, loc. cit., makes this phrase mean only ‘ made of teeth that had not been previously split.’

3 Buddhaghosa, loc. cit., explains this word by vat tava//i; which is to us equally unintelligible.

4 Pudhu-panikan ti hattha - parikammam vu/Wati. T asma sabbesam hatthena piZ/Ai-parikammam katuw vaZ/ati (B.).

used to wear ear-rings x , and ear-drops 1 2 , and strings of beads for the throat, and girdles of beads 3 , and bangles 4 , and necklaces 5 6 , and bracelets, and rings.

The people murmured, &c The Bhikkhus heard, &c They told the Blessed One (&c M as in V, 1, 1, down to) he addressed the Bhikkhus, and said :

‘You are not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukka^a/

2. [A similar paragraph concluding]

‘You are not, O Bhikkhus, to wear long hair. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, hair that is two months old, or two inches long.’

3. [Similar paragraph concluding]

‘You are not, O Bhikkhus, to smooth 0 the hair

1 Valhk& ti ka^;mto nikkhanta-mutt-olambakadinaw eta m adhivaZ’ana m. Na kevala?1 vallM eva, yaw km& ka««a-pilandhana m antamaso t&la-pannaw pi na va//ati (B.). Compare satavallikaw at V, 29, 4.

2 Pamanga. The meaning of which is not clear from Buddhaghosa’s note loc. cit. It occurs also at Dipavawsa XII, 1, and below in Buddhaghosa’s note on maddavDza at V, 29, 2 (twice).

3 Ka/i-suttakaw. This is not mentioned in the similar paragraph at V, 29, 2, where all special kinds of girdles are enumerated. It is forbidden below to the Bhikkhums at X, 16.

4 Ova//ika. This w T ord is explained by Buddhaghosa as the same as valayaw. Ova//iya occurs, apparently in a different sense, at Mahavagga VII, 1, 5, and the present word m Buddhaghosa on sata-vallikaw at V, 29, 4.

5 K&yui a, on wdiich Buddhaghosa, loc. cit., merely says that the meaning of this, and of the following "words, is e\ident. But the Gataka commentaiy (Fausboll III, 437, 14) says kayuian ti giv&ya pilandhana-pasadhanaw.

6 Osa^heti. Compare the Sanskrit jlaksh^ ay ati. The art of hair-dressing had, at the time when the Zullavagga was com-

V, 2, 4-

with a comb, or with a smoothing instrument shaped like a snake’s hood 1 , or with the hand used as such an instrument 2 , or with pomade 3 , or with hair-oil of beeswax 3 . Whosoever does so, shall be guilty of a dukka/a.’

4. [Similar paragraph concluding]

‘You are not, O Bhikkhus, to look at the image of your faces in a looking-glass, or a bowl of water 4 . Whosoever does so, shall be guilty of a dukka/a.’

Now at that time a certain Bhikkhu had a sore in his face. He asked the Bhikkhus what kind of a sore he had. ‘ Such and such a kind of sore,’ replied they. He did not believe what they said. They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, on account of a disease, to look at your faces in a looking-glass, or in a bowl of water.’

5. Now at that time the WAabbaggiya Bhikkhus (&c., down to)

posed, been already carried to a high state of efficiency m the valley of the Ganges, as may reasonably be concluded from the numerous kinds of head-dresses figured m bas-relief on some of the oldest Buddhist sculptures.

1 P h awaken & ti dantamayadisu yena kena^i (B.).

2 Hattha-pha^akenati hatthen’ eva pha^aka-kii^a^ karonti, angulihi osawhenti (B ). It is clear from this last explanation that the pha^aka was a kind of very primitive brush, but without bristles. In passing the fingers through the hair the fingers are naturally held separate, slightly forward, and stiff — precisely as one would hold them if one wished to imitate the hood of a cobra. To make a leal brush with bristles was evidently beyond the mechanical appliances of those times, or such an article would certainly have been mentioned m this connection.

3 On the use of Tel aka, compare Mahavagga VI, 13, 1, and Sittha-telaka at iTullavagga IV, 3, 1.

4 Compare isfullavagga X, 10, 4.

Y, 2, 6. ON THE DAILY LIFE OF THE BHIKKHUS.

‘You are not, O Bhikkhus, to anoint your faces, nor to rub (ointment, &c.) into your faces, nor to put chunam on your faces, nor to smear red arsenic on your faces, nor to paint your bodies, nor to paint your faces V

Now at that time a certain Bhikkhu had disease in his eyes. They told the matter to the Blessed One.

‘ I allow you, O Bhikkhus, on account of disease, to anoint your faces.’

6 1 2 . Now at that time there was a festival on the mountain-top 3 at Rafagaha ; and the AAabbaggiya Bhikkhus went to see it.

The people murmured, were annoyed, and became indignant, saying, ‘ How can the Sakyaputtiya Samaras go to see dancing, and singing, and music, like those who are still enjoying the pleasures of the world ? ’ And they told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to go to see dancing, or singing, or music. Whosoever does so, shall be guilty of a dukka^a.’

1 All these practices are seriatim forbidden to the Bhikkhunis also in Afullavagga X, 10, 3.

2 The following section recurs, almost word for word, of the Bhikkhunis, in the Bhikkhuni-vibhanga, Pa/frttiya X (Sutta-vibhanga, vol. ii, p. 267).

3 Giragga-sam a.gg a. Compare Dlpavawsa XXI, 32, and Mahavawzsa, p. 214, line 2. It occurs also m the Introductory- Story in the Sutta-vibhanga on the 37th Pa&ttiya, and Buddhaghosa there explains it as follows: Giragga-sam a^o ti girimhi agga-samaggo girissa va agga-dese samaggo. He is evidently m doubt about the word, which is probably connected with ancient local worship or custom, a worship in high-places, as little allied to Vedic Brahmanism as it was to Buddhism.

AULLAVAGGA.

3 .

1. Now at that time the WAabbaggiya Bhikkhus used to sing the Dhamma with the abrupt transitions of song-singing.

The people murmured, were annoyed, and became indignant, saying, 1 How can the Sakyaputtiya Sama/zas [do so] ?’ The Bhikkhus heard (&c., as usual, down to) he addressed the Bhikkhus, and said :

‘ These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt 1 transitions of song-singing. — He himself becomes captivated with respect to the sound thereof. — Other people become captivated with respect to the sound thereof. — The laymen are shocked. — The meditation of one who strains after accuracy in the sound is broken. — The common people fall into heresy 2 . — These five dangers, O Bhikkhus, befall him who sings the Dhamma with the abrupt transitions of song-singing. The Dhamma is not, O Bhikkhus, to be sung [in that manner]. Whosoever does so, shall be guilty of a dukka^a.’

2. Now at that time the Bhikkhus were afraid to make use of intoning 3 . They told this matter to fhe Blessed One.

‘ I allow you, O Bhikkhus, to intone.’

1 Ayatakena gita-ssarena. Compare lyataken’ evapapdto at Aullavagga IX, 1,3.

2 Probably this is supposed to' result because dhamma being sung and not said is not intelligible to them — a complaint often made against the singing of prayers among Protestant Christians. On paHMmt ^anatS, compare the closing words of V, 21, 2 ; and on the rest of the phrase, Puggala III, 10, 14. The translation of sarakuttisw is also very doubtful.

s Sara-bha'/mam. So in the MaMvagga we hear that So»a v, 5. I.

ON THE DAILY LIFE OF THE BHIKKHUS.

i. Now at that time the AYabbaggiya Bhikkhus used to wear woollen cloth with long fleece to it b

The people murmured . . . (&c., down to) They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to wear woollen cloth with long fleece to it. Whosoever does so, shall be guilty of a dukka/a.’

i. Now at that time the mangoes were ripe in the park of Seniya Bimbisara, the king of Magadha. And Seniya Bimbisara, the king of Magadha, had given command, saying, ‘ Let the venerable ones have as much fruit as they like.’ Then the AAabbaggiya Bhikkhus plucked even the young fruits and ate them.

Now Seniya Bimbisara, the king of Magadha, wanted a mango ; and he gave orders, saying, ‘ Go, intoned before the Buddha a chaptei from the Sutta Nipata The expression there used is sarena abhasi, of which ourword is used as the verbal noun, the roots b h a ra and bhas being not only synonymous but interchangeable. (See, for instance, Vin. Pit. vol. iv, p. 353.) Perhaps ‘recitative’ would be a good rendering. I have several times heard the Dhamma thus recited by living Buddhists m accordance with the tiaditional interpretation of this passage, and their Sara-bha?1«a»i was precisely like the intoning of prose passages as practised in our cathedral churches (Rh D.).

1 Bahira-lomm-««»im. Litei ally, ‘ with the fleece outside.’ Compare Mahavagga V, 10, 4, and the Ma°g/zima Sila, § 5 (p *93 of Rh. D.’s 1 Buddhist Suttas ’).

STULLAVAGGA.

V, 5, a.

my good men, to the park, and bring me hither a mango.’

‘ Even so, Lord,’ said the men in assent to Seniya Bimbisdra, the king of Magadha : and they went to the park, and said to the park-keepers, ‘ Our lord, good friends, has need of a mango. Give us one ! ’

‘ There are no mangoes, Sirs. The Bhikkhus have plucked even the young ones, and eaten them.’

Then those men told the matter to Seniya Bimbisara, the king of Magadha, and he said : ‘ The mangoes have been well used, my good men, by the venerable ones. Notwithstanding it is moderation that has been exalted by the Blessed One.’

The people murmured, were shocked, and were indignant, &c., saying, ‘ How can the Sakyaputtiya Samaras, knowing no moderation, use up the king’s mangoes ? ’ The Bhikkhus heard those men murmuring, shocked, and indignant. Then those Bhikkhus told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to eat mangoes. Whosoever does so, shall be guilty of a dukka^a.’

2. Now at that time it was the turn of a certain multitude to provide the Savzgha with a meal. Mango-peal was put into the curry. The Bhikkhus, fearing to offend, would not partake of it.

‘ Take it, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat the peal of the mango.’

Now at that time it was the turn of a certain multitude to provide the Sawgha with a meal. They did not get so far as to make (curry with) the peal, but went about in the dining-hall with whole mangoes. The Bhikkhus, fearing to offend, would not accept them.

‘Take them, O Bhikkhus, and eat. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samaras in any one of these five ways — when it has been injured by fire 1 — or by sword 2 — or by nails — when it has not yet had any seed in it — and fifthly, when it has no more seed in it 3 . I allow you, O Bhikkhus, to eat fruit which has become allowable to Samaras in any one of these five ways/

6 4 .

i. Now at that time a certain Bhikkhu died of the bite of a snake. They told the matter to the Blessed One.

1 Buddhaghosa gnes in the Samanta Pasadika on the nth Pa&ttiya the following explanations of these terms. Aggi-parig-itan ti aggma parigitaw abhibhutaw 6 zddhz.ni phu///^an n attho. The reading pari^ita?^ is correct and should be inserted m the text for pari/fcita in.

2 Sattha-parfgitan ti satthena pargitaw abhibhuta//* fchmna m viddhaw \a ti attho. Esa nayo nakha-parigite (B., loc cit).

3 These last two clauses have already occurred at Mahavagga VI, 2i. The principle of the injunction throughout its five divisions is one and the same— the seed, oi the capacity of fructification, must either have never existed, or have passed away, or have been destroyed.

4 This ancient legend has been expanded into a Gataka story, under the title of Khandha-vatta Gataka, No. 203 m Professor Fausbolfs edition (vol. 11. pp. 144-148), in which recur all the verses here given as a snake-charm. The names of the serpents are derived from the ancient mythology, and are not to be supposed to refer to actual breeds of real snakes. Below, /sTullavagga VI, 2, 5, where a Bhikkhu is bitten by a snake, the simple precaution enjoined is the use of a higher bedstead.

XULLAVAGGA.

V, 6, i.

‘ Now surely, that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents ! Had he done so, he would not die of the bite of a snake. And which are the four royal breeds of serpents ? The Virhpakkhas are a royal breed. The Er&pathas are a royal breed. The jOabydputtas are a royal breed. The Ka^higotamakas are a royal breed. Now surely that Bhikkhu, O Bhikkhus, had not let his love flow out over the four royal breeds of serpents ! Had he done so, he would not die of the bite of a snake. I allow you, O Bhikkhus, to make use of a safeguard for yourselves for your security and protection, by letting your love flow out over the four royal breeds of serpents. And thus, O Bhikkhus, are you to do so.

‘ “ I love Virupakkhas, the Erapathas I love.

‘ “ I love ATabyaputtas, the Ka^hagotamakas I love.

‘ “ I love live things that have no feet, the bipeds too I love.

‘ “ I love four-footed creatures, and things with many feet.

1 “ Let no footless thing do hurt to me, nor thing 'that has two feet.

‘ “ Let no four-footed creature hurt, nor thing with many feet.

‘ “ Let all creatures, all things that live, all beings of whatever kind,

1 “ Let all behold good fortune l , and let none fall into sin.

1 This phrase occurs in the passage at Maha-parinibbana Sutta I, 31, by which Buddhaghosa is so much perplexed.

4 “ Infinite is the Buddha, infinite the Truth, infinite the Order. Finite are creeping things; snakes, scorpions and centipedes, spiders and lizards, rats and mice.

4 “ Made is my safeguard, made my defence. Let living things retreat,

‘ “ Whilst I revere the Blessed One, the Buddhas seven supreme V’ ’

‘ I allow you, O Bhikkhus, to let blood V

7 .

1. Now at that time a certain Bhikkhu, tormented by distaste (for meditation, &c.), castrated himself 1 2 3 . They told this matter to the Blessed One.

‘ When one thing wanted cutting off, O Bhikkhus, that foolish fellow has cut off another! You are

1 This is only one of the many passages from which it is evident that in the oldest Buddhism only the seven Buddhas, from Vipassi down to Gotama inclusive, were known by name to the members of the Buddhist community. Compare Rh. D.’s ‘Hibbeit Lectures, 1881/ p. 142. It is nevertheless probable that, with their ideas as to the infinite number of worlds which had succeeded one another in the past, they considered that the number of previous Buddhas had also been infinite.

2 This last injunction, which comes in here so tamely, is omitted in the Gi taka story, and is merely a hook on which to hang an excuse for introducing this ancient and evidently favourite prescription into the Vinaya. That it is quite out of place & sufficiently evident from the fact that it has already been laid down in identical terms in the Mahavagga VI, 14, 4, where it is found in its natural connection.

s Anabhiratiy& pi/ito attano ahga^atam khindl This anabhirati is constantly referred to, and always as the result of falling in love, or in connection with sexual desire.

■fiTULLAVAGGA.

y, 8, i.

not, O Bhikkhus, to castrate yourselves. Whosoever does so, shall be guilty of a thulla^/kaya.’

8 l .

i. Now at that time the Se^/zi of RJ^agaha had acquired a block 2 of sandal-wood of the most precious sandal-wood flavour. And the SeA/zi of Rh^agaha thought, ‘ How would it be if I were to have a bowl carved out of this block of sandal-wood, so that the chips 3 shall remain my property, and I can give the bowl away ? ’ And the Se///zi of Ra^'a^aha had a bowl turned out of that block of sandal-wood, and put it in a balance, and had it lifted on to the top of a bamboo 4 , and tying that bamboo at the top of a succession of bamboos, he let it be known, saying, ‘ If any Samazza or Brahman be an Arahat and possessed of Iddhi, let him get down the bowl. It is a gift to him ! ’

Then Purazza Kassapa went to the Sztthx of Rafagaha, and said to him, ‘1,0 householder, am

• 1 A Buimese version of the following legend is translated by Bishop Bigandet in his c Legend of the Burmese Buddha/ vol. ii, pp. 212-216 (Third Edition).

2 A^andana-gazz/M uppanna hoti ti £andana-gha//ik& uppanna, hoti (B.). Compare ga;z/^ika at Gataka I, i5o=ga^ika at ibid. II, 124, and our note below on that woid at V, 29, 3.

3 Lekhazzz. It is clear fiom V, 9, 2, below, and Buddhaghosa's note there, that likhituzzz is used in the sense of ‘to plane * or ‘ to adze ’ wood or metal , and the Sinhalese MSS. read here likhawz instead of lekhaz/z. It cannot be ‘to turn/ as the turning lathe is quite a modern invention,

• A similar proceeding is related of a Bhikkhu at 24, 1.

ON THE DAILY LIFE OF THE BHIKKHUS.

an Arahat and possessed of Iddhi. Give me the bowl.’

‘ If, Sir, you are an Arahat and possessed of Iddhi, let your reverence get down the bowl 1 ’

Then Makkhali Gosala, and Ajdta Kesa-kambali, and Pakudha KaMayana, and Sawgaya Bela///nputta, and Niga«b£a Nata-putta went severally to the Sett/n of Ragagaha, [and preferred the same request, and received the same reply.]

Now at that time the venerable Maha Moggallana and the venerable Pbzrfbla Bharadvaga, having dressed themselves early in the morning, went into Ragagaha, duly bowled and robed, for alms. And the venerable Vlndoln Bharadvaga said to the venerable Maha Moggallana • ‘ The venerable Maha Moggallana is both an Arahat and possessed of Iddhi. Go, friend Moggallana, and fetch down this bowl, for this bowl belongs to thee.’

‘ The venerable Pi«(fola Bharadvaga also is both an Arahat and possessed of Iddhi. Go, friend Bharadvaga, and fetch down the bowl, for this bowl belongs to thee.’

Then the venerable Yvidoh. Bharadvaga, rising up in the air, took the bowl, and went thrice round Ragagaha (in the air). And at that time the S elthi of Ragagaha stood in his dwelling-place with his wife and children, and holding up his clasped hands in reverent salutation, he exclaimed, ‘ May the venerable Bharadvaga be pleased to descend upon our dwelling-place.’ And the venerable Bharadvaga descended into his dwelling-place. Then the Sett/il of Ragagaha took the bowl from the hands of the venerable Bharadva^a, and filled it with costly food, and presented it to the venerable Bharadvaga. And

•XTULLAVAGGA.

the venerable Bharadva^a took the bowl, and departed to his Arama.

2. Now the people heard, ‘ The venerable Pmdola. Bharadvafa, they say, has got down the Ragagaha Se#/zi’s bowl.’ And those people, with shouts loud and long, followed in the steps of Pi?zzfola Bhiradv&ga. And the Blessed One heard the shouts loud and long-, and on hearing them he asked the venerable Ananda, ‘ What now, Ananda, does this so great shouting mean ? ’

‘ The venerable Pmtfola Bharadvd^a, Lord, has got down the Ragagaha Se/Mi’s bowl ; and the people thereof are following in his steps with shouts loud and long.’

Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu- Sawgha, and asked Piwo'ola Bharadvatfa, ‘ Is it true, as they say, that you, Bharadva^a, have got down the Ragagaha SeA^i’s bowl ? ’

‘ It is true, Lord.’

The Blessed Buddha rebuked him, saying, ‘ This is improper, Bhdradva^a, not according to rule, unsuitable, unworthy of a Samara, unbecoming, and ought not to be done. How can you, Bharadv^ga, for the sake of a miserable wooden pot, display before the laity the superhuman quality of your miraculous power of Iddhi ? Just, Bharadvaga, like a woman who displays herself for the sake of a miserable piece of money 1 , have you, for the sake of a miserable

1 MSsaka-rfipassa. On the m&saka, see Rh. D.’s ‘Ancient Coins and Measures, &c.,’ p. 13. It is evident from the use of the word rupa here that stamped pieces of money were known in the valley of the Ganges as early as the time when the ATulla-

V, 9 , x. ON THE DAILY LIFE OF THE BHIKKHUS.

8 1

wooden pot displayed before the laity the superhuman quality of your miraculous power of Iddhi. This will not conduce, Bhiradv&^a, either to the conversion of the unconverted, or to the increase of the converted ; but rather to those who have not been converted remaining unconverted, and to the turning back of those who have been converted.’

And when he had rebuked him, and had delivered a religious discourse 1 , he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to display before the 'laity the superhuman power of Iddhi. Whosoever does so, shall be guilty of a dukka/a 2 . Break to pieces, O Bhikkhus, that wooden bowl ; and when you have ground it to powder, give it to the Bhikkhus as perfume for their eye ointments 3 . And you are not, O Bhikkhus, to use wooden bowls. Whosoever does so, shall be guilty of a dukka^a 4 .’

I. Now at that time the Wiabbaggiya Bhikkhus used to use bowls of various kinds, made of gold and silver.

The people murmured (&c., as usual, down to) They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to use bowls made vagga was composed. The word occurs also below at ^Tullavagga XII, i, i.

1 See .ffullavagga I, i, a.

2 Compare the 4th Pshdgika.

8 The use of sandal-wood for this purpose is allowed by the closing words of Mahavagga VI, it.

• This injunction is repeated below in the summary at V, 37. [20] G

STULLAVAGGA.

of gold, or made of silver, or set with jewels, or made of beryl (ve/uriya 1 ), or made of crystal, or made of copper, or made of glass 2 , or made of tin, or made of lead, or made of bronze. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, bowls of two kinds, — those made of iron, and those made of clay.’

2. Now at that time the support at the bottom of the bowls wore out 3 * .

They told this matter to the Blessed One.

‘ I allow ) 7 ou, O Bhikkhus, to use circular (pieces of metal) as the supports for your bowls.’

Now at that time the W/5abbaggiya Bhikkhus used to have various kinds of circular supports to their bowls, — silver ones, and gold ones.

The people murmured (&c., down to) They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to have various kinds of circular supports to your bowls. Whosoever does

1 It is clear fiom verses 192-196 of the 13th chapter of the Raya-nighaw/u, written by Narahari of Kashmir in the thirteenth century a. n., that at that time Vairfurya meant ‘cat’s-eye.’ But it is uncertain whether that was the only meaning of the word ve/uriya at the time when this passage was composed. (See especially V. 124, p. 25, of Dr. Richard Garbe’s edition in his work, ‘ Die Indischen Minerahen,’ Leipzig, T882.) See also Professor Max Mtiller’s interesting note at p. 2 66 of his ‘What can India teach us ? ’

2 Ka/eamayo. There was probably no glass in our modern sense of the word when the A’ullavagga was written. But ka^a is a silicious earth, and some sort of glass-like earthenware may very well have been in use. The phrase has already occurred, together with all the others in this passage, at Mahavagga V, 8, 3, of foot-coverings, but is omitted in the list atKhudda Sikkha V. 10.

3 Ghawsiyati. Literally, ‘were rubbed.’ See below, § 3, and our note below on V, 9, 2, 4.

so, shall be guilty of a dukka^a. I allow you, O Bhikkhus, two kinds of circular supports to your bowls, — tin ones, and lead ones/

The thick circular supports could not be inserted 1 . They told this matter to the Blessed One.

£ I allow you, O Bhikkhus, to shape them 2 3 (until they get to be the right size to fit in) V They would not stay in (?) 4 .

‘ I allow you, O Bhikkhus, to split little pieces of crocodiles’ teeth (to fit them in with) 5 /

Now at that time the AT/zabbaggiya Bhikkhus had painted circular linings to the bottoms of their bowls, with painted figures scattered over them, or painted in patches of colour 6 , and they used to walk about the streets exhibiting them.

People murmured (&c., down to) They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to have painted circular supports to the bottoms of your bowls, covered

1 A££Mpiyanti On the use of this word, compare Mahavagga VIII, 14, 1, where it is used of inserting a slip of cloth m a torn garment.

2 See our note above on V, 8, 1. Buddhaghosa says here hkhitun ti tanu-karaw-atth&y’ eta 771 vuttazw. The i shaping ' mav be by carving, adzing, or planing.

3 Compare above, V, 8, 1, and see Buddhaghosa's note at p. 316 of the edition of the text

4 The reading is corrupt ; and therefore this rendenng is merely conjectural. See H O.’s note at p. 316 of his edition of the text.

5 On these split crocodiles’ teeth, see our note abo\e on V, 1, 4.

6 Rfipakoki;z?zani bhati-kamma-katani. Buddhaghosa has nothing on these words. On the second, see below, VI, 2, 7, and H. O.’s note on that passage at p. 321 of the edition of the text. It is most probable that the reading in both passages should be bhatti-kamma, e patchwork,’ as further explained in our note below on VI, 2 7, and we have translated accordingly.

G 2

.STULL AVACGA.

Y 9. 3-

. S 4

with figures, and painted in patches of colour. Whosoever shall do so, shall be guilty of a dukkaifa. I allow you, O Bhikkhus, only ordinary linings.’

3. Now at that time the Bhikkhus put away their bowls with water in them, and the bowls were split.

They told this matter to the Blessed One.

' Y ou are not, O Bhikkhus, to put away your bowls with water in them. Whosoever does so, shall be guilty of a dukka/a. I enjoin upon you, O Bhikkhus, to dry your bowls in the sunshine 1 before putting them away.’

Now at that time the Bhikkhus dried their bowls in the sunshine, with water in them ; and the bowls became evil-smelling.

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to dry your bowls in the sunshine with water in them. Whosoever does so, shall be guilty of a dukka^a. I allow you, O Bhikkhus, to empty out the water 2 , and then warm the bowls, before you put them away.’

Now at that time the Bhikkhus put their bowls away in a warm place ; and the colour of the bowls was spoilt.

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to put your bowls away in a warm place. Whosoever does so, shall be guilty of a dukka^a. I allow you, O Bhikkhus, to dry your bowls for a short time in a warm place, and then to put them away.’

1 Otapetva. The word has already occurred in Mahavagga I, 25, 16. Compare Khudda Sikkha V. 6.

2 Vo dak aw katvi. Vodakaw bears, of course, the same relation to sa-udakaw, used just before, as vagga does to samagga. The expression has occurred already at Mahavagga I, 25, 13.

v, 9, 4.

ON THE DAILY LIFE OF THE BHIKKI-IUS.

4. Now at that time a number of bowls were left in the open air without supports ; and the bowls were turned over by a whirlwind 1 , and broke.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of supports for your bowls (when they are left out).’

Now at that time the Bhikkhus put their bowls away at the edge of the sleeping-benches in the verandahs 2 , and the bowls fell down and were broken.

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to put your bowls away on the edge of the sleeping-benches in the verandah. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time the Bhikkhus put their bowls away on the edge of the Paribha?ztf'a 3 , and the bowls fell down and were broken.

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to put your bowls away on the edge of the Paribhawa^a. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time the Bhikkhus turned their bowls upside dowm 4 on the ground, and the lips wore out.

1 Vata-ma;^alikaya. So also m the next section and m the Bhikkhuni-vibhanga, Pa&ttiya 96. The reading at G&taka I, 72 is vata-mawf/ala;;?.

2 Mi^ante. This word recurs below in VI. 2, 3, where see our note. Buddhaghosa’s note is given at p. 317 of the edition of the text. See also Khudda Sikkha V. 7.

3 Used of a house, this probably means a plastered flooiing of scented earth or dried cowdung. See JTullavagga VI, 17, 1, and Buddhaghosa’s note there. On the use of the word in tailoring, see Mahavagga VII, 1, 5, VIII, 21. Buddhaghosa, loc. cit. (p. 317), uses the expression mattika-paribha?/(fa-kataya-bhumiya.

4 Nikkug-ganti. See the use of this word at V, 20, 3.

V, 9, 4-

They told this matter to the Blessed One.

' I allow you, O Bhikkhus, the use of a mat made of grass V

The grass-mat was eaten by white ants.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a small cloth 1 2 .’

The small cloth was eaten by the white ants.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a raised parapet (?) (on which to put your bowls) 3 4 .’

The bowls fell down from the parapet and were broken.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a wickerwork stand V

On the wicker-work stand the bowls wore out.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of bags to carry your bowls in.’

They had no shoulder-straps 5 6 .

1 Ti»a-santhfiraka«. That this woid means a mat, and not a layer, of grass is clear from its use at (rataka I, 360, and below, v . 3 -

2 .ATblaka. The meaning of the word is doubtful, but see Mahavagga VIII, 18. In the uddana (at p. 143) the corresponding word is £ola. See also below, VI, 3, 1, VI, 19, VI, 20, 2.

3 Patta-ma/aka w. Buddhaghosa says merely, ‘It should be made either of bricks or of wood.’ He confirms the reading of the text (with l as against Childers’s reading malako).

4 Patta-ka»(folika ti maha-mukha-ku;z(fa-sa?z/Mnfi bhandakukkha/ika vuK'ati (B.). Ka«ifola is a wicker-work basket; see

Bdhtlingk-Roth, sub voce.

6 See H. O.’s note on the reading here ; and compare the table of contents to this chapter (at p. 143), where the reading awsabaddhawz confirms the suggested alteration. If there were any

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a shoulderstrap (by which to carry the bag), or of a piece of string (by which to tie it on).’

5. Now at that time the Bhikkhus hung up their bowls on pins in the walls, or on hooks The pins or hooks falling down, the bowls were broken.

They told this matter to the Blessed One.

' You are not, O Bhikkhus, to hang your bowls up. Whosoever does so, shall be guilty of a dukka^a.’

Now at that time the Bhikkhus put their bowls down on a bed 2 , or a chair , and sitting down thoughtlessly 3 they upset them, and the bowls were broken.

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to put jour bowls on the bed, or on a chair. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time the Bhikkhus kept their bowls on their laps ; and rising up thoughtlessly they upset them, and the bowls were broken.

further doubt it would be removed on comparing the closing words of Mahavagga VI, 12, 4, which are identical with the present passage and contain the correct reading. The same reinaiks apply to other passages, where the same woids occur below, V n, 5, V, 12, VI, 12, 3

1 The use of these appliances is formally allowed at VI 3, 5.

2 Compare Rh. D.'s note at p. 277 of the ‘Buddhist Birth Stories/ and Khuddha Sikkha V 7

3 Sati-sammosa. The w r ord occurs at Milmda-pawha (ed. Trenckner), p. 260 It must be connected with mu/ 7 /^a-sati, or w T hich the Buddhist Sanskrit equnalent is mushita-sm rnih (see Katha Sarit Sagara 56, 289). It is evident that Childers's original explanation of mu/Z/^a-sati fiom muZ/h was wrong, and that both w’ords must be referred to the root mush, as he po.nts out at p. 618 of his Dictionary.

V, io 5 i.

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to keep your bowls on your laps. Whosoever does so, shall be guilty of a dukka^a . 5

Now at that time the Bhikkhus put their bowls down on a sunshade ; and the sunshade being lifted up by a whirlwind, the bowls rolled over, and were broken.

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to put your bowls down on a sunshade. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door h The door springing back the bowls were broken.

They told this matter to the Blessed One.

' You are not, O Bhikkhus, to open the door wdth your bowls in your hands. Whosoever does so, shall be guilty of a dukka/a.’

10 .

i. Now at that time the Bhikkhus went on their round for alms, carrying water-jugs made out of gourds 1 2 , or water-pots 3 .

1 Kava/a^z pa^^metv^. The construction of doors is described in detail at V, 14, 3, with reference to the bath-house, and again at VI, 2. That pa^ameti is to open, and not to shut, is clear from VIII, 1, 1, just as patta in pa^ameti at VIII, 5, 2 is to uncover, disclose, the bowl. Compare Khuddha Sikkhsl V. 8.

2 Tumba-ka/^han ti lapu-ka/ahaw vu^ati (B.). Tumba is gourd, according to Bohtlingk-Roth. See Khuddha SikkhS V. 1 1.

8 Gha/i-ka/ahan ti ghad-kapalaz# (B.). The whole section is repeated in the text of each kind of vessel.

v, 10, 3-

People murmured, were shocked, and indignant, saying, ‘ As the Titthiyas do.’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to go on your rounds for alms with water-jugs, or pots. Whosoever does so, shall be guilty of a dukka/a.’

2. Now at that time a certain Bhikkhu, who had taken upon himself a vow to wear or use nothing except what he could procure from dust-heaps or cemeteries, went on his rounds for alms carrying a bowl made out of a skull. A certain woman saw him, and was afraid, and made an outcry 1 , saying,

‘ O horror ! This is surely a devil !’

People murmured, were shocked, and indignant, saying, ‘ How can the Sakyaputtiya Samaras carry about bowls made out of skulls, as the devil-worshippers 2 do ? ’

They told this matter to the Blessed One.

‘ Y ou are not, O Bhikkhus, to use bowls made out of skulls. Whosoever does so, shall be guilty of a dukka/a. And you are not, O Bhikkhus, to take a vow to wear or to use nothing except what you procure from dust-heaps or cemeteries. Whosoever does so, shall be guilty of a dukka^a.’

3. Now at that time the Bhikkhus carried out odd bits, and bones, and dirty water 3 in their bowls.

People murmured, were shocked, and were indignant, saying, ‘ The very vessel out of which

1 Vissarawakasi, on the use of which idiom see the passages quoted below, Aullavagga VIII, i, i.

2 Pisi^illikl See below, 27, 5, and Mahavagga III, 12, 3.

3 This list recurs in the Old Commentary on the 10th Pa&ttiya in the Bhikkhum-vibhanga, As an explanation of v i g h & s a, B uddhaghosa says here uW^ittodakan ti mukha-vikkMlanodaka//2.

V, IX, I-

these Sakyaputtiya Samaras eat, that they use as a waste- tub !’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to carry out odd bits, and bones, and dirty water in your bowls. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, the use of a waste-tub V

11 .

i. Now at that time the Bhikkhus sewed their robes together after tearing the cloth with their hands 1 2 * ; and the robes became jagged.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a blade and of a sheath (for the blade) made of felt V

Now at that time a blade with a haft to it 4 had come into the possession of the Sawgha.

They told this matter to the Blessed One.

1 Pa/iggaho. Slop-basin, waste-tub, Receptacle' for odd bits. It is so used below at VIII, 4, 4.

2 Vipa/etva. The three MSS. read vippadetvsi, the same ^corrected to vipphadetva, and vipphametvdL M for L is a common mistake in Sinhalese MSS., and the correct reading may possibly be vipphaletva, if it is not vippha/etvl, as suggested in H. O/s note, vol. v, p. 259.

8 Namatakan ti satthaka-veManaka^z pilotika-kha^a^ (B.). The word occurs again below at V, 19, 1, V, 27, 1, and X, 10, 4 (where the nuns aie forbidden to use it). Namata is felt; and n&matika-anga, the wearing of felt, is inserted by some Sanskrit Buddhist writeis in the list of Dhutangas. (Burnouf, Introduction, &c., p. 306.)

4 Da^a-satthakan ti vippalikaw v& a nn&m pi vi y&m k mki (S&nd%m yogetvt kata-satthakaw (B.). Compare daw^a-kaMinaw at V, 11, 3, and da^a-pariss&vanazra at V, 13, 3.

V, II, 2. ON THE DAILY LIFE OF THE BHIKKHUS.

‘ I allow you, O Bhikkhus, the use of a blade with a haft to it.’

Now at that time the Kh abbaggiya Bhikkhus used various kinds of long handles to their blades, made of silver, and made of gold.

People murmured (&c., as usual, down to) They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to use various kinds of handles to your blades. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, the use of handles to your blades made of bone, or ivory, or horn, or of the na/a reed, or of bamboo, or of hard wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank-shell V

2. Now at that time the Bhikkhus sewed their robes with quills or bits of bamboo rind, and. the robes were badly sewn.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of needles.'

The needles got blunted 3 .

‘ I allow you, O Bhikkhus, the use of a needlecase made of bamboo V

Even in the needle-cases the needles became blunt.

1 This list is given m the Mahavagga VI, 12, 1 (where see our notes), as the materials of which ointment-boxes may be made ; and below, V, 11, 5, of thimbles.

2 Ka;z;zakit£i honti ti malagga-kita (B.). Mala may probably here mean ‘rust/ if the needles were made of iron. Ka^akita, ‘spoiled/ is used of plastered walls and the floors of a VMra at Mahavagga I, 25, i5==/sfullavagga VIII, 1, 3, and pa^su-kit^ occurs just below in our present passage. Compaie also the note on vika^aw in the following section.

3 Su/(:i-na/ika;?2. On these needle-cases compare the Introductory Story to the 20th Cr&taka. It is Pa&ttiya to have them made of ivory, horn, or bone. (80th Pa&ttiya, but they are there called Su&-ghara//z.)

v, ti, 3 -

‘ I allow you, O Bhikkhus, to fill the cases with chunam 1 2 3 .

Even in the chunam the needles became blunt.

‘ I allow you, O Bhikkhus, to fill the cases with barley-meal V

Even in the barley-meal the needles became blunt.

‘ I allow you, O Bhikkhus, the use of powdered stone V

Even in the powdered stone the needles became blunt.

‘ I allow you, O Bhikkhus, to mix (the powder) with beeswax 4 .’

The powder still did not cohere.

‘ I allow you, O Bhikkhus, to mix sipa/ika gum 5 with the powder 6 7 .’

3. Now at that time the Bhikkhus sewed their robes together by planting stakes here and there, and uniting them (with strings). The robes became out of shape V

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a Ka/^ina 8 ,

1 Kirewena £u#»ena (B.).

2 Satthuya ti halidda-missakena ph/Aa-£u»«ena (B.).

3 Saritakanti pasana-ziu^wara vuMati (B.).

4 Madhu-sitthakena s&retun ti madhu-sitthakena makkhetu»z (B.).

5 The use of this gum foi medicine purposes is allowed at Mahavagga VI, 7, where see our note. The present use is again mentioned below, V, 27, x.

6 Sarita-sibba/ikan ti madhu-sitthaka-pilotikast (B.).

7 Vikawwawz hoti. See the note on this expression at Mahavagga VI, 21, x. The ‘robes’ were lengths of cloth, and ‘ out of shape’ (vikawwaw) must mean either that one side was larger than the other, so that each corner (ka««o) was not a right angle, or perhaps that each edge (ka mo) was not straight.

8 What K. a/Ain a may mean in this connection is not exactly v, ir, 3.

and that you are to sew the robes together after tying down KaMina-strings here and there.’

They spread out the KaMina on uneven (ground), and the Kalina fell to pieces 1 .

‘You are not, O Bhikkhus, to spread out the Kalina on uneven (ground). Whosoever does so, shall be guilty of a dukka/a.’

They spread out the K a Mina on the ground, and the KaMina became dirty.

‘ I allow you, O Bhikkhus, the use of a grass-mat.'

The edge of the KaMina decayed through age.

‘ I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the edge 2 .

The KaMina was not large enough 3 .

‘ I allow you, O Bhikkhus, the use of a dan daclear to us, but it is evidently a sort of framewoik, or bench* for the tailors to lay out their work upon. Our notes above on the 1st Nissaggiya and on Mah&vagga VII, i, 3, refer to a diffeient and secondary use of the word in the Ka/hna ceremonies — so-called doubtless because the KaZAina-dussa (the supply of cloth to be dyed, sewn, and made up into robes, and distributed, on one and the same day) was to be so sewn with the aid of the KaZ/nna here referred to. Buddhaghosa says here, KaZ^in an ti nissem pi tattha atthanta-kaZasaraka-kilafUanaw annataxam pi ka/Mnam vu^ati yaya dupaZZa-^iVara m sibbenti kaZ&ne kivaram pi^ bandhanti. On DupaZZa, see Mahavagga VIII, 14, 1.

The use of obandhitva (m reference to the KaZ^ina), in opposition to sambandhitva (m reference to the mere stakes), is worthy of notice.

1 Paribhi^ati. Perhaps we should translate, c did not hold together.’ See the last section.

2 Anuvata^z paribhandarn. See Mahavagga VII, 1, 5, VIII, 21, ATullavagga V, 9, 4, VI, 17, 1, XI, 1, 14, and our notes there.

3 YLathxnam na ppahoti ti dighassa bhikkhuno pama^ena kata m \athmam tattha rassassa bhikkhuno kivaram patthariyamana m na ppahoti anto yeva hoti (B.).

JSTULLAVAGGA.

V, II, 4.

kaZ/zina 1 , of a pidalaka 1 , of a ticket, of binding strings, and of binding threads 2 ; and that you sew your robes together after binding them therewith.'

The interstices between the threads became irregular in length 3 .

f I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot palm, or such-like things) 4 /

The threads became crooked.

1 1 allow you, O Bhikkhus, the use of false threads (laid along the cloth to show where it is to be cut or sewn) 5 /

4. Now at that time the Bhikkhus got on to the Kalina with unwashen feet, or wet feet, or with their shoes on 6 , and the Ka/Znna was soiled.

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to get on to the KaZ/zina with unwashen feet, or with wet feet, or with your shoes on. Whosoever does so, shall be guilty of a dukkaZa/

5. Now at that time the Bhikkhus, when sewing

1 On these terms, which we do not attempt to translate, see Buddhaghosa’ s notes as quoted by H. O. at p. 317 of the edition of the text. The first seems to be a Ka/^ina with a cross-bar, but da/z(/a at V, n, 1, and V, 13, 3, means handle.

2 Vinandhana-ra^ujw vinandhana-suttakazrc. SeeBuddhaghosa’s notes loc. cit., and compare Mah&vagga V, n.

8 Visama honti ti kiki khuddaM honti ka& mahant& (B.). Sutta here probably means those threads or strings just referred to by which the stuff was to be tied on to the K a Mina.

4 Ka/imbhakaw. so explained by Buddhaghosa, loc. cit.

6 Mogha-suttakaw. Buddhaghosa says, * the making of a mark with a green thread, as carpenters do on wood with a black thread/ Compare also our notes 2 and 3 on Mahavagga VII, 5 *

6 The whole section is repeated in the text at length for each of these three cases.

their robes, held the stuff with their fingers, and their fingers were hurt.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a thimble V

Now at that time the W/zabbaggiya Bhikkhus used various kinds of thimbles, — gold ones, and silver ones.

People murmured, &c. The Bhikkhus heard, &c. They told this matter to the Blessed One.

‘ Y ou are not, O Bhikkhus, to use various kinds of thimbles. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, thimbles made of bone, or ivory, or horn, or of the na/a reed, or of bamboo, or of hard wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank-shell 1 2 .’

Now at that time the needles, and scissors, and thimbles got lost.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a box or drawer 3 * in the workshop.’

They got crowded together in the workshop box.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a thimble bag (to carry the thimbles about in).’

They had no shoulder-strap.

1 Pa/iggaho, ‘ receptacle 5 for the finger. See our note above on V, io, 3, where the same word means a waste-tub. For other secondary uses of the word, see Pataka I, 146, II, 9, 26. Buddhaghosa says here, pa/iggahan ti ahguli-kosakazra.

2 So of ointment-boxes, Mahavagga VII, 12, 1 ; and of scissors, above, V, n, 1.

3 Asevana-(sic)vitthaka?# nama )a m km& pati-^ango/akadi

(B.).

ifULLAVAGGA.

V, ix, 6.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a shoulderstrap, or of a piece of string, to tie the bags on with 1 .’

6 2 . Now at that time the Bhikkhus, when sewing their robes in the open air, were distressed by heat and by cold.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a hall or of a shed for the Ka^/zina.’

The Kaz'mina hall had too low a basement, and it was inundated with water.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to make it with a high basement 3 .’

The facing (of the basement) fell in.

‘ I allow you, O Bhikkhus, to line the basement with facing of three kinds 4 — brick facing, stone facing, or wooden facing.’

They found difficulty in getting up into it.

‘ I allow, you, O Bhikkhus, the use of stairs of three kinds — brick stairs, stone stairs, or wooden stairs.’

As they were going up them they fell off.

‘ I allow you, O Bhikkhus, the use of a balustrade 5 .’

1 See our note above on V, 9, 4.

s The whole of this paragraph is repeated below, though not in the same order, of the ATankama or cloister, and of the Gantaghara, or bath-house. (See V, 14, 2, 3.)

3 That is, to build it on a raised platform, the technical term for which is £aya.

4 See our note below on V, 14, 3. The whole passage recurs of the lining of a well at Y, 16, 2, and of Vih&ras themselves at VI, 3, 3-

5 Alambana-Mhaffz. At Maha-sudassana Sutta I, 59, there is

Straw and plaster fell (from the walls and roof) into the Ka/^ina-halL

4 1 allow you, O Bhikkhus, to first cover over (the walls and roof with skins *), and then plaster them within and without. (And I allow the use of) whitewash, and blacking, and red colouring 2 , and wreath-work, and creeper-work, and bone hooks, and cupboards 3 , and bamboos to hang robes on, and strings to hang robes on.’

7 . Now at that time the Bhikkhus, when they had sewn the robes together, left the Kalina as it was, and went away; and the robes were eaten by rats and white ants.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to fold up the Ka/^ina.’

The KaMina came to pieces.

a description of flights of stairs (sopana), each of which had thambha, evidentl) posts or bamsteis, suAivo, apparently crossbars let in to these banisters; and unhisa/w, either a head-line running along the top of the banisters, or a figure-head at the lower end of such a head-ime (See Rh. D.'s ‘Buddhist Suttas, p. 262.) This and the previous paragraphs are repeated below, V, 14, 2, of the Zankama.

1 See Mahavagga V, 11, -where the same technical term (ogumpheti) is used. Buddhaghosa's note is given at p. 317 of the text. See also V, 14, 3, below.

2 Geruka-parikammaw. This reading, and not gerika, is confirmed by VI, 3, 1, VI, 17, 1, where the two previous words also occur. On this mode of preparing walls and floors, see our note below r on VI, 20.

3 Pafi/£a-pa/ikaw or -pa///ukara a term of doubtful signification which recurs, together with all the previous words, 111 the Old Commentary on the 19th Pa&ttiya. Compare pafiAaprastha in B R. The w r ord is perhaps however connected with Sanskrit pa//ika, as ^ela-pattikam at V, 21, 2 undoubtedly is. It occurs below', in a similar connection, at VI, 3. 1,

[20] H

•XTULLAVAGGA.

V, ii, 7,

‘ I allow you, O Bhikkhus, to fold up the KaMina in a cow-hide (P) 1 .’

The KaMina got uncovered.

1 1 allow you, O Bhikkhus, the use of strings to tie it up with.’

Now at that time the Bhikkhus went away, putting the Ka//nna up against the wall or a pillar; and the K a tk\n a, falling over, was broken.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to hang it on a stake of the wall, or on a hook 2 .’

12 .

1 . Now the Blessed One, when he had stayed at Ra^'agaha as long as he thought fit, set out on his journey toward Vesalt 3 4 .

Now at that time the Bhikkhus went along, carrying their needles and scissors and drugs in their bowls.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a bag to carry the drugs in V

1 Go-gha#zsiksiya. Compare pada-gha/z/sam at 22. 1; and on the use of sazzzharati m a similar connection, see VI, 2, 7.

2 Naga-dante. See the note on Mallaka at Zullavagga V,

1, 4.

a This is merely introduced to show that the following rules or privileges in this and the next chapter (§§ i, 2) were to be m force when the Bhikkhus were on a journey.

4 Neither here nor in V, 11, 5 are we to understand that the needles and scissors are to be carried m bags. They are mentioned in both passages merely to show the inconvenience of having no separate receptacles for the thimbles and the drugs.

T, i3» 1 -

They had no shoulder-strap.

£ I allow you, O Bhikkhus, the use of a shoulderstrap \ or of a string to tie the bags on with/

Now at that time a certain Bhikkhu tied his sandals on to his girdle, and then entered the village for alms 2 . A certain Upasaka. when saluting that Bhikkhu, knocked up against the sandals with his head The Bhikkhu was annoyed ; and when he had returned to the Arama, he told this matter to the Bhikkhus. They told this matter to the Blessed One.

£ I allow you, O Bhikkhus, the use of a bag to carry your sandals in/

They had no shoulder-strap.

£ I allow you, O Bhikkhus, the use of a shoulderstrap, or of a string to tie the bags on with/

13 .

i. Now at that time the water as they went along could not be drunk without breaking the rules 3 , as they had no strainers.

They told this matter to the Blessed One.

• I allow vou, O Bhikkhus, the use of a strainer/

The little cloth (that was used for a strainer) was not sufficient (to filter enough water for the whole party).

1 See the note on V, 9, 4.

2 He would require the sandals only when he came, in his journey, to rough places; not on the smooth, well-trodden, ullage paths.

3 The lule, that is, against destroying the life of li\ ing things.

II 2

IQO

XULLAVAGGA.

‘ I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle 1 .’

Still the little cloth was not sufficient for the purpose.

‘ I allow you, O Bhikkhus, the use of a regulation water-pot 2 .’

2. Now at that time two Bhikkhus were travelling along the high-road in the Kosala country. One of the Bhikkhus was guilty of some transgression. The other one said to him, ‘ Do not, my friend, do such a thing. It is not becoming.’ The first one bore a grudge against him 3 . Afterwards the other Bhikkhu, being tormented with thirst, said to the Bhikkhu who bore the grudge, ‘ Cxive me, friend, your strainer. I am going to drink some water.’ The Bhikkhu who bore the grudge would not give it to him. The other Bhikkhu died of thirst 4 . Then that Bhikkhu, when he had arrived at the Ar&ma, told this matter to the Bhikkhus.

1 Ka/a^Mu-panss&vanaw n&ma tisu da^akesu vinandhitvsi kata m (B.).

2 Dhamma-karaka m. Doubtless a water-pot with a strainer so fixed into it that a quantity of water could be filtered quickly. The word occurs at Mahavawsa, p 90, and below, VI, 21, 3.

3 So tasmiw upanandhi. The Introductory Story in the Sutta-vibhanga on the 36th Pa/Httiya is, so far, word for word the same as this section. Buddhaghosa there explains upanandhi by ^anita-upan&ho. See vol. iv, p. 359, of H. O.’s edition of the Vinaya Pi/aka. The Introductory Story to the 31st Gataka is also based on a similar incident, and there the corresponding expression is vivada^ aka^su. (Fausboll’s £&taka, vol. i, p. 198.)

• 4 In the Or&taka commentary this tragic result of the refusal is absent. The Bhikkhu who has no strainer merely drinks without straining. (Rh. D.’s 4 Buddhist Birth Stories/ vol. i, p. 278.)

^ j r o» 3*

ON THE DAILY LIFE OF THE BHIKKHUS. IOI

‘ What then, Sir ? when asked for your strainer, would you not lend it ? ’

‘ It is even so, Sirs.’

Those Bhikkhus who were moderate were annoyed and vexed, and murmured, saying, ‘ How can a Bhikkhu, when asked for his strainer, refuse to lend it V And they told this matter to the Blessed One.

Then the Blessed One on that occasion and in that connection (&c., as usual, see for instance in Wullavagga I, i, 2, down to) addressed the Bhikkhus, and said :

‘ A Bhikkhu who is on a journey is not, O Bhikkhus, to refuse to lend his strainer, when he is asked for it. Whosoever does so, shall be guilty of a dukka^a. And (a Bhikkhu who is) not provided with a strainer, O Bhikkhus, is not to undertake a journey. Whosoever does so, shall be guilty of a dukka/a. If there be no strainer nor regulation water-pot, the corner of the upper robe is to be adopted 1 for the purpose of straining before drinking.’

3. Now the Blessed One, journeying straight on, arrived in due course at Ves&lt. And there at Vesdli the Blessed One lodged in the Mahavana, in the Ku/agara Hall.

Now at that time the Bhikkhus were engaged in building 2 ; and the strainer did not act 3 .

o 3

1 Adhi/Matabbo, that is, the Bhikkhu is to determine in his mind that that part of his lobe is a stiamer for the time,

3 Navakamma^ karonti. On the use of this and allied idioms, see Pataka I, 92, line 22; ATullavagga I, 18, 1, VI, 5, 2, Bhikkhuni-vibhanga, Paragika I, 1 ; Indian Antiquary XI, 29 , Senart’s KaMayana, p 189.

3 Na sammati, which is curious. For ‘did not suffice, ’ the standing expiession w r ould be na ppahoti.

ivULLAVAGGA.

V, r 4, r.

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, the use of a double strainer 1 / The double strainer did not act.

• ‘ I allow, O Bhikkhus, the use of a filter 2 /

Now at that time the Bhikkhus were troubled 3 4 by mosquitoes.

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, the use of mosquito curtains V

14 .

i. Now at that time at Ves&li a regular service of sweet food had been established, the laity taking the duty in turns. The Bhikkhus, eating the sweet food, became very sick with superfluity of humors in their body 5 6 .

Now dvaka Komarabha^a went to Vesali on

1 Da^ia-paiissavana^. Apparently a long box, both ends of which strain the water, which is poured into the middle by means of a pipe (da^aka). Buddhaghosa says, Da«(/a -parishvan an ti (sic; only one s) raganak&nazra khaza-paris&vana?# viya £atusu padesu baddha-nise^ikiya s&/aka m bandhitva ma^e da n~ (/ake udaka#2 &smiitabba7?2. Tam ubhohi ko//Msehi puretva parisavati. Compare da^a-satthakaw and da^c/a-kathinaw, above, V, n, b, 3.

2 Ottharaka;# narna ya m udake ottharitva gha/akena udakaw garahanti. Ta in hi #atusu da^dakesu vetthaw bandhitvS, sabbe pariyante udakato mo^etva ma ggke ottharitva gha/ena udaka?/2 ga^hanti (B.).

3 XJbb&IkL See Mahavagga III, 9, 1-4, and trataka I, 300.

4 Makasa-ku/ika ti /dvara-ku/ika (B.). Literally, a ‘mosquito hut,’ the walls of which are to be of cloth.

6 Abhisannak&ya ti semhadi-dos’-ussanna-Myd (B.). This word has already occurred at Mahavagga VI, 14, 7, where Buddhaghosa's explanation is much the same. See also Mahavagga

some business or other. And on seeing the Bliikkhus very sick with superfluity of humors, he went up to where the Blessed One was ; and when he had come there, he saluted the Blessed One and took his seat on one side. And when so seated he said to the Blessed One : ‘ The Bhikkhus, Lord, are now very sick with superfluity of humors. It would be well if the Blessed One were to prescribe, Lord, for the Bhikkhus the use of the cloister 1 2 and of the bath-room Thus will the Bhikkhus become convalescent/

Then the Blessed One instructed, and aroused, and incited, and gladdened dnvaka Kom&rabhay&fia with religious discourse. And (Tivaka Komarabha/b£a, so instructed, and incited, and aroused, and gladdened with religious discourse, arose from his seat and saluted the Blessed One, and keeping him on his right hand as he passed him, departed thence. And the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhusa;#gha, and addressed the Bhikkhus, and said, I

1 ATankama. A straight piece of ground cleaied and levelled for the purpose of walking up and down upon for exeicise and meditation. See our note on this word at Mahavagga V, i, 14.

2 Gantaghara. See our note above on Mahavagga I, 25, 12. It was not ordinal ily used for cold baths, which weie taken m the rivers or tanks, but for a kind of hot-water bath, or peihaps steam bath, the exact mode of taking or administering which is not as yet certain. Several Bhikkhus took the bath at the same time, but it is not likely that they got into the water (though the expression uttarati is used, loc. cit., of their leaving the bath), as the} scarcely would have made vessels large enough to contain a man. It rather seems that they sat on stools close to a large hre, and had water poured over them. The use of this kind of bath is forbidden to the Bhikkhunis at A'uliavagga X, 27, 4.

V, Mi 2-

prescribe, 0 Bhikkhus, the use of the cloister and of the bath-room.’

2 . Now at that time the Bhikkhus walked up and down on a cloister on uneven ground ; and their feet were hurt.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to make it level.’

The cloister had too low a basement, and was inundated with water \

They told this matter to the Blessed One.

1 1 allow you, O Bhikkhus, to make it with a high basement.’

The facing of the basement fell in 2 .

‘ I allow you, O Bhikkhus, the use of facing of three kinds — brick facing, stone facing, and wooden facing.’

They found difficulty in getting up into it.

‘ I allow you, O Bhikkhus, the use of stairs of three kinds — brick stairs, stone stairs, and wooden stairs.’

As they were going up them, they fell off.

‘ I allow you, O Bhikkhus, the use of a balustrade.’

Now at that time the Bhikkhus, when walking up and down in the cloister, fell down.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to provide a railing 3 for the cloister.’

1 All the following paragraphs are the same as above, V, u, 6, where see our notes.

s As we have pointed out above, in our note on MaMvagga V, i, T4, it is not probable that the A'ankama at first had a roof and stairs and balustrade. These were later improvements.

5 VediksL See Mahd-sudassana Sutta I, 6o, and Rh. D.’s note there (‘ Buddhist Suttas,’ p. 262), and below, VI, 2, 2.

V, 14 , 3- ON THE DAILY LIFE OF THE BHIKKHUS.

10=:

Now at that time the Bhikkhus, when walking up and down in the open air, were distressed b) heat and by cold.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a hall for the cloister V

Straw and plaster fell (from the walls and roof) into the cloister-hall.

‘ I allow you, O Bhikkhus, to first cover over (the walls and roof with skins), and then plaster them. (And I allow the use of) whitewash, and blacking, and red colouring, and wreath-work, and creeper-work, and bone hooks, and cupboards, and bamboos to hang robes on, and strings to hang robes on.’

3. [The whole of the above, from the basement down to the balustrade, is repeated of the hot-bath house.]

The bath house had no door.

‘ I allow you, O Bhikkhus, the use of a door, with door-posts and lintel 1 2 , with hollows like a mortar (for the door to revolve in 3 * * * * 8 ), with projections to

1 jSfankamana-s&la, already referred to at Mahavagga III, 5

2 Pi// 7 ^a-sa^gha/a^. See Childers under sangha/a, and the Samanta Pasadika on the 19th Pa&ttiya. Kava/a-pi//^a occurs m Mahavagga I, 25, 15, and m the Samanta Pasadika on Pa&ttiya 19 (compare upari-pi///$iti at JVullavagga Till, 1, 1), and this and the two following phrases below, VI, 2 1. Buddhaghosa has nothing on them, either here or there; and they were probably therefore in quite common use even in his day The whole of this paragraph recurs below, VI, 3, 7.

8 Udukkhalikaw. Presumably the door had no hinges, but the upper and lower ends of one side projecred into hollows prepared for them in the lintel and the threshold. This suggestion is confirmed by the connection in which these woids are used ai VI, io6

XULLAVAGGA.

W * 4 ) 3 *

revolve in those hollows 1 , with rings on the door for the bolt to work along in 2 , with a block of wood fixed unto the edge of the door-post and containing a cavity for the bolt to go into (called the monkey’s head 3 ), with a pin 4 (to secure the bolt by), with a connecting bolt 5 , with a key-hole 6 , with a hole for the string with which the door can be closed, and with a string for that purpose V

1 Uttara-pasakaw. See the last note. Pasaka recurs also m the next but one Compare aggala-p&saga in Ayiranga Sutta II, i, 5, 2.

2 Agga!a-va//i nama dvara-bahaye samappama/zo yeva aggalatthambho vuM’ati yattha tim kattan /b&iddani katv& su/fryo denti (B.).

3 Kapi-sisaka?/z nama dvara-baha/// vigg/ntva tattha pavesito aggala-pasako vuAfoti (B ) The word recurs in the Mahaparmibbana Sutta V, 32, where it is said of Ananda that he k a pi sis aka/// alambitva a//^asi, just as in the Ataha-sudassana Sutta II, 24 it is said of the queen under similar circumstances that she dvara-baha/// alambitva a/Masi Buddhaghosa’s commentary on the word m the former of these two passages is given by Rh D in his note at p 95 of the 4 Buddhist Suttasf

4 Su/hka ti tattha (that is, kapi-sisake) maggkt kk(l&a /// katva pavesita (B.). Appaiently a pm to pass through the monkey's head so as to secure the bolt in its place after it has been shot into the cauty. See the next note and below, VI, 2, 1

5 Gha/ika t: upari-yo^ita (B.) At Gataka I, 360 (compare ATulla\agga IX, 1, 2). we are told of a man who d\arani pidahanto sabba-d varesu suZ’igha/ikada) o datva ta.la.rn (sic, query tala?//) abhiruhitva tattha pi dvaram pidahitva nisidi. As the principal bolt was probably called aggala (unless that w r ere the name for the whole machinery) this was some smaller bolt. And m Afullavagga VIII, 1, 1 an instance is given of a man undoing the bolt (gha/ikam uggha/etva) of an uninhabited vihara. such as is referred to 111 VI, 2, 1.

6 Tala£/£/2iddaw See the end of VI, 2, 1, and Childers under the w T ord ta/o Buddhaghosa says nothing The w r ord tala occurs in the last note,

7 Avm£^ana-£/£^iddam 2L'i?i£/ta.na-raggum. These are said in VI, 2, 1 to be necessary because the door could not be pul

^ ) 1 4 ) 3*

OX THE DAILY LIFE OF THE BHIKKHLS

The lower part of the wattle and daub wall 1 of the bath-room decayed (through damp).

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to face round the lower half of the wall (with bricks 2 ).'

The bath-room had no chimney 3 .

‘ I allow you, O Bhikkhus, the use of a chimne).’

Now at that time the Bhikkhus made a fire-place in the middle of a small bath-room, and there was no room to get to (the bath).

4 I allow you, O Bhikkhus, to make the fireplace at one side of a small bath-room, and in the middle of a large one V

The fire in the bath-room scorched their faces.

‘ I allow you, O Bhikkhus, the use of clay to spread over your faces V

They moistened the clay in their hands.

‘ I allow you, O Bhikkhus, the use of a trough to moisten the clay in 6 .’

to, and doubtless ha\e the meaning abo\ e assigned to them. A\ i uki (or av ing \ ? ) at Sutta-\ lbhanga, Sawghadisesa Ik 4, 9, means he drew towards himself ; and A \ lii^ana (avi/l^ana 5 ). ibid. II, 2 2, is used as an equivalent of akaateV^ana, which is much the same thing

1 Ku^a-pado. Compare Rh. D ’s note on Maha-parmibbana Sutta V, 41. The phrase recurs below of Viharas at VI, 3, 4

2 Ma7z(fal ika?;z katun ti niX’a-vatthuka^ kimixim (B) ATmati is the technical word for la}ing bricks one above another; the comment therefore means ' to line or face the low er part with bricks/ (Compare pokkharanivo i/ 7 /nkahi A’mituw at Mahasudassana Sutta I, 58, Rh. D ’s ‘Buddhist Suttas,’ p. 262, ‘to face the ponds with bricks or tiles / and on facing a well below, V, 16, 2 )

3 Dhuma-nettan ti dhuma-nikkhamana-^idda?^ (B.). The word is used of a surgical instrument at Mahavagga VI, 13, 2

4 A similar paragraph occurs below', VI, 3, 3, of Viharas.

5 Mukha-mattikaw. See our note 4 on l\Iaha\agga I, 25, 12

c INI attika-do?nkaw See the last words of V, 16. 2.

JTULL AV AGGA.

V, 14, , 4 -

The clay had a bad smell.

‘ I allow you, O Bhikkhus, to scent it.’

The fire in the bath-room scorched -their bodies.

‘ I allow you, O Bhikkhus, to have water poured over you.’

They poured the water out of dishes and almsbowls.

‘ I allow you, O Bhikkhus, a stand for the water, and saucers 1 to pour it from.’

A bath-room with a thatched roof did not produce perspiration.

I I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins 2 ), and to plaster it within and without.’

The bath-room became swampy.

‘ I allow you, O Bhikkhus, to lay the floor with flooring of three kinds — brick flooring, stone flooring, and wooden flooring.’

It still became swampy.

I I allow you, O Bhikkhus, to wash the floor.’

The water settled on the floor.

‘ I allow you, O Bhikkhus, the use of a drain to carry off the water 3 .’

Now at that time the Bhikkhus sat in the bathroom on the ground, and they had pins and needles in their limbs 4 .

1 Saravakawz. See Mahavagga VI, 12, i, and Gataka, vol. i,p. 8.

2 Ogumphetva. See above, V, 11, 6, and our note there.

3 Udaka-niddhamanaflz. See Gataka I, 175, 409, 425, 489, in which passages an entrance to, or an exit from, a palace or a city is effected respectively niddhamana-mukhena, niddhamana-dv&rena, niddhamanena, and niddhamana-maggena. Our phrase here recurs below, V, 35, 4.

4 Gattani kawc’uvanti. Gattani is nominative, not accusative. Compare Mahavagga VI, 14, 5, where ka»r/uvati is used m the neuter sense. The sore was irritable.’)

V, 14, 5- ON THE DAILY life of the bhikkhus. 109

‘ I allow you, O Bhikkhus, the use of stools for the bath-room.’

Now at that time the bath-room had no enclosure.

‘ I allow you, O Bhikkhus, to enclose it with three kinds of enclosures — brick walls, and stone walls, and wooden fences.’

4. There was no antechamber 1 (in which the water could be kept).

‘ I allow you, O Bhikkhus, to have an antechamber.’

The basement of the antechamber was too low, and it was inundated with water [and so on, as in 11. 6, and in the last section down to the end of the description of the door, followed by the closing words of 11. 6 and of § 2 from ‘straw and plaster fell, &c.,’ down to ‘ cupboards 2 ’].

5. The cell 3 became swampy.

‘ I allow you, O Bhikkhus, to spread gravel 4 over it.’

1 Ko/Mako. This word means a 100m without a window, and it is used either of 1. ‘a room over a gateway.’ or 2. * a room used as a store-room.’ (Compare Mahavagga III, 5, 6. 9 ; ATullavagga

IV. 4, 6, 7, VI, 3, 7, 9, VI, 4, 10, IX, 1, 2; and Gataka I, 179, 227, 230. II, 1 6 8.) The whole of this paragraph recurs below,

V, 35, 4, of the ko///zaka to a privy; and the two passages taken together show that an entrance room or passage, a poich or antechamber, is meant, in winch the w'ater was kept ready for use. For that reason this particular kind of ko///zaka is elsew'here called, in both connections. udaka-ko/Maka (Vahavagga VI, 14, 3, of the bath-room — where see Buddhaghosas note quoted in our ‘ Vmaya Texts,’ vol. 11, p 57— and Dhammapada. p. 103, of the pnvy) Buddhaghosa explains it here by dvara-ko/^ako , and it occurs again below', VIII. 8, 2, in the same sense.

2 The last two items in § 2 are supplied for this case also m the next chapter but one.

3 Panve^a is doubtless here, and below at VIII, 8, 2 m the same connection, a cell used as a cooling-room, after the steam bath. Buddhaghosa says nothing here, but gnes a note below, V, 35, 4

4 Marumba. This word occurs in a description of different kinds of eaiths m the Old Commentary on the 10th Pa&tti)a

XIO

IsTULLAVAGGA.

V, *5, t-

They did not succeed in getting any 1 .

‘ I allow you, O Bhikkhus, to flag it with stone.’ The water settled on the floor.

‘ I allow you, O Bhikkhus, to have a drain to it.’

x. Now at that time the Bhikkhus, when naked 2 , saluted one another, and received salutes ; did service to one another, and received services ; gave to one another, and accepted ; ate, both hard food and soft ; tasted ; and drank.

They told this matter to the Blessed One.

‘ A man, O Bhikkhus, when naked, is not to give salutations, nor receive them ; is not to do services, nor to accept them 3 ; is not to give, nor to receive ; is not to eat either hard or soft ; is not to taste ; is not to drink. Whosoever does so, shall be guilty of a dukka/a.’

i. Now at that time the Bhikkhus in the bathroom put the robes down on the ground, and the robes became dirty.

(Sutta-vibhanga, PaZ'ittiya X, z, i); and in a similar connection at Dipavawsa XIX, z. Also below, V, 35, 4, VI, 3, 8.

1 Na pariy£pu»anti. See the use of this phrase at jSullavagga V, 5, 2.

2 That is, while in the Gantaghara, which explains the otherwise inexplicable fact of this chapter being inserted here instead of at the commencement of 16. 2.

3 In Mahavagga I, 25, 13, services are to be rendered to a Bhikkhu who is in the bath. This is permitted by 16. 2 below.

Y, 1 6 , 2. ON THE DAILY LIFE OF THE BHIKICHUS

I I I

They told this matter to the Blessed One.

4 1 allow you, O Bhikkhus, the use of a bamboo to hang your robes on, and of a string to hang your robes on V

When rain fell, it fell over the robes.

• • I allow you, O Bhikkhus, to have a hall to the bath-room.’

The basement of the bath-room hall was too low [&c., as in ii. 6; 14. 2 as to basement, roof-facing, stairs, and balustrade, followed by the closing words of 11. 6 and 14. 2, down to the end].

2. Now at that time the Bhikkhus were afraid - to do service to one another, both when in the bathroom and in the water.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, three kinds of coverings — the covering of the bath-room, the covering of the water, and the covering by clothes V

Now at that time there was no water in the bath-room.

They told this matter to the Blessed One.

e I allow, O Bhikkhus, a well.’

The facing of the well fell in 1 2 3 4 .

4 I allow you, O Bhikkhus, to line the well with

1 So also above, 11. 6 (at the end), and 14. 2 (at the end).

2 On account of the rule laid down m chapter 15.

3 This rule abrogates that laid down in chapter 15, so far as regards bathing and shampooing. Buddhaghosa savs accordingly, Tisso pa/i££Mdayo ti. Ettha o-antaghara-pa/i&fcMdi kz 1 udakapa/i/£/£Mdi parikamma/zz karontass’ eva va/Zati. sesesu abhivadanadisu naVa//ati. Vattha-pa/i^adi sabba-kammesu \a//ati.

4 Kulaz/z lu^ati. (The reading is not without doubt.) Compare Paluo^ati. The same expression occurs below, V, 17, 2, and lu^ati at Mahavagga VIII, 21, 1.

X 12

Y, ifi, 2.

facings of three kinds 1 — brick facing, stone facing, and wooden facing.’

[Then follow the paragraphs as to the high basement, the facing of the roof, the stairs, and the balustrade, as in 11. 6 ; 14. 2 ; and above, § 1 2 .]

Now at that time the Bhikkhus drew water with jungle-rope 3 , or with their waistbands.

‘ I allow you, O Bhikkhus, the use of a string rope to draw water with.’

Their hands were hurt (by the rope).

‘ I allow you, O Bhikkhus, the use of a long pole balanced as a lever 4 , of a bullock machine 5 , or of a wheel and axle 6 .’

1 K\n\tu?n tayo kz ye. See our note 4 above on V, 14, 3, and the passages there quoted. The whole passage occurs V, 11, 6.

2 All this refers doubtless to the kind of shed or portico to be erected over the well. (See below.) One would expect that the formal licence for such a mawcfapa would have been inserted here in due course a? above, n. 6, for the KaM in a- sail

3 This is the usual Anglo-Indian term for the creepers so commonly used for such purposes. The Pali word is vallik&, which occurs in a different sense at V, 2, 1.

4 Tula. This is the ordinary and simple machine, so common in all countries where irrigation is carried on, for raising water from canals or from shallow wells. Buddhaghosa says here: Tulan ti pazmikanaz# viya udaka-abbhahana-tulsL Pazzzzika is ‘florist’ (see Pataka I, 411, II, 180). Abbhahana must be wrong (see Sutta Nip&ta III, 8, 8 ) ; possibly abbhavahana is the correct reading.

6 The name of this machine is spelt differently in the MSS. (karaka/ahka the Sinhalese MS., and karaka^aka the Burmese MSS.), and the reading is doubtful. Buddhaghosa says: Dakadaka/ako (sic! In the next note but two the same MS. reads ka/adaka/ake) vu&fcati gozze va yo^etva hatthehi va gahetva digha-varattadihi aka^/zana-yantaw. We can only say negatively that the word can have nothing to do either with karka/aka, a hook in the form of a crab’s claw; or with kara-ka*/aka, finger-nail.

6 ATakkava/Zakaffz, on which Buddhaghosa has the unintelligible note arahatta(!)-gha/i-yanta/ 72 .

A number of pots were broken.

‘ I allow you, O Bhikkhus, water-vessels 1 of three kinds — brass pots, wooden pots, and skins V

Now at that time the Bhikkhus, when drawing water in the open air, suffered from heat and cold.

‘ I allow you, O Bhikkhus, to build a shed over the well V

Straw and plaster fell into the building over the well.

• I allow you, O Bhikkhus, to cover the shed with skins, and to plaster it within and without; and I allow the use of whitewash, blacking, red-colouring, wreath work, creeper work, cupboards, bamboos to hang robes on, and strings to hang robes on.’

The well was uncovered, and it was littered over with grass, and plaster, and dirt.

1 1 allow you, O Bhikkhus, a lid 4 to the well.

Water-vessels were found wanting.

‘I allow you, O Bhikkhus, the use of troughs 5 and basons.’

1 Varake. The spelling of this word in Childers’s Dictionary (varako) is a misprint. Both the passages he, quotes read varako. Other water-vessels, besides these three, are allowed by the closing rule of this chapter.

2 A'amma-kha»zfa#z nama tulaya va ka/adaka/ake va yqgetabba m ^amma-bhayanazH (B.). The rendering adopted by Childers from Tumour (Mahavawsa, p. 3) is therefore incorrect.

8 The following passage has already occurred above, V, ir, 6 arid V, 14, 3.

4 Apidhdna»z. See Mahavagga VI, 12, 2.

6 Udaka-do«i«. At Gataka I, 450, such a do?/i is said to have been made out of the trunk of a tree. Compare the use of mattika-do«ikaw at V, 14, 3.

I

5TULLAVAGGA.

V, 17 , I.

17 .

1. Now at that time the Bhikkhus used to bathe anywhere all over the Arama, and the Arima became muddy.

They told this matter to the Blessed One.

‘ I allow you, 0 Bhikkhus, a pool (at the entrance to the Arama).’

The pool was public, and the Bhikkhus were ashamed to bathe in it.

‘I allow you, O Bhikkhus, to surround it with enclosures of three kinds — brick walls, stone walls, and wooden fences V

The pool became muddy.

‘ I allow you, O Bhikkhus, to flag it with three kinds of flooring — brick flooring, stone flooring, or wooden flooring.’

The water settled.

‘ I allow you, O Bhikkhus, a drain.’

Now at that time the Bhikkhus’ limbs became cold.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to make use of a towel 1 2 3 , and to wipe the water off with a cloth.’

2. Now at that time a certain Up&saka was desirous of making a tank for the use of the Sawzgha.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, a tank.’

The sides of the tank, fell in s .

1 So also the closing words of V, 14, 3.

Udaka-puwi// ani. This is also mentioned in the Old Commentary on the 8 6th Pa^ittiya. The verb recurs in the same sense below, VI, 3, 1,

3 Kftiam lug^ati. See V, 16, 2.

‘ I allow you, O Bhikkhus, to line the tank with facing of three kinds — brick facing, stone facing, and wooden facing.’

They found difficulty 1 in getting into it.

‘ I allow you, O Bhikkhus, flights of stairs of three kinds — brick steps, stone steps, and wooden steps.’

While going up them, they fell down.

‘ I allow you, O Bhikkhus, a balustrade.’

The water in the tank became stale.

‘ I allow you, O Bhikkhus, the use of pipes to lay on the water 2 3 , and to drain the water off V

Now at that time a certain Bhikkhu was desirous of erecting a bath-room with a nillekha 4 roof for the use of the Sawzgha.

They told this matter to the Blessed One.

' I allow you, O Bhikkhus, a bath-room with such a roof to it.’

18 .

1. Now at that time the iOabbaggiya Bhikkhus separated themselves from the mats on which they sat down for four months 5 .

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to separate yourselves for four months from the mats on which you sit

1 Vihawwanti. See V, xi,6.

2 Udakayatikan ti udakassa agamana-mattikaw (B.). Compare ayataka at IX, i, 3.

3 See above our note on V, 14, 3.

4 Nillekha-^antagharaw n&ma aviddha-pakkha-pasaka?# vu&£ati. Gopanasinaw upari-ma/zdale pakkha-pasake //zapetva kata-ku/a-^adanass’ eta?# nama?# (B.).

5 Compare the 2nd Nissaggiya.

jsTULLAVAGGA.

V, 19, r.

down. Whosoever does so, shall be guilty of a dukka^a.’

Now at that time the .Oabbaggiya Bhikkhus lay down to sleep on beds scattered over with flowers.

People who came on a visit to the Viharas saw it, and murmured, &c., saying, * Like those who still live in the pleasures of the world.’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to sleep on beds scattered over with flowers. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time people came to the Arima, bringing perfumes and garlands. The Bhikkhus, fearing to offend, would not accept them.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to accept the perfume, and to apply it to the door for a space of five fingerbreadths 1 ; and to accept the flowers, and put them on one side in the Vih&ra.’

19 .

x. Now at that time a sheath of felt 3 had come into the possession of the Sawgha.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, a sheath.’

The Bhikkhus considered whether a sheath was a thing which each one might keep for himself, or a thing which ought to be handed over from time to time by one Bhikkhu to another.’

1 Kav&Xe paw^angulikaw datim, on which Buddhaghosa has no note. This measure occurs in Gataka I, 166, 193; Fausboll’s ‘Five Gatakas ’ 6; and MaMvawsa, p. 193.

1 Namatakawz. SeeV, n, 1.

'A sheath, O Bhikkhus, is neither to be appropriated nor to be handed over V

Now at that time the A7zabbaggiya Bhikkhus used to eat lying on decorated divans.

People murmured, &c saying, ‘ Like those still living in the pleasures of the world.’

They told this matter to the Blessed One.

‘You are not. O Bhikkhus, to eat lyingf on decorated divans 1 2 3 . Whosoever does so, shall be guilty of a dukka/a.’

Now at that time a certain Bhikkhu was sick, and when eating he was not able to hold his bowl in his hand.

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, the use of a stand for the bowl Y

Now at that time the W/zabbaggiya Bhikkhus used to eat out of one dish, to drink out of one vessel, and to lie on one bed, one coverlet, or one mat 4 .

The people murmured, &c

They told this matter to the Blessed One.

1 Na adhi//Mtabba?;z na vikappetabbaw. That is, it is always to be kept as common property of the Sawgha (Sazrcghika). See Mahavagga VIII, 20, 2, where the same expressions occur.

2 Asittakupadhanaw nama tamba-lohena va ra^atena va kataya pe/aya (MS. belaya) eta m adhiva/Sanaw. The use of an ubhato-lohitakupadhana?;* is condemned, among other things of a like kind, in the Ma^/nma Sila, § 5 (Rh. D/s £ Buddhist Suttas/ p. 193), and above, Mahavagga V, 10, 2.

3 Ma/orika ti da^adharako vu&fati. Ya/Z^i-adharaka-paw/adharaka-pa£&£ita-pi//$ani pi ettlT eva pavi////ani. Adharaka-sawkhepana-gamanato hi pa//Mya /£vhdda;w viddhaw pi aviddhaz/z pi va//ati yeva (B.).

4 All these words ha\ e already occurred above at Aullavagga I

13, 1. ‘ Sitting on one seat ’ is there added to the list.

XULLAVAGGA.

1 18

1 You are not, O Bhikkhus, [to do any of these things.] Whosoever does so, shall be guilty of a dukka/a.’

20 .

l. Now at that time V aaY/za the LiM/zavi was a friend of the Bhikkhus who were followers of Mettiya and Bhumma^aka x . Now Vaddha, the Li/f/f/zavi went up to the place where those Bhikkhus were, and on arriving there he said to them, ‘My salutation to you, Sirs!’ When he had thus spoken, the Bhikkhus who were followers of Mettiya and Bhummafaka gave him no reply. And a second and a third time [he said the same words, and still received no reply].

‘ Wherein have I offended you, Sirs ? Why do you give me no reply?’

‘ Therein, that you, friend, sit contented while we are being molested by Dabba the Mallian.’

‘ But what, Sirs, can Ido?’

‘ If you wished it, friend, to-day even would the Blessed One expel Dabba the Mallian.

‘ But what shall I do, Sirs ? What is that it is in my power to do ?’

‘ Come then, friend V&ddha.. Do you go up to the place where the Blessed One is, and when you have come there, say as follows: “This, Lord, is neither fit nor becoming that the very quarter of the heavens which ought to be safe, secure, and free from danger,

1 These are two of the iOabbaggiya Bhikkhus ; and the evil deeds of the followers form the subject of -STullavagga IV, 4, 5 and following sections. Our sections 1, 2 are nearly the same as §§ 8, 9 there.

V, 20, 3 ON THE DAILY LIFE OF THE BHIKKHUS. Tig that from that very quarter should arise danger, calamity, and distress — that where one ought to expect a calm, that just there one should meet a gale ! Methinks the very water has taken fire ! My wife has been defiled by Dabba the Mallian ’

2. ‘Very well, Sirs!’ said Vaddha. the Li/Vv/avi, accepting the word of the followers of Mettiya and Bhummag'aka. And he went up to the Blessed One [and spake even as he had been directed].

Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhusaw/gha, and asked the venerable Dabba the Mallian :

‘ Are you conscious 1 , Dabba, of having done such a thing as this Vadd/ia says ?’

‘As my Lord, the Blessed One, knows.

[And a second, and a third time, the Blessed One asked the same question, and received the same reply.]

‘ The Dabbas, O Dabba, do not thus repudiate. If you have done it. say so. If you have not done it, say you have not’

‘ Since I was born, Lord, I cannot call to mind that I have practised sexual intercourse, even in a dream, much less when I was awake 1 ’

3. Then the Blessed One addressed the Bhikkhus. and said : ‘ Let then the Sa?;zgha, O Bhikkhus, turn the bowl down 2 in respect of Va ddha the LiAVavi,

1 See the note above on IV, 4. 9.

2 Patta m nikku^atu. This phrase is used in the ordinary signification above, V, 9, 4. It is characteristic of the mildness of early Buddhism that this should be the only penalty imposed upon a layman. Compare H. 0/s remarks m his ‘ Buddha, sem Leben. seme Lehre. seine Gemeinde/ pp. 39 I “393- The house of such a layman becomes then an ago^aro, an ‘ unlawful resort/ ^Aullavagga VIII, 1,2.)

ATLLAVaGGA.

and make him incapable of granting an alms to the Samgha l .

‘There are eight things, 0 Bhikkhus, which when they characterise an Updsaka, the bowl is to be turned down in respect of him; — when he goes about to bring loss of gifts on the Bhikkhus, when he goes about to bring harm to the Bhikkhus, when he goes about to cause the Bhikkhus to want a place of residence, when he reviles or slanders the Bhikkhus, when he causes divisions between Bhikkhus and Bhikkhus ; — when he speaks in dispraise of the Buddha ; — when he speaks in dispraise of the Dhamma ; — when he speaks in dispraise of the Samgha. I allow you, O Bhikkhus, to turn down the bowl in respect of an Up as aka who is characterised by these eight things 2 /

4. ‘And thus, O Bhikkhus, is the bowl to be turned down. Some able and discreet Bhikkhu is to lay the matter before the Sawgha, saying,

1 Asambhogawi sa?»ghena karotu. This phrase is used in regard to a Bhikkhu at ATullavagga I, 25, 1, as the distinctive mark of the Act of Suspension (Ukkhepaniya-kamma), and there means ‘ depriving him of his right to eat and dwell with the other Bhikkhus.’ Sambhoge anapatti at Mahavagga I, 79, 2 (at the end), means that it is not an offence for the Bhikkhus to eat and dwell together with a guilty Bhikkhu under certain conditions there specified. As an Upasaka never, under any circumstances, either eats or dwells together with the Bhikkhus (in PaJittiya 5 the reference is to s&maraeras), the meaning here must be to make him one who has no dealings with the Sawgha, to withdraw his privilege of providing food or lodging for the Samgha. The sabho^anaw kulaw in the 43rd Pl&ttiya has piobably nothing to do with this.

When a Bhikkhu behaves towards the laity in any one of the first five of these eight ways the Pa/isfira»iya-kamma is to be carried out against him— that is to say, he has to ask pardon of the layman against whom he has offended. See I, 20. The whole eight recur below, § 6.

Y, 20, 5. ON THE DAILY LIFE OF THE BHXKKHUS.

I 2 I

4 “ Let the venerable Sa/zzgha hear me. Vaddha. the LitiMavi has brought a groundless charge against the venerable Dabba the Mallian of a breach of morality. If the time seems meet to the Sa?;zgha, let the Sa//2gha turn down the bowl as respects \addJ12. the YJvkkhaNi, and make him as one who has no dealings with the Sa;/zgha,

4 “ This is the motion (/latti).

‘“Vaddfza, the Li/£/£, 4 avi has brought a proundiess charge against Dabba the Mallian of a breach of morality. The Sawzgha turns down the bowl as respects Vaddha the Liii/zavi, and makes him as one who has no dealings with the Sawgha. Whosoever of the venerable ones approves of the bowl being turned down as regards V addha the lAkkhavi , and of making him as one who has no dealings with the Sazzzgha, let him keep silence. Whosoever approves not thereof, let him speak.

1 “ The bowl is turned down by the Sawzgha as regards Y addha the Li/MVzavi, he is as one who has no dealings with the Sawzgha. The Sawzgha approves thereof. Therefore is it silent. Thus do I understand.” ’

5. Then the venerable Ananda, having dressed himself early in the morning, w'ent, duly bowled and robed, to the residence of Y addha the Llhhhavi. And when he had come there he spake to Y addha the Li/ckhavi, and said : ‘ The bowl, friend Y addha, has been turned down by the Sawgha as regards you, and you are as one who has no dealings with the Sawgha. 5 And V addha the UikkhaVx, on hearing that saying, immediately 1 fainted and fell.

1 Literally, 1 on that \ery spot.’

Y, 20, 5.

Then the friends and companions of Vaddka the Udckkawi, and his relatives of one blood with him, said to him: ‘It is enough, friend Vaddka. Weep not, neither lament. We will reconcile 1 the Blessed One to you, and the Order of Bhikkhus.’

And Vaddka the LiiMavi, with his wife and his children, and with his friends and companions, and with his relatives of one blood with him, went up, with wet garments and with streaming hair, to the place where the Blessed One was ; and when he had come there, he cast himself down with his head at the feet of the Blessed One, and said : ‘ Sin has overcome me, Lord — even according to my weakness, according to my folly, according to my unrighteousness — in that without ground I brought a charge against Dabba the Mallian of a breach of morality. In respect thereof may my Lord the Blessed One accept the confession I make of my sin in its sinfulness 2 , to the end that I may in future restrain myself therefrom 3 .’

‘Verily, O friend Vaddka, sin hath overcome you — even according to your weakness, and according to your folly, and according to your unrighteousness — in that you brought without ground against Dabba the Mallian a charge of breach of morality. But since you, O friend Vaddka, look upon your sin as sin, and make amends for it as is meet, we do accept at your hands your confession of it. For this, O friend Vaddka, is the advantage of

1 This is precisely the expression made use of m the converse case, when a Bhikkhu has offended against the laity. See I, 22, 3.

3 kkk&yzm aMayato pa/iga«hatu. See the parallel passages^ in Mahavagga IX, 1, 9 ; iTullavagga VII, 3, 6, &c.

Ayatm sawvaraya. So also above of an offending Bhikkhu, IV, 14, 30.

V, 20, 7- OX THE DAILY LIFE OF THE BHIKKHUS. 12 C

the discipline of the noble one, that he who looks upon his sin as sin, and makes amends for it as is meet, he becomes able in future to restrain himself therefrom V

6. Then the Blessed One addressed the Bhikkhus, and said : ‘ Let then the Sawgha turn up the bow 1 again as regards Vaddha the LU’/e/iavi, and make him as one who has dealings with the Savzgha.

‘ There are eight things, O Bhikkhus, which when they characterise an Upasaka the bowl should be turned up again as regards him ; — when he goes not about to bring loss of gifts on the Bhikkhus. when he goes not about to bring harm to the Bhikkhus, when he goes not about to cause the Bhikkhus to want a place of residence, when he reviles -or slanders not the Bhikkhus, when he causes not divisions between Bhikkhus and Bhikkhus , — when he speaks not in dispraise of the Buddha ; — when he speaks not in dispraise of the Dhamma ; — when he speaks not in dispraise of the Sawgha.

7. ‘And thus, O Bhikkhus, is the bowl to be turned up 1 2 . That V addha the llkkhavi should go before the Samgha, with his upper robe arranged over one shoulder 3 , and squatting down, and raising

1 Samaras apa^ati. Compaie the use of vikappa^ apa^eyya in the 8th Nissaggiya.

2 The following paragiaphs aie precisely the same as those in which the revocation of the Ta^aniya-kamma is described m the reverse case of a Bhikkhu, above, I, 8.

3 Eka//zsaw uttarasanga?// karitva. Unless these word* have been introduced by mistake from the corresponding passage m I, 8 (which is not probable), they show that the uttarasanga (on which see the note on l\Iaha\agga VIII, 13, 4) was also worn by la) men. But this is the only passage known to

.KULLAVAGGA.

Y, 20, 7.

his hands with the palms joined together, should speak as follows :

‘ “ The bowl has been turned down against me, Sirs, by the Sawgha, and I am become as one having no dealings with the Sawgha. I am conducting myself, Sirs, aright in accordance thereto, and am broken in spirit 1 , and I seek for release ; and I request the Sawzgha for a turning up again of the bowl.”

‘And a second time he is to prefer the same request, and a third time he is to prefer the same request in the same words.

‘ Then some discreet and able Bhikkhu should lay the matter before the Samgha, saying,

‘ “ Let the venerable Sawgha hear me. The bowl has been turned down by the Samgha against Vaddha the \J\kkhav, and he is conducting himself aright in accordance thereto, and is broken in spirit, and seeks for release, and requests the Sawgha for a turning up again of the bowl. If the time seems meet to the Sawgha, let the Sawgha turn up the bowl again as regards Vaddka the hikkkaVi, and make him as one who has dealings with the Sawgha.

‘ “ This is the motion («atti).

‘ “ Let the venerable Sawgha hear me. The bowl has been turned down (&c., as before), and he is conducting himself (&c., as before), and he requests the Sawgha (&c., as before). The Sawgha turns up again the bowl as regards Vaddha the Li^Mavi, and makes him as one who has dealings with the us m the earlier literature in which such a use of it is mentioned or "implied. Compare Rb. D.’s note on the ‘ Book of the Great Decease,’ VI, 26 .

1 Lomaw patemi. See the note on iTullavagga I, 6, 1.

Sawgha. Whosoever of the venerable ones approves thereof, let him keep silence ; whosoever approves not thereof, let him speak.

The bowl is turned up again by the Sa?«gha as regards Vadd/ia. the lAkkka.Vi, and he is as one who has dealings with the Sa;;?gha. The Sawzgha approves thereof. Therefore is it silent. Thus do I understand.” ’

21 .

1. Now the Blessed One, when he had stayed at Vesili as long as he thought fit, set out on his journey toward Bhagga 1 . And journeying straight on he arrived in due course at Bhag-gra And there at Bhaggi the Blessed One resided on the Dragon's Hill, in the hermitagfe in the Bhesaka/a Wood 2 .

Now at that time Bodhi the king’s son’s mansion, which was called Kokanada, had just been finished, and had not as yet been used 3 by Samara, or by Brahman, or by any human being. And Bodhi the kings son gave command to the young Brahman, the son of the Sa^ika woman 4 , saying, 4 Come

1 Bnaggesu. Compare Buddhaghosa’s note on a similar plural at Maha-parmibbana Sutta III, 5, quoted in Rh. D.’s ‘ Buddhist Suttas from the Pali/ p. 24.

2 This place is also mentioned in the Sutta-ubhanga on the 55th and 56th Sekhiyas.

3 Ana^Mvuttho, literally, no doubt, ‘dwelt m/ But it is clear that the meal afterwards taken in it by the Buddha was supposed to be the dedication, so to say, or the house-waimmg, after which it was a^Mvuttho.

4 On this habit of naming people after the family or tribal (not the personal) name of their mothers, see Rh. D.'s note m his ‘ Buddhist Suttas/ p. 1.

Y, 21, 2.

I 26

now, my friend Sa%ikh-putta, go thou to the place where the Blessed One is, and when you have come there, bow down in salutation at his feet on my behalf, and enquire in my name whether he is free from sickness and suffering, and is in the enjoyment of ease and comfort and vigorous health, saying, “ Bodhi the king’s son, Lord, bows down in salutation at thy feet, and enquires [as I have said ] 1 , and asks : ‘ May my Lord the Blessed One consent to take his to-morrow’s meal with Bodhi the king’s son, together with the Sawgha of Bhikkhus.’

‘Even so, Sir!’ said the young Brahman Sa^ikdputta, in assent to Bodhi the king’s son. And he went up to the place where the Blessed One was, and when he had come there he exchanged with the Blessed One the greetings and compliments of friendship and civility. And when he had done so, he took his seat on one side, and so seated he [delivered to him the message even as the king’s son had commanded]. And the Blessed One gave, by silence, his consent.

2. And when the young Brahman Sa^iki-putta had perceived that the Blessed One had consented, he arose from his seat, and went up to the place where Bodhi the king’s son was. And when he had come there, he said to him : ‘We have spoken, Sir, in your behalf to that venerable Gotama, saying (& c., as before), and have received the consent of the Samawa Gotama.’

Then Bodhi the king’s son made ready at the end

1 So far this conversation is the stock phrase for a message from a royal personage to the Buddha. See ‘ Book of the Great Decease,’ I, 2 (Rh. D.’s 1 Buddhist Suttasf p. 2).

of that night sweet food, both hard and soft; and had the mansion Kokanada spread over with white cloths even unto the last planks in the flight of steps (at the entrance) 1 ; and gave command to the young Brahman Sadyika-putta, saying, ‘ Come now, my friend Sa%ika-putta, go thou up to the place where the Blessed One is ; and when you have come there, announce the time, saying, “ The meal. Lord, is ready, and the time has come.” ’

‘ Even so, Lord,’ said Saw^ika-putta in assent [and went to the Blessed One and announced accordingly].

Now the Blessed One, having dressed himself early in the morning, went, duly bowled and robed, to Bodhi the king’s son’s mansion. And Bodhi the king’s son stood at that time at the portico over the outer door to welcome the Blessed One. And he saw the Blessed One coming from afar ; and on seeing him he went forth thence to meet him, and when he had saluted the Blessed One, he returned again to the mansion Kokanada.

Now the Blessed One stopped at the last plank on the flight of steps at the entrance. And Bodhi the king’s son said to the Blessed One, ‘ May my Lord the Blessed One walk over the cloths. May the Happy One walk over the cloths, that the same may be to me for a long time for a weal and for a joy.’

And when he had thus spoken, the Blessed One remained silent. And a second time he [preferred the same request in the same words with the same

1 SopSna-ka/irigarl Compare the Sanskrit Kaa'ankara (also written ka«/angara). The correct leading is doubtless l. , not 1.

KULLAVAGGA.

result]. And a third time he [preferred the same request]. Then the Blessed One looked round at the venerable Ananda.

And the venerable Ananda said to Bodhi the king’s son, ‘ Let them gather up, O prince, these cloths. The Blessed One will not walk on a strip of cloth (laid down for ceremonial purposes) 1 . The Tathagata has mercy even on the meanest thing.’

3. Then Bodhi the king’s son had the cloths gathered up, and spread out a seat on the top of Kokanada. And the Blessed One ascended up into Kokanada, and sat down on the seat spread out there with the Samgha of Bhikkhus. And Bodhi the king’s son satisfied the Bhikkhu-sawgha with the Buddha at their head with the sweet food, both hard and soft, waiting upon them with his own hand 2 . And when the Blessed One had cleansed his bowl and his hands, he (Bodhi) took his seat on one side. And the Blessed One instructed, and roused, and incited, and gladdened him thus sitting with religious discourse. And when he had been thus instructed, and roused, and incited, and gladdened

3 -ffela-pattikS. ti /£ela-santhara»z, says Buddhaghosa. See pa/hkH in Childers, and compare paw^a-pa/Mikaw at V, n, 6. JS'ela is not merely ordinary cloth ; it is cloth regarded as a means of giving a decorative or festive appearance to a house by spreading canopies, &c. See- ffataka I, 178, and Maha-parinibbana Sutta VI, 26 (p. 64). On such festive occasions the whole house (or the Mawrfapa erected in special honour of the guest) is covered with lengths of clean cotton cloth — the same as are otherwise used foi ordinary apparel — white being the colour signifying peculiar respect. It is such lengths of cloth so used honoris causl that are called -Sela-pattika. Compare Rh. D.’s note in ‘ Buddhist Suttas,’ p. 122.

• See the note above on Mahavagga I, 8, 4.

with religious discourse, Bodhi the king’s son .rose from his seat and departed thence.

Then the Blessed One, on that occasion and in that connection, convened an assembly of the Bhikkhu-saw/gha, and after he had delivered a religious discourse, he addressed the Bhikkhus and said :

‘You are not, O Bhikkhus, to walk upon cloth laid down (for ceremonial purposes). Whosoever does so, shall be guilty of a dukka/?a.’

4. Now at that time a certain woman who had had a miscarriage, and had invited the Bhikkhus, and spread cloths in their honour, said to them 4 Step, Sirs, over the cloth.’

The Bhikkhus, fearing to offend, would not do so.

‘ Step, Sirs, over the cloth, for good luck’s sake.’

The Bhikkhus, fearing to offend, would not do so.

Then that woman murmured, was annoyed, and was indignant, saying, 4 How can their reverences refuse to step over the cloth when they are asked to do so for good luck’s sake ?’

The Bhikkhus heard of that woman’s murmuring, and being annoyed, and indignant. And they told this matter to the Blessed One.

‘I allow you, O Bhikkhus, when asked to do so for the sake of good luck to laymen, to step over cloth laid down for ceremonial purposes.’

N ow at the time the Bhikkhus were afraid to step on to a mat to be used for wiping the feet 1 .

[»]

1 Dhota-pidaka. K

Y, 22, i.

‘ I allow you, O Bhikkhus, to step on to a mat to be used for wiping the feet/

Here ends the second Portion 1 for Recitation.

22 .

i. Now when the Blessed One had remained at Bhagga as long as he thought fit, he set out on his journey towards Savatthi. And journeying straight on he arrived in due course at Sdvatthi, and there, at Savatthi, he stayed in the d/etavana, in the Arama of Anatha-pivtfika.

Now Visakha the mother of Migara, bringing small jars 2 , and earthenware foot-scrubbers 3 , and brooms, went up to the place where the Blessed One was ; and when she • had come there, she saluted the Blessed One, and took her seat on one side. And so sitting, Visdkhh the mother of Migara said to the Blessed One, ‘ May the Blessed One accept these things at my hands, that that may be to me for long for a blessing and a joy.’ And the Blessed One accepted the small jars and the brooms ; but the Blessed One did not accept the earthenware foot-scrubbers.

1 There is no mention m the text of where the fast such Portion (Bha^avSra) ends. There is also no division into BhSizavaras m the previous books of the Ahillavagga.

Gha/akawz. At Gataka I, 32 this woid seems to mean the capital of a pillar. We have taken it as the diminutive of g h a /a, especially as Buddhaghosa says nothing; but this is doubtful.

'' Kataka m. To the note quoted at p. 318 of the text, which shows that this is a kind of foot-rubber, Buddhaghosa adds that this article is forbidden bahulikanuyogattd. This injunction is repeated below at V, 37, where kataka is mentioned as a kind of earthenware.

Then the Blessed One instructed (&c., as usual, see 21. 2, down to) she departed thence. And the Blessed One, on that occasion and in that connection, after having delivered a religious discourse, addressed the Bhikkhus, and said :

‘ I allow you, O Bhikkhus. small jars and brooms. You are not, O Bhikkhus, to make use of earthenware foot-scrubbers. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, three kinds of things to rub the feet with — to wit, sandstone 1 . gravel \ and sea-foam 2 3 .’

2 . [A similar paragraph ending]

‘ I allow vou, O Bhikkhus, the use of fans and j J 1

flower-stands V

23 .

1. Now at that time a mosquito-fan had come into the possession of the Sawgha.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of mosquiiofans.’

A chamara (a tail of the Bos Gruniens or Tibetan ox, mounted on a stick, to be used by

1 Sakkhara and ka:/iala, the exact distinction between vhich two terms is not stated.

2 S a mu d da-ph e ak a. By this name are designated the bones of the cuttle-fish which, wnen cast up oy the waves on the seashoie, are not unhke pet lifted foam, and have actually been introduced* from the East into use in Europe as a kind of rough natural soap ; and are now sold for that purpose m most chemists’ shops in England (compare Meerschaum). The same woid is found m later Sanskrit works.

3 TsLlava»'a/*. See Pataka I, 26 5 (at the end): and compare talava^/aka?^ below. V, 29, 4.

K 2

an attendant to whisk off flies) had come into dm possession of the Sawgha.

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to make use of a chdmara. Whosoever does so, shall be guilty of a dukkaz'a 1 . I allow, O Bhikkhus, three kinds of fly-whisks — those made of bark, those made of Usira-grass, and those made of peacocks’ tails 2 .’

2. [Similar paragraph ending]

‘ I allow you, O Bhikkhus, the use of sun-shades 3 .’

Now at that time the AYabbaggiyas went about with sun-shades up. And at that time a certain Upasaka went to a garden with a number of men who were followers of the A^dvakas (naked ascetics). And those followers of the A/ivakas saw the Kh abbaggiya Bhikkhus coming along in the distance with sun-shades held over them ; and on seeing them, they said to that Upisaka :

‘Are these, Sir, the men whom you reverence coming along, like lords of the treasury, there with sun-shades held over them ?’

‘ No, Sirs. These are not Bhikkhus ; they are Paribbig"akas (wandering mendicants).’

So they made a bet whether they were Bhikkhus or not. And when that Upasaka recognised them, when they came up, he murmured, was annoyed, and was indignant, saying, ‘ How can their reverences go about with sun-shades held over them ?’

The Bhikkhus heard of that Up&saka’s thus mur-

1 Probably because this, like a white umbrella, was considered an appanage of royalty.

8 Mora-piwMa. This woid is spelt piii^a by Childers, and by Fausboll, Gataka I, 38, 207.

8 See the note at the end of the chapter.

muring, &c. And those Bhikkhus told the matter tc ‘the Blessed One.

‘ Is it true, O Bhikkhus, as they say?’

‘ It is true, Lord.’

The Blessed Buddha rebuked them, saying (&c„ as usual, see I, i, 2, 3). And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, and said :

‘You are not, O Bhikkhus, to have sun-shades held over you. Whosoever does so, shall be guilty of a dukka/a.’

3. Now at that time a certain Bhikkhu was sick, and without a sun-shade (being held over him) he was ill at ease.

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, a sun-shade for the sick.’

Now at that time the Bhikkhus. thinking, ‘ It is for the sick only that sun-shades have been allowed by the Biessed One, and not for those who are not sick,’ were afraid to use sun-shades in the Arama, or in the precincts of the Arama.

They told this matter to the Blessed One.

• I allow, O Bhikkhus, either a sick man, or one who is not sick, to have a sun-shade held over him either in the Arama, or in the precincts of the Arama 1 .’

1 There is an ambiguity either m the use of the word kh art a. or in the use of the \erb dhaieti, or both tunning through tins chapter. As a mattei of fact, the Bh-kkhus now use ^un-shades (usually those made of papei in Ch-na) of the same shape as the umbrellas now' used m England , and they make no distinction as to the place m which the\ use them. But there is another snape for shades, to be earned by a dependant walking behind the person to be shaded, m which the handle is fastened to me run at the side of, and not in me middle underneath that part of it which

JsTULLAVAGGA.

V, 24, r.

24 .

1. Now at that time a certain Bhikkhu tied his bowl with a string, and suspending it on a staff 1 , went after noon out of a certain village gate. The people calling out, ‘ There goes a thief ; his sword is glistening/ fell upon him, and seized him. But on recognising him, they let him go. That Bhikkhu, returning to the Arama, told this matter to the Bhikkhus.

‘What then, Sir, did you carry a staff with a string to it ? ’

‘It is even so, Sirs.’

Those Bhikkhus who were moderate murmured (&c., as usual, see I, i, 2, 3) ... . told the Blessed One .... he addressed the Bhikkhus, and said :

‘ You are not, O Bhikkhus, to carry a staff with a string to it. Whosoever does so, shall be guilty of a dukka/a.’

2. Now at that time a certain Bhikkhu was sick, and he could not wander about without a staff.

They told this matter to the Blessed One.

actually keeps off the sun. Both kinds are figured on the most ancient Buddhist sculptures The Old Commentary on the corresponding rule for the nuns (Bhikkhuni-vibhanga, Paiittiya LXXXIV, 2, 1) says that sun-shades are either white, or made of matting, or made of leaves (doubtless of the talipot palm) ; and it adds that they are either mawifala-baddha?# or salakabaddhaw, which apparently refers to these two ways in which the handle was joined on to the shading-part. In the 57th Sekhiya (compare also the 23rd and the 67th), and in Zullavagga VIII, 1, 1, will be found lules of etiquette which show that it was a sign of courtesy or of respect to put down a sun-shade.

1 See the similar phraseology at V, 8, 1. On u//itva, compare oiWeti.

‘ I allow you, O Bhikkhus, to give to a sick Bhikkhu the permission (license) to use a staff And thus, O Bhikkhus, should it be given. That sick Bhikkhu, O Bhikkhus, should go up to the Sa///gha [here follow the words of a Kammavaia, precise!} as in V, 20, 7].’

3. [Similar paragraphs ending with Xammavc.fas for license to lift the bowl with a string, and with both a staff and a string ]

25 .

1. Now at that time a certain Bhikkhu was a ruminator 1 , and he, continually ruminating, used to chew the cud.

The Bhikkhus murmured, were anno\ cd, and were indignant, sa}ing, ‘This Bhikkhu eats food out of hours V And they told this matter to the Blessed One.

• This Bhikkhu, O Bhikkhus, has but lately fallen from the condition of being an ox. I allow, O Bhikkhus, to a ruminator the chew of the cud. But nothing, O Bhikkhus, brought from the door of the mouth to the outside thereof is to be so chewed 3 . Whosoever does so, shall be dealt with according to the law 4 .’

26 .

1. Now at that time a certain multitude had.

1 Romanthaka.

• Which is against the lule laid down in the 27th Pdhttna. 3 That would be a bieach of the 30th Pxi'tma 1 That is, accoidmg to the 27th, aSih, 01 30,11 Palituia.

J36 JTU L LAV AGG A. V, 27, 1.

arranged for ‘the privilege of supplying food to the Saz/zgha, and in the dining-hall many fragments of rice were allowed to fall.

The people murmured, were annoyed, and were indignant, saying, ‘ How can the Sakya-puttiya Samaras, when food is being given to them, take it so carelessly. Each single ball of rice is the result of hundredfold labour ! ’

The Bhikkhus heard of the people thus murmuring, &c., and they told the matter to the Blessed One.

‘ I allow you, O Bhikkhus, whatever thing falls when it is being given to you, yourselves to pick it up and eat it. That has been presented, O Bhikkhus, by the givers.’

27 .

1. Now at that time a certain Bhikkhu went on his round for alms with long finger-nails. A certain woman, seeing him, said to that Bhikkhu : ‘ Come along, Sir, and have connection with me.’

‘ Nay, Sister, that is not becoming.’

1 If you do not, Sir, I will at once scratch 1 my limbs with my own nails, and will make as if I were angry, saying, “ This Bhikkhu has ill-treated me.” ’

‘ Settle that with yourself, Sister.’

That woman did as she had said, and people running up seized that Bhikkhu. Then they saw skin and blood on the woman’s nails ; and on seeing that, they let the Bhikkhu go, saying, ‘ This is the

1 On vilikhati, compare VI, 20.

work of the woman herself. The Bhikkhu has not done it.'

Then that Bhikkhu, returning to the Arama, told the matter to the Bhikkhus.

‘ What then, Sir, do you wear long nails ?’

• It is even so, Sirs.’

The Bhikkhus who were moderate murmured (&c ) told the matter to the Blessed One.

‘You are not, O Bhikkhus, to wear long nails. Whosoever does so, shall be guilty of a dukka/a’

2. Now at that time the Bhikkhus tore off their nails with the nails, bit them off with their teeth, or rubbed them down against the wall ; and their fingers were hurt.

Thev told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, nail-cutters.’

They cut their nails down to the blood, and their fingers were hurt.

‘I allow you, O Bhikkhus, to cut jour nails according to the length of the flesh.

Now at that time the AAabbaggiya Bhikkhus had all the twenty nails (on their hands and feet) polished.

People murmured, & c., saying, Like those who still live in the pleasures of the world.’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to have the twenty nails polished. I allow you, O Bhikkhus, to remove the dirt only.’

3. Now at that time the Bhikkhus’ hair grew long

They told this matter to the Blessed One.

‘Are the Bhikkhus able, O Bhikkhus, to remove one another’s hair v

£ They are, Lord.’

Then the Blessed One, on that occasion and in that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said :

‘ I allow you, O Bhikkhus, the use of razors, of a hone to sharpen the razors on, of powder prepared with Sipaiika-gum to prevent them rusting 1 , of a sheath to hold them in 2 * , and of all the apparatus of a barber V

4. Now at that time the W/zabbaggiya Bhikkhus wore (&c., as usual, down to)

‘You are not, O Bhikkhus, to have your beards cut (by barbers) 4 , nor to let them grow long, nor to wear them long on the chin like a goat’s beard 5 * , nor so cut that they have four corners G , nor to cut off the hair growing on your breast 7 , nor to cut the hair on your bellies into figures 8 , nor to wear whiskers 9 , nor to remove the hair from your private parts 10 . Whosoever does so, shall be guilty of a dukka/'a.’

1 Khura-sipa/ikaw. See the notes on V, 11, 2, and Buddhaghosa’s note at p. 3 1 9 of the text.

2 Namatakaw. See above, V, 11, 1, and V, 19, 1.

s Khura-bha«(fa«. Compare MahSvagga VI, 37.

4 Massuwz kappipenti ti kattariyS massu?« ,6/iedapenli (B ). On Kattari (a knife), see Gataka I, 223. It is cleai fiom the fiist woids of the next section that Buddhaghosa’s explanation here is not quite accurate

5 Go-lomikan ti hanukamhi dighaw katvd thaptiam e/akamassuOT vu,Wati (B.)

c A'aturassan ti £atu-kona#z (B.).

7 Panmukhan ti uie loma-sarohararcawi (B.).

8 Add/iarUkam See the vanous readings and Buddhaghosa’s note at p. 319 of the text

9 DaMika in. It is the Sanskrit dinf/iika or damh/rikti. ; and occurs at (?ataka I, 305.

10 On the corresponding rule in the -Bhikkhuni-vibhanga, the 2nd Pai’ittiya, the Old Commentary has sambtldho nama ubho upaka&fc/iaksl multa-kara»a?».

ON THE DAILY LIFE OF THE BHIKKHUS.

Now at that time a certain Bhikkhu had a fistula 1 , and the ointment would not stick to it.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, on account of disease, to remove the hair from the private parrs/

5. Now at that time the AYabbaggiya Bhikkhus (&c., as before, down to)

"You are net, O Bhikkhus, to have your hair cat off with a knife Whosoever does so. shall be guilty of a dukka/a/

Now at that time a certain Bhikkhu had a sore on his head, and the hair could not be removed with a razor.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, on account of disease, to have your hair cut off with a knife/

Noav at that time the Bhikkhus wore the hair in their nostrils long

People murmured, &c M saying, ' Like the devilworshippers V

They told this matter to the Blessed One

‘ You are not, O Bhikkhus, to wear the hair in \our nostrils loner. Whosoever does so, shall be

J o guilty of a dukka/a.’

Now at that time the Bhikkhus had the hair in their nostrils pulled out with a potsherd 4 , or with beeswax ; and their nostrils w ere hurt.

1 Compare Maha\agga VI 22, 2.

2 Kattarika} a ti ga^a-rudhi-^sic MS )-sisa-rog’-abadha-pa^- Z’aya va/Zati, which is simply a lepetUion of the next paragraph ^ all that Buddhaghosa heie says. See note abo\e on § s.

3 Pisa/hllika. So also V, io, 2, of earn mg a skull about, and Mahavagga III, 12. 3, of living in the hollow of a tiee

4 Sakkharika, said at Mana\agga VI 14 5 to be used as a lancet.

AULLAVAGGA.

v, 27, 6.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of pincers V Now at that time the Kh abbaggiya Bhikkhus (&c., as before, ending with)

‘You are not, O Bhikkhus, to have the white hairs pulled out (off your heads). Whosoever does so, shall be guilty of a dukka/a.’

6. Now at that time a certain Bhikkhu’s ears were stopped with the wax.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of an instrument to remove the wax from the ear 1 2 .’

[Then a paragraph as to the substances of which it may be made, word for word, as in Mahavagga VI, 6, 21 ; 12, 3 ; Wullavagga V, 5, 2 ; 29, 2, &c.]

28 .

1. Now at that time the iWabbaggiya Bhikkhus laid up much store of brass ware and copper ware.

People who came on a visit to theVihdras, seeing it, murmured, &c., saying, ‘ Like those who 'spread out copper (for sale) 3 .’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to lay up much store of brass ware and copper ware. Whosoever does so, shall be guilty of a dukka/a 4 .’

1 Sara(/dsa. So at (?ataka I, 138, 4, a baiber pulls out a white hair from the king’s head, suvaw«a-sa«(fasena.

3 This license is repeated m the next chapter. s Kawsa-pattharikl ti ka*’2sa-bha?ifl'a-va«ig-a (B.).

• They might have all kinds of brass ware, except certain ai tides, according to chapter 37 below.

2 . Now at that time the Bhikkhus were afraid to use boxes to put eye-ointment in \ and little flat sticks to lay it on with 2 , and instruments for removing wax from the ear 3 , and handles (for razors, staves, &c.) 4 .

They told this matter to the Blessed One.

' I allow you, O Bhikkhus, the use of these things.'

Now at that time the A7zabbagglya Bhikkhus sat down lolling up against their waist-cloths (arranged as a cushion) 5 , and the edges of the waist-cloths wore out 6 .

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to loll in this way. Whosoever does so, shall be guilty of a dukka/'a.’

Now at that time a certain Bhikkhu was sick, and without some handicraft 7 he was ill at ease.

: A?~£-am;;2 The use of these has been already allowed at Mahavagga VI, 12, 1, 2, 4

2 In the text read af^ana-salaka?;*, on which see Maha\agga VI, 12, 3, 4

3 Already allow ed in the last chapter.

4 Bandhana-mattan ti vasi-kattara-}a//fo-adina /72 \a bandnanamatta;;z (B ). It is clear from thus note, and the repetition of the pi m the text, that we have to do here with a special object, and not a mere qualification of the other three.

5 Sa/tf gha/i-pallatthikava nisiditva. See IV, 4, 7 at the end, and the Old Commentary on the 26th Sekhna. Childers translates it as if it w'ere the same as ukku/ikaw nisiditva , but it must be different from it as that was allowed and con&tand} practised.

6 Pa //a lu^anti So read (not patta as m the text) in accordance w r ith our note 3 on Mahavagga VIII, 21, 1. The second word occurs also abo\e, V, 16, 2; 17, 2. From this passage here it is probable that a ith a -pa dak a at Maha\agga \ III 21, means a stool.

7 AyogaOT. Compare the Sutta-vibhanga. Pa^ittiya LXXX\ III, 2, 2 ; Gataka III, 447, 6, isTULLAVAGGA.

V, 29, I.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of a loom, and of shuttles, strings, tickets, and all the apparatus belonging to a loom.’

29 .

1. Now at that time a certain Bhikkhu entered the village for alms without a girdle on, and in the highway 1 his waist-cloth fell down 2 * . The people made an outcry, and that Bhikkhu was abashed.

On his return to the Arama, that Bhikkhu told this matter to the Bhikkhus, and the Bhikkhus told it to the Blessed One.

‘You are not, O Bhikkhus, to enter the village without a girdle on. Whosoever does so, shall be guilty of a clukka/a. I allow, O Bhikkhus, a girdle V

2. Now at that time the AT/zabbaggiya Bhikkhus wore (&c., as usual, ending with)

‘You are not, O Bhikkhus, to wear special girdles 4 — those made of many strings plaited to-

1 Rathiyaya The Old Commentary on the Bhikkhuniubhanga, Pa&ttiya XIV, sa}s, Rathiya, ti ra MM. The word recurs, ibid . Pa&ttiya LXXXVI, XCVI (the last of which is nearly the same as our passage here). For the more usual form rathika, see A’ullavagga X, 12.

2 Pabhassittha. Compare Sutta-vibhanga, Pa&ttiya LXXXIII, 1, 2. It is from the root bhrams, not bhas, a The use of this has alieady been enjoined at Mahavagga I, 25, 9, 10. It was to be tied on round the waist, ovei the waist-cloth, to keep it m its place.

4 It is curious that ka/i-suttakaw, a kind of girdle which seem properly to belong here, has been included m a former list of forbidden articles at V, 2, 1.

gather h those made like the head of a watersnake 1 2 , girdles with tambourines on them 3 , girdles with beads on (or with ornaments hanging from them) 4 5 . Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, girdles of two kinds — those made of strips of cloth, and those .... 3 ’

The borders of the girdles decayed through age.

£ I allcw, O Bhikkhus, an edging of brighter material 6 7 and strengthening at die ends V

The end of the girdle where the knot was tied decayed through age 3 .

‘ I allow, O Bhikkhus. a buckle 8 .'

[A paragraph on the substances of which it may be made, as usual, see Mahavagga VI, 12, 3 ; A'ulla-

1 Kaiabukaw. See Buddhagnosrds rote at p 319 of the text, and compare Bohtlmgk-Roth undei kalapa ka lap aka

• Der/dhibhakaw nama udaka-sappi-sisa-sadisaw (B) Ded- (/ubha corresponds to the later Sanskrit duwtfubha an oldei form of which is d undub ha

3 Mura^a, literal!}, ‘tambourines; but see Buddhaghosas note. loc cit.

4 Maddavinaw nama pamanga-sa^/Mna/ra (B.). On pain an g a. see our note at Ahillavagga V 2, 1.

5 Sukarantakaw. See Buddhaghosas note at p 319 of the text We do not venture to tianslate the term.

c Sobhawam nama \e////et\a mukha-\a//i-Sibhana;; ? (B ) In the Ma^/nma Sila, § 3 sobhawakam or s 0 bh a - k ar aw am (so Rh. D.‘s MS.) is a kmd cf game or show.

7 Guwaka ??i nama mudika( 3 muddhika)-san//:anena sibbanav (B.). Clough, under guwa, gcves intei aha, 1 fastening, 2 a plant of the fibres of which bow-strings are made, 3 bow-string.

8 Pavananto ti pasanto (B ), s Vidho. But both the reading and the explanation are uncertain, and Buddhaghosa says nothing. The woid occurs aho, and apparently in the same sense, m the Old Commentar} on the 86 th Pa&tli)a.

&ULLAVAGGA.

v a gga V, 5, 2, &c., adding at the end ‘and made of string.’]

3. Now at the time the venerable Ananda went into the village for alms with light garments on 1 ; and his garments were blown up by a whirlwind.

The venerable Ananda, on returning to the Arama, told this matter to the Bhikkhus ; and the Bhikkhus told this matter to the Blessed One.

‘ I allow, O Bhikkhus, a block 2 (to be used as a weight) or a chain V

[Similar paragraph to that just above as to the substances of which the block may be made.]

Now at that time the Bhikkhus fastened the block or the chain immediately on to their robes ; and the robes gave way.

They told this matter to the Blessed One.

• I allow, O Bhikkhus, a piece of phalaka cloth 4 to attach the block or the chain to.’

They fastened the phalaka cloth for the' block or the chain on to the edge of the robe ; and the corner came open 5 .

1 Sawghd/iyo in the plural must mean garments and not waistcloths only. See the parallel passage in the Bhikkhuni-vibhahga, P&Kttiya XCVI.

2 Ga«//zika?«. The use of this article ts referred to in VIII, 4, 3, and at Dhammapada, p. 372. That ga nth means a block, usually of wood, is clear from the use of dhamma-gawMikaw at Gataka I, 150 (spelt ga« 4 ika however at II, 124), compared with ga.n/hi (block of sandal-wood) above, V, 8, 1. The word occurs also in the Old Commentary on the 86th Pa&ttiya.

3 Pasakam, which does not correspond to Sanskrit prasaka here, but to paraka = pa.ra (Bohtlmgk-Roth give inter aha,

‘ Sahl-oder Leiste am Anfange eines Gewebes’). Compare pasanta in Buddhaghosa on ma££/ 5 av&/aka« in the next section.

4 See our note on this word at MaMvagga VIII, 28, 2.

6 That is, perhaps, the weight dragged the robe to one side and the legs were visible through the opening.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to fasten the phalaka cloth for the block on the edge of the robe, and to fasten the phalaka cloth for the chain seven or eight finger-breadths up the robe.’

4. Now at that time the AYabbaggiya Bhikkhus wore (&c„ as usual, ending with)

‘ You are not, O Bhikkhus, to wear your under garments arranged as laymen do, nor arranged with appendages like elephant-trunks 1 , nor arranged like fishing-nets 2 , nor arranged with four corners showing 3 , nor arranged like flower-stands 4 , nor arranged like rows of jewelry 5 6 . Whosoever does so, shall be guilty of a dukka/a.’

[Similar paragraph, ending]

‘You are not, O Bhikkhus, to wear your upper 0

1 Hatlhi-so«^aka« nama nabln-mftlato hatthi-so;/Ai-$az;//?ana m olambakaw katvi mvattha/», ko/ika-itthinaw ni\ asanaw wya (B.)

2 MaHAa-va/akaw nama ekato dasantaw ekato pasantam olambitvi mvatthaw (B.)

3 A'atu-ka/j/zakazra upan dve he///zato d\e eva;;z £attaro ka«#e dassetva mvattha in (B.).

4 Tala-vazz/aka^z ndma talava;//’-akarena sa/akaw olambitvd ruvasanaz/z (B). See our note on talavazz/a above, V, 22, 2, and on ama/aka-vazz/ika-pi/^aw below, VI, 2, 4.

5 Sata-vallikaz/z nama digha-satakaw aneka-kkhattuw obhail- ^itva ova//ikaw kaiontena mvattha/;* va, padakkhma-passesu va, nirantaraw valiyo dassetva mvatthaw. Sa^e pana ( ga/mto pa//Mya eko va dve vd valiyo pamlayanti, va//ati (B ). Compare vallika, and ova//ika;;z at V, 2, 1. Buddhaghosa’s second explanation would be possible if the reading were sata-valikazw, and is piobably only a pis aller, due to the difficulty of the first, which we have adopted doubtfully.

6 Parupati as opposed to nivaseti above. Compare Dhammapada, pp. 114, 376; ffataka, vol. 1, p. 57, line 16.

[20] L

OTLLAVAGGA.

garments as the laymen do. Whosoever does so, shall be guilty of a dukka^a.’

5. [Similar paragraph, ending]

‘You are not, O Bhikkhus, to wear your under garments 1 as the king’s porters do h Whosoever does so, shall be guilty of a dukkat'a.’

30 .

x. Now at that time the Avzabbaggiya Bhikkhus carried a double pingo (a yoke over the shoulders with the weight to be carried on both sides).

People murmured, &c., saying, 1 Like the king’s porters 2 .’

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to carry a double pingo. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, to carry a single pingo, a pingo for two bearers 3 , and to carry weights on your head, or your shoulders, or against your hips 4 , and suspended over your backs.’

31 .

1. Now at that time the Bhikkhus did not use tooth-stscks 5 , and their mouths got a bad odour.

S a m v e 1 1 i y a m n 1 v a s e t a b b a »z See Buddhaghosa’s note at p. 319 of the te.\t.

2 Muzzffa-'v a//i or See the note from the Samanta

P&sadika at p 319 of the text.

3 Antard-ka§-a;« nama magg/ie laggetvd dvihi vahitabbaw bMraw (B.).

• That is held round by the arm, and resting against the side of the hips. Women m India commonly carry their children so, the children sitting on the hip, with one leg in front and one behind.

Danta-ka/^awi, not ‘ tooth-brushes,’ as Childers translates.

Y, 31 , 2» ON THE DAILY LIFE OF THE BHIKKHUS.

J 47

They told this matter to the Blessed One.

• There are these five disadvantages, O Bhikkhus, in not using tooth-sticks — it is bad for the eyes 1 — the mouth becomes bad-smelling — the passages by which the flavours of the food pass are not pure — bile and phlegm get into 2 the food — and the food does not taste well 0 to him (who does not use them). These are the five disadvantages, O Bhikkhus, in not using tooth-sticks/

4 There are five advantages, O Bhikkhus, (&c., the converse of the last)/

4 I allow you, O Bhikkhus, tooth-sticks/

2. Now at that time the jOabbaggiya Bhikkhus used long tooth-sticks; and even struck the Sama- ^eras with them.

They told this matter to the Blessed One.

4 You are not, O Bhikkhus, to use long tooth™

Mechanical skill had not advanced so far m those days , and we hear nothing of brushes of any kind (see above, V, 2, 3, as to hairdressing). The f tooth-sticks 5 were bits of sweet-smelling wood or root, or creeper (see (r&taka I, 80; Mahava^sa, p 23), the ends of which were to be masticated as a dentifrice, not xubbed on the teeth. After using them the mouth was rinsed out with water; and so m all other passages in the Khandhakas where they are mentioned (always in reference to the duty of providing them), it is in connection with the bringing of water for that purpose.

1 This has of course nothing to do with keeping the teeth white and beautiful; that was not the purpose which the tooth-sticks were designed to effect. There seems to have been really some idea that the use of them was good for the eye-sight. So Buddha* ghosa says here, a^akkhussan ti fakkhunaw hita/w ma hoti, pariha mm ^aneti, quite in accordance with the Sanskrit ^akshushya. The words recur below, VI, 2, 2, in the same sense.

2 Pariyonandhanti. Literally, ‘envelope/ c cover’

3 Na kkhi deti. This is a different woid from ^Mdeti, * to cover ’ It is L^ad No. 2 m Bohthngk-Roth.

L 2

A’ULLAVAGGA, sticks. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length. And Sama?zeras are not to be struck with them. Whosoever does so, shall be guilty of a dukkaz'a.’

Now at that time a certain Bhikkhu, when using too short a tooth-stick, got it stuck in his throat.

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to use too short a tooth-stick. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least.’

32 .

1. Now at that time the iWzabbaggiya Bhikkhus set the woods on fire.

People murmured, &c., saying, ‘ Like the charcoal burners.’

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to set woods on fire. Whosoever does so, shall be guilty of a dukka^a.’

Now at that time the Viharas -were hidden under masses of grass ’, and when the woods were set on fire the Vihiras were burnt. The Bhikkhus, fearing to offend, would not make a counterfire for their own protection.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, when the woods are

1 Tiwa-gahana. Not covered with thatch, the word for which is ti?za-£Madana. See V, 11, 6 ; V, 14, 3, &c.

on fire to make a counter-fire 1 , and thus afford yourselves protection.’

2. Now at that time the vOabbaggiya Bhikkhus climbed up trees, and jumped from tree to tree.

People murmured, &c., saying, ‘ Like monkeys.’

They told this matter to the Blessed One.

‘ Y ou are not, O Bhikkhus, to climb up trees. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time, when a certain Bhikkhu in the Kosala country was going to Savatthi, an elephant pursued him on the way. And that Bhikkhu, when he had run up to the foot of a tree, fearing to offend, did not climb up. The elephant passed on another way.

That Bhikkhu, on arriving at Savatthi, told this matter to the Bhikkhus (and the Bhikkhus told this matter to the Blessed One 2 ).

‘ I allow you, O Bhikkhus, when there shall be something to be done to ascend a tree to the height of a man ; and in cases of misfortune as high as you like.’

33 .

1. Now at that time there were two brothers, Bhikkhus, by name Yame/u and Tekula 3 , Brah-

1 Pa/aggiM datu?«. See the story at Crataka I, 212, and foil.

2 Omitted in the text.

3 Yame/utekula. It is possible that this compound should be dissolved into Yame/a and Utekula. Compare the word Yame/e at verse 35 of the Uddtlna (which stands where a nominative should stand, judging by the form of the other words m the Uddana). A comma has there been omitted by misprint after Yame/e.

T5°

KULLAVAGGA.

V, 33. t.

mans by birth, excelling in speech, excelling in pronunciation. These went up to the place where the Blessed One was, and when they had come there, they saluted the Blessed One, and took their seats on one side. And so sitting those Bhikkhus spake to the Blessed One thus :

• At the present time, Lord, Bhikkhus, differing in name, differing in lineage, differing in birth, differing in family, have gone forth (from the world). These corrupt the word of the Buddhas by (repeating it in) their own dialect. Let us, Lord, put the word of the Buddhas into (Sanskrit) verse V

‘ How can you, O foolish ones, speak thus, saying, “ Let us, Lord, put the word of the Buddhas into verse ?” This will not conduce, O foolish ones, either to the conversion of the unconverted, or to the increase of the converted ; but rather to those who have not been converted being not converted, and to the turning back of those who have been converted.’

And when the Blessed One had rebuked those Bhikkhus, and had delivered a religious discourse 1 2 , he addressed the Bhikkhus, and said :

1 We think that in these words (£/$andaso dropema) there does lie a reference to the earlier Sanskrit. And this especially for four reasons : firstly, this is required by the antithesis to [ their own dialect;' secondly, the use of the word Mandasi in Pamni, where it always means precisely ‘ m the Veda-dialect,’ requires it ; thirdly, it is difficult to understand otherwise the mention of 1 Brahmans by birth ; ’ and fourthly, this is in accordance with the traditional interpretation of the passage handed down among the Bhikkhus. Buddhaghosa says, Mandaso dropemd ti Yeda;« viya sakka/a-bhasaya va.iana-magga?;; aropema. Sakka/a is of course Sawskrz'ta.

See the substance intended at ^Tullavagga I 3 i, 3 .

V, 33) 2 - ON THE DAILY life of the bhikkhus. 15 1

• You are not, O Bhikkhus, to put the word of the Buddhas into (Sanskrit) verse. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, to learn the word of the Buddhas each in his own dialect V

2. Now at that time the AT/abbaggiya Bhikkhus learnt the Lokayata system 2 .

People murmured, &c., saying, 4 Like those who still enjoy the pleasures of the world !'

The Bhikkhus heard of the people thus murmuring ; and those Bhikkhus told the matter to the Blessed One.

4 Now can a man who holds the Lokayata as valuable reach up, O Bhikkhus, to the full advantage of, or attain to full growth in, to full breadth in this doctrine and discipline 3 ?’

4 This cannot be, Lord.’

4 Or can a man who holds this doctrine and discipline to be valuable learn the Lokayata system ?’

1 On the historical conclusions which may be drawn from this tradition, see H. O/s mtioduction to the text of the Mahavagga, pp. xlix and following

2 This is mentioned also in the Assalayana Sutta (at the beginning), and in the same terms in the Milinda Pa?zha, p. 10, as one of the branches of learning distinctive of well-educated Brahmans. It is condemned among other ‘ low arts ’ m the very ancient Maha Sila, § 5. (See Rh. D/s ‘ Buddhist Suttas from the Pali? p. 199, and his note on the age of this work, ibid p. 188 ) Among later works, the Nepalese Buddhists refer to it as one of the things with which a Bodhisattva will not condescend to occupy himself (Lotus of the Good Law, ch. xui, Burnouf’s veision, p. 168), and m which good disciples will take no pleasuie (ibid. p. 280). Buddhaghosa has a note on the passage in the Maha Sila (quoted by Childers sub voce), which shows that it was understood m his time to be, or rather to have been, a system of casuistry.

3 So also m the ATetokhila Sutta 2 (translated in Rh. D/s ‘ Buddhist Suttas from the Pali? p. 223).

AULLAVAGGA.

L 33) 3-

‘ This cannot be, Lord.’

‘You are not, O Bhikkhus, to learn the Lok&yata system. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time the W/zabbaggiya Bhikkhus taught the Lokayata system.

People murmured, &c., saying, ‘ Like those still enjoying the pleasures of the world ! ’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to teach the Lok&yata system. Whosoever does so, shall be guilty of a dukka/a.’

[Similar paragraphs to the last, ending]

‘ You are not, O Bhikkhus, to learn — to teach — the low arts 1 (of divination, spells, omens, astrology, sacrifices to gods, witchcraft, and quackery).’

3. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, sneezed. The Bhikkhus raised a great and mighty shout, ‘ Long life to our Lord the Blessed One! Long life to the Happy One!’ and by the sound thereof the discourse was interrupted. Then the Blessed One said to the Bhikkhus :

‘ Now if when a man has sneezed, O Bhikkhus, some one says, “ Long life to you,” can he live or die on that account ?’

‘ Not so, Lord.’

1 TiraMMna-vi ggL Literally, 1 brutish, or beastly, wisdom.’ These are set out m full in the seven sections of the Mahd Sila (translated in Rh D.’s 'Buddhist Suttas from the Pali,' pp. 196— 200). As noticed above, the Lokdyata system is there mentioned (§ 5) one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunis in the Bhikkhuni-vibhanga, Pa&ttiyas XLIX and L.

3-f, i-

‘ Y ou are not, O Bhikkhus, when one has sneezed, to call out, “ Long life to you.” Whosoever does so, shall be guilty of a dukka/a 1 .’

Now at that time people said to the Bhikkhus when they sneezed, 4 Long life to your reverence!’ and the Bhikkhus, fearing to offend, gave no reply. The people murmured, were annoyed, and were indignant, saying, ‘ How can the Sakya-puttiya Samaras omit to reply when people say, “ Long life to your reverence?’”

They told this matter to the Blessed One.

‘ Laymen, O Bhikkhus, are given to lucky phrases 2 . I allow you, O Bhikkhus, to reply, “ May you live long!” to laymen who say to you, “Long life to your reverence!”’

34 .

i. Now at that time the Blessed One when, surrounded by a great assembly, he was preaching the Dhamma, was seated. And a certain Bhikkhu, who had eaten onions, sat down apart, thinking, ‘ Let not the Bhikkhus be annoyed 3 !’

The Blessed One saw that Bhikkhu sitting apart ; and on seeing him, he said to the Bhikkhus, ‘ Why now, O Bhikkhus, is that Bhikkhu seated apart ? ’

1 This Bhikkhu, Lord, has eaten onions, and has

1 This stoiy foims the Introductory Story also to the Gagga Gataka (No. 155 in Fausboll’s edition). On the superstition here condemned, see Dr. Moins’s remarks in the ‘Contemporary Review ! for May, 188 x.

2 Gihi bhikkhave mangalikd.

3 Vyabahi»2su is for vydbddhimsu. See p. 320 of the edition of the text.

i54

JTULLAVAGGA.

seated himself apart in order not to annoy the Bhikkhus.’

‘ But ought, O Bhikkhus, anything to be eaten, that will cause the eater to keep away from such a preaching of the Dhamma as this ?’

‘ No, indeed, Lord.’

‘ You are not, O Bhikkhus, to eat onions. Whosoever does so, shall be guilty of a dukka/a 1 .’

2. Now at that time the venerable S&riputta had wind in his stomach. And the venerable Maha Moggallana went up to the place where the venerable Shriputta was, and when he had come there, he said to the venerable Sariputta :

‘ How did you formerly, friend Sariputta, get relief, when you had wind in the stomach ?’

‘ By eating onions, my friend V

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to eat onions on account of disease.’

35 .

i. Now at that time the Bhikkhus made water here and there in the Arima, and the A ram a was defiled.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to make water at one side (of the Aram a).’

There is a similar rule for the Bhikkhunis in the Bhikkhunivibhanga, Paiittiya I So also onions are mentioned among the things a Gam Bhikkhu may not accept (Aytranga Sutta II, i, 8 )* 3 )-

2 It is gruel of various kinds that is prescribed for this malady in Mahavagga VI, 16, 3-17, 2.

The Arama became offensive

[The rest of this chapter is scarcely translateable. It records in like manner the various sanitary difficulties which arose from the living together of a number of Bhikkhus. Each such difficulty is quite solemnly said to have been reported to the Blessed One, and he is said to have found a wav out of it. The result of the whole is, that the building of privies is enjoined, and all the contrivances, such as seats, doors, steps, plastering, &c., already mentioned with respect to the bath-room, above, V, 14, are here repeated verbatim h]

36 .

Now at that time the A 7 zabbaggiya Bhikkhus followed evil practices such as these — they used to plant [&c., word for word as in the long list at I, 13, 1, 2, down to the end].

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to follow manifold evil practices. Whosoever does so, shall be dealt with according to the law.’

o

37 .

1. Now at the time when the venerable Kassapa of Uruve/a went forth (from the world), much property in brass and wood and earthenware came into the possession of the Sawghak And the

1 For some of the details, compare Mahavagga V, 8, 3, and Mahavagga I, 25, ig= A'ullavagga VIII, 1, 5, and .Aullavagga VIII, 9 and 10.

2 See Mahavagga I, 20, 19-21.

JsTULLAVAGGA.

V) 37) !•

Bhikkhus thought, ‘What kinds of brass ware— of wooden things — of earthenware 1 — has the Blessed One allowed, and what kinds has he not allowed ?’

They told this matter to the Blessed One.

Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said :

‘ I allow you, O Bhikkhus, all kinds of brass ware, except weapons 2 — all kinds of wooden things, except divans 3 , and long-armed chairs 3 , and bowls 4 , and shoes 5 * , — and all kinds of earthenware, except katakas °, and large earthen vessels to be used as huts to live in 7 .’

Here ends the Fifth Khandhaka, on minor details.

1 See AMllavagga VIII, 3, 1.

2 Paharawattha^z kataw paharazzi ti vu&£ati. Yassa kassa k
avudha-saj^ghatass’ eta,m adbiva^anaw (B.).

3 See Mahavagga V, 10, 4, 5.

• See iTullavagga V, 8, 2.

5 See Mahavagga V, 6, 4.

0 On this woid see our note above at V, 22, 1.

7 This is the only one of the things heie mentioned not referred to 111 previous rules. Buddhaghosa says, Kumbha-kariksi ti Dhaniyass’ eva sabba-mattikamaya-ku/i vu^ati. The story of Dhaniya is given m the text of the Vinaya, vol. iii, pp. 42 and following.

VI, I, 2.

SIXTH KHANDHAKA.

On Dwellings and Furniture.

1. Now at that time the Blessed Buddha 1 was staying at Rct^agaha in the Ve/uvana, in the Kalandaka Nivapa 2 . And at that time no permission had been given to the Bhikkhus by the Blessed One with respect to dwellings. So the Bhikkhus dwelt now here, now there — in the woods, at the foot of trees, on hill-sides, in grottoes, in mountain caves, in cemeteries, in forests, in open plains, and in heaps of straw. And at early morn they came in from this place or from that place — from the woods (&c., as before) decorous in their walking and turning, in their looking on or looking round, in stretching out their arms or in drawing them back, with eyes cast down, and dignified in deportment 3 .

2. Now at that time the S&ttki of Ra^agaha went at early morn to his garden. And the S etthi of

1 Our readers will have noticed that the phrase at the beginning of each Khandhaka is ‘ the Blessed Buddha,' and not merely ‘ the Blessed One.’ It recurs besides only in the constantly-repeated paragraph ‘The Blessed Buddha rebuked them, saying, &c.’ (see, for instance, ATullavagga I, 1, 2, where the connection is given in full).

2 Compare the note on Mahavagga III, 1, 1.

3 So also Mahavagga I, 23, 2, and frequently in the Suttas.

STULL AVAGGA.

VI, I, 3.

Rao'agaha saw those Bhikkhus coming in from this place and from that place, from the woods (&c., as in § 1, down to the end), and on seeing them he took pleasure therein h And the S&ttki of Ragagaha went up to those Bhikkhus, and said to them :

1 If, Sirs, I were to have dwellings erected for you, would you take up your abode in those dwellings ?’

‘ Not so, O householder. Dwellings have not been allowed by the Blessed One.’

‘ Then, Sirs, ask the Blessed One about it, and let me know.’

‘ Very well, O householder,’ said they, in assent to the S&tt/n of Ragagaha. And they went up to the Blessed One, and saluted him, and took their seats on one side. And when they were so seated, they said to the Blessed One :

‘ The Se// 7 d of Ragagaha, Lord, wishes to have dwellings erected for us. What, Lord, should be done ?’

Then the Blessed One, on that occasion and in that connection, when he had delivered a religious discourse, addressed the Bhikkhus, and said :

‘ I allow you, O Bhikkhus, abodes of five kinds — Viharas, A (Af/£ayogas, storied dwellings, attics, caves V

3. Then those Bhikkhus went up to the S&ttkl of Ra^agaha, g.nd said to him : ‘ The Blessed One, Sir, has allowed us dwellings ; do, therefore, what seemeth to thee good.’ And the S etth\ of Ri^agaha had sixty dwelling-places put up in one day.

1 So also of Bimbisara in the Pataka Commentary, I, 66.

2 Buddhaghosa’s note on these pafi^a lenam has already been given in our note above, Mahavagga I, 30, 4.

VI, I, 5-

4. And when the SeZZ/zi of Ra^agaha had completed those sixty dwelling-places, he went up to the place where the Blessed One was, and [invited him and the Bhikkhu Sawgha for the morrow’s meal ; and so on, as usual ] , down to the time when, after the meal, the SeZZ/zi] said to the Blessed One :

‘ I have had, Lord, these sixty dwelling-places made for the sake of merit, and for the sake of heaven. What am I to do, Lord, with respect to them ? ’

‘ Then, O householder, dedicate 1 2 these sixty dwelling-places to the Sa^zgha of the four directions, whether now present, or hereafter to arrive.’

‘ Even so, Lord !’ said the SeZZ/zi of Ragagaha, in assent to the Blessed One, and he dedicated those sixty dwelling-places to the use of the Saz/zgha of the four directions whether present or to come 3 .’

5. Then the Blessed One gave thanks to the SeZZ/zi of Ragagaha in these verses 4 :

‘ 1. Cold he wards off and heat, so also beasts of prey,

And creeping things and gnats, and rains in the wet season.

And when the dreaded heated winds arise, they are kept off.

1 See, for instance, Mahavagga VI, 30, or ATullavagga V, 27.

2 Literally, ‘establish’ (pa/i//Zapehi).

3 This formula of dedication has been constantly found in rockinscriptions in India and Ceylon over the ancient cave-dwellings of Buddhist hermits. See Rh. D. in the ‘Indian Antiquary’ for May, 1872.

4 The following verses recur below at VI, 9, 2 ; and also in that connection in the Crataka Commentary, I, 93.

j6o i'ULLAVAGGA. VI, i, 2 .

2. To give Viharas to the Samgha, wherein in safety and in peace

To meditate and think at ease, the Buddha calls the best of gifts.

3. Let then the able man, regarding his own weal, Have pleasant monasteries built, and lodge there learned men 1 .

4. Let him with cheerful mind give food to them, and drink,

Raiment, and dwelling-places, to the upright in heart.

5. Then shall they preach to him the Truth — The Truth dispelling every grief —

Which Truth when here that man perceives He sins no more, and dies away 2 !’

And when the Blessed One had given thanks to the Sett/ii of Ragagaha in these verses, he rose from his seat, and departed thence.

1. And the people heard, saying, ‘Vih&ras have been allowed by the Blessed One.’ And they built Viharas zealously. Those Viharas had no doors 3 , and snakes, scorpions, and centipedes got in.

1 This verse forms the subject of one of the ‘Questions of Milinda’ (ed. Trenckner, p. 211).

2 The above verses may have stood originally in a different context from that in which they have been handed down, as the opening phrase sitaw pa/ihanti would be more intelligible if the word viharo occurred m the immediately preceding clause.

3 Kava/a. This is the special word for door. D vara often roughly translated door, is not really ‘ door/ but ‘ door- ’ or ‘ gateway,’ with special reference to the aperture and not to that by which the aperture could be closed. The latter word is also

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, a door 1 /

They made holes in the wall, and tied the door on with string or with creepers, These were eaten by mice and white ants ; and when the things by which the doors had been tied on had been eaten away, the doors fell.

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, door-posts and lintel, hollow' like a mortar, for the door to revolve in, and projections to the door for it to revolve on/

The doors would not come to.

4 1 allow, O Bhikkhus, a hole to pass a stringthrough with which to pull the door to, and a string for that purpose.’

The doors could not be made fast 2 .

‘ I allow, O Bhikkhus, rings on the door for the bolt to work along in, blocks of w r ood fixed to the edge of the door-post and containing a cavity for the bolt to go into, a pin to secure the bolt by, and a bolt/

Now at that time the Bhikkhus were not able to open the door.

They told this matter to the Blessed One.

different from c door/ m that it is never used for the entrance into an inner chamber. It is always the outer entrance (and the entrance at the front as distinguished from the entrance at the bock) of a house, or one of the principal enhances to a walled town or village. See, for instance, Fa/fcitti) a XIX, A’ullavagga VIII, 5, 1, VIII, 8, 1 ; Gataka I, 63, 114, 346, 361, II, 63, 140.

1 On this and the following details, compaie V, 14 3, and the notes there.

2 Thakiyanti: liteially, ‘coveied, or stopped, up’ The same v r ord is used at ATullavagga VIII, 1, 5, of clo^ng up the lattices mentioned in the next section (VI, 2, 2).

[20] M

ZULLAVAGGA.

4 I allow, O Bhikkhus, key-holes, and keys of three kinds — bronze keys, and keys of hard wood, and keys of horn/

When anybody unlocked them \ and entered, the Vi haras became unprotected.

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, a yantaka, and a pin to it 1 2 /

2. Now at that time the Viharas were thatched; and in the cold season they were cold, and in the hot season hot.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to cover them (with skins) 3 , and to plaster them within and without/

Now at that time the Viharas had no windows, and they were bad for the eyes, and had a disagreeable odour.

They told this matter to the Blessed One.

4 I allow, O Bhikkhus, windows of three kinds — windows made with railings 4 , windows made with network 5 , and windows made with slips of wood 6 /

1 Uggha/etvd, an expression used m VIII, i, i of undoing the bolt (gha/ikd) just referred to.

2 Yantaka?# suXuka#?, "which is the only expiession here used which has not already occurred above at V, 14, 3 Buddhaghosa says, Yantaka-su/hkan ti ettha ya?# ya m g-anati ta m tam yantaka?#. Tassa vivara-suAka?# kmUnka#? katu/# va//ati.

3 See the note at V, 14, 3.

4 Vedika-vatap&na?# nama Z’etiye vedika-sadisa?# (B.). See our note on \edika above, V, 14, 2. These windows or lattices are mentioned m ATullavagga VIII, 1, 5; Mahavagga I, 25, 18.

5 (2ala-vatapana?# nama .galaka-baddha?# (B.). G&lam, literally 4 net/ is given as a word for ‘ window ’ at Abhidhanappadipika, verse 216. The expression probably corresponds to our lattice/ and does not mean that an actual net was used. Compare the Anglo-Indian ‘ jalousie/

c Sal aka-vatapana?# nama thambhaka-vatapana?# (B.). Posvi, 2 , 3-

Squirrels and bats 1 entered through the opening for the window.

4 1 allow, O Bhikkhus, window-blinds (or curtains) 2 .’

The squirrels and bats still got in through the interstices between the blind (and the wall).

4 I allow, O Bhikkhus, shutters, and rolls or bags (to fill up interstices with) 3 .

3 . Now at that time the Bhikkhus slept on the floor, and both their limbs and their robes became dirty.

They told this matter to the Blessed One c

4 1 allow, O Bhikkhus, mats made of grass . 5

The mats were eaten by mice and white ants.

4 I allow, O Bhikkhus, a solid bench or divan (built up against the wall of a room, or under the verandah against the outside wall of the house) \

sibly thia means with slips of wood arranged horizontally as 111 out Venetian blinds.

1 Vagguhyo This habit of the bat and its harmlessness are referred to m Milmda Pa/dia, p. 404, Compare the Sanskrit valguli

2 iSfakkalikan ti Ettha ^olaka-pdda-ptmMana;# bandhituw anu^dnami ti attho (B ). The woid iakkah occurs below, VI, 19, piobably in the sense here meant.

3 Vatapdna-bhisi ti vitapana-pamdwena blnsu/z katva bandhitu m anu^anami ti attho (B ), Probably like the sand-bags used m England to keep out draughts. On the use of the void m other connections, see our note on Mahdvagga VIII, 13, 1, and the Old Commentaiy on Pa&ttiya XIV (wheie Eve kinds are named) with the Kankhd-vitarawi on the last passage quoted by Mmayeff, p. 86.

4 Mi^/um. See the note on V, 9, 4. Native huts in Ceylon always have such solid benches (of brick or mud covered with plaster) built up against the wall under the verandah: and they are commonly used as sleeping-places for the unman led males

M 2

XULLAVAGGA.

On the solid bench their limbs ached.

• I allow, O Bhikkhus, bedsteads made of laths of split bamboo V

Now at that time a bier-like masaraka 2 bedstead — a mas&raka chair — a bier-like bundikibaddha 3 bedstead — a bundikabaddha chair — a bier-like kulira-pidaka 4 bedstead — a kulira-padaka chair — a bier-like iha^ia-padaka 5 bedstead — an ahaMa-p&daka chair — had come into the possession of the Sawgha.

m the house. WaskaJuwa Subhuti has this in his mind in the explanation he gives in English of vedika (Abhidhana-ppadipika, \eise 222), though he applies it to the wrong woid

1 Bidala-maii£akaw* ndma vetta-ma? 7 £aw, ve/u-vilivahi va vi taw (B ). The word occurs in the ffataka Commentary I, 9, lines 26, 34 Compare the Sanskrit bid ala and vidala.

2 Mas&rako, on which Buddhaghosa says nothing here; but on the Old Commentary to the 14th Paiittiya, wheie all the four words in this paragraph also occur, he has the following note (see Mmayeff, p. 68): Mas&rako ti man£a-pade viggAitvd tattha a/aniyo pavesetvd kato — just the opposite therefore of &ha££apadako below. On a /am, compare our note to the 87 th Pd&ttiya. The four names recur, of chairs only, m the Old Commentary on the 87th and 88th PaMtiyas.

3 Buddhaghosa, loc. cit., says, Bundikdbaddho ti a/anihi ma?Ua-pdde tfhwsapetva pallanka-sawkhepena kato. The first woid, bundika, may mean a small bolt.

4 Kulira-p&dako ti assa-mewfl&dinaw pada-sadisehi padakehi kato : yo vi pana ko/ci vanka-padako ayaw kulira-padako (B. loc. cit.). A bedstead or chair with curved or carved legs, especially when carved to represent animals’ feet. Kulira is a ciab.

5 AhaH’a-padako ti. Aya m pana ahaA£a-padako nama m&nko ange vig^itvd kato hotiti eva m parato paliyaw yeva vutto. Tasmd a/aniyo vig^/ntva tattha p&da-sikhaw pavesetvd upaii aram datva; kata-ma«io aha^a-padako ti veditabbo (B. loc. cit.). This is m agreement with the Old Commentaiy on the 18th Pa/dttiya in which this word already occurs. Compare ahaMa in the Ayaranga Shya II, 1, i, 2, II, i, 10, 6.

They told this matter (in each case) to the Blessed One.

‘ I allow you, O Bhikkhus, (each of these things).

4. Now at that time a rectangular chair 1 — an arm-chair 2 — a sofa 3 — a sofa with arms to it 4 — a state chair 5 — a cushioned chair G — a chair raised on a pedestal 7 — a chair with many legs 8 — a board (tc recline on) 9 — a cane-bottomed chair 10 — a strawbottomed chair — had come into the possession of the Sa?;zgha.

They told this matter (in each case's to the Blessed One.

4 1 allow you, O Bhikkhus, (each of these things).'

1 Asandiko. Buddhaghosa says, Asandako (sic) ti Auuia^sapi/y&aw vuX 7 eati. An asandi (cushioned chair) is forbidden at Mahavagga V, io, 4.

2 UMaka m pi asandi lean ti va&inato ekato-bhagena dighapiZ/iam eva hi aZZ/^angula-padakaw vaZ/ati (B.).

3 Sattango nama tisu disasu apassayaw kat\a ma/U’o (B ). On apassayazw, compare note 9.

4 UMako pi sattango. Compare note 2.

B Bhadda-piMan ti velta-mayaw pithaw vu££ati (B ). We follow Bohtlingk-Roth sub voce bhadra-piMa

6 Pi//nka ti pilotika-baddhaw pitham eva (B.). Childers says ‘bench, stool/ Compare Sanskrit pi/iaka (m the addenda to the Petersburg Dictionary).

7 E/aka-padaka-piMa;^ nama daru-pa//ika} a upari pade Z/zapetva bhogana-phalakaw viya kata-pi/^a^ vuHuti (B.).

fe Ama/aka-\ a«/ika-ptMa/« nama ama/akakarena yogi taw bahu-pada-piZ/jam (B.). Compare tala\a/zZa at V, 22, 2 and tala-va;z/aka at V, 29, 4.

9 Phaiakaw. Compare apassena-phalakaw at Maha\agga I, 25, 12, and below, ATullavagga VI, 20, 2.

10 ~K.0kkhd.7n nama vdkamayaw \a usiramayaw \a mu^amaya m va babbag-amayaw va anto sawve/yfcetva baddhaw hoti, sa\s the Old Commentary on the 14th Pa&ttiya. Buddiiaghosa gn es here the same explanation, omitting vaka.

ZULLAVAGGA.

VI,

1 66

5. Now at that time the AAabbaggiya Bhikkhus slept on lofty beds.

People coming on a visit to the Vihara, when they saw them, murmured, &c., saying, ‘ Like those who still live in the pleasure of the world.’

They told this matter to the Blessed One.

1 You are not, O Bhikkhus, to sleep on lofty beds. Whosoever does so, shall be guilty of a dukka/a V

Now at that time a certain Bhikkhu, when sleeping on a low couch, was bitten by a snake 2 3 .

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, supports to your bedsteads V

Now at that time the AAabbaggiya Bhikkhus used lofty supports to their bedsteads, and rocked themselves with these bedstead supports, backwards and forwards 4 .

‘You are not, O Bhikkhus, to use lofty supports to your bedsteads. Whosoever does so, shall be guilty of a dukka^a. I allow you such supports up to eight inches in length.’

6. Now at that time a quantity of string had come into the possession of the Sa7;zgha.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to weave (a texture of string across) the bedstead.’

Much string was taken up by (passing it round) the sides of the bedstead.

1 Compare the 8th iiula Sila (Rh. D 's 1 Buddhist Suttas,’ p. 191).

2 Compare Aullavagga V, 6.

3 MaoU’a-pa/ipadakaw mentioned in Mahavagga I, 25, 16

4 Pavedhenti. The reading is doubtful, but the suggestion at p. 321 of the text must be withdrawn.

ON DWELLINGS AND FURNITURI .

16;

1 I allow you, O Bhikkhus, to pierce the sides of the bedstead, and thus to weave the string across and across V

A cloth had come into their possession.

4 1 allow you, O Bhikkhus, to use it as a carpet V

A mattress stuffed with cotton 1 2 3 had come into their possession.

4 1 allow you, O Bhikkhus, to comb out the cotton, and make the cotton up into pillows 4 if it be of any of these three kinds — cotton produced on trees, cotton produced on creepers, cotton produced from Po/aki-grass/

Now at that time the AVzabbaggiya Bhikkhus made use of pillows half the size of a mans body.

People who came on a visit to the Vi haras murmured, &c., on seeing this, saying, 4 Like those who still enjoy the pleasures of the world.’

1 A/Mapadaka/;/ vetuw. Buddhaghosa says nothing either here or at Mahavagga VIII, 21, where the word also occuis A///2apada-//Mpana at (rataka II, 5, 14, is a mode of dressing the hair, probably m broad plaits crossing each othei so as to lesemble the squares of a chessboard.

2 Or 4 rug.’ ATilimika ti nama parikammakataya bhumn a Mavi-sawrakkhanatthaya atthara^aw vu/bhxti (B ). It is probably the same word as, or connected with, £imilika, used by Buddhaghosa m note 5 on Mahavagga VII, 1, 5, and explained by him (m Mmayeff, p. 87, line 5) as tala-pa?/7zadihi kata. Both words are possibly diminutues of £ola, and it is not improbable that the reading should be Xulimika in both cases, as Buddhaghosa so spells the word again in his note below on Vb 2, 7.

3 Tftlikil. This is undoubtedly what is meant to be forbidden in § 5 of the Maxima Sila, although Grimblot, £ Sept Suttas Palis/ p. 9, reads kulikaw. See Mahavagga V. io, 4.

4 Compare IV, 4, 4, VIII, 1, 3, where such pillows aie mentioned among the ordinary belongings of a Vihara. The present rule is repeated below in VI, 14.

1 68

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to make use of pillows half the size of a man’s body. Whosoever does so, shall be guilty of a dukka^a. I allow you, O Bhikkhus, to have pillows the size of a man’s head.’

7. Now at that time there w r as a festival on a high place 1 at Ra^agaha. The people provided for the use of high officials bolsters stuffed with wool, or cotton cloth, or bark, or grass, or leaves. When the festival had been held they tore open the covers of skin and carried them off. And the Bhikkhus saw much w'ool, and cotton cloth, and bark, and grass, and leaves thrown away on the spot where the festival had been held ; and on seeing this, they told the matter to the Blessed One.

‘ I allow, O Bhikkhus, bolsters 2 of five kinds — those stuffed with wool, or cotton cloth, or bark, or grass, or talipot leaves.’

Now at that time a bed coverlet had come into the possession of the Sawgha.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to cover a bolster with it.’

Now at that time the Bhikkhus folded up bed bolsters on to chairs 3 , and chair bolsters on to bedsteads, and the bolsters came to pieces.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, chairs and bedsteads covered (with upholstered cushions to fit them).’

1 Giragga-sama^o. See our note above on V, 2, 6.

2 Bhisi. See the note on this word at MaMvagga VIII, 13, 1.

3 Buddhaghosa says here maw£a-bhisi#z pi the sawharanti ti man^a-pi/^e attharanti attharanatthaya haranti ti yugguti (B.). On this use of sawharati compare above, V, n, 7.

They covered the bedsteads and chairs without puttiflg a cloth beneath them 1 , and the stuffing came out from below.

1 I allow you, O Bhikkhus, first to spread out a cloth under the bedsteads or chairs, and then to upholster them.’

They tore off the coverings 2 3 4 * 6 , and took them away.

‘ I allow you, O Bhikkhus, to bespatter (the coverings with dye) s .’

They still took them away.

‘ I allow you, O Bhikkhus, to use coverings coloured in patches V

They still took them away.

‘ I allow you, O Bhikkhus, to colour the coverings in patches only the size of a man’s hand V

1 Ullokawi akaritva hettha /Monika?;! adatva (B.). The ivord occuis again at Mahavagga I, 25, 15 = /sTullavagga VIII. i, 3, where cobwebs are to be lemoved with a cloth (ullokal).

2 Khm\m ; but perhaps not necessanly of leathei. See the commencement of this section.

3 So that the coverings w r ould be useless for other purposes The Pali woid is posituzzz, which Buddhaghosa explains thua — hesitun ti (so the Berlin MS.) ra^anena vd haliddhaya va upari pusitani ddtuzzz. The word is evidently connected not with the root push, but with the roots przsh and piush, ( to bespatter/ and is the same as phositun at Mahavagga VI 14, 5, which is probably the better reading of the two.

4 Bhatti-kammaw The meaning is doubtful, because the reading lsunceitain. Buddhaghosa says, Bhitti-kamman ti (sic) bhisi-^/zaviya upari bhitti-kammazzz. The word is probably analogous m foimation to our English ‘patchwork/ though the ‘patches' are not of pieces of different colouied stuffs, but of bits of different colour spread over the same stuff, and whatever its meaning, it is probably the same word as bhati-kamma at

6 Again both reading and inteipretation are open to question. Hattha-bhittin ti pan^angula-bhittiw is all that Buddhaghosa

KXJ LLAV AGGA.

VT,

T.

i. Now at that time the sleeping-rooms of the Titthiyas were whitewashed, the floors of their rooms were coloured black, and the walls coloured with red chalk 1 . Much people went to look at their sleeping-rooms.

They told this matter to the Blessed One. k I allow, O Bhikkhus, the use in your Vi haras of whitewash, black colouring, and red colouring/ Now at that time the whitewash would not lie on to the rough walls.

They told this matter to the Blessed One.

4 1 allow you, O Bhikkhus, to apply the husks of grain made up into little balls ; and when you have thus removed the unevenness with your hands 2 , to lay on the whitewash/

The whitewash would not adhere.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to apply soft clay; and when you have thus removed the unevenness with your hands 2 , to lay on the whitewash/

(Still) the whitewash would not adhere.

‘ I allow you, O Bhikkhus, the use of slime 3 (of trees) or of paste 4 /

says , and we have followed m our translation the leading of the Sinhalese MS. (see p. 321 of the edition of the text), which brings the word into connection with the preceding phrase.

1 See V, 11, 6, where all these words recur.

2 Pa Dikaya. Buddhaghosa says nothing.

3 Ikk&sa, on which we have nothing to add to Buddhaghosa's note at p. 321 of the edition of the text. It recurs below again in this section.

4 Piif/^a-maddan ti pi//Aa-khala;;z (B.). Compare the Sanskrit mrz'd.

ON DWELLINGS AND FUPNITURE.

VI,

Now at that time the colouring matter of red chalk would not lie on the rough walls.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to apply the husks of grain made up into little balls ; and when you have thus removed the unevenness with your hands, to lay on the colouring matter of red chalk.’

The red colour would not adhere.

‘ I allow you, O Bhikkhus, to apply clay mixed with the red powder which adheres to the grain of rice under the husks 1 ; and when you have so taken off the unevenness with your hands to lay on the red colouring matter/

Still the red colouring matter would not adhere.

‘ I allow you, O Bhikkhus, the use of a paste made of mustard seed 2 , and of oil of beeswax 3 /

It lay on the wall too thickly in great drops 4 5 .

‘ I allow you, O Bhikkhus, to wipe it down with a cloth V

Now at that time the black colouring matter did not lie on the rough ground

‘ I allow you, O Bhikkhus, to apply husks of grain

1 Kutfd'aka-mattikan ti ku»^aka-missaka-matlika/» (B ) Compare ku/z^aka-piivaw in the Gataka Commentary I, 423 (cakes made of floui mixed with this powder).

2 Sasapa-ku//an ti s^sapa-pi/Z/zam. The word has occurred already at Maha\agga VI, 14, 5, where the reading is ku//a instead of kuflfefe given in the text here. The latter should be altered m accordance with that passage, and with Buddhaghosa here.

3 Sittha-telakan ti vilina-madhu-silthakaw (B ). It is mentioned as used foi hair-oil at iTullavagga V, 2, 3.

4 AH’ussanna m hot! ti binding bmdu;« hutva ti/Mati, sau Buddhaghosa.

5 iTolakena pa^/^uddharitu m, Buddhaghosa says pa£/fcuttharitun ti mu«&itu7w ; but compare for the light fonn V, 17, 1.

VI, 3. 2.

1 72

made up into little balls ; and when you have thus removed the unevenness with your hands, to lay on the black colouring matter.’

The black colouring matter would not adhere.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to apply clay mixed with (the excrement of) earth-worms 1 2 ; and when you have thus removed the unevenness with your hands, to lay on the black colouring matter.’

Still the black colouring matter would not adhere.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, the use of slime and astringent liquid V

2. Now at that time the /vTabbaggiva Bhikkhus had imaginative drawings 3 painted on their Viharas — figures of men, and figures of women.

People, when they saw them on going to visit the Vih&ras, murmured, &c., saying, ‘Like those who still enjoy the pleasures of the world.’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to have imaginative drawings painted — figures of men, and figures of

1 Ga/^u-mattikan ti ga7/(/uppada-gutha-mattikaw (B ).

2 Kasavan ti amalaka-hari/akanaw kasavaw (B ). Compare MaMvagga VI, 4.

01 Pa/ibhana-^itta/ra. The Bhikkhunis were forbidden by the 41st Pa&ttiya of the Bhikkhuni-vibhanga to go and see such paintings. (Sutta-vibhanga II, 298, where a picture gallery, ^Ti ttagara, belonging to King Pasenadi of Kosala, is mentioned.) We are not quite sure of the connotation of the teim, which appeals to imply some leproach. Pei haps it means c suggestive/ Figures as such were not forbidden; and remains of statues and bas reliefs erected in the Viharas, illustrative of eveiy-day life, have been found in great numbers. In the introductory story to the 26th Paiittiya it certainly means ‘ indecent/

VI, 3) 3*

women. Whosoever does so, shall be guilty of a dukka/a. I allow you, O Bhikkhus, representations of wreaths and creepers and bone hooks and cupboards V

3. Now at that time the Vi haras had too low a basement (&c., as in V, 11, 6 as to roofing, stairs, and balustrade).

Now at that time the Viharas were crowded with people 1 2 . The Bhikkhus were ashamed to lie down to sleep.

‘ I allow you, O Bhikkhus, the use of curtains/

They lifted up the curtains and looked in.

They told this matter to the Blessed One.

4 1 allow you, O Bhikkhus, to put up a lath and plaster wall half the height of the Vihara/

They looked on from over this half-wall.

‘ I allow you, O Bhikkhus, to make inner chambers of three kinds — chambers in shape like a palankeen 3 , chambers in shape like a quart measure 4 , and chambers on an upper storey 5 /

1 All these woids occur abo\e at V, 11, 6, and V, 14, 4. The meaning of the two last is very doubtful. Perhaps it is intended that these should occupy the space on the walls instead of any ornamentation.

2 Alabaman da, literally, ‘like Kuvera’s city 111 heaven/ Buddhaghosa tells us why. A/akamanda ti ekangana manussabhik bmL Aknzwa-yakkha, corresponding to this last word, lecnrs in the standing description of A/akamandd at Maha-panmbbana Sutta V, 43 = Maha Sudassana Sutta I, 3 The name of the city is spelt m both those passages with l not 1.

3 Sivika-gabbho ti iaturassa-gabbho says Buddhaghosa.

4 Na/ika-gabbho ti vittharato d\igu«a-Ugu;*-ayamo dighagabbho (B.). That na/ika is used like na/i foi a bushel measure follows fiom a comparison of Gataka 1, 124, last lines, with I, 126, line 3.

5 Plammiya-gabbho ti akasa-tale ku/agai a-gabblio mudaw^ai?4

2TULLAVACGA.

^ b 3) 4*

Now at that time the Bhikkhus made inner chambers in the middle of small Viharas, and there was no room to move about in.

The)/ told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to make the inner chambers at one side of small Viharas, and in the middle of large ones V

4. Now at that time the lower part of the lath and plaster wall of the Vihara decayed.

They told this matter to the Blessed One.

• I allow you, O Bhikkhus, buttresses of timber V

Rain leaked through on to the lath and plaster wall of the Vihara 3 .

‘ I allow you, O Bhikkhus, a protecting arrangement 4 and cement 5 /

Now at that time a snake fell from the roof on to the back of a certain Bhikkhu. He was terrified, and made an outcry 6 . The Bhikkhus, running up, said to that Bhikkhu; ‘Why, Sir, do you make an outcry?’ Then that Bhikkhu told the matter to

H/zadana-gabbho vd (B.). Compare our note on Mah&vagga I, 3 °) 4 -

1 There is a similar injunction at V, 14, 3, with respect to fireplaces m bath-rooms

2 Kulanka-padaka?/*. See Buddhaghosa’s note at p. 321 of the edition of the text. The remedy here is diffeient from that provided in the similar case, at V, 14, 3, with respect to bathhouses

3 On the use of ovassati compare V, 16, 1, and VIII, 3, 3.

4 Parittana-ki/ikan ti tassa panttanatthaw ki/ikaw is all that Buddhaghosa says. Compare the end of § 5.

5 Uddha-sudhan ti va/^aka-gomayena k& Mankaya ka. saddhiwz. maddita-mattikaw (B.).

6 Vissaraw akasi. See the note on A’ullavagga VIII, i ? 1, where the whole incident is similar.

the Bhikkhus, and they told the matter to the Blessed One.

‘ I allow you, O Bhikkhus, a ceiling-cloth *

5. Now at that time the Bhikkhus hung their bags at the feet of the bedsteads, and at the feet of the chairs ; and they were gnawed by the mice and white ants.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, pins in the wall, and bone hooks V

Now at that time the Bhikkhus laid aside their robes on the bedsteads and on the chairs, and the robes were torn.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, bamboos to hang your robes on, and strings to hang your robes on V

Now at that time the Yiharas had no verandahs, and no defences 1 2 3 .

They told this matter to the Blessed One.

‘I allow you, O Bhikkhus, verandahs 4 , covered terraces 5 6 7 , inner verandahs and over-hanging eaves V

1 The use of these has been aheady leferred to at V, 9, 5.

2 These ha\e aheady been allowed m Afullavagga V, 11, 6, and V, 14, 3. The license under the present lule extends only to their use m Viharas.

3 Apa/issarana, which must ha\e some special, tech meal, meaning unknown to us. Baddhagho^a says nothing.

4 Aim do nama pamukhaaw vuAfcati (B.) Compaie Abhidhanappadipika, verse 218.

6 P a g h a n a nama ya m mkkhamanta Z’a pavisanta /’a padehi hananti. Tassa vihaia-dvare ubhato ku//a m ( ? ) mhantva katapadesass* eta?/? adhiva&maaw. Paghanan ti pi vuH’ati (B.).

c Pakuz/an ti ma^e gabbhassa samanta paiijagaro \uK’ati. Paku/an ti pi pa/Ao (B.).

7 Osarako ti ana/indake \ihare v&mszm dat\a tato da/^ake

KULLAVAGGA.

VT, 3 . 6.

1 76

The verandahs were too public ; and the Bhikkhus were ashamed to lie down in them to sleep.

‘ I allow you, O Bhikkhus, an arrangement in form of a curtain that can be drawn aside 1 , or an arrangement in form of a moveable screen 2 .’

6. Now at that time the Bhikkhus, when taking their midday meal in the open air, were troubled by cold and heat.

They told this matter to the Blessed One.

1 1 allow you, O Bhikkhus, a Service Hall.’

The Service Hall had too low a basement (&c., as in V, 11, 6, down to the end).

Now at that time the Bhikkhus spread their robes out on the ground in the open air, and they became dirty.

‘ I allow, O Bhikkhus, bamboos to hang robes on, and strings to hang robes in, in the open air.

7. The water became warm.

‘ I allow, O Bhikkhus, a water-room and a watershed.’

The water-room had too low a basement (&c., as in V, ir, 6, down to the end).

There were no vessels for the water.

‘ I allow, O Bhikkhus, chank shells and saucers for the water.’

8. Now at that time the Viharas had no fence round them.

‘ I allow you, O Bhikkhus, to enclose them with osaietvi kata»2 ^adana-pamukhaw (B ). At Gataka III, 446, it is said of a dying man ! niharitva osai ake mpa&g&pesujw.'

1 Sawzsarawa-ki/iko nama fokkala-yutto ki/iko (B.). A'akkala should be compared with ^akkhahka at VI, 2, 2, and £akkhali at VI, 19.

2 Uggha/ana-ki/iko, on which Buddhaghosa says nothing.

VI, 3, 9 -

ramparts (Pakira) of three kinds — brick walls, stone walls, and wooden fences.’

There was no store-room 1 2 .

‘ I allow, O Bhikkhus, a store-room.’

The store-room had too low a basement, and it was flooded with water.

‘ I allow you, O Bhikkhus, to make it with a high basement. 5

The store-room had no door.

‘ I allow, O Bhikkhus, a door ; with door-posts and lintel, with hollows like a mortar for the door to revolve in, with projections to revolve in those hollows, with rings on the door for the bolt to work along in, with a block of wood fixed into the edge of the door-post, and containing a cavity for the bolt to go into (called the Monkey’s Head), with a pin to secure the bolt by, with a connecting bolt, with a key-hole, with a hole for a string with which the door may be closed, and with a string for that purpose V

Grass and plaster fell from the store-room.

‘ I allow you, O Bhikkhus (&c., as in V, 14, 4, down to the end of V, 14, 5, as to roofing, flooring, drains, &c.).’

9. Now at that time the Bhikkhus made fireplaces here and there in the Parive/ja, and the Parive^a was covered with the remains of the fires 3 * .

1 Ko///iaka. See our note above on V, 14, 4, as to the various allied meanings of this word. Perhaps ‘gateway’ should be chosen as the rendering here, as it clearly must be in the closely allied passage in the next section but one (§ 10). As the chambei supposed always to be built over the gateway could be used as a store-room, the difference is not \ery essential.

2 The whole as above in V, 14, 3, where see the note.

3 Ukl&po. On this use of the word compare A’ullavagga VIII 1,3.

[20] N

KULLAVAGGA.

They told this matter to the Blessed One.

4 1 allow you, O Bhikkhus, to make a separate room for the fire at one side.’

The fire-room had too low a basement (&c., as in V, 11, 6, as to flooring, stairs, and balustrade, followed by the paragraph as to the door, and the facing, as in V, 14, 3, &c.).

10. Now at that time the Aram as had no fences to them, and goats and cattle injured the plantations 1 .

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to surround them with fencing of three kinds — bamboo fences, thorn fences, and ditches.’

There was no gateway ( kott/iaka ), and goats and cattle, even so, injured the plantations.

‘ I allow, O Bhikkhus, a gateway, with gates made of stakes interlaced with thorny brakes 2 , with fences (across the gateway) made of the akka plant 3 , with ornamental screen-work over the gateway 4 , and with bars.’

[Then the paragraphs allowing the roofing, &c., of this ko/A&aka as in V, 11, 6, and drains for the Arama, as in V, 14, 3.]

11. Now at that time Seniya Bimbisara, the king of Magadha, wanted to build apasdda 5 (residence),

1 Uparope. Compare Uparopaka at (Vataka II, 345.

2 Apesiyam. See p. 321 of the edition of the text, reading of course ka«//iaka.

3 Akkava/a, on which Buddhaghosa says nothing. A kind of dress made fiom the stalks of the akka plant is mentioned in Mah&vagga VIII, 28, 2.

4 Tosawa, which is the ornamental erection over a gateway of which such excellent examples in stone have been found at the Sanchi and Bharhut Topes.

c The exact meaning of the word Pasida at the time when this

VI, 4, I.

covered with cement and clay, for the use of the Sawzgha. And it occurred to the Bhikkhus, ‘ What kind of roof now has been allowed by the Blessed One, and what kind of roof has not been allowed ?’

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, roofing of five kinds — brick roofing, stone roofing, cement roofing, straw roofing, and roofing of leaves.’

End of the First Bha;zavara (or Portion for Recitation).

1. Now at that time the householder Andtha PiwaTika was the husband of the sister of the Rafagaha Se/Z/zi. And Anatha Pizzzfika the householder went to Rafaeaha on some business or other. Now at that time the Sa//zgha, with the Buddha at nts head, had been bidden by the S ett/11 of Ra/agaha for the morrow’s meal And the S etfJii of Ra/agaha gave command to his slaves and work-people, saying, f So get up at early morn, my men, and cook congey, and cook rice, and prepare curries, and prepare delicacies 1 ! 5

book -was written has not yet been precisely ascertained. In later times it meant a building of seveial storeys, each successive storey being smaller in superficial area than the one immediately beneath it. Compare the Maha-loha-p&sada so often mentioned in the Mahava;;zsa (pp. 161-257), the stone pillars of the lowest stones of which are still one of the sights of Anuradhapura.

1 Uttari-bhangaw. Childers sub voce uttari is in doubt what the meaning of this phrase is. It is no longer unceitain that the word means ‘delicacy' of some sort. Whether the teim was more

N 2

ISO AULLAVAGGA. VI, 4, 2.

And it occurred to Anitha Pi/M?ika the householder, ‘ Now formerly this householder was wont, when I arrived, to lay aside all other business, and exchange the greetings of courtesy with me ; but now he appears excited, and is giving orders to his slaves and work-people. How can it be ? Is he taking in marriage, or is he giving in marriage, or has he set a great sacrifice on foot, or has he invited the Magadhan Seniya Bimbishra, together with his retinue, for to-morrow’s meal?’

2 . Now when the Se??/d of Ri^agaha had given commandment to his slaves and his work-people, he went up to the place where Anatha PiWika the householder was, and exchanged with him the greetings of courtesy, and took his seat on one side. And when he was so seated, Anatha Pi«t/ika the householder [told him the thoughts that had passed through his mind].

‘ I am neither taking nor giving in marriage, O householder’ (was the reply), ‘nor have I invited the Magadhan Seniya Bimbisara to to-morrow’s meal. But a great sacrifice I have set on foot, for the Sa??zgha, with the Buddha at its head, has been invited for to-morrow’s meal at my house.’

‘ Did you, O householder, say “ the Buddha ? ” ’

‘ Y es, it was “ the Buddha ” that I said.’

precise, and denoted some particular delicacy or not, is still doubtful. Compare the passages quoted in our note above on MahS- vagga VI, 14, 3 (adding Gataka I, r86, and /Cullavagga IV, 4, 5, VIII, 4, 4), which show that it was eaten with boiled lice or congey is mentioned along with ghee and oil ; and could be made from the flesh (or other parts) of a suclung-pig. If it were -not for the latter circumstance (GStaka I, 197) it might well be pickles or chutney.

VI, 4 , 3 -

[And thrice the same question was put, and the same reply was given.]

‘ Hard is it, O householder, to meet even with the mere expression in the world — the news, that is, of “a Buddha, a Buddha 1 .” Would it be possible for us, at this very time, to go and visit that Blessed One, the Arahat, the very Buddha 2 ?’

‘ It is not now, O householder, the proper time to pay a visit to the Blessed One ; but early on the morrow you shall go and visit him.’

Then Anatha Pi«rfika, pondering of the visit he was about to pay, lay down to sleep with his thoughts so bent upon the Buddha that thrice in the night he arose, thinking the daylight had appeared.

3. And Andtha Pi/^ika the householder went up to the crate leading to the Sitavana, and celestial beings opened the gate. And as he emerged from the city, the light disappeared and a thick darkness arose, and fear and trembling and consternation sprang up within him, so that a longing came upon him to turn back again from that spot. But Sivaka the Yakkha, himself the while invisible, caused a sound to be heard, saying :

1 A hundred elephants, a hundred steeds, a hundred chariots with mules 3 ,

‘A hundred thousand virgins with their jewelled earrings on, —

1 ‘Much more so with the reality’ is to be undei stood. Compare MaM-parinibMna Sutta VI, 63 (at the end).

2 On this rendering of Samml-sambuddhaw, see Rh. D.'s ‘Hibbert Lectures,’ pp. 145-147.

3 Assatari. Compare va^^ataii at Mahlvagga V, 9, r, 3. The word recurs below at VII, 2, 5.

VI, 4; 4-

‘ These are not worth, O householder, the sixteenth portion of one single stride.

‘Go on, go on, O householder! Advance, and not retreat, shall profit thee.’

Then the darkness disappeared before An&tha Pmz/ika the householder, and a bright light arose, and the fear and trembling and consternation that had sprung upon within him were appeased.

[And a second and a third time the same thing happened, and the same words were heard, and with the same result.]

4. And Anatha Pmzfika the householder arrived at the Sitavana ; and at that time the Blessed One, who had arisen at early dawn, was walking up and down (meditating) in the open air. And the Blessed One saw Anatha Pi/ztfika the householder when he was coming from afar ; and the Blessed One left the place where he had been walking up and down, and sat himself down on the seat put out for him. And when he was so seated, he addressed Anatha Pbzrfika the householder, and said :

‘ Come hither, Sudatta 1 ’

Then Anatha Findika, glad and happy at the thought that the Blessed One had addressed him by his name, went up to the place where the Blessed One was, and bowed down before him, falling at his feet, and said :

‘ I trust my lord the Blessed One has slept in peace ! ’

‘ He ever sleeps in peace, the Arahat who is free 1 ,

1 Brlhmawo parinibbuto. To translate the first of these words by ‘ Brahman' would mislead English readers. It is constantly used in early Buddhist texts for Arahat. On the use of

‘Who is not touched by lusts, but calm and free from sin 1 ,

‘Has broken all the bars (to freedom of the mind) 2 , has quenched the anguish in his heart,

4 Has fixed peace in his mind, and peaceful, sleeps in peace V

5 4 . Then the Blessed One discoursed to Anatha Pi/jdika the householder in due order; that is to say, he spake to him of giving, of righteousness, of heaven, of the danger, the vanity, and the defilement of lusts, and of the advantages of renunciation. And when the Blessed One saw that Anatha Pi/^fika the householder had become prepared, softened, unprejudiced, and upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas ; that is to say, Suffering, its Origin, its Cessation, and the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did An&tha parinibbuto not in the sense of ‘ dead,’ but of a living man m the sense of * spiritually free, 5 compare Dhammapada, veise 89 ; Sutta Nipata II, 13, 1, 12, III, 12, 35, and Mahd-paiimbbana Sutta IV, 3*

1 Nir&padhi, i.e. free from Kama, Kilesa, and Kamma,

2 Sabba asattiyo khe tva. Having cut or broken all the asatti’s (from the root sa ng, to hang), the things which hang on to and burden a man in his spiritual progress. Compare the figure of speech at Gataka I, 5 (asatta m ku;zapa;# ^/zaddetva). Buddhaghosa says sabba asattiyo £/£etva ti .... hadaye darathaw hi te kilesa-daratha;/z ^inetvd.

3 Vineyya and appuya are no doubt gerunds. In a coriesponding passage of the Ahguttara Nikaya the Phayre MS. reads appeyya, which smoothes over a difficulty at the expense of the better reading.

4 The following section is in identical terms with Mahavagga I,

■5TUIXAVAGGA.

VI, 4 , 6.

Pi«^ika the householder obtain, even while sitting there, the pure and spotless Eye of the Truth ; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Thus did Andtha Pmalika the householder see, and master, and understand, and penetrate the Truth ; and he overcame uncertainty, and dispelled all doubts, and gained full knowledge, becoming dependent upon no one else for his knowledge of the doctrine of the Teacher. And he addressed the Blessed One, and said :

‘ Most excellent, Lord (are the words of thy mouth), most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms — -just even so, Lord, has the Truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him. And may the Blessed One consent to accept at my hand the to-morrow’s meal for himself and for his Order of Bhikkhus.’

Then the Blessed One, by silence, granted his consent. And when Anatha PmAka the householder perceived that his request had been granted, he rose from his seat, and bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence.

6. Now the S&tthi of Ragagaha heard that the

VI, 4 , 7 -

iS-

Order of Bhikkhus which has the Buddha at its head had been invited by Anatha Piwffika the householder for the morrow’s meal. And the Sett/i: of Ra^agaha said to An&tha Pmffika the householder : ‘ They say, O householder, that you have invited the Bhikkhu-sawzgha, with the Buddha at its head, for the morrow’s meal, and you are but a stranger here. I will provide the means', O householder, for you to provide the Order of Bhikkhus, which has the Buddha at its head with food.’

‘It is not necessary, O householder ; I have means sufficient for the purpose.’

[And the townsman of Ragagaha and Seniya Bimbisara the Rag)a of Magadha, made the same offer in the same words, and received the same reply.]

7. Then Anatha Pi«ffika the householder, when the night was far spent, made ready in the house of the Set thi of Rayagwha sweet food both hard and soft, and had the time announced to the Blessed One, saying, ‘ The time, Lord, has come , and the meal is ready/

And the Blessed One, when he had dressed himself in the early morning, went duly bowled and

1 V eyy&yika??* formed from vyaya, expenditure. Yeyyayikan ti vayakara^a?^ vuMati (B.).

2 Ra^agahako negamo. This peison has been already mentioned, and there also m intimate connection with the Se-Z/n of R%agaha, in the Mahavagga VIII, 1, 2, 16, It is tolerably dear from the connection that this is no 01 dinary citizen but one holding a distinct and semi-official position. In this respect the word is an exact parallel to its neighbour the Se///n. For instances of the word m its more general sense, see Ka/eHyana (ed Senait), p. 219, and Da/Mva;?2sa III, 3.

i86

tfULLAVAGGA.

VI, 4 . 8

robed to the house of the Szttki of Rafagaha, and sat down there on the seat spread out for him, together with the Order of Bhikkhus. And Anhtha Piwhika the householder offered to the Order of Bhikkhus which had the Buddha at its head the sweet food both hard and soft, waiting upon them with his own hand 1 . And when the Blessed One had finished his meal, and had cleansed his hands and his bowl, Anatha Puzt/ika took his seat on one side ; and, so seated, he said to the Blessed One : ‘ May the Blessed One consent to spend the rainy season of Was at Savatthi, together with the Order of Bhikkhus.’

‘ The Tathagatas, O householder, take pleasure in solitude.’

‘ I understand, O Blessed One ; I understand, O Happy One’ (was the reply) 2 .

Then the Blessed One, after he had instructed and aroused and incited and gladdened An&tha Pi/Afika the householder with religious discourse, arose from his seat, and departed thence.

8. Now at that time Anatha Pi;zz/ika the householder had many friends and large acquaintance, and his word was held of weight 3 . When he had

1 Compare the note on Mah&vagga I, 8, 4.

2 AH’iata»z bhagava amtsttaOT sugatri ti. The first word is the standing expression used when the Buddha or a Thera has signified a request, not m so many words, but m some phrase from which the request may be implied, and the person addressed desires to express that he has perceived the intended implication. Compare Dipava?7isa XIV, 65, XV, 5.

3 Adeyyavfi^o ti tassa vafona m bahugana m£netabba»z maiifianti ti attho (B.). In Puggala III, n, we have the phrase tassa vaianam adheyyaw gaM/iati, which the commentary explains by hadaye adh&tabbaw /^apitabbaw.

VI, 4, 9-

brought the business he had in hand at Ragagaha to its conclusion, he set out towards Savatth:, and on the way he gave orders to people, saj ing, ‘ Build dwellings, my good men, and make rest-houses ready, and prepare gifts. A Buddha has appeared in the world, and that Blessed One has been invited by me, and by this road will he come.’ And those people [did all even as they were commanded].

And when Anatha Piwffika the householder had arrived at Savatthi, he examined all the region round about it, saying 1 , ‘ Where now shall I fix the place for the Blessed One to stay in, not too far from the town and not too near, convenient for going and for coming, easily accessible for all who wish to visit him, by day not too crowded, by night not exposed to too much noise and alarm, protected from the wind 2 , hidden from men, well fitted for a retired life ■*’

9. And Anatha Pffiffika the householder saw that the garden of Ge ta the Kumara had [all these advantages]. And when he saw that, he went to 6-eta the Kumara, and said to him, ‘ Sir, let me have your garden to make an Arama on it.’

‘ It is not, Sir, for sale, even for (a sum so great that the pieces of money would be sufficient to cover it if they were) laid side by side.’

‘ I take, Sir, the garden at the price.’

1 No, O householder, there was no bargain meant 3 .’

1 The following speech is identical with that put into Bimbisara’s mouth on choosing the Ve/uvana, above Maha\agga I 22, 16, 17.

2 Vi^anavitaM, of which neither the reading nor the meaning is certain. See the various forms given from the commentaries in the notes on the text of the passage in the Maha\ agga. loc cit.

s Na gahito : literally, ‘ it is not taken.’

1 88

VI, -i, to.

Then they asked the lords of justice whether a bargain of sale had been made or not. And the lords decided thus: ‘The Arama is taken, Sir, at the price which you fixed.’

And Anddia Pffiffika the householder had orold o brought down in carts, and covered the Getavana with (pieces) laid side by side 1 .

io. Now the gold that he had brought down the first time did not suffice (after the rest of the garden was covered) to cover one small space close by the gateway. So Andtha Pmffika the householder told his servants to go back and fetch more gold, saying he would cover that piece also.

Then thought Geta the Kumara, ‘ This can be no ordinary matter 2 , for which this householder is ready to lavish so much gold !’ And he said to Andtha Pffiffika the householder, ‘ It is enough, O householder. You need not have that space covered. Let me have that space, and it shall be my gift.’

Then Andtha Pwafika the householder thought 3 , ‘ This Geta the Kumara is a very distinguished and illustrious person. Great would be the efficacy of the adherence of so well known a man as he to this doctrine and discipline.’ And he gave up that

1 It is evident from the illustration of this story on a bas relief at the Bharhut Tope that these pieces of money were supposed to be square, not round. See Cunningham’s ‘The Sthpa of Bharhut,’ Plate No. LVII and pp. 84-86.

2 Naorakaw bhavissati. Compare Mahivagga I, g, i, and the commencement of our next chapter below. The idiom lecurs in VII, 3, 3.

3 JThe following phrase is identical with that put into the mouth of Ananda, at Mahavagga VI, 36, 3, with respect to Roga, the Malla. ^ In the text here there is a slight misprint ; the full-stop after wit am anus so should be struck out.

VI, 5) i-

ON DWELLINGS AND EURKITURE.

space to £reta the Kumara. And Gets. the Prince erected thereon a gateway, with a room over it And Anatha Pwtfika the householder built 1 dwelling-rooms, and retiring-rooms, and store-rooms (over the gateways), and service halls, and halls with fire-places in them, and storehouses (outside the Vihara) 2 3 , and closets, and cloisters, and halls for exercise, and wells, and sheds for the well \ and bath-rooms, and halls attached to the bath-rooms, and ponds, and open-roofed sheds 4 5 .

5 .

1. Now when the Blessed One had stayed at Ragagaha as long as he thought fit, he set out towards Vesali; and journeying straight on he indue course arrived there. And there at Yesah the Blessed One stayed in the peak-roofed hall at the Mahavana.

Now at that time the people were zealously engaged in putting up new buildings (for the use of the Order) 6 , and as zealously provided with the

1 With the following list should be compared the list of things that laymen build for themselves given in Mahavagga III, 5. 7.

2 Kappiya-ku/iyo. See Mahavagga VI, 33

3 Udapana-sallyo. See above, V, 16, 2.

4 Ma»(fape. See Mahavagga VIII, 7 1, and above, A’ullavagga VI, 3, 7.

5 Navakammaw karonti. This idiom alvvavs connote^ buildings for the use of the Order. See the passages quoted in our note on Aullavagga I, 18, 1. If the buildings were for the

Bhikkhus, then a Bhikkhu, if for the Bhikkhunis, then a Bhikkhuni was appointed to superintend the works in order to ensure the

VI, 5, 2 .

requisite clothes, and food, and lodging, and medicine for the sick, all such Bhikkhus as superintended their work.

Now a certain poor tailor thought, ‘This can be no every-day matter on which the people are so zealously engaged. Let me too set to work on a new building.’ And that poor tailor himself kneaded the clay, and laid the bricks, and raised the walls. But by his want of experience the laying was out of line and the wall fell down. And a second and a third time he [repeated his work, and with the same result].

2. Then that poor tailor murmured, was annoyed, and became indignant, saying, ‘ These Sakyaputtiya Samaras exhort and teach those men who provide them with the requisite clothes, food, lodging, and medicine, and superintend their buildings for them. But I am poor, and no one exhorts or teaches me, or helps me in my building ! ’

The Bhikkhus heard him so murmuring, and told the matter to the Blessed One. Then the Blessed One on that occasion and in that connection made a religious discourse, and gave command to the Bhikkhus, saying, ‘ I permit you, O Bhikkhus, to give new buildings in course of erection (for the use of the Order) in charge (to a Bhikkhu who shall superintend 1 the work). And the Bhikkhu who buildings being in accordance with the rules of the Order as to size, form, and object of the various apartments.

The buildings referred to m this section are no doubt intended to be the same as those referred to in Zullavagga V, 13, 3.

1 Navakamma^ d&tu m. For the works which ought not to be included, and for those which might be lawfully included in this term, see below, iftillavagga VI, 17. Hence the overseer is called navakammika.

yx, 6, i.

is overseer shall zealously exert himself to the end that the work on the Vih&ra may be brought to a rapid conclusion, and shall afterwards cause repairs to be executed wherever the buildings have become broken or worn out h

3. 4 And thus, O Bhikkhus, is the work to be given in charge. In the first place a Bhikkhu is to be asked (whether he will undertake the duty). When he has been asked, some able and discreet Bhikkhu is to lay the matter before the Sa;;;gha, saying, “ Let the venerable Saragha hear me. If the time seems meet to the Sa;;zgha, let the Sawgha give in charge to such and such a Bhikkhu the Vihara of such and such a householder as a navakammaw. This is the motion (;?atti). Let the venerable Sa?/zgha hear me. The Sawgha hereby gives in charge .... (&c., as before). Whosoever of the venerable ones approves thereof let him keep silence ; whosoever approves not thereof, let him speak. The Sawgha has given in charge .... (&c., as before). Therefore is it silent. Thus do I understand.”’

6 1 2 .

1. Now when the Blessed One had stayed as long as he thought fit at V esali he set out towards Savatthi.

1 Kha/^an li bhinnokaso * phullan ti phalitokaso (B ). The expression recurs below at VI, 17, 1.

2 The incident related in the following chapter is identical with the 37th (Pataka (including the Introductoiy Story there gi\en) already translated by Rh. D. m the * Buddhist Birth Stones/

pp. 310-314.

VI, 6, 2 .

ig2

Now at that time the pupils of the AVzabbaggiya Bhikkhus went on in front of the Bhikkhu-sawzgha which had the Buddha at its head, and occupied the rooms, and occupied the sleeping-places, saying,

‘ This will do for our superiors (upa^/ziyas), this for our teachers (diariyas), this for ourselves.’ And the venerable Sariputta who had followed after the Bhikkhu-sawzgha which had the Buddha at its head, since all the rooms and all the sleeping-places had been occupied, found no place to sleep in, and took his seat at the foot of a certain tree.

Now the Blessed One, at early dawn, after he had risen, coughed. The venerable Sariputta coughed also.

‘Who is this ?’ (said the Blessed One.)

‘ It is I, Lord; Shriputta.’

‘ How do you come to be sitting here, Sariputta?’

Then the venerable Shriputta told the matter to the Blessed One.

2. Then the Blessed One on that occasion and in that connection convened a meeting of the Bhikkhusaz/zgha, and asked, 1 Is it true, as I have been told, O Bhikkhus, that the pupils of the AT/zabbaggiya Bhikkhus have (acted in this way) ?’

• It is true, Lord.’

Then the Blessed One rebuked them, saying (as usual, see Afullavagga I, 1, 2, 3), and he said to the Bhikkhus, ‘Who is it, O Bhikkhus, who is worthy of the best seat, and the best water, and the best food?’

Some of the Bhikkhus said, ‘ One who belonged to a Kshatriya family before he entered the Order.’ Others of the Bhikkhus said, ‘ One who belonged to a Brahman family before he entered the Order.’ Others again said, ‘ One who belonged to a Gaha-

VI, r), 3.

pati 1 family before he entered the Order — one versed in the Suttas — one versed in the Rules of the Order — an expounder of the Dhamma 2 — one who has attained the first, second, third, fourth Gh ana — one who has entered the first, second, third Path — an Arahat — one who has the threefold wisdom 3 4 — one who has the six powers

3. Then the Blessed One addressed the Bhikkhus. and said, e Long ago, O Bhikkhus, there was a great banyan tree on the lower slopes of the Himalaya range ; and near it there dwelt three friends — a partridge, a monkey, and an elephant. And they dwelt together without mutual reverence, confidence, and courtesy 5 . Then, O Bhikkhus, it occurred to those friends, “ Come now, let us find out which of us is the elder by birth ; and let us agree to honour and reverence and esteem and support him, and by his counsels let us abide/’ So, Bhikkhus. the partridge and the monkey asked the elephant,

‘ “ How far back can you, friend, remember ?**

‘ “ Friends ! when I was little I used to walk over

1 On this mention of gahapati as the name cf a caste or rank, compare the passage m the Tevigga Sutta I, 47 = Samaft/laphala Sutta, p. 133 (translated by Rh D in ‘Buddhist Suttas from the Pah/ S. B. E. vol. xi, p. 187), where the word is opposed to amiatarasmi?# kule pa^M^-ato.

2 Dhamma is here possibly already used in the special sense to which the teim A bhi dhamma was afterwards applied. So Pu/ma, who m the Anguttara Nikaya I, 14, is called the chief of the expounders of the Dhamma (compare Dipava/«sa IV 4), says of himself in the Apadana abhidhammanaya/DIo 'ha m.

3 Tevijrgo. See Rh. D/s remarks in ‘Buddhist Suttas/ pp. 161, 162.

4 This list contains one or two terms which aie omitted m the (rataka introduction.

5 These terms recur at Mahavagga I, 25, 6.

[20] 0

VI, 6 , 3 .

this banyan tree, keeping it between my thighs, and its topmost twig brushed against my stomach. So far back, friends, can I remember.”

‘ Then, O Bhikkhus, the partridge and the elephant asked the monkey [the same question],

‘ “ Friends ! when I was little, sitting once on the ground, I gnawed at the then topmost twig of this banvan. So far back can I remember.”

j

‘ Then, O Bhikkhus, the monkey and the elephant asked the partridge [the same question],

‘“Friends! there Avas formerly a lofty banyan tree in yonder open space. One day after eating one of its fruits, I voided the seed here ; and from that this banyan tree grew up. So I must be older than either of you.”

‘ Thereupon, O Bhikkhus, the elephant and the monkey said to the partridge, “ You, friend, are the oldest of us all. Henceforth we will honour and reverence and esteem and support you, and by your counsels will we abide.”

‘ Thenceforth, O Bhikkhus, the partridge kept the monkey and the elephant in obedience to the Five Precepts, and observed them also himself. And dwelling together in mutual reverence, confidence, and courtesy, at the dissolution of the body after death they were reborn unto a happy state in heaven. And this (perfect life of theirs) became known as “ the good life of the partridge 1 .”

’Tis those who reverence the old That are the men who Dhamma know,

1 Tittiriyam brahma£ariya?;z. It is quite possible that a covert sarcasm is here intended to be understood against the Taittiriya Brahmans.

:cs

Worthy of praise while in this life And happy in the life to come.

4. ‘ So that, O Bhikkhus, since even animals can live together in mutual reverence, confidence, and courtesy, so much more, O Bhikkhus. should you so let your light shine forth 3 that you, who have left the world to follow so well taught a doctrine and discipline, may be seen to dwell in like manner together.’ And when he had delivered a religious discourse (as in I, 1, 3), he said to the Bhikkhus :

‘ I enjoin upon you, O Bhikkhus that pajing of reverence, rising up in reverence, salutation, proper respect, and apportionment of the best seat and water and food, shall be according to seniority. But property belonging to the Sa:«gha shall not be exclusively appropriated according to seniority -. Whosoever does so, shall be guilty of a dukka/a.

5. ‘ These ten, O Bhikkhus, are not to be saluted — a Bhikkhu afterwards admitted unto the higher grade of the Order by one previously admitted — a person not admitted — a senior Bhikkhu when he belongs to a different community, and does not speak according to the Dhamma — a woman 5 — a eunuch 4 — a Bhikkhu who has been placed under probation 5 — one who, having been so placed, is x Ta m sobhetha ya m ... On this idiom compare i\Iahavagga X, 2, 20.

2 Compare chapter 7 and also chapter 12. It would seem from these passages that the piohibitionto reseive exclusi \ eh accoidmg to seniority the use of property belonging to the whole Sawgha was held to imply that the temporary use of it was to go according to semoiity. Compare X, 18.

3 See Aullavagga X, 3.

4 Compaie Mahavagga I, 61, 2.

5 See Apulia vagga II, 1, 2.

XTOLAVAGGA.

VI, 7, 1 .

liable to be thrown back to the beginning of his probationary term 1 — one who is liable to have a penance (Manatta) imposed upon him — one who is undergoing a penance — one who, so undergoing a penance, is fit to be rehabilitated.

‘ And these three, O Bhikkhus, ought to be saluted — one previously admitted into the higher grade of the Order by one afterwards admitted — the senior in a different community when he speaks according to the Dhamma — and, O Bhikkhus. throughout the worlds of men and gods, of Maras and of Brahmas, by all creatures Samaras and Brahmans, gods and men, the Arahat Sammasambuddha.’

7 .

1. Now at that time people provided arbours (masala pas), and couches, and room for the use of the Sawzgha. And the pupils of the Kk abbaggiya Bhikkhus, saying, ‘ It has been laid down by the Blessed One that that which pertains (wholly) to the Samgha shall be used according to seniority, but not that which is given only for the temporary use of the Sawgha,’ went on in front of the Savzgha and occupied the ma;zz/apas, and occupied the couches, and occupied the room, saying, ‘ This shall be for our superiors, and this for our teachers, and this for ourselves.’

And Sdriputta (See., as in last chapter, §§ 1, 2, down to) Then the Blessed One rebuked them, &c., and said to the Bhikkhus, ‘ Even that which has been set aside only for the temporary use of

1 See ATullavagga III, 14.

VI, 9, I.

-97

the Samgha is not, O Bhikkhus, to be reserved for exclusive use according to seniority.’

8 .

i. Now at that time people arranged in the eating-rooms, or in the interior courtyards of their houses, lofty and large couches, such as [here follow s the list of things forbidden in Mahavagga V, io, 4]. The Bhikkhus, fearing to offend, would not sit down upon them.

They told this thing to the Blessed One.

‘ I allow you, O Bhikkhus, to sit down on seats arranged by laymen — excepting three, (that is to say) large cushions, divans, mattresses 1 2 — but not to He down upon them.’

Now at that time people put in the eatingrooms, or in the courtyards, stuffed couches anc stuffed chairs. The Bhikkhus, fearing to offend, would not sit down on them.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to sit down on any [such] things arranged by laymen, but not to lie down upon them V

9 .

1. Now the Blessed One, proceeding on his journey, arrived in due course at Savatthi , and there

1 These are Nos. 1, 2, and 7 in the list just refeired to and may be kept if tieated in the way laid down in VI, 14 2 below

2 This rule has already occurred in identical terms at Mahavagga V, 11. Piobably both here and there the word such, which we have here added m brackets, is to be understood.

JTULLAVAGGA.

TI, 9 , 2.

at ScLvatthi, the Blessed One stayed in the Cetavana, the park of Anitha Pi/zt/ika. Then Anatha PivVika the householder [invited the Blessed One for the morrow’s meal, and when the meal was over, he said to the Blessed One J ] :

‘ What, Lord, shall I do with regard to the £etavana ? ’

‘ You may dedicate it, O householder, to the use of the Sawzgha of the four directions 1 2 either now here present, or hereafter to arrive.’

‘ Even so, Lord,’ said Anatha Piwtfika the householder in assent to the Blessed One, and he did so.

2. Then the Blessed One gave thanks to Anatha Find ika the householder in these verses. [Here follow the same verses as were used above in VI, 1, 5 on the presentation of the Cetavana 3 .]

10 .

x. Now at that time it had been settled that a certain high official at court, a follower of the A^ivakas, should provide the day’s meal for 'the Sawgha. And the venerable Upananda the Sakyan, coming late, but before the meal was over, made the Bhikkhu next (junior to him in seniority 4 ) get

1 The usual terms are here followed thioughout : see, for instance, above, VI, 4, 6, 7.

2 That is ‘ of all the world.’ See our note above on Mahavagga VIII, 27, 5, vheie the phrase has already occurred.

3 The verses are quoted in the account of Anatha Pm(fika’s gift given in the ff&taka commentary (Fausboll I, 93 , Rh. D.’s ‘ Buddhist Birth Stories,’ I, 131).

• Anantankawz ; perhaps ‘the Bhikkhu (who happened to be)

*99

up out of his seat ; and the dining-hall was thrown into confusion.

Then that minister became indignant, murmured, and was annoyed : 1 How can the Sakyaputtiya Samaras behave so! Is it not then lawful for any one, unless he have been seated, to eat as much as he requires ? ’

And. the Bhikkhus heard him murmuring, &c. And they told the matter to the Blessed One.

‘ Is it true as they say, &c. ?’

‘ It is true, Lord.’

Then the Blessed One rebuked him, &c., and he said to the Bhikkhus, ‘ A Bhikkhu is not, O Bhikkhus, to be made to get up out of his seat before the meal is over. Whosoever does so, shall be guilty of a dukka/a. And if any one causes another to get up, and be then invited to partake of the meal, he shall be ordered to go and fetch water. If he shall thus receive the place, it is well ; if not, the other one shall first complete his swallowing of the rice, and shall then give up the place to his senior. But in no case, O Bhikkhus, do I say that a place properly belonging to a senior Bhikkhu is to be taken (by a junior). Whosoever does so, shall be guilty of a dukka/a 1 .’

2. Now at that time the iWabbaggiya Bhikkhus made sick Bhikkhus get up (from their seats). The sick men said, ‘ We cannot, Sirs, get up ; for we are sick.’

‘We insist upon your getting up,’ said they, and next (to him).’ The text reads anantarikaw, uh-ch is a misprint. Compare Mahavagga IX, 4, 8, and Aullavagga VII 3, 9.

1 Compare the rule foi Bhikkhunis at X, 18.

XULLAVAGGA.

VI, ii, i.

seizing them, and pulling them up, they let them go as they were standing. The sick men, as soon as they were let go, fell down.

They told this matter to the Blessed One.

1 A sick man, O Bhikkhus, is not to be made to get up. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time the AYabbaggiya Bhikkhus, saying, ‘We are sick, and cannot be turned out,' took possession of the best sleeping-places.

They told this matter to the Blessed One. .

‘ 1 enjoin, O Bhikkhus, that you allot to sick Bhikkhus suitable sleeping-places.’

Now at that time the AAabbaggiya Bhikkhus, on pretext of some slight indisposition 1 , took exclusive possession of sleeping-places.

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a dukka^a.’

11 2 .

i. Now at that time the Sattarasa-vaggiya Bhikkhus made ready a certain large Vihara in the neighbourhood 3 , with the intention of dwelling in it. And when the AAabbaggiya Bhikkhus saw what they were doing, they said : ‘ These venerable ones, the Sattarasa-vaggiya Bhikkhus, are

1 Lesakappena ti appakena sisabadhadimattena (B.).

2 The story in this section forms also the introductory story to the 17th Pa/httiya.

3 Pa^antimaw ; perhaps ‘in the border-country.’ Compare paA^anta m nagaraw, a frontier fort at Dhammapada, p. 56.

VI, II, I.

SOI

getting a Vihdra ready; come, let us turn them out.’ Some of them said : ‘ Let us stay here 1 whilst they get it ready, and turn them out when it is prepared.’ So the AYabbaggiya Bhikkhus said to the Sattarasa-vaggiyas : ‘Depart, Sirs; the Vihira has fallen unto us.’

‘Why did you not, Sirs, say so sooner; and we would have got some other one ready ?’

‘Is not, then, this Vihara the common property of the Saw/gha ?’

‘Yes, Sirs ; that is so.’

‘Then depart, Sirs; for the Vihara has fallen unto us.’

‘ It is large, Sirs, this Vihara. You can dwell in it, and we as well.’

Then, full of anger and displeasure, they repeated, ‘Depart, Sirs; this Vihara has fallen unto us.’ And seizing them by the throat, they cast them out. And the others, being ejected, wept.

The Bhikkhus asked, ‘Why, Sirs, do you weep?’

Then they told them ; and the moderate Bhikkhus murmured, &c., and told the matter to the Blessed One.

‘ Is it true, as they say, &c. ?’

• ‘ It is true, Lord.’

Then he rebuked them ; and when he had delivered a religious discourse, he said to the Bhikkhus :

‘A Bhikkhu is not, O Bhikkhus, to be cast out of a Vihdra, the common property of the Sawgha. in anger and vexation. Whosoever does so, shall

1 Agametha yava. Compare the introductory story to the 46th Pa&ttiya.

YI, II, 2.

be dealt with according to the law 1 . I allow you, O Bhikkhus, to allot the lodging-places (common to the Sa7«gha to those who have need of them) 2 .’

2. Now the Bhikkhus thought, ‘Blow then shall the lodging-places be allotted ?’

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to appoint as an apportioner of lodging-places a Bhikkhu possessed- of these five qualifications — one who does not walk in partiality, who does not walk in malice, who does not walk in stupidity, who does not walk in fear (and so on, as in Khandhaka IV, chapter io, down to the end of the Kammavaia).'

3. Now the apportioners of lodging-places thought,

‘ How then ought the lodging-places to be apportioned ?’

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, in the first place to count the Bhikkhus, then to count the sleepingplaces, then to apportion accordingly 3 4 .’

When apportioning according to the number of sleeping-places, some remained unallotted i .

1 That is, under the 17 th Pa^ittiya.

2 Senasanam gahetu7?7 Buddhaghosa has nothing on this idiom, but its meaning is sufficiently clear fiom the connection.

8 Seyyaggena gahetu ?n. Buddhaghosa has no special explanation of agga here, but m his explanation of the passage says that this is to be so done that each Bhikkhu receives 100m for a couch (maf^a///iana ?4 Agga must here be agra, to which Bohtlmgk-Roth give, from Indian lexicographeis, the subsidiary meaning of f multitude.’ So below in XII, 1, i, the Va^giputtakas divide money amongst themselves bh lkkhu-aggena, ‘accoiding to the number of the Bhikkhus/ Seyya is here used in the same meaning as that in which senasana is used throughout the rest of this chapter and the next. See VIII, 1, 4.

4 Uss&diymsu. Buddhaghosa says ussa,rayiwsft ti man-

VI, n,3.

‘ I allow you, O Bhikkhus, to apportion according to the number of apartments (Vi haras).’

When so apportioning, some apartments(Viharas) remained unallotted.

‘ I allow you, O Bhikkhus, to apportion according to the number of buildings (Parive^as)V

When so apportioning, some buildings (Parive/^as) remained unallotted.

‘ I allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu V

When more than one share had been allotted, another Bhikkhu arrived.

‘ In that case a share need not be allotted to him, if the Bhikkhus do not wish to do so V

Now at that time they allotted sleeping-places to a Bhikkhu who was then staying outside the boundary (of the district in which the building was situate) 4 .

They told this matter to the Blessed One.

v£a//Mnani atirekani ahesu;;2. His reading is m a copy of his work m Burmese characters, and is supported, both here and m Pa/httiya XL VI, 2, where the word recurs, by a Burmese copy of the test The Sinhalese reading is the correct one, but one may compare the idiom £-an a m, or parisa#2, ussaieti at Mahavagga VIII, i, 22, and (rataka I, 419, 434. So at IX, 1, 3, 4, the reading ussaret: given m the test is corrected at p. 363 into ussadeti, in accordance with the reading of the Sinhalese MS.

1 The relation of the Vihara to the Parive?2a is here curious In the latei language panve?/a means k cells ’ Here it evidently includes several viharas.

2 A nub ha gan ti puna aparaz/2 pi bhaga;// datu/;/ (B.).

3 Na aka m a is used heie in a sense piecisely parallel to that m which it occms at Mahavagga VII, 24, 4. See the passages quoted m our note there.

4 Nissime Mitassa. See on this phrase above, Mahavagga VII, 1, 5, and VIII, 2, 3. It is repeated below, VI, 17, 2.

AULLAVAGGA.

VI, ii, 4.

‘You are not, O Bhikkhus, to [do so]. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time the Bhikkhus, after the lodgingplaces had been allotted, kept them to the exclusion oT others for all time.

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to do so. Whosoever does so, shall be guilty of a dukka/a. I allow you to retain them for the three months of the rainy, but not for the dry season.’

4. Then the Bhikkhus thought, ‘ What is (it now that constitutes) an allotment of lodging-places ?’

They told this matter to the Blessed One.

‘ There are these three allotments of lodgingplaces, O Bhikkhus, — the earlier, the later, and the intermediate. The earlier is to be held on the day after the full moon of Asa//£a (June — J uly) ; the later, a month after that full moon 1 ; the intermediate (literally that which involves a giving up during the intervening time) is held on the day after the Pavdra^a ceremony, with reference to the rainy season of the following year. These, O Bhikkhus, are the three allotments of lodging-places.’

Here ends the Second Portion for Recitation.

12 .

x. Now the venerable Upananda the Sakyan, after having had a lodging allotted to him in

1 These first two dates are the days on which the earlier and the later Vassa begins. See MaMvagga III, 2.

Savatthi, went to a certain country-place where a community of the Sawzgha resided, and there also had a lodging allotted to him. Then the Bhikkhus there thought, ‘ Now this brother, Upananda the Sakyan, is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, a raiser of legal questions in the Sa^gha 1 . If he should spend the rainy season here, then shall we all dwell in discomfort. Come, let us question him.’ And the}’ asked the venerable Upananda the Sakyan :

‘Have not you, friend Upananda, had .a lodging allotted to you. in Savatthi ?’

‘ That is so, Sirs.’

‘What then do you, friend Upananda, being one, yet take exclusive possession of two (lodgingplaces)?'

‘Well, I do now, Sirs, set (the lodging) here free, and take the one there/

Those Bhikkhus who were moderate murmured &c., and they told the matter to the Blessed One.

Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhusawgha, and asked the venerable Upananda the Sakyan :

‘ Is it true, Upananda, that you, being one, have taken possession of two places ?’

‘ It is true, Lord/

Then the Blessed One rebuked him, saying, ‘How can you, O foolish one, do such a thing ? What you took there, O foolish one, has been lost here ; what you took here, has been lost there 2 . Thus, O

1 These are the acts which render a Bhikkhu liable to the Ta^a niya Kamma. See Aullavagga I. i, i

2 That L by taking a lodging lieie }oa ipso faao lenounced

S’ULLAVAGGA.

VI, I 3) I.

foolish one, you are deprived of both.’ And when he had delivered a religious discourse, he said to the Bhikkhus :

‘ One man is not, O Bhikkhus, to take two lodging-places. Whosoever does so, shall be guilty of a dukka/a/

13 .

i. Now at that time the Blessed One spake in many a figure concerning the Vinaya, speaking in praise of the Vinaya, in praise of learning the Vina} r a, and again and again in reference thereto in praise of the venerable Upali. Then said the Bhikkhus : ‘ The Blessed One speaks (&c., down to) Upali. Come, let us learn the Vinaya under the venerable Upali.’ And many Bhikkhus, senior and junior, and of medium standing, went to learn the Vinaya under the venerable Upali. The venerable Upali taught them standing, out of reverence for the senior Bhikkhus, and the senior Bhikkhus heard him standing, out of reverence for the law ; and thereby both the senior Bhikkhus grew weary, and the venerable Upali.

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, a junior Bhikkhu, when giving instruction, to sit on a seat of equal height, or higher, out of reverence for the law; and a senior' Bhikkhu, when receiving instruction, to sit on a seat your right to a lodging there, and by taking one theie you ipso facto renounced your right to get one here.

VI, 13 , 2.

2C7

of equal height, or lower, out of reverence for the law 1 /

2 . Now at that time a number of Bhikkhus stood around UpcLli, waiting for seats 2 ; and they grew weary.

They told this matter to the Blessed One.

• I allow you, O Bhikkhus, to sit down together with brethren entitled to sit on seats of equal height/

Then the Bhikkhus thought, ‘ How many of us are entitled to sit on seats of equal height ?’

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to sit on the same seat with those who are within three years of one another in seniority/

Now at that time a number of Bhikkhus, entitled to sit on the same seat, sat down on a couch, and broke the couch down , or sat down on a chair, and broke the chair down.

• I allow, O Bhikkhus, the use of a couch, or a chair, for three persons/

Even when three sat on the couch, or chair, it broke.

4 1 allow, O Bhikkhus, two to sit on a couch or a chair/

Now at that time Bhikkhus who were not entitled to seats of equal height, were afraid they would offend if they sat together on a long seat.

They told this matter to the Blessed One.

1 Compare the fifteen rules of a similar chaiacter, Sekhi)as 5 7- 7 2, and especially No. 69.

2 Onlookers apparently, not strictly learners. On the force cf pa/imaneti, compare the Bhikkhuni-vibhanga, Paragika I 1 and Gataka II, 423.

VI, 14, i.

‘ I allow you, O Bhikkhus, to sit together on a lonsf seat with others not entitled to sit on seats of equal height, unless they are women, or eunuchs, or hermaphrodites.’

Then the Bhikkhus thought, ‘What is the limit of length which is included under the term “ long seat?’”

‘ I allow the term “ long seat ” to be used, O Bhikkhus, of any seat long enough to accommodate three persons.’

14 .

x. Now at that time Visakha the mother of Migira was anxious to have a storeyed building (pasada), with a verandah (alinda) to it, supported on pillars with capitals of elephant heads 1 , built for the use of the Sawgha. Then the Bhikkhus thought,

1 Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not 2 ?’

They told this matter to the Blessed One.

1 Hatthi-nakhakaw, Supported on the frontal globes (k umb he) of elephants/ says Buddhaghosa.

2 On the meaning of paribhoga here compaie VI, 18, x„ The doubt here expiessed is curious, as a storeyed building (pasada) is one of the five kinds of abodes (lenani) specially sanctioned by Mahavagga I, 30, 4, and JTullavagga VI, 1, 2 ; and a verandah (alinda) has been also authorised by ^Tullavagga VI, 3, 5. No doubt the special point here is as to the carved pillars . but, even so, that this rule should be thus separated from the other rules as to buildings, in the commencement of this book (VI, 1-4), is a proof of the unsystematic way in which the Khandhakas have been put together. Even the final redaction which we have now before us contains much similar evidence of the gradual growth of these rules. See note 3 on the next paragraph.

VI, 15 , r.

4 1 allow, O Bhikkhus, the use of all appurtenances to a storeyed building/

Now at that time the grandmother of Pasenadi of Kosala had died, and many unauthorised things had come into the hands of the Sa/?zgha, such as couches, divans (&c., as in chapter 8 above, and Mahavagga V, 10, 4).

They told this matter to the Blessed One.

4 1 allow you, O Bhikkhus, to use the stuffed couches (asandi) after having broken off the legs 1 , and the divans (pal lank a) after having removed the hair, and to comb out the cotton of the mattresses and make pillows of it 2 3 , and to use all the rest as floor covering V

15 .

i. Now at that time the Bhikkhus who dwelt in a certain country residence, not far from Savatthi, were worried by having constantly to provide sleeping accommodation for travelling Bhikkhus who came in (from country-places). And those Bhikkhus

1 Compare the 87 th PaX’iltija.

2 This rule has already been given in VI, 2, 6.

3 It is distinctly laid down without any reservation in Mahavagga V, 10, 5 (in the paragraph erroneously numbered V, 10, 4 in vol. ii, p. 28, of the present work), that the use of any of tnese things is a dukka/a offence. That this lelaxation of that lule should be insetted only here, looks veiy much like an after-thought, even though the former passage merely lefers to the use of these things as seats. This is more especially noteworthy from the fact mentioned m the last note.

The rules as to new rugs or mats to be used for sitting upon, are contained m the nth to the 15th Nissaggiya Paiittiyas.

[20] P

XULLAVAGGA.

TI, 15, 2.

thought: ‘[This being so,] let us hand over all the sleeping accommodation which is the property of the Sawgha to one (of us), and let us use it as belonging to him.’ And they [did so T ].

Then the incoming Bhikkhus said to them : ‘ Prepare, Sirs, sleeping accommodation for us.’

‘ There are no beds, Sirs, belonging to the Sa»zgha. We have given them all away to one of us.’

‘What, Sirs? Have you then made away with property belonging to the Sa?;zgha ?’

‘ That is so, Sirs.’

The moderate Bhikkhus murmured, &c., and told this matter to the Blessed One.

‘ Is it true, O Bhikkhus, as they say, that Bhikkhus make away with Sawgha property?’

‘ It is true, Lord.’

2. Then the Blessed One rebuked them, &c., and said to the Bhikkhus : ‘ These five things, O Bhikkhus, are untransferable ; and are not to be disposed of either by the Sawzgha, or by a company of two or three Bhikkhus (a Gazza), or by a single individual. And what are the five ? A park (Arama), or the site for a park — this is the first untransferable thing, that cannot be disposed of by the Sazzzgha, or by a Gazza, or by an individual. If it be disposed of, such disposal is void ; and whosoever has disposed of it, is guilty of a thuIla/£/§aya. A Vih&ra, or the site for a Vihara — this is the second, &c. (as before). A bed, or a chair, or a bolster, or a pillow — this is the third, &c. A brass vessel, or a brass jar, or a brass pot, or a brass vase, or a razor, or an axe, or a

1 This is a direct infringement of the 82nd Pa&ttiya, which forbids property dedicated to the Sawgha being diverted to the use of any individual.

\jy I 6, I.

hatchet, or a hoe, or a spade — this is the fourth, &c. Creepers, or bamboos, or mu»ja, or babba^a grass or common grass, or clay, or things made of wood, or crockery —this is the fifth, &c. (as before, dov\o to) th ulla/v5aya/

16 c i . Now when the Blessed One had dwelt ai Sduatthi as long as he thought fit, he went on on his journey towards the Ki/a Hill with a great multitude of Bhikkhus — to wit, with about five hundred Bhikkhus, besides Sariputta and Moggallana.

And the Bhikkhus who were followers of Assail and Punabbasu 1 * hearing the news, said one to another, ‘ Come, Sirs ; let us divide all the sleeping accommodation belonging to the Sarwgha Sariputta and Moggallana are men of sinful desires, and are under rhe influence of sinful desires. We will not provide sleeping-places for them.’ And they did so.

Now the Blessed One, proceeding on his journey, arrived at the Ki/a Hill. And he addressed a number of Bhikkhus, saying, 4 Do you go, O Bhikkhus, to the followers of Assagu and Punabbasu, and say: “The Blessed One, Sirs, has arrived with a large number of Bhikkhus — to wit, with about five hundred Bhikkhus, besides Sariputta and Moggallina. Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-sawgha, and for Sariputta and Moggallana/’ ’

1 On these Bhikkhus and their relations with Sariputta and

Moggallana, see above, A’ullavagga I, 13-16.

JTULLAVAGGA.

YI, 16, 2.

‘ Even so, Lord,’ said those Bhikkhus in assent to the Blessed One ; and they did so.

‘There is no sleeping accommodation belonging to the Sa7^gha. We have divided it all ’ (was the reply). ‘ The Blessed One, Sirs, is welcome : and he may stay in whatever Vihara he chooses. But S&riputta and Moggallana are men of sinful desires, and under the influence thereof; for them we will provide no sleeping-places.’

2. ‘What then, Sirs ? Have you divided sleeping accommodation that is the property of the Sawgha?’

‘ That is so, Sirs.’

The moderate Bhikkhus murmured, &c. (down to) The Blessed One said to the Bhikkhus :

‘ These five things, O Bhikkhus, are unapportionable, and are not to be divided either by the Sawgha, or by a Gana, or by an individual. If divided, the division is void ; and whosoever does so, shall be guilty of a thullai^aya. And what are the five (&c., as in VI, 15, 2) 1 ? ’

17 .

1. Now when the Blessed One had remained at the Ki/a Hill as long as he thought fit, he proceeded on his journey towards A/avi; and in due course he arrived at A/avi, and there, at A/avi, the Blessed One stayed at the Agga/ava Shrine.

Now at that time the Bhikkhus of A/avi 2 used to

1 These expressions ‘untransferable’ (a vissa^o-iy ani) and ‘ unapportionable ’ (avebhangiyani) have already occurred above at Mabavagga VIII, 27, 5.

1 The Bhikkhus of A/avi are frequently mentioned in connection

VT, 17, 1.

2 I )

give new building operations in charge (to one or other of their number) 1 , such as the following* when some clay or earth had merely to be put aside in heaps, when a wall had merely to be replastered, when a door had merely to be made when the socket for a bolt had merely to be made, when some joinery-work had merely to be done to a window, when some whitewashing merely had to be done, or some black colouring laid on, or some red colouring 3 , or some roofing-work, or some joiners , or a bar had to be fixed to a door 4 , when breaches or decay had merely to be repaired 5 , or the flooring to be re-plastered G ; and they assigned this office to one another for terms of twenty or thirty years, or with offences in relation to the navakammaa See, for instance Pata^ika III, 5, 30.

J For the rule authonsing such giving m chaige in general case? see abo\e, VI, 5.

2 For most of the following technical terms m building, see carnotes above on Aullavagga V, n, and V, 1, 2.

3 See our note on this phrase above, V, n, 6.

4 Ga;?^ikidhana-mattena ti d\aia-bahanaw upari-kapo/agaw^ika-yo^ana-mattena (B.). G&ndi is used in this sense at Cataka I, 237. Compaie the use of Dhamma-ga^ika, ‘block of execution/ at Gataka I, 150, II, 124. The word ga»(/ika occurs also at Gi taka I, 474 (last line), m the sense of ‘bunch:' but it is theie piobably a misprint; for Oldenberg, m the parallel passage at Bhikkhuni-vibhanga, Pa&ttiya I, r, leads bhawtfikc That the two words are easily confused m Burmese wilting :■) shown by the fact that the Berlin (Buimese) copy of Buddhaghosa reads here also bhawc/ikadhana-mattena ti, &c. ? and again afterwards bha«(/ika.

5 See our note on this phrase above, VI, 5, 2.

c Paribha«(/a-kara»a-matten& ti gomaya-paribha/a/a-kab 3 vapai ikarawa-mattena (B.). The very same expression is used m a wholly doubtful sense, and of some process of tailonng, in Mahavagga VII, i, 5.

KOLlAVAGGA,

TI, J 7, 2.

for life ; or they gave in charge a completely finished Vihara to a Bhikkhu for such time as should elapse till the smoke rose (from the funeral pyre on which his body should be burnt 1 ).

The moderate Bhikklius murmured, &c. (as usual, down to) The Blessed One said to the Bhikkhus :

‘You are not, O Bhikkhus, to confer the office of building overseer when clay has merely to be put aside in heaps .... (&c., as before, down to) body shall be burnt. Whosoever shall so confer it, shall be guilty of a dukka/a. I allow you, O Bhikkhus, to give a ViMra not yet begun, or not yet finished 2 , in charge as a new building. And with reference to the work on a small Vihara, it may be given in charge as a navakamma for a period of five or six years, that on an Arzh^ayoga for a period of seven or eight years, that on a large Vihara or a Pasdda for ten or twelve years/

2. Now at that time the Bhikkhus gave the whole of a Vihara as a navakamma (to one Bhikkhu to superintend) — or two Viharas to one Bhikkhu — or the Bhikkhu who had taken the work in charge got another (Bhikkhu to live there and take charge for him) — or the Bhikkhu who had taken in charge a

1 Dhftmakalikan ti idaw yav’ assa iitaka-dhumo na paw/ilyatiti tava ayaw viMro etass’ eva ti eva m dhuma-kale apaloketva kata-pariyositaw viharaw denti (B.). The word recurs below, applied to sikkhapada®, m XI, i, 9.

2 Vippakatan ti ettha vippakato n&ma yava gopanasi)o na drohanti. GopSnasisu pana il.ru/hasu bahukato nama hoti : tasm& tato paMaya na databbo (B.). The use of bahukato is noteworthy, for in the only other passage where we have found the word (Mahivagga VI, 36, 2), it has a totally different application. There is possibly a misleading in the one MS. available. (? pakato.)

building belonging to the Sazwgha kept exclusive possession of it — or the Bhikkhus gave work in charge to one not at that time within the boundary 1 — or Bhikkhus who had once taken charge kept exclusive possession for all time.

They told [each of] these matters to the Blessed One.

‘ You are not, O Bhikkhus, to do [anyone of these things]. Whosoever does, he is guilty of a dukka/a. And the Bhikkhu in charge may take one good sleeping-place into his exclusive possession for the three months of the rainy, but not during the dry season.’

3. Now at that time Bhikkhus who had taken charge of building operations left the place [or otherwise became incompetent in one or other of the twenty and three ways set out in the next paragraph 2 ].

They told this matter to the Blessed One.

‘ In case that occurs, O Bhikkhus, as soon as he has taken charge, or before the building has been completed, let the office be given to another lest there should be loss to the Sa;«gha. In case the building has been completed, O Bhikkhus, if he then leaves the place, it (the office and its privileges) is still his — if he then returns to the world, or dies, or admits that he is a sama;iera, or that he has abandoned the precepts, or that he has become guilty of an extreme offence, the Sawgha

1 See above, VI, it, 3.

2 See Mahavagga II, 32, 3, and II, 36, r-3. In the latter of these two passages the three cases are omitted. In Maha.aaga IX, 4, 2, and 8, the whole 33 are given.

2 1 6

VI, 18, I.

becomes the owner 1 — if he then admits that he is mad, or that his mind is unhinged, or that he is afflicted with bodily pain, or that he has been suspended for his refusal to acknowledge an offence, or to atone for an offence, or to renounce a sinful doctrine, it (the office and its privileges) is still his — if he then admits that he is a eunuch, or that he has furtively attached himself to the Sawgha, or that he has gone over to the Titthiyas, or that he is an animal, or that he has murdered his mother, or his father, or an Arahat, or that he has violated a Bhikkhuni, or that he has caused a schism in the Sa/;zgha, or that he has shed (a Buddha’s) blood, or that he is an hermaphrodite, then the Sawgha becomes the owner.’

18 .

i. Now at that time the Bhikkhus made use elsewhere of beds which were appurtenances 2 to the Vihira of a certain lay-disciple (upasaka).

Then that upasaka murmured, &c.

They told the matter to the Blessed One.

1 Things appurtenant to one place are not, O Bhikkhus, to be used in another. Whosoever does so, shall be guilty of a dukkaz?a.’

Now at that time the Bhikkhus, fearing to offend if they took (things to sit upon) even into the

1 That is, the navakammiko loses his privileges (his lien on the best sleeping-place, &c.).

2 Vihara-paribhogara. ‘Meant for use only in that Vihara.’ Compare above, VI, 14, x.

VI, ip, i.

2i;

Uposatha Hall, or the meeting-place, sat or( the ground ; and their legs and robes got soiled.

They told the matter to the Blessed One.

6 I allow you, 0 Bhikkhus, to take things away for a certain time only 1 /

Now at that time a large Vihara belonging to the Sa;;zgha went to ruin 2 . The Bhikkhus, fearing to offend, did not take the bedding in it away.

They told this matter to the Blessed One.

• I allow you, O Bhikkhus. to take away things in order to save them from destruction/

19 .

1 . Now at that time there was a very valuable rug, and a very valuable piece of cloth, among the bedding furniture belonging to the Sawgha.

‘ I allow you, O Bhikkhus, to barter either of these things in order to increase the stock of legally permissible furniture V

Now at that time the Sa?;/gha had received a

1 Tavakalika?;*. The word occurs m Pataka I, 121, 393 (on which see Rh. D m ‘Buddhist Birth Stories/ p. 170, and ‘Buddhist Suttas/ p. 241), in Buddhaghosa's notes on Mahavagga VII, 5, 1 (above, II, 154, note 7), in the Bhikkhuni-\ lbhanga, Pa&ttiya XXV, 2, and in /Lullavagga X, 16, 1.

2 Sawghassa viharo udriyati. The whole phrase has* already occurred at Mahavagga III, 8.

3 Because such things were forbidden by Mahavagga A, ic 4 though kambala is not there specially mentioned.

4 Phatikammatthaya ti va^/zikammattha } i ti. Vaudhikurnmatthaya phatikammaw k J ettha samakaw va atirekaw va agghanaka?# ma?Ua-pi/Mdi~senasanam eva va//ati (B.).

A" 17 LLAVAG G A .

YX, 20, I.

bear - skin, and a ^akkali 1 rug, and a /kflaka cloth 2 .

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to use them as mats to wipe your feet on V

20 .

t. Now at that time the Bhikkhus walked over the mats used for sleeping upon with unwashen or wet feet, or with their sandals on ; and the matting was soiled.

They told these matters to the Blessed One.

£ You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka^a 4 .’

2. Now at that time the Bhikkhus spat on the newly prepared floor 5 , and the colour was spoilt.

1 According to VI, 2, 2, and VI, 3, 5, this could also be used as a screen or curtain over the space in a wall left for a window.

2 According to Mahavagga VIII, 18, this might be used to wipe faces with; and accoiding to Afullavagga V, 9, 4, VI, 19, to place crockery or furniture on. The word £ola means simply cotton cloth, but it is clear from these passages that I’olaka has some special connotation.

8 Not to sit upon.

4 With this should be compaied the other rule m Mahavagga V, 6, 1, according to which the Bhikkhus were to wear sandals when getting upon bedsteads or chairs, lest these should become soiled. The two passages are parallel m wording throughout.

5 Pankammakataya. The floors were of earth, not of wood, and were restored from time to time by fresh clay or dry cowdung being laid down, and then covered with a whitewash, in which sometimes black or red (geruka) was mixed. See above, V, 11, 6; VI, 3, 1 ; 17, 1 ; 27. From the parallel passage at Mahavagga I, 25, 15, and XYullavagga VIII, 3, 1, it would seem that the red colouring w*as used rather for walls, and the black one fox floors.

VI, 20, 2 a

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka/a. I allow, G Bhikkhus, the use of a spittoon/

Now at that time the legs of the bedsteads and chairs made scratches on the newly prepared floor.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to cover it up v r ith floor-cloth/

Now at that time the Bhikkhus leant up against the newly prepared walls and the colouring \ as spoilt.

They told this thing to the Blessed One.

‘ You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukka/a. I allow jou, O Bhikkhus, the use of a board to lean up against J /

The board scratched the floor at the bottom, and ruined the wall at the top.

1 1 allow you, O Bhikkhus, to cover it at the top and bottom with cloth/

Now at that time, fearing to olfend, they would not lie down on places over which it was permissible to walk with washen feet 1 2 3 .

1 The w alls were no doubt usually made with £ wattle and daub that is, sticks with clay between the interstices. This was treated from time to time like the xloonng (see last note).

2 Apassena-phalaka/;*. This article of furniture is mentioned, with the spittoon, m Mahavagga I, 25, 15, 16, and m the parallel passage at A’ulla'vagga VIII, 1, 3. We ha\e rendeied it m the Mahavagga by ‘board to recline on" Compare the use of a p assay a/;/ m Buddhaghosa’s note on JVullavagga VI, 2, 4 (abo\e p. 153, note 3) of an arm-chair or sofa.

J Dhotapadaka tidhotapadakahut\adhotehipadehi akkamiiarba//Mne nipaggituw kukku££ay anti. Dhotapadake ti pi pa. Ac Dhotehi padelu akkalnitabba////dnass , eva eta/72 adhivafona/# ifi.).

KV LLAVAGGA.

VT, 2 r , i.

They told this matter to the Blessed One.

4 1 allow you, O Bhikkhus, to lie down in such a place when you have spread something over it/

21 .

i. Now when the Blessed One had remained

A

at A/avi as long as he thought fit, he set out on his journey towards Ra^agaha. And proceeding straight on. he arrived in due course at Ra^agaha. And there, at Rajmgaha, the Blessed One stayed at the Ve/uvana in the Kalandaka Nivdpa.

Now at that time there was a scarcity of food at Ra^agaha \ The people -were unable to provide food for the (whole) Sa?;zgha ; and they were desirous of providing food 1 2 (to be sent to the Vihara) for the use of a special Bhikkhu (designated by the donor) 3 , or for special Bhikkhus invited (by the donor in his own house) 4 , or for (single Bhikkhus) appointed by ticket (issued by the Sa^gha) 5 , or of providing food during a fortnight 0 , or on Uposatha

1 Other special rules for times of scarcity vi ill be found at Mahavagga VI, 1 7, 7 ; 18, 4 , 19, 2 , 20, 4 (repealed for times of plenty m VI, 32). Compare also Paia^ika IV, 1,1.

2 The above modes of receiving food (instead of collecting in a bowl moisels of food given m alms) are the dispensations allowed by Mahavagga I, 30, 4.

8 Uddesa~bhatta#2 Compare the story of Upananda at Mahavagga VI, 19, 1.

4 Nimantana;# k&tum. The word is only used in this special technical sense. Compare the whole story of JVulla-panthaka at Cataka I, 116, and especially the last line.

5 Salaka-bhattaz# Mtu;/z. See especially above, ^ullavagga IV, 9; IV, 10.

I Takkhikaz?z kcitu m. Both Childers sub voce andFiankfurter

VI, 2T, 2 »

22 :

days (that is, on the last days of each fortnight) or on the first days of each fortnight

They told this matter to the Blessed One.

4 I allow you, O Bhikkhus, each of three ways of obtaining food/

Now at that time the AVzabbaggiya Bhikkhus having received good food for themselves, gave over the worse food (which they had also received) to the other Bhikkhus.

They told this matter to the Blessed One.

4 I allow you, O Bhikkhus, to appoint as apportioner of rations 1 a Bhikkhu who is possessed of the following five qualifications — (&c., as in IV, 9, down to the end of the Kammava/fa)/

Now the Bhikkhus who were apportioners of rations, thought : 4 How then are the rations to be apportioned ?*

They told this matter to the Blessed One.

4 I allow you, O Bhikkhus, to apportion them by arranging the food in small heaps, and fastening tickets or marks upon them V

2. Now at that time the Sawgha had no dis-

Pali Handbook/ p. 165), in interpreting the passage at Hahavagga I, 30, 4, take this to mean a feast given on the eighth day of the month. But paksha is the half-month. The expression much more piobably means, therefore, to provide food either dui mg the whole of a half-month foi one or more specially inwted Bnikkhus, 01 for a larger number on any one day of the half-month to be chosen by the Sav/gha.

1 Compare abo\e, iifullavagga IV, 4, 1.

2 Buddhaghosa says, Salakaya va pa/ikayava upanibandhltvd opufi^/ntva uddisitun ti va/£anato 1 ukkhasarama} a} a salakaya va ve/uvihvatalapa«# 3 dmayaya pa/ikaya va asukassa name sal a kab halt an ti eva m akkharam upanibandhitva piWmum \a Hvarabhoge \a katva sabba salakayo omu^/utva [sic] panappuna m he/Z/ia-vasena a/oletva . . . databba.

CTJLLAVAGGA.

tributor of lodging-places — no overseer of stores — no receiver of robes — no distributor of robes, of congey, or of fruits — and no distributor of dry foods, and through not being distributed it went bad.

They told each of these matters 1 to the Blessed One.

‘ I allow you, O Bhikkhus, to appoint as distributor of lodging-places, &c , a Bhikkhu who has (&c., as in $ 1, down to the end of the Kammavaia, inserting throughout the appropriate variations in the fifth qualification).

3. Now at that time articles of trifling value had accumulated in the storehouse of the Sa;;/gha.

They told this matter to the Blessed One.

4 1 allow you, O Bhikkhus, to appoint as disposer of trifles a Bhikkhu who has (&c., as before, down to the end of the KammavaM). Each separate needle, and pair of scissors, and pair of sandals, and girdle, and pair of braces, and filtering cloth, and regulation strainer 2 , and plait 3 , and half-plait 3 , and gusset 3 , and half-gusset 3 , and binding 4 5 , and braiding 4 , is to be given away. If the Sa?;2gha has any ghee, or oil, or honey, or molasses, he is to give it away for personal consumption only, and if it be wanted, he is to give it a second and a third time V

1 There is another officer (asana-pam'l&paka) mentioned at Aullavagga XII, 2, 7, whose omission from the list here is worthy of notice.

2 Dhamma-karako. See V, 13, 1.

3 On these words, see Mahavagga VIII, 12, 2.

4 On these two words, see Mahavagga VIII, 1, 5.

5 These things were to be used only as medicines, according to Mahavagga VI, 1, 1-5, where butter is also added. That would be under the charge of the distributor of dry foods (§ 2), as if kept it would go bad. Accoiding to VI, 15, 10, none of these five

VI, 21, 3«

Now at that time the Sa^gha had no receiver of under-garments x , or of bowls, — no superintendent of those who kept the grounds in order (the A rami kas), and the Aramikas not being looked after, the necessary work was not done, — no superintendent of samaweras, and the sama^eras not being looked after did not perform their duties

They told each of these matters to the Blessed One.

4 1 allow you, O Bhikkhus, to appoint as receiver of under-garments, &c,, a Bhikkhu who has (&c., as before, down to the end of the Kammava/’a).’

End of the Sixth Khandhaka, on Sleeping Arrangements, &c.

kinds of medicine were to be kept for a peiiod exceeding sewn days, but that was a rule that vas not \eiy probable to be -trictiv followed,

1 Sa/iya* no doubt the same as is spelt eLewheie sa . oi sa/aka. and is used for such purposes as bathing m.

VII, i, i.

2 24

SEVENTH KHANDHAKA.

Dissensions in the Order.

I 1 .

1. Now at that time the Blessed One was staying at Anupiya 2 . Anupiya is a town belonging to the Mallas 3 . Now at that time the most distinguished of the young men of the Sakya clan had renounced the world in imitation of the Blessed One.

Now there were two brothers, Mahinama the Sakyan, and Anuruddha the Sdkyan. Anuruddha the Sakyan was delicately nurtured ; and he had three storeyed residences, one for the cold season, one for the hot season, and one for the season of the rains 4 During the four months spent in the

1 With the whole of the following stoiy compare the, in many respects, fuller account given by the commentator on the Dhammapada (Fausboll, pp. 139 and following).

2 This was the spot wheie Gotama spent the first week after his renunciation of the world, before he went on to Rag-agaha (Rh, D/s

• Buddhist Bnth Stones,’ I, 87). Professor Fausboll there (Gataka 1,65) reads Anupiya^, but all his MSS. have the u short. It is noteworthy that m our text the locative is formed as if the word were feminine, though the neuter form is used foi the nominative.

3 The more usual mode of adding this desciiption in similar passages at the commencement of all the Suttas would lead us to expect here Mall&naw nigame.

4 Compare Mahavagga I, 7, i, where the same thing is said of Yasa.

VII, I, 2.

residence for the season of the rains, he was waited upon by women performing music 1 , and came not down from the upper storey of his residence.

Then Mahanama the Sakyan thought : ‘ Now the most distinguished of the young men of the Sakya clan have already renounced the world in imitation of the Blessed One, but from our own family no one has gone forth from the household life into the houseless state. Let therefore either I, or Anuruddha, renounce the world.’ And he went to Anuruddha the Sakyan, and said [so to him, adding], 1 Either therefore do you go forth, or I will do so.’

‘ I am delicate. It is impossible for me to go forth from the household life into the houseless state. Do you do so.’

2. ‘ But come now, O beloved Anuruddha, I will tell you what is incident to the household life. First, you have to get your fields ploughed. When that is done, you have to get them sown. When that is done, you have to get the water led down over them. When -that is done, you have to gee the water led off again. When that is done, you have to get the weeds pulled up 2 * * . When that is done, you have to get the crop reaped. When that is done, you have to get the crop carried away. When that is done, you have to get it arranged

1 Nippurisehi turiyehi. That Childei^s lendeiing, ‘without men, without people, 5 is inadequate is clear from the context at the passage which he quotes fiom (rdtaka I, 53.

2 Ni(f(/apeti. Buddhaghosa says, ‘ Pull up the weeds 5

The word occurs also at (rdtaka I, 215, where there is a simihar list of farming operations, which, though smaller, contains one 01 two items not given here.

[20] Q

VII, i, 2.

into bundles. When that is done, you have to get it trodden out 1 . When that is done, you have to get the straw picked out. When that is done, you have to get all the chaff removed. When that is done, you have to get it winnowed. When that is done, you have to get the harvest garnered 2 . When that is done, you have to do just the same the next year, and the same all over again the year after that.

‘ The work is never over : one sees not the end of one’s labours. O ! when shall our work be over ? When shall we see the end of our labours ? When shall we, still possessing and retaining the pleasures of our five senses, yet dwell at rest? Yes ! the work, beloved Anuruddha, is never over ; no end appears to our labours. Even when our fathers and forefathers had completed their time 3 , even then was their work unfinished.’

‘ Then do you take thought for the household duties. I will go forth from the household life into the houseless state.’

And Anuruddha the Sakyan went to his mother, and said to her : ‘ I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.’

And when he had thus spoken, his mother replied

1 Maddapeti. There is mention of threshing (prati-han) already in the Vedas. See the passages collected by Zimmer, ‘ Altindisches Leben,’ p. 238. But treading out is even still a very common, if not the more usual, process throughout India and Ceylon.

2 Atiharapeti. See Milinda Pafiha, p. 66. The simple verb occurs also in a similar connection m the Bhikkhuni-vibhahga in the introductory story to P&£ittiya VII.

a That is, had died.

VII, 1 , 3 .

to Anuruddha the Sdkyan, and said : ‘You two, O beloved Anuruddha, are my two only sons, near and dear to me, in whom I find no evil. Through death I shall some day, against my will, be separated from you ; but how can I be willing, whilst you are still alive, that you should go forth from the household life into the houseless state ?’

[And a second time Anuruddha the Sakyan made the same request, and received the same repl). And a third time Anuruddha the Sakyan made the same request to his mother.]

3 . Now at that time Bhaddiya the Sakya Ri^a held rule over the Sikyas ; and he was a friend of Anuruddha the Sakyan’s. And the mother of Anuruddha the Sdkyan, thinking that that being so, the Rfi^a would not be able to renounce the world, said to her son : ‘ If, beloved Anuruddha, Bhaddiya the Sakyan Rfi^a. will renounce the world, thou also mayest go forth into the houseless state.’

Then Anuruddha the Sakyan went to Bhaddiya the Sakyan Ra^a, and said to him : ‘ My renunciation of the world, dear friend, is being obstructed by thee.’

‘ Then let that obstruction, dear friend, be removed. Even with thee will 1 1 — renounce thou the world according to thy wish.’

1 Come, dear friend, let us both renounce the world together !’

1 Ahara taya. Buddhaghosa explains that the R%a is beginning to say that he will go with his friend. But a desiie for the glory of sovereignty comes over his heart, and he leaves the sentence unfinished. (The Pali is given in the notes on the text, P- 323-)

YIT, i, 4 -

‘ I am not capable, dear friend, of giving up the household life. Whatsoever else you can ask of me, that I will do \ Do you go forth (alone).’

‘ My mother, dear friend, has told me that if thou dost so, I may. And thou hast even now declared “If thy renunciation be obstructed by me, then let that obstruction be removed. Even with thee will I — renounce thou the world, according to thy wish.” Come, then, dear friend, let us both renounce the world.’

Now at that time men were speakers of truth, and keepers of their word which they had pledged. And Bhaddiya the Sakya Ratya said to Anuruddha the Sakyan : ‘ Wait, my friend, for seven years. At the end of seven years we will renounce the world together.’

‘ Seven years are too long, dear friend. I am not able to wait for seven years.’

[And the same offer was made successively of six years and so on down to one year, of seven months and so on down to one month, and even of a fortnight, and still there was ever the same reply. At last the Rac-a said,]

‘ Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and my brothers.’

‘ Seven days is not too long. I will wait thus far ’ (was the reply).

4. So Bhaddiya the Sakya Ra/a, and Anuruddha, and Ananda, and Bhagu, and Kimbila, and Devadatta — just as they had so often previously gone

1 Tyahaw. See Dr. Morris’s remarks on this elision in his introduction to the K ariyd Pi/aka (Pali Text Society, 1882), where he makes it equal to tad aha m. This seems to us open to question, at least in this passage, where it may possibly stand for te aha m.

out to the pleasure-ground with fourfold array — even so did they now go out with fourfold array and Upali the barber went with them, making seven in all.

And when they had gone some distance, they sent their retinue back, and crossed over into the neiphbouring district, and took off their fine things, and wrapped them in their robes, and made a bundle of them, and said to Upali the barber: ‘ Do you now. good Updli, turn back. These things will be sufficient for you to live upon.’

But as he was going back, Upali the barber thought : 1 The Sakyas are fierce. They will think that these young men have been brought by me to destruction, and they will slay me. But since now these young men of the Sakya clan can go forth from the household life into the houseless state, why indeed should not I V And he let down the bundle (from his back), and hung the bundle on a tree, saying, ‘ Let whoso finds it, take it, as a gift, and returned to the place where the young Sakyans were.

And the Sakya youths saw him coming from afar, and on seeing, they said to him : ‘ What have you come back for, good Upali ?’

Then he told them [what he had thought, and what he had done with the bundle, and why he was returned],

‘ Thou hast done well, good Upali (was the reply), in that thou didst not return ; for the Sdkyas are fierce, and might have killed thee.’

And they took Upali the barber with them to the place where the Blessed One was. And on arriving there, they bowed down before the Blessed One, and

JPULLAVAGGA.

VII, l, 4-

took their seats on one side. And so seated they said to the Blessed One : ‘ We Sakyas, Lord, are haughty. And this Upali the barber has long been an attendant, Lord, upon us. May the Blessed One admit him to the Order before us, so that we may render him respect and reverence, and bow down with outstretched hands before him (as our senior), and thus shall the Sakya pride be humbled in us Sakyans 1 .’

Then the Blessed One received first Updli the barber, and afterwards those young men of the Sdkya clan, into the ranks of the Order. And the venerable Bhaddiya, before that rainy season was over, became master of the Threefold Wisdom 2 , and the venerable Anuruddha acquired the Heavenly Vision 3 , and the venerable Ananda realised the effect of having entered upon the Stream 4 , and Devadatta attained to that kind of Iddhi which is attainable even by those who have not entered upon the Excellent Way 5 .

1 This reputation of the Sakya family for pride is referred to in Pataka I, 88, 89.

2 Tisso vi^a, see Rh. D/s remarks at pp. 16 1, 162 of ‘Buddhist Suttas from the Pali' (S B. E., vol. xi) They are probably here the three vi^-gas leferred to m the Sutta-vibhahga, Paragika I, 1, 6-8, as the second of those is the Heavenly Vision, here mentioned m the next clause.

8 Dibba^akkhu, a full description of the details of which will be found in the stock paragraph translated by Rh. D. in £ Buddhist Suttas from the Pali' (S. B. E., vol. xi, pp. 216-218).

4 Sotdpattiphala ; that is, he became free from the delusion of self (sakk&yadi///£i), from doubt (y\k\Wkkh&), and from dependence upon ceremonies or works (silabbata-param&sa). See Rh. D/s manual, ‘Buddhism/ pp. 1 08-1 10.

5 Pothu^anika iddhi. What this may be is unknown to us, A fourfold Iddhi is described in detail in the stock passage

VII, I, 6.

5 1 . Now at that time the venerable Bhaddiya, who had retired into the forest to the foot of a tree, into solitude, gave utterance over and over again to this ecstatic exclamation : 4 O happiness ! O happiness !’ And a number of Bhikkhus went up to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And. so seated, they [told the Blessed One of this], and added, ‘For a certainty, Lord, the venerable Bhaddiya is not contented as he lives the life of purity; but rather it is when calling to mind the happiness of his former sovranty that he gives vent to this saying/ Then the Blessed One addressed a certain Bhikkhu, and said : £ Do you go, O Bhikkhu, and in my name call Bhaddiya the Bhikkhu, saying, “ The Teacher, venerable Bhaddiya, is calling for you/”

‘ Even so, Lord/ said that Bhikkhu, in assent to the Blessed One. And he went to Bhaddiya, and called him [in those words].

6. ‘ V ery well/ said the venerable Bhaddiya, in translated by Rh. D. in ‘ Buddhist Suttas from the Pali, S. B. E., vol. xi, p. 214, and the fourfold Iddhi of the ideal king m the similar passage, loc. cit, pp. 259-261. The Iddhi heie referred to may be the former of these two, though that list does not include the power ascribed to Devadatta in the next chapter. At Gataka I, 140, the expression of our text here is replaced by gh etna, though the account there is otherwise the same.

It is worthy of notice that Devadatta, though a Bhikkhu, is not honoured with the standing epithet, * venerable/ always used of the other members of the Order, even when they are repiesented to have been of bad character.

1 The following incident, with a summaiy of the preceding sections, forms the introductory story to the 10th Pataka (Rh D s 4 Buddhist Birth Stories/ i. pp. 1 90-1 93). The legend may ha\e first arisen as an explanation of the name Bhaddiya, which means c the fortunate one. 5

assent to that Bhikkhu ; and he came to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the Blessed One said to the venerable Bhaddiya :

f Is it true, as they say, that you Bhaddiya, when retired into the forest to the foot of a tree, into solitude, have given utterance over and over again to this ecstatic exclamation, “ O happiness ! O happiness ! ” What circumstance was it, O Bhaddiya, that you had in your mind when } T ou acted thus ?’

‘Formerly, Lord, when I was a king, I had a guard completely provided both within and without my private apartments, both within and without the town, and within the (borders of my) country. Yet though, Lord, I was thus guarded and protected, I was fearful, anxious, distrustful, and alarmed. But now, Lord, even when in the forest, at the foot of a tree, in solitude, I am without fear or anxiety, trustful and not alarmed ; I dwell at ease, subdued 1 , secure 2 , with mind as peaceful as an antelope’s 3 . It was when calling this fact to mind, Lord, that I gave utterance over and over again to that cry, “ O happiness ! O happiness !

Then the Blessed One, on hearing that, gave utterance at that time to this song :

3 Pannalomo. See our note 2 on -STullavagga I, 6, 1 (above, vol. ii, p. 339).

2 Paradavutto. This is the reading of the Sinhalese MS., and is the correct one. See Oldenberg’s note at p. 363 of the edition of the text. Our translation is conjectural.

s Migabhfitena ^etasd. The meaning of miga in this phrase is not certain ; and the figure may be drawn from the careless mind of any animal in its natural state. We have not noticed the idiom elsewhere; but compare the converse figure, bhantamiga-sappa/ibhdgo sdsane anabhirato, at Gdtaka I, 303, 6.

‘ The man who harbours no harsh thoughts within him,

Who cares not whether things are thus or thus, His state of joy, freedom from grief or care, The very gods obtain not to behold!’

1. Now when the Blessed One had stayed at Anupiyd as long as he thought fit, he set cut on his journey towards Kosambi. And journejing straight on he arrived in due course at Kosambi, and there, at Kosambi, he stayed at the Ghosita Arama.

Now the following thought occurred to Devadatta, when he had retired into solitude, and was plunged in meditation : ‘ Whom now 1 can I so gain over that, he being v'dl pleased with me, much gam and honour may result to me ? And it occurred to him, ‘ Now this prince Ayatasattu is young, and has a lucky future before him. Let me then gain him over; and he being well pleased with me, much gain and honour will result.’

Then Devadatta folded up his sleeping-mat, and set out, fully bowded and robed, for Rayagaha , and in due course he arrived at Rayagaha. Then he laid aside his own form, and took upon himself the form of a child clad in a girdle of snakes, and appeared on the lap of prince Ayatasattu 2 . Then was

1 In the test, for kin nu read k a m nu.

■ This taking upon oneself another shape is not one cf the powers of Iddhi included in the first list referred to at note 5, p. 230.

prince Ag'itasattu terrified, and startled, and anxious, and alarmed.

And Devadatta said to prince Agatasattu, ‘Are you afraid of me, O prince ?’

‘Yes, I am. Who are you ?’

‘ I am Devadatta.’

‘ If you, Sir, are really the worthy Devadatta, be good enough to appear in your own shape.’

Then Devadatta, laying aside the form of the child, appeared there before prince A/atasattu with his inner and outer robes on, and with his bowl in his hand. And prince Ag’atasattu was well pleased with Devadatta by reason of this marvel of Iddhi, and morning and evening he used to go in five hundred chariots to wait upon him, and food was brought and laid before him in five hundred dishes.

Then there arose in Devadatta’s mind, possessed and vanquished by gain and hospitality and fame
some such thought as this: ‘It is I who ought to lead the Bhikkhu-sawzgha.’ And as the idea rose up within him, (that moment) was Devadatta deprived of that his power of Iddhi.

2. Now at that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the attendant on Moggalldna, had just died, and had appeared again in a certain spiritual body 1 2 , possessed of a personality as large as two or three of the common rice-fields of a Magadha village, and yet so constituted 3 that he was

1 Compare Mah&vagga V, 1, 22, on this expression. Also below, § 5.

2 Annataram manomayaw kSya m upapanno. Perhaps ‘in a mode of existence m which his body was changeable at will.’ (See Childers, sub voce manomayo.)

s Attabh&vo. See IX, 1, 3.

YIT, 2, 3.

2 35

not in the way either of himself or of others \ And this celestial being, Kakudha, went to the venerable Moggallana, and bowed down before him, and took his stand on one side. And so standing, he told the venerable Moggalldna [of the thought that had arisen in Devadatta’s mind, and of the result thereof]. And when he had told him, he bowed down before the venerable Moggallana, and keeping him on his right side as he passed him, he vanished away.

And the venerable Moggallana went to the place where the Blessed One was, and told him [the whole matter] 1 2 3 .

‘What then, Moggallana, have you so penetrated the mind of that celestial being Kakudha, that you know that whatsoever he speaks, that will be accordingly, and not otherwise “?’

‘ I have, Lord.’

‘ Keep that saying, Moggallina, secret ; keep that saying secret. Even now that foolish man will himself make himself known.

3 4 . £ There are, Moggallana, these five kinds of teachers now existing in the world. What are the five ?

‘ In the first place, Moggallana, there is one kind of teacher whose conduct not being pure, he yet

1 Vy&badheti. He could occupy the same space as other beings without incommoding them. The word occurs m the same sense m the passage quoted from Buddhaghosa m Rh D ’s note 1 on the Maha-panmbbana Sutta V, 10, but originally occurring m the Anguttara Nikaya.

2 The last paragraph is here repeated in the text.

3 On the use here of ^etasd £eto pari^a, compare I\Iaha-parinibb&na Sutta I, 16, 17.

4 The following two sections are repeated below, VH 3 ic, to all the Bhikkhus,

A r ULLAVAGGA.

gives out that he is a person of pure conduct, one whose conduct is pure, and innocent, and without stain. His disciples know that that is so, but they think, “ If we announce the fact to the laity, he will not like it. And how can we conduct ourselves towards him in a way that Is displeasing to him? And besides he is honoured with gifts of the requisite clothing, food, lodging, and medicine for the sick. He will sooner or later become known by that which he himself will do.” Such a teacher, Moggallana, do his disciples protect in respect of his own conduct. And being as he is, he expects 1 to be protected by his disciples in respect of his own conduct.

4. ‘ Again, Moggallana,’ &c. [as before, putting successively ' mode of livelihood,’ ‘ preaching of the Dhamma,’ ‘system of exposition,’ &c., ‘insight arising from knowledge,’ for ‘ conduct’]. 1 These, Moggallana, are the five kinds of teachers now existing in the world. But I being pure in conduct, mode of livelihood, preaching of the Dhamma, system of exposition, and insight arising from knowledge, give out that I am so, that I am pure, innocent, and without stain in all these things. And neither do my disciples protect me in respect of my own conduct, nor do I expect them to do so.’

5. Now when the Blessed One had remained at Kosambt as long as he thought fit, he set out on his journey towards Ragagaha. And journeying straight on, he arrived in due course at Ragagaha ; and there, at Rctgagaha, he stayed at the Ve/uvana in the Kalandaka N ivapa.

3 Pa^Hsirasati. Perhaps this word here means ‘he requires, needs.’

VII, 2, 5 -

And a number of Bhikkhus went to the Blessed One, and bowed down before him, and took their seats on one side. And when so seated, they said to the Blessed One : ‘ Prince A^atasattu is in the habit of eoine morning; and evening- with five hundred carts to wait upon Devadatta, and food is brought and laid before him in five hundred dishes/

‘ Envy not, O Bhikkhus, the gain and hospkality and fame of Devadatta. So long, O Bhikkhus as A^atasattu [so waits upon him and gives him alms] so long may we expect Devadatta not to prosper, but to decline in virtuous qualities 1 . Just, O Bhikkhus, as if you were to burst a gall (bladder ) 2 before the nose of a fierce dog, the dog would thereby become so much the fiercer, just so long, O Bhikkhus (&c., as before). To his own hurt, O Bhikkhus, has this gain, hospitality, and fame come to Devadacta, to his own destruction. Just, O Bhikkrms as a plantain, or a bamboo, or a reed gives fnut zo its own hurt and its own destruction 3 , just sc to his own hurt (&c., as before). Just as a young she-mule conceives to her own hurt and her own destruction % just so, O Bhikkhus, to his own hurt has this gain &c., come to Devadatta.

• Its fruit destroys the plantain-tree ; its fruit the bamboo and the reed.

1 This phrase runs m the same mould as the one so constantly repeated at the commencement of the Maha-pa 1 mibbana Su.ta (I,j§4-n).

2 Pitta bhindeyyuw. Literally, 4 should break a gall.'

3 These three plants die after producing fruit.

4 Because she would die if she did. On assatar-, compare above, VI, 4, 3, and our note there.

‘ Honour destroys the evil man, just as its foal destroys the young she-mule.’

Here endeth the First Portion for Recitation.

• 3 .

1. Now at that time the Blessed One was seated preaching the Dhamma, and surrounded by a great multitude, including the king and his retinue. And Devadatta rose from his seat, and arranging his upper robe over one shoulder, stretched out his joined hands to the Blessed One, and said to the Blessed One :

‘ The Blessed One, Lord, is now grown aged, he is old and stricken in years, he has accomplished a long journey, and his term of life is nearly run h Let the Blessed One now dwell at ease in the enjoyment of happiness reached even in this world. Let the Blessed One give up the Bhikkhu-sawgha to me, I will be its leader.’

‘ Thou hast said enough, Devadatta. Desire not to be the leader of the Bhikkhu-sawzgha.’

[And a second time Devadatta made the same request, and received the same reply. And a third time Devadatta made the same request.]

‘ I would not give over the Bhikkhu-sawgha, Devadatta, even to Sariputta and Moggallana.

1 This string of epithets recurs in Par%ika I, 1, 2, of old and venerable Brahmans.

VII, 3 , 2.

How much less, then, to so vile and evil-living a person as you 1 /

Then Devadatta thought : f Before the king and his retinue the Blessed One denies me, calling me evil-living/' and exalts Sariputta and Moggallina/ And, angry and displeased, he bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence.

This was the first time that Devadatta bore malice against the Blessed One.

2. And the Blessed One said to the Bhikkhus, ‘ Let then the Sa;;zgha, O Bhikkhus, carry out against Devadatta the Act of Proclamation 2 in Ra^agaha, to the effect that whereas the nature of Devadatta used to be of one kind it is now of another kind, and that whatsoever he shall do, either bodily or verbally, in that neither shall the Buddha be recognised, nor the Dhamma, nor the Sawgha, but only Devadatta.

4 And thus, O Bhikkhus, shall the Act be carried out. Some discreet and able Bhikkhu (&c ,

1 In the test read £/;avassa khe/apakassa. On the first word, compare V, 2,8. For the second the Dhammapada commentator (Fausboll, p. 143) reads, as does the Sinhalese MS. in our passage, khe/asika. Buddhaghosa, explaining it, says, ‘In this passage (we should recollect) that those who obtain the requisites (of a Bhikkhu) by an evil mode of life are said by the Noble Ones to be like unto spittle. The Blessed One calls him khe/apaka (to express that) he eats, (that is, 1 gams a living) m sm like that/ (For the Pali, see the edition of the text, p. 323, where the comma after khe/asadisa should be before it.)

2 Pakasaniya-kammatf2. This is not one of the regular official acts of the Sa;;zgha, as described in Aullavagga I, and is only mentioned m this passage. It is not rcfened to by the Dhammapada commentator.

STFLLAVAGGA.

VII » 3 ) 3 -

in the same form as in I, i, 4, down to the end of the KammavdH).’

And the Blessed One said to the venerable Sariputta, * Do you then, Sariputta, proclaim Devadatta throughout R&yagaha.’

1 In former times, Lord, I have sung the praises of Devadatta in Ri/agaha, saying, “ Great is the power (Iddhi) of the son of Godhi ! Great is the might of the son of Godhi !” How can I now proclaim him throughout Ra^agaha ?’

‘Was it not truth that you spoke, Sariputta, when vou Tsoi sang his praises ?’

‘Yea, Lord!’

‘ Even so, Sariputta, do you now, speaking the truth, proclaim Devadatta throughout Ra^agaha.’

‘ Even so, Lord,’ said Sariputta, in assent to the Blessed One.

3. And the Blessed One said to the Bhikkhus : ‘ Let then the Sawgha appoint Sariputta to the office of proclaiming Devadatta throughout Rag-agaha to the effect (&c., as before, § 2 ). And thus, O Bhikkhus, should he be appointed. First, Sariputta should be asked, &c. (as usual in official appointments 1 , down to the end of the Kammava-fa).’

Then Sariputta, being so appointed, entered Ra^agaha with a number of Bhikkhus, and proclaimed Devadatta accordingly. And thereupon those people who were unbelievers, and without devotion or insight, spake thus : ‘ They are jealous, these Sakyaputtiya Samaras ! They are jealous of the gain and hospitality that fall to Devadatta !’ But those who were believers, full of devotion, able, and gifted with in-

1 See, for instance, I, 22, 2.

VII, 3, 4-

sight, spake thus : ‘ This cannot be any ordinary affair 1 2 , in that the Blessed One has had Devadatta proclaimed throughout Rayagaha ! ’

4. And Devadatta went to A^atasattu the prince, and said to him : ‘In former days, prince, people were long-lived, but now their term of life is short. It is quite possible, therefore, that you may complete your time while you are still a prince. So do you, prince, kill your father, and become the Rsi/a ; and I will kill the Blessed One, and become the Buddha.’

And prince A^atasattu thought, ‘ This worthy Devadatta has great powers and might ; he will know (what is right).’ And fastening a dagger - against his thigh, he entered with violence and at an unusual hour 3 , though fearful, anxious, excited, and alarmed, the royal chamber. And when the ministers who were in attendance in the private chamber saw that, they seized him. And when, on searching him, they found the dagger fastened on his thigh, they asked him :

‘ What were you going to do, O prince ?’

‘ I wanted to kill my father.’

‘Who incited you to this ?’

‘ The worthy Devadatta.’

Then some of the ministers advised ‘ The prince should be slain, and Devadatta, and all the Bhikkhus.’ Others of them advised ‘ The Bhikkhus ought not to be slain, for they have done no wrong;

1 Na orakaw bhavissati. See Mahdvagga I. 9, x, and isTullavagga VI, 4, 10, and our note on the latter passage.

2 Potthanikawt. This word has already occurred at Maiiavagga VI, 23, 3.

3 Divadivassa. See the use of this word at GStaka II, 1.

[20] R

ffULLAVAGGA.

VII, 3, 5-

but only the prince and Devadatta.’ Others of them again said, ‘ Neither should the prince be slain, nor Devadatta, nor the Bhikkhus. But the king should be told of this, and we should do as the king shall command.’

5. So these ministers, taking the prince with them, went to the Rafa of Magadha, to Seniya Bimbisara, and told him what had happened.

‘ What advice, my friends, did the ministers give ?’

[When they had told him all (as before) he said] :

‘ What, my friends, can the Buddha, or the Sazzzgha, or the Dhamma have to do with this ? Has not the Blessed One had a proclamation already made throughout Ra^agaha concerning Devadatta, to the effect that whereas his nature used to be of one kind, it is now of another ; and that whatsoever he shall do, either bodily or verbally, in that shall neither the Buddha, nor the Dhamma, nor the Sazzzgha be required, but only Devadatta ?’

Then those ministers who had advised that the prince and Devadatta and all the Bhikkhus should be slain, them he made incapable (of ever again holding office) And those ministers who had advised that the prince should be slain, and Devadatta, them he degraded to lower offices. But those ministers who had advised that neither should the prince be slain, nor Devadatta, nor the Bhikkhus, but that the king should be informed of it, and his command be followed, them he advanced to high positions.

And the Rdfa of Magadha, Seniya Bimbisara, said to prince A^atasattu : ‘ Why did you want to kill me, O prince V

VII, 3, 7 -

DISSENSIONS IN T1IE ORDER.

‘ I wanted a kingdom, O king ! ’

‘ If you then want a kingdom, O prince, let this kingdom be thine ! ’ And he handed over the kingdom to A^atasattu the prince ’.

6. Then Devadatta went to prince 2 A^atasattu, and said, ‘ Give such orders, O king, to your men that I may deprive the Samawa Gotama of life. And Agatasattu the prince gave orders to his men : ‘Whatsoever the worthy Devadatta tells you, that do ! ’

Then to one man Devadatta gave command ‘ Go, my friend, the Samara Gotama is staying at such and such a place. Kill him, and come back by this path.’ Then on that path he placed other two men, telling them, 1 Whatever man you see coming alone along this path, kill him, and return by that path.’ Then on that path he placed other four men [and so on up to sixteen men].

7. And that man took his sword and shield, and hung his bow and quiver at his back, and went to the place where the Blessed One was, and when at some little distance from the Blessed One, being

1 The early literature already mentions that A^atasattu eventually hilled his father. (See, for instance, Samafma-phala Sutta, p. 154.) Bigandet I, 261 (3rd edition) adds that the mode adopted was bystarving him to death in prison.

2 The Buddhist writers being so especially careful in their accurate use of titles, it is particularly noteworthy that Agatasattu is here called prince (kumara) and not king (r%a). It is almost impossible to avoid the conclusion that this paragraph stood originally in some other connection ; and that the events it de** scribes must then have been supposed to have taken place before Ag&tasattu actually became king. That the Dhammapada commentator says here (Fausboll, p. 143) tasmiw (that is, A^atasattu) ra gge pati//Aite, is no evidence the other way; for that account is either taken from this, or depends ultimately upon it.

R 2

VII, 3 , 7-

terrified, anxious, excited, and alarmed, he stood stark still and stiff 1 .

On the Blessed One seeing him so, he said to the man : ‘ Come hither, friend, don’t be afraid.’

Then that man laid aside his sword and his shield, took off his bow and his quiver, and went up to the Blessed One ; and falling at his feet, he said to the Blessed One : ‘ Transgression, Lord, has overcome me even according to my folly, my stupidity, and my unrighteousness, in that I have come hither with evil and with murderous intent. May the Blessed One accept the confession I make of my sin in its sinfulness, to the end that in future I may restrain myself therefrom V

‘Verily, my friend, transgression has overcome thee [&c„ down to] intent. But since you, my friend, look upon your sin as sin, and duly make amends for it, we do accept (your confession of) it. For this, O friend, is progress in the discipline of the Noble One, that he who has seen his sin to be sin makes amends for it as is meet, and becomes able in future to restrain himself therefrom V

Then the Blessed One discoursed to that man in due order, that is to say (&c., as usual in conversions 3 , down to) May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him.

And the Blessed One said to the man : ‘ Do not, my friend, leave me by that path. Go by this path,’ and so dismissed him by another way.

1 Patthaddha; that is, prastabdha. See Sutta-vibhanga, P&rSgika I, io, 17, 21.

s This confession and acceptance are in a standing form, which occurs, for instance, at Mahavagga IX, x, 9 ; Z'ullavagga V, 20, g.

3 See, for instance, ifullavagga VI, 4, 5.

VII, 3 , 9 -

8. But the two men thought, ‘ Where now can that man be who was to come alone ? He is delaying long.’ And as they were going to meet him, they caught sight of the Blessed One sitting at the foot of a certain tree. On seeing him they went up to the place where he was, and saluted him, and took their seats on one side. To them also the Blessed One discoursed, [and they were converted as the other man had been, and he sent them back by another way. And the same thing occurred as to the four, and the eight, and the sixteen men k]

9. And the one man returned to Devadatta, and said to him : ‘ I cannot, Lord, deprive the Blessed One of life. Great is the power (Iddhi £ ) and might of the Blessed One.’

‘ That will do, friend. You need not do so. 1 will slay the Blessed One myself.’

Now at that time the Blessed One was walkingup and down (meditating) in the shade below 0 the mountain called the Vulture’s Peak. And Devadatta climbed up the Vulture’s Peak, and hurled down a mighty rock with the intention of depriving the Blessed One of life. But two mountain peaks came together and stopped that rock, and only a splinter 4 falling from it made the foot of the Blessed One to bleed 5 .

1 The last two paragraphs of § 7 are repeated m full m the text in each case.

2 The Iddhi here must be the power of religious persuasion.

3 Pa^/iaytyaw. See Mahavagga V, 1, 5, and ilaha-parinibbana Sutta II, 31 (p. 22 of the text).

4 Papatika. In the text, by a misprint, this and the preceding word have been joined together.

5 Pade ruhiram uppadesi, wheie ruhira is equal to lohita.

Then the Blessed One, looking upwards, said to Devadatta : ‘ Great, O foolish one, is the demerit you have brought forth for yourself 1 , in that with evil and murderous intent you have caused the blood of the Tathagata to flow.’

And the Blessed One said to the Bhikkhus :

‘ This is the first time that Devadatta has heaped up (against himself) a Karma which will work out its effect in the immediate future 2 , in that with evil and murderous intent he has caused the blood of the Tathdgata to flow.’

10. And the Bhikkhus having heard that Devadatta was compassing the death of the Blessed One, walked round and round the Vihara, making recitation in high and loud tones, for a protection and guard to the Blessed One. On hearing that noise the Blessed One asked the venerable Ananda what it was. And when Ananda [told him], the Blessed One said : ‘ Then, Ananda, call the Bhikkhus in my

It is so used at Gataka II, 275, in the Milinda Parcha, p. 125, and in the account of the present incident in the Dhammapada commentary (p. 144). In Mahavagga I, 67, where it is said that one who has shed (a Buddha's) blood cannot be received into the Order, the expression is lohitaz7z uppadeti: and m numerous passages elsewhere it is added that such a lohituppadako becomes ipso facto discharged fiom one or other of the duties and privileges of a member of the Order, just as if he had thrown off the robes.

1 Pasfttaffz By a misprint the text has pasuta^. Compare the end of § 1 6 below.

2 Anantanka-kammaffz. That is, that will work out its effect, (not in the next birth, as is the case of all other Karma,) but immediately, in the present life. There are five such deeds (see Childers, sub voce pa nk°, and Milinda Pawha, p. 25). The Bodisats, according to Gsitaka I, 45 (verse 256), are free fiom such sins.

VII, 3, II.

name, saying, “ The Teacher sends for the venerable ones.” ’

And he [did so], and they came, and saluted the Blessed One, and took their seats on one side. And when they were so seated, the Blessed One said to the Bhikkhus : ‘ This, O Bhikkhus, is an impossible thing, and one that cannot occur, that one should deprive a T athagata of life by violence. The Tathigatas, O Bhikkhus, are extinguished (in death) in due and natural course.

‘ There are, O Bhikkhus, these five kinds of teachers now living in the world (&c., as in VII, 2, 3, 4, down to the end). And this, O Bhikkhus, is an impossible thing, and one that cannot occur, that a Tathagata should be slain by any act set on foot by any one besides himself. The Tathagatas, O Bhikkhus, are extinguished (in death) in due course (of nature). Go, therefore, O Bhikkhus, each one to his Vihara, for the Tathagatas require no protection.’

11. Now at that time there was at Ra^agaha an elephant named Ncilagiri, fierce, and a manslayer. And Devadatta went into Ra^agaha, and to the elephant stables, and said to the elephant-keepers 1 :

• I, my friends, am a relative of the rasa’s, and am able to advance a man occupying a low position to a high position, and to order increase of rations or of pay. Therefore, my friends, when the Samara Gotama shall have arrived at this carriage-road 2 , then loose the elephant Nalagiri, and let him go down the road/

1 Hatthi-bhaw^e. See the note on Mahavagga VI, 37, 2

2 R&kkh&m; that is, rathyam. Compare G&taka I, 346, and the Old Commentary on the Bhikkhimx-vibhanga, Pa&ttija VII.

JTULLAVAGGA.

12 .

vii ,

‘ Even so, Sir,’ said those elephant-keepers in assent to Devadatta.

And when the Blessed One early in the morning had dressed himself, he entered R&^agaha duly bowled and robed, and with a number of Bhikkhus, for alms ; and he entered upon that road. On seeing him the elephant-keepers loosed Naligiri, and let it go down the road. And the elephant saw the Blessed One coming from the distance ; and as soon as it saw him, it rushed towards the Blessed One with uplifted trunk, and with its tail and ears erect.

When those Bhikkhus saw the elephant Nalclgiri coming in the distance, they said to the Blessed One : ‘ This elephant, Lord, Nhlagiri, is fierce, and a manslayer, and it has got into this road. Let the Blessed One, Lord, turn back ; let the Happy One turn back.’

‘ Come on, O Bhikkhus. Be not alarmed. There is, O Bhikkhus, no possibility [&c., as in last section, down to the end].’

[And a second and a third time the Bhikkhus made the same appeal, and received the same repIy -]

12. Then at that time the people climbed up on to the upper storeys of the houses, and on to the balconies, and on to the roofs. And those of them who were unbelievers and without faith or insight, said, ‘Truly the countenance of the great Samara is beautiful ; but the elephant will do him a hurt 1 .’ But those who were believers, full of

1 The setting of this paragraph is parallel to § 3 above in this chapter ; the speech of the unbelievers is the same as that of the Ga/ilas at Mahavagga I, ig, 4.

devotion, able, and gifted with insight, said, ‘’Twill be long eer the elephant can fight a fight with the elephant (of men) ! ’

And the Blessed One caused the sense of his love to pervade the elephant Nalagiri 1 ; and the elephant, touched by the sense of his love, put down his trunk, and went up to the place where the Blessed One was, and stood still before him. And the Blessed One, stroking the elephant’s forehead with his right hand, addressed him in these stanzas * £ Touch not, O elephant, the elephant of men ; for sad, O elephant, is such attack 2 ,

'For no bliss is there, O elephant, when he is passed from hence, for him who strikes the elephant of men.

‘ Be not then mad, and neither be thou careless 3 , for the careless enter not into a state of bliss,

£ Rather do thou thyself so act, that to a state of bliss thou mayest go.’

And Nalagiri the elephant took up with his trunk the dust from off the feet of the Blessed One, and sprinkled it over its head, and retired, bowing backwards the while it gazed upon the Blessed One.

And Nalagiri the elephant returned to the elephant stables, and stood in its appointed place, and

1 Mettena )httena phari; literally, ‘he suffused him with loving heait.’ Compaie Rh. D.’s ‘Buddhist Birth Stories,’ i p 112.

2 Innagamasadothe mis inserted for euphony. See the instances given by Kuhn, ‘ Beitrage zur Pah-grammatik, p, 63. Many others might be added; siva-m-aftgase, (xataka \ol 1, verse 27; samana-m-a^ala, Childers sub voce, &c. Compare the curious use of asadeti at Aullavagga I, 27.

3 A play on the words is here lost in English (1x1a mado mi pamado).

XULLAVAGGA.

VII, 3 , 13.

became once more the tame Ndlagiri. And at that time the people sung these verses :

‘ They can be tamed by sticks, and goads, and whips,

1 But the great Sage has tamed this elephant without a weapon or a stick.’

13. The people were angry, murmured, and became indignant, saying, * How wicked is this Devadatta, and how wretched x , in that he can go about to slay the Samara Gotama, who is so mighty and so powerful.’ And the gain and honour of Devadatta fell off, while that of the Blessed One increased.

2 Now at that time, when the gain and honour of Devadatta had fallen off, he went, surrounded by Bhikkhus, to people’s houses, appealing for alms 1 2 3 .

The people were angry, murmured, and became indignant, saying, ‘ How can the Sakyaputtiya Samaras live on food that they ask for at people’s houses ? Who is not fond of well-cooked food ? Who does not like sweet things ?’

The Bhikkhus heard (&c., down to) the Blessed One said to the Bhikkhus : ‘ Therefore do I lay down this rule, O Bhikkhus, for the Bhikkhus that

1 Alakkhikoti ettha na lakkhetlti alakkhiko na ^anatiti attho. Apakata-kammaOT karomiti na ^anatiti na lakkhitabbo ti alakkhawo passitabbo ti attho (B.). We venture to differ from both of these explanations, and to follow rather the derivation of the word, and the meaning of the corresponding Sanskrit term alakshmika.

2 From here down to the ‘ decision ’ is identical with the introductory story in the Sutta-vibhanga to the 32nd Paiittiya, — a rule the previous existence of which is implied in the decision given here.

3 ViniiSpeti is continually used in the Sutta-vibhanga in this sense, and even occurs already in the Patimokkha, Pa&ttiya 39.

TIT, 3, 14.

(not more than) three shall enjoy an alms (together) at people’s houses— and this for the sake of three reasons ; (to wit) for the restraint of the evil-minded and for the ease of the good \ lest those who have evil desires should, in reliance upon a particular party (among the Bhikkhus), break up the Sa^zgha-. and (lastly) out of compassion for the laity 3 4 . (A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be dealt with according to law V

14 5 6 . Now Devadatta went to the place where Kokalika, and Kafemoraka-tissaka, and the son of Kha«zfa-devl and Samudda-datta were, and said to them, 2 1 Come, Sirs, let us stir up a division in the Samara Gotama’s Sawgha, and in the body of his adherents e .’

When he had thus spoken, Kokalika said to Devadatta, ‘ The Samara Gotama, Sir, is mighty and powerful. How can we [do such a thing] ?’

‘ Come, Sirs, let us go to the Samazza Gotama, and make the following five demands, sating

1 This whole phrase recurs in Sutta-vibhanga, Pdrag-ika I, 5, 1 1 , and in the Anguttara Nikaya II, 1 7, 2. In the latter passage Dr. Morris reads dummaiimuna/s; see his note at pp 127, 12S. But the Sanskrit Buddhist vocabulary Vyutpatti (teste Bohtlmgk- Roth, s. v. manku) authorises the use ofdummanku.

2 So the Anguttara, loc. cit., has, in the same connection, gihinaw anukampdya pSpiX'£Mna«z pakkhupa££/)edava

3 See last note. The idea is here, of course, lest any particular layman should be burdened by providing for many Bhikkhus

4 That is, under the 32nd Pa/iittiya, on which lule the Suttavibhanga explains the phrase ga«a-bhog-ana.

5 Sections 14, 15, and the greater part of 16 recur, word for word, as the intioductory story to the 10th Sanzghtdisesa.

6 In iakka-bhedam the first word no doubt connotes 'kingdom, lordship,’ as m dhamma-^akka, £akkavatti, Ac.

2C2

A’ULLAVAGGA.

VIT, 3) 14.

“ The Blessed One, Lord, has declared in many a figure the advantages of the man who wishes for little, who is easy to satisfy in the matter of support and nourishment, who has eradicated evil from his mind, has quelled his passions, and is full of faith, of reverence, and of the exercise of zeal 1 . The following five things, Lord, conduce to such a condition 2 , It would be good, Lord, if the Bhikkhus should be, their lives long, dwellers in the woods — if whosoever goes to the neighbourhood of a village should thereby commit an offence. It would be good if they should, their lives long, beg for alms — if whosoever should accept an invitation, should thereby commit an offence. It would be good if they should clothe themselves, their lives long, in cast-off rags — if whosoever should accept a gift of robes from a layman 3 , should thereby commit an offence. It would be good if they should dwell, their lives long, under the trees 4 — if whosoever should (sleep) under a roof, should thereby commit an offence. It would be good if they should, their lives long, abstain from fish 5 6 — if whosoever should

1 This is part of the standing 4 religious discourse J so often ascnbed to the Buddha in the Vmaya texts, and given at full m the ATullavagga I, 1-3.

2 It was on precisely the same reasoning that a ceitain Bhikkhu in Mahavagga VIII, 28, 1, endeavoured to get the Buddha to conveit to the rejection of all clothing.

3 At Mahavagga VIII, 1, 35, it is laid down that a Bhikkhu may either dress in cast-off rags, or accept robes from a layman, according as he likes.

4 This dwelling under trees is expressly forbidden, as regards the season of the rams, in Mahavagga III, 12, 5.

6 The rule of the Order is merely that no one may knowingly eat fish which he has seen or heard or suspected to have been caught for that purpose. See Mahavagga VI, 31, 14.

VII, 3, 16-

eat fish, should thereby commit an offence.” The Samawa Gotama will not grant these things. Then will we gain over the people by means thereof.’

‘ Yes ; it may be possible so to stir up divisions in the Sawgha, and in the party of the Samara Gotama. For the people believe in rough measures.’

15. And Devadatta went to the Blessed One, surrounded by his friends, and made these demands [in the words just set out].

‘ No, Devadatta. Whosoever wishes to do so, let him dwell in the woods ; whosoever wishes to do so, let him dwell in the neighbourhood of a village. Whosoever wishes to do so, let him beg for alms ; whosoever wishes to do so, let him accept invitations from the laity. Whosoever wishes to do so, let him dress in rags ; whosoever wishes to do so. let him receive gifts of robes from laymen. Sleeping under trees has been allowed by me, Devadatta, for eight months in the year ; and the eating of fish that is pure in the three points — to wit, that the eater has not seen, or heard, or suspected that it has been caught for that purpose.’

And Devadatta, pleased and delighted that the Blessed One had refused the five demands, arose from his seat, and keeping him on his right hand as he passed him, departed thence with his friends. And he entered into Rayagaha, and urged his view upon the people by means thereof, saying, ‘ Such and such things did we ask, Sirs, of the Samara Gotama. He would not allow them, but we live in accordance with them.’

16. Then those of the people who were unbelievers, and without reverence or insight, said. ‘These Sakyaputtiya Samaras have eradicated evil

XULLAVAGGA.

from their minds, and have quelled their passions, while on the other hand the Samara Gotama is luxurious, and his mind dwells on abundance 1 .’ But those of the people who were believers, and full of reverence and insight, were indignant, became vexed, and murmured, saying, ‘ How can Devadatta go about to stir up division in the Sa?«gha of the Blessed One, and in the party that is subject to him.’

The Bhikkhus, hearing them so murmuring, told the matter to the Blessed One.

‘ Is it true, O Devadatta, as they say, that thou goest about to stir up division in the Sawgha, and in the body of my adherents ?’

‘ It is true, Lord.’

‘ (Thou hast gone far) enough, Devadatta. Let not a division in the Sawgha seem good to thee 2 ; — grievous is such division. Whosoever, O Devadatta, breaks up the Sa^gha, when it is at peace, he gives birth to a fault (the effect of) which endures for a kalpa 3 , and for a kalpa is he boiled in niraya. But whosoever, O Devadatta, makes peace in the Sawgha, when it has been divided, he gives birth to the highest merit, and for a kalpa is he happy in heaven 4 . Thou hast gone far enough,

1 Bahulliko bahulllya £eteti. Both these expressions occur above in Mahavagga VI, 15, 9, 10, and elsewhere (see, for instance, the introductory stories to Gltaka, Nos. 6 and 32) as the standing expression for the opposite of the state of mind in which a good Bhikkhu ought to live.

2 Ml te ruMi sawghabhedo. For the connotation of this phrase, compare below, VII, 4, 4.

8 Kappa/Mikaw kibbisaw. At Gataka I, 172, 213, 215, Prof. Fausboll reads kappa//£iya. In saying that the fault itself (kib bisaw) is to endure for a kalpa, the meaning of course is that its effects on the Karma will endure so long.

4 Either the text has here preserved (as m other cases elsewhere)

VII, 3, 17-

2 55

Devadatta. Let not a division in the Sawzgha, O Devadatta, seem good to thee. Grievous, O Devadatta, is such division.’

1 7. Now the venerable Ananda, having dressed himself early in the morning, went duly bowled and robed into Ra^agaha for alms. And Devadatta saw the venerable Ananda proceeding through Rh^agaha for alms. On seeing that he went up to the venerable Ananda, and said to him : ‘ At once, from this day forth, friend Ananda, I intend to perform Uposatha, and to carry out the formal proceedings of the Order, without either the Blessed One or the Bhikkhu-saz/zgha.’

And when the venerable Ananda had gone through Rsyyagaha for alms, and had returned from his rounds, and had finished his meal, he went to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, he told the Blessed One [what Devadatta had said, and added], ‘ This very day, Lord, Devadatta will break up the Samgha..’

Then the Blessed One, when he heard that, gave utterance at that time to this expression of strong emotion :

‘ Easy is a good act to the good, a good act is hard to the wicked ;

1 Easy is evil to the evil, but evil is hard for the Noble Ones to do.’

Here ends the Second Portion for Recitation.

the fragments of earlier verses, or the poetical forms of the verses below at VII, 5, 4, have crept into the prose here, where we should otherwise expect sagge and niraye.

1. Now Devadatta on that day, which was Uposatha day, arose from his seat, and gave out votingtickets \ saying, ‘We went, Sirs, to the Samazza Gotama and asked for the Five Points, saying — (&c., as above in VII, 3, 14 and 15). These the Samara Gotama will not allow ; but we live in accordance therewith. Whosoever of the venerable ones approves of the Five Things, let him take a ticket.’

Now at that time there were five hundred Bhikkhus, Vesaliyans, and belonging to the Vagfian clan 1 2 , who had but recently joined the Order, and were ignorant of what he had in hand 3 . These took the voting-tickets, believing [the Five Points to be according to] the Dhamma, and the Vinaya, and the teaching of the Master. And Devadatta, having thus created a division in the Sawgha, went out to the hill Gaya-sisa, taking those five hundred Bhikkhus with him.

Then Sariputta and Moggallana went to the Blessed One, and bowed down before him, and took their seats on one side. And when they were so seated, Sariputta said to the Blessed One : ‘ Deva-

1 It may be noticed that Devadatta here takes upon himself the office of asal&ka-gahapako without having been appointed to it in the manner required by the rule laid down in Aullavagga IV, 9 and 10. On the process to be followed when voting with tickets, see IV, 4, 26.

2 So it is the Va^gians from Vesalt who are represented, below XII, 1, 1, to have put forward those Ten Points which gave rise to the Council and the schism at Vesali a hundred years after the Buddha's death.

8 Apakataftwuno.

VII, 4?

datta, Lord, has gone forth to Gaya-sisa, taking five hundred Bhikkhus with him/

'Verily, Sariputta and Moggallana, there must be a feeling of kindness towards those young Bhikkhus among you both. Go therefore, both of you, before they have fallen into entire destruction/

' Even so, Lord/ said Sariputta and Moggallana, in assent to the Blessed One. And rising from their seats, they bowed down before him, and keeping him on their right hand as they passed him, they set out for Gaya-sisa.

Then at that time a certain Bhikkhu, standing not far from the Blessed One, began to weep. And the Blessed One said to him : ‘ Why, O Bhikkhu, dost thou veep ? ?

‘ Those, Lord, who are the Blessed One’s chief disciples, Sariputta and Moggallana, even they have gone to Devadatta’s side, approving the Dhamma of Devadatta/

‘ That, O Bhikkhu, would be impossible, that Sariputta and Moggallana should approve his teaching. They are gone only to gain those Bhikkhus over again 1 /

2. Now at that time Devadatta, surrounded by a great number of adherents, was seated, preaching the Dhamma. And when ne saw from afar Sariputta and Moggallana coming towards him, he said to the Bhikkhus : * See, O Bhikkhus, how well preached must be my doctrine, in that even the two chief disciples of the Samara Gotama — Sariputta

1 Bhikkhu-sawwattiyi. The phrase occurs above at IV, 14, 26, and below XII, 2, 8, and corresponds to the expression ^anaro safmapeti (above, VII, 3, 14), used of Devadatta’s tn mg to gain the people over to his view s.

[20] S

VII, 4 , 3 .

and Moggallana — are coming to join me, being pleased with my Dharama.’

When he had thus spoken Kokalika said to Devadatta : ‘ O venerable Devadatta, trust not Sariputta and Moggallana, for they are inclined towards evil, and under the influence of evil desires.’

‘ Nay, my friend, let us bid them welcome since they take pleasure in my teaching (Dhamma).’

And Devadatta invited Sariputta to share his own seat, saying, ‘ Come, friend Sariputta. Sit thou here!’

‘ Nay (there is no need of that),’ said Sariputta ; and taking another seat, he sat down on one side. And Devadatta instructed and incited and aroused and gladdened the Bhikkhus far into the night with religious discourse ; and then made request to Sariputta, saying, ‘ The assembly, friend Sdriputta, is still alert and sleepless. Will you, friend Sdriputta, be so good as to think of some religious discourse to address to the Bhikkhus 1 ? My back is tired, and I would stretch myself a little.’

f Even so, friend,’ said the venerable Sariputta, in assent to Devadatta. And Devadatta spread his waist-cloth folded in four on the ground, and lay down on his right side. And in a moment even sleep overcame him who was tired, and had lost his presence of mind and his self-consciousness 2 .

3. Then the venerable Sariputta taught and exhorted the Bhikkhus in a religious discourse touching the marvels of preaching, and the venerable

1 Pa/ibhltu ta m bhikkhunazrc dhammt kathsL See our note above on Mahavagga V, 13, 9.

s Compare Mahavagga VIII, 16 = Sutta-vibhanga, Sawghadisesa I, 2, 1.

VII, 4 , 4 -

Moggalldna taught a nd exhorted the Bhikkhus in a religious discourse touching the marvels of Iddhi And whilst they were being so taught and exhorted those Bhikkhus obtained the pure and spotless E) e of the Truth 1 — (that is. the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Then the venerable Sariputta addressed the Bhikkhus, and said : ‘ Let us go, my friends, to the Blessed One’s side. Whosoever approves of his doctrine (Dhamma), let him come.’

And Sariputta and Moggallana went back to the V e/uvana, taking those five hundred Bhikkhus with them. But Kokilika awoke Devadatta, and said ‘Arise, friend Devadatta ! Your Bhikkhus have been led away by Sariputta and Moggallana. Did I net tell you, Devadatta, not to trust Sariputta and Moggallana, in that they were inclined towards evil, and were under the influence of evil desires

Then hot blood came forth from Devadatta' s mouth 2 .

4. But Sariputta and Moggallana went to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And when they were so seated, Sariputta said to the Blessed One :

‘ It were well, Lord, that Bhikkhus who have turned aside to schism should be received afresh into the higher grade of the Order.’

! Nay, Sariputta, let not the reordination of scln^-

1 This expiession is the standing one in conversions; see, foi instance, Mahavagga I, 7, 6 ; in]lla\agga VI, 4, 5, VIL 3, 6.

2 The later legends preserved in Spence Haidy and Bigandet say that Devadatta died on the spot

.STULLAVAGGA.

matical Bhikkhus seem good to thee. But rather cause such Bhikkhus to confess that they have committed a thulla/^aya offence. And how, Sariputta, did Devadatta treat you ?’

‘When Devadatta, Lord, had instructed and aroused and incited and gladdened the Bhikkhus far into the night with religious discourse, he then made request to me, saying, “ The assembly, friend S&riputta, is still alert and sleepless. Will you, friend Sdriputta, think of some religious discourse to address to the Bhikkhus ? My back is tired, and I would stretch myself a little.” This, Lord, was the way in which Devadatta behaved to me.'

5. Then the Blessed One addressed the Bhikkhus, and said: ‘Once upon a time, O Bhikkhus, there was a great pond in a forest region. Some elephants dwelt beside it ; and they, plunging into the pond, plucked with their trunks the edible stalks of the lotus plants, washed them till they were quite clean 1 , masticated them 2 3 without any dirt, and so eat them up. And that produced in them both beauty and strength, and by reason thereof they neither went down into death, nor into any sorrow like unto death. Now among those great elephants, O Bhikkhus, there were young elephant calves, who also, in imitation of those others, plunged into that pond, and plucked with their trunks the edible stalks of the lotus plants ; but they did not wash them till they were clean, but masticated them, dirt and all, and so eat them up. And that produced in them

1 The last three lines have occurred word for word in Mahavagga VI, 20, 2.

3 SawkhaditvS. Compare the use of this word at Pataka I, 507.

neither beauty nor strength ; and by reason thereof they went down into death, and into sorrows like unto death. Just so, O Bhikkhus, will Devadatta die who, poor creature, is emulating me.

4 Like the elephant calf who eateth mud in imitation of the great beast 1 2

That shakes the earth, and eats the lotus plant, and watches through the night among the waters- — So will he, poor creature, die that emuiateth me.

6. ‘A Bhikkhu who is possessed of eight qualifications is worthy, O Bhikkhus, to do the work of an emissary. And what are the eight ? The Bhikkhu, O Bhikkhus, must be able to hear and to make others listen, able to learn, able to bear in mind, able to discern and to make others discern, skilful to deal with friends and foes, and no maker of quarrels. These are the eight qualifications of which Avhen a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an emissary.

‘ Sariputta, O Bhikkhus, being possessed of eight qualifications, is worthy to do the work of an emissary. What are the eight (&c., as in last paragraph) ?

‘ He who on entering a company that is violent of speech,

1 Maha-varaha. At Abhidhanappadipika, \erse 1 1 1 5, vara ha is said to mean £ elephant 1 as well as ‘ boar , ’ and so here Buddhaghosa says Maha-varahassa maha-nagassa. As this explanation possibly lests only on such passages as the present, w ? e have chosen an ambiguous rendering

2 Nadisu ^aggato ti. Ettha so kira hatthi-nago sa)a»ha- .samayaw ta m nadi-namaka^ pokkhara;uw ogahet\a kilanto sabbarattiflz vitmamesi ^alikajw karoti. Tena vuttaw nadisu ^aggato u (B.).

2 (5 2

K ULLAVAGGA.

VII, 4 , 7 ’

Fears not, forgoes no word, disguises not his message,

Is unambiguous in what he says, and being questioned angers not,

Of such is surely the Bhikkhu worthy to go on a mission V

7. ‘ Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil conditions 2 , is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe 3 . And what are the eight ? He is overcome, his mind is taken up by gain, by want of gain, by fame, by want of fame, by honour, by want of honour, by his having wicked desires, and by his having wicked friends. These, O Bhikkhus, are the eight evil conditions by which Devadatta being overcome, and his mind being taken up, he is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe.

Ht would be well, O Bhikkhus, that Bhikkhus should continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or

1 On these Ines compare some similar expressions at Mahavagga

2 Asaddhamma It is very difficult to find a proper rendering for this expression. Dhamraa here means, no doubt, 'quality,’

• condition ' (as it does in the title of the Sanskrit woik Saddhaimapm/^aiika, unhappily rendered by Burnouf, ' Lotus de la bonne loi '). But the details of the various particulars suggest lather the rendenng ‘ surrounding occurrences' or 'matters/ for they are objective, external, and not (or only incidentally and secondarily) subjective, internal.

J Apayiko nerayiko ‘Liable to re-birth in apaya and m niraya.’ Of these the former includes the latter, and also the states of being an animal, a disembodied ghost (pet a), or an a sura. Hell, though a convenient, is a misleading translation of the latter of the ' Uvo words, for the reasons given by Rh. D, on Maha-panmbbana Sutta I, 23. All the expressions used here recur below at VII 5, 4.

^ XI, 4» 7’

dishonour, any evil longing or evil friendship, that may accrue to them. And for what reason 1 ? For as much, O Bhikkhus, that bad influences (asavas) arise, full of vexation and distress 2 , to one who is not continuing in complete ascendancy over each of these eight things, but to one, who is so continuing, such influences arise not. This is the reason, O Bhikkhus, why it would be well (&c., as before). Let us then, O Bhikkhus, continue in complete ascendancy over any gain or loss, any fame or the reverse, any honour or dishonour, any evil longing or evil friendship, that may accrue to us. And thus, O Bhikkhus, should you train yourselves.

‘ There are three evil conditions, O Bhikkhus, by which Devadatta being overcome, and his mind being taken up, he is irretrievably doomed to remain for a Kalpa in states of suffering and woe. And what are the three ? His having wicked desires, and his having wicked friends, and his having come to a stop on his way (to Nirvana or Arahatship) because he had already attained to some lesser thing 3 . These are the three (&c., as before)/

1 Kim (read kam) atthavasaw pa/i£/£a So also above, Mahdvagga VIII, 15, 7, Afullavagga VII, 1, 6, and in the Mahaparimbbana Sutta V, 28, and Dhammapada, verse 289. The whole of the previous sentence is here repeated in the text.

2 Vighata-pari/aha. This is a standing epithet of the Asavas, recurring, for instance, many times in the Sabbasava Sutta, §§ 18- 37 (Rh D.’s ‘ Buddhist Suttas/ pp. 302 and following). The word ‘.influence/ here chosen as a rendering for asava, is suggested b} Dr. Morris as being similar, both m its derivation and m the lustoiy of its meaning, to the Pdli one. The principal objection against n is that it has nevei acquired the bad connotation of asava, and requires, therefore, to be supplemented by some epithet

3 Oramattakena visesddhigamena antard vosdnam apadi. On this phrase, which recuis m full m the Maha-parimb-

ZULLAVAGGA.

8. “Verily! let no wicked desire whatever arise within you f

Know rather from this what is the outcome thereof.

‘ Known was he as wise, reputed to be trained ;

Aglow with glory did Devadatta stand ’ (thus have I heard).

He gave himself to vanity, to attacking 1 the Tathagata :

He fell into the Aviki hell, guarded fourfold and terrible 2 .

The injurer of the good, of the man who does no wrong,

Him sin pervades, the man of cruel heart, and void of love.

Though one should think the ocean to befoul with but one poison pot,

Yet could he not befoul it, for awful 3 is the sea, and great ;

Just so though one should injure the Tathagata by words, —

bana Sutta I, 7, see Buddhaghosa’s note there, quoted by Rh D , ‘ Buddhist Suttas/ p 7 * The ‘ lesser thing ’ here referred to is doubtless the pothu^anikd iddhi mentioned above in § 4.

1 Anutiinno asa^ana^z. On the former of these two words the passages at Dipavazzzsa I, 18, and G’ataka I, 20 (verse 126), and below, VII, 5, 2 = Mahavagga X, 5, 4, may be referred to. The latter seems to bear the same relation to asadana, c attack/ as vikubbana does to vikaia/za. Buddhaghosa’s notes (text, p. 325) presuppose different readings of both words

2 ‘Guarded fourfold' is ^atudvaraz/z, that is, * having gates and the ramparts (thiough which they pass) on all four sides,’ On the general sentiment of these stanzas, and especially of this line, compare the Kokaliya Sutta m the Sutta Nipata (III, 10).

n Bhasmi is explained by Buddhaghosa as equal to bhaydnako.

VII, 5, I-

That perfect one, that peaceful heart, — against him the words would not avail.

Let the wise Bhikkhu make a friend of, and resort to him

By following whose way he will come to the end of griefs ! ”

O

1. Now the venerable Upali went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Upali said to the Blessed One: 1 The expressions, Lord, “ disunion in the Samgha,” and “schism in the Sawgha,” are used 1 . How much, Lord, goes to make disunion and not schism in the Samgha, and how much goes to make both disunion and schism in the Sawgha ?’

‘ If one is on one side, Upali, and two on the other side, and a fourth makes a formal proposition, and gives them voting-tickets, saying, “ This is according to the Dhamma, and according to the Vinaya, and according to the teaching of the Master. Take this (ticket) and give your sanction to this (opinion)” — then this, Upali, is disunion in the Samgha, and not schism.

' If, Upali, two are on one side, and other two are on the other side, and a fifth .... (and so on up to) and an eighth tell them something (&c., as before) — then this, U pdli, is disunion in the Sawgha, and not schism.

‘ If, Updli, four are on one side, and other four

1 Sawzgha-rag-i and sawzgha-bhedo. See Mahlvagga X, 1 , 6, where other expressions, not here refeired to, are also used.

2 66

JsTULLAVAGGA.

VII, are on the other side, and a ninth tell them (&c., as before) — then this, Up&li, is both disunion in the Sawgha, and it is schism 1 2 .

‘(A separation) of nine, Upali, or of more than nine, is both disunion in the Sa//2gha, and it is schism.

‘ A Bhikkhuni, Upali, cannot make (one of the requisite number to cause) a schism, though she may help to produce a schism — nor a woman novice, nor a Sama?2era, male or female, nor a layman, nor a laywoman. It is only a Bhikkhu who is in full possession of all his privileges, and belongs to the same communion, and is domiciled in the same district 3 who can make (one of the number requisite to form) a schism.’

2. ‘ There is the expression, Lord, “ schism in the Sawgha.” How much, Lord, does it require to constitute a schism in the Sawgha?’

‘ They put forth 3 , U pali, what is not Dhamma as Dhamma (i), or what is Dhamma as not Dhamma (2), or what is not Vinaya as Vinaya (3), or what is Vinaya as not Vinaya (4), or what has not been taught and spoken by the Tathagata as taught and spoken by him (5), or what has been taught and spoken by the Tathagata as not taught

1 That is, stated shoitly, it requnes the breaking up of a body of at the least nine Bhikkhus to make a schism.

2 Pakatatto samana-sarav asako sam&na-sim&ya f/nto. On the two last of these expressions, see our notes on Mah&vagga IX, 4, 8. The first is there wrongly rendered, and should be translated as it is here; see the fiequent passages m which the word occurs (e.g. Aullavagga I, 5, 1 ; I, 6, 1 ; I, 27, 1 ; II, 1, See,, where we have rendered it shortly k a regular Bhikkhu ’).

3 The first ten of the following list recur woid for woid in the Ahguttara Nikaya I, ii, 1-20 (Adhammadi~\agga), and the whole eighteen above in the Maha\agga X, 5, 4, 5, t IT, 5, 4-

and spoken by him (6), or what has not been practised by the Tath&gata as practised by him (7), or what has been practised by the Tathdgata as not practised by him (8), or what has not been ordained by the Tathagata as ordained by him (9), or what has been ordained by the T athagata as not ordained by him (10), or what is no offence as an offence ( 1 1 ), or what is an offence as no offence (12), or what is a slight offence to be a grievous offence (13), or what is a grievous offence to be a slight offence (14), or what is (a rule regarding) an offence to which there is an atonement as without atonement (15), or what is (a rule regarding) an offence to which there is no atonement as admitting of atonement (16), or what is a grave offence as not a grave offence (17), or what is not a grave offence as a grave offence (18). In these Eighteen Points the}’ hinder and mislead (their followers) 1 2 , and perform independently Uposatha, and Pavarawi, and (official) acts of the Sawgha. So much, Upali, does it require to constitute a schism in the Sawgha.’

3. 1 There is the expression, Lord, “ concord in the Sawzgha.” What, Lord, does it require to constitute concord in the Sawzgha ?’

‘They put forth, Upali, what is not Dhamrna as not Dhamrna’ (and so on through the Eighteen Points down to the end).

2 q. ‘To what (result of Karma), Lord, does that

1 Both the exact Pali form and the interpretation of these terms aie uncertain. Buddhaghosa’s notes will be found at p 325 of H. O s edition of the text, and most probably we should there read pari saw m both cases

2 On the whole of the following section, compaie above, VII, 3, 16, where much of the phiaseologv recuis.

JsTULLAVAGGA.

VII, 5 , 5-

man give rise who brings about a schism in the o o

Samgha. when it is in concord ?’

‘ He gives rise, Upali, to a fault (the result of which) endures for a Kalpa, and for a Kalpa is he boiled in Niraya.’

“He who breaks up the Samgha is (doomed) to remain for a Kalpa in states of suffering and woe 1 .

He who delights in party (strife), and adheres not to the Dhamma, is cut off from Arahatship :

Having broken up the Samgha when it was at peace he is boiled for a Kalpa in Niraya.”

‘ To what (result of Karma), Lord, does that man give rise who brings about reconciliation in the Sawgha when it has been split up ?’

' He gives rise, Upali, to the highest merit, and for a Kalpa is he happy in heaven.

“Blessed is concord in the Samgha, and the support of those who are at peace !

He who delights in peace, adhering to the Dhamma, is not cut off from Arahatship :

On reconciling the Sa//2gha, when it w r as at strife, he is happy for a Kalpa in heaven.” ’

5. £ Can it be. Lord, that one who breaks up the Sawgha is irretrievably (doomed) to remain for a Kalpa in states of suffering and woe ?’

'Yes, Upili, that can be.’

‘ Can it be, Lord, that one who breaks up the Sawgha is not doomed to be reborn in states either of suffering or of v T oe ; that he is not doomed to remain so in such states for a Kalpa ; and that he (his position) is not irretrievable ?’

‘ Yes, Upali, that can be/

1 On this line see our note abo\e on VII, 4, 7 .

^ 5s 5*

‘ Who then, Lord, [comes under the first head ?] !

' In case, Upili, a Bhikkhu gives out what is not Dhamma as Dhamma, directing his opinion and his approval and his pleasure and his intention 1 (to what he says and does) ; and in belief that the doctrine (he propounds) is against the Dhamma, and that the schism resulting therefrom would be against the Dhamma 2 ; and makes publication thereof 3 , giving out tickets, and saying, “ Take this (voting-ticket): approve this (opinion) 4 . This is Dhamma ; this is Vinaya , this is the teaching of the Master, — a man, Upali, who thus divides the Sawzgha, is irretrievably doomed to remain for a Kalpa in states of suffering and woe.’

[The above paragraph is then repeated in full, reading successively for ‘ in belief that the doctrine (he propounds) is against the Dhamma, and the schism resulting therefrom would be against the Dhamma,’ each of the following clauses . —

(3) . . . in belief that the doctrine is against the Dhamma, but that the schism resulting therefrom would be in accordance with the Dhamma . . .

1 Vmidhaya vmidhaya khanti//z, vmidhaya ruk?n, vmidhaya bhava^z. These expressions all recur m the Sutta-vibhanga, Paiittiya I, 2, 2 and following sections, where the question at issue is whether an erroneous statement is, or is not, a conscious lie. The meaning of the whole is cleai, though each of the words is used in a rather uncommon sense. On khanti, compare di tike sute khantizzz akubbamano (of the Arahat) at Sutta Nipata IV, 13, 3, and the standing use of the verb khamati, at the end of the KammavaHs.

2 Bhede adhamma-di/Mi; literally, c m the schism (there will be) doctrine that is against the Dhamma.’

3 Anussa\eti, which is here equivalent to the technical ' publication ’ required in the English law of libel and slander.

’ See the note above on VII, 4, 1.

JfULLAVAGGA.

VII, 5 , 6.

(r) . . . in belief that the doctrine is against the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not . . .

(d) . . . in belief that the doctrine is in accordance with the Dhamma, but that the schism resulting therefrom would be against the Dhamma . . .

((?)... in belief that the doctrine is in accordance with the Dhamma, but in uncertainty whether the schism resulting therefrom would be against the Dhamma or not . . .

(f) ... in uncertainty whether the doctrine is against the Dhamma or not, but in the belief that the schism resulting therefrom would be against the Dhamma . . .

Gf) ... in uncertainty whether the doctrine is against the Dhamma or not, and in the belief that the schism resulting therefrom would be against the Dhamma . . .

(A) ... in uncertainty whether the doctrine .would be against the Dhamma, and in uncertainty whether the schism resulting therefrom would be against the Dhamma or not . . .]

[The whole paragraph is then again repeated, reading successively for ‘ gives out that which is not Dhamma as Dhamma ’ each of the Eighteen Points given in full in VII, 5, 2.]

6. ‘ Who then, Lord, is one who breaks up the Saawgha, and yet is not doomed to be reborn in states either of suffering or of woe ; is not doomed to remain in such states for a Kalpa; and is not so doomed that his position is irretrievable ?’

' case, Upali, a Bhikkhu gives out what is not Dhamma as Dhamma [and so on successively

2 7 I

through the whole Eighteen Points] without directing his opinion and his approval and his pleasure and his intention thereto, and in the belief that the doctrine he propounds is in accordance with the Dhamma, and that the schism resulting therefrom would be so too 1 /

Here ends the Third Portion for Recitation.

Here ends the Seventh Khandhaka, on Divisions in the Sa;?2gha.

1 The sum of the last two sections seems to come to this, that practically such a schism as would ha\e the awful effects set out above m § 4 would be impossible m Buddhism. For not onl} is a formal putting forwaid and \otmg on the false doctrine essential to schism as distinct from mere disagreement, but the offending Bhikkhu must also be quite awaie that the doctrine so put forth is wrong or at least doubtful, and also that the schism resulting from hi^ action will be, or will probabl) be, disastrous to the Dhamma. In other woids, the schism must be brought about by deliberately putting forward a doctrine know n to be false, or at least doubtfuk or with the expiess intention or hope of theieby injuring the cause of the Dhamma (that is, of the Truth)

KULLAVAGGA.

VIII, 1, 1,

THE EIGHTH KHANDHAKA.

Regulations as to the Duties of the . . Bhikichus towards one another.

1 .

i. Now at that time the Blessed One was staying at Savatthi, in Anatha PiWika’s Arama.

Now at that time incoming Bhikkhus entered the Arama with their sandals on 1 , or with sunshades held up over them 2 3 , or, with their heads muffled up®, or with their upper robe carried in a bundle on their heads 4 ; and they washed their feet in the drinking-water; and they did not salute resident Bhikkhus senior to them, nor ask them where they (the incomers) should sleep.

And a certain incomine Bhikkhu undid the bolt 5 of an unoccupied room (Vihara), and opened the door 6 , and so entered by force; and a snake fell

1 That this was a sign of disrespect is clear from Mahavagga V. 12, and the 61st and 62nd Sekhiyas.

2 See our discussion of the sunshade question in the note on JTullavagga V, 23, 2.

3 Ogun//ntL See the 23rd and the 67th Sekhiyas,

4 Sise katva. Compare VIII, 6, 3.

5 Gha/ika. This word is discussed at jTullavagga V, 14, 3.

6 Such an act has been already guarded against by the rule laid down at the end of JTullavagga V, 9, 5, where the same expre§£ion is made use of.

on to his back from the lintel above 1 , and he was terrified, and made an outcry 2 .

The Bhikkhus, running up, asked him why he did so. He told them that matter. Then those Bhikkhus who were moderate in their desires were vexed and indignant, and murmured, saving, ‘How can incoming Bhikkhus enter the Arama . . . . * (&c., as before, down to) ... . where they should sleep G .’

They told the matter to the Blessed One (&c., as usual, I, 1,2, 3, down to) he addressed the Bhikkhus, and said, f Therefore, O Bhikkhus, do I establish a rule of conduct for incoming Bhikkhus, according to which they ought to behave.

2. ‘ An incoming Bhikkhu, O Bhikkhus, when he knows he is about to enter an Arama, ought to take off his sandals, turn them upside down 4 , beat them (to get the dust) off, take them (up again) in his

1 Upan-pi/7/nto On pi ///2a (which we should possibly read here), as the lintel of a door, see our note abo\e at 7vTulla\agga V, 143. It recurs immediately below, VIII, 1, 3.

2 Vissara?;z akasi. As Childers, sub \oce, expiesses doubt as to the meaning of this word, it may be well to note that this phrase occurs abo\e, Afullavagga V, 10, 2 and VI, 3, 4, and also in the Bhikkhuni-vibhanga, Pa&tti) a LX, and always in the sense here given. The meaning of the allied idiom, wssaio me bha- \ issati might be just doubtful as used in a peculiar connection at Bhikkhuni-vibhanga, Paraoika I, 1, and Sawghadisesa III, 3, were it not clear from ibid, Pa/frittija LXXXVI, that it means simply 1 there w ill be an outcry against me '

2 The form of this speech bears \eiy clear testimony .to the artificial way in which these introductory stories are put together for the speech does not arise out of the story. Similar instances are not infrequent. See VIII, 3, 1.

4 Ni/£a m katva. So also at VIII, 6, 2. The word is used below and at Mahavagga I, 25, 11 and 15 of a bedstead and chair, and below r , VIII, 4, 4, of a bowl when it is being washed.

[20] T

JSTULLAVAGGA.

Till, i, 2.

hand, put down his sunshade, uncover his head, arrange his upper robe on his back 1 , and then carefully and slowly enter the Arama.

‘ When he enters the Arama he ought to notice where the resident Bhikkhus are gone to ; and whithersoever they are gone — whether to the service hall, or to the portico (mawtfapa), or to the foot of a tree — thither he ought to go, and laying his bowl on one side, and his robe on one side, he ought to take a suitable seat, and sit down.

‘ He ought to ask as to the drinking-water, and the water for washing 2 , which is appropriated to the one use, and which to the other. If he has need of drinking-water, he ought to fetch it and drink. If he has need of water for washing, he ought to fetch it, and wash his feet. In washing his feet he ought to pour the water over them with one hand, and wash them with the other ; he ought not to pour the water over them and wash them with one and the same hand.

‘ He ought to ask for the cloths with which sandals are cleaned, and clean his sandals. In cleaning his sandals he ought first to wipe them with a dry cloth, and afterwards with a wet cloth : and then he ought to wash the cloths, and lay them on one side 3 .

1 See the note below on VIII, 8, 2.

2 On these expressions, compare the no'te above on A’ullavagga IV, 4, 4 (at the end), and Aullavagga VIII, 1,5= Mahavagga I, 25. I 9 -

3 These cloths (X’olakaw) are not specially permitted anywhere in the Khandhakas, as cloths for wiping the face and feet are in Mahavagga VIII, 18, and A’ullavagga VI, 19, respectively. The word is used for ‘duster’ below, VIII, 1, 3, and for ‘tinder’ at Milinda Paftha, p. 53,

6 If the resident Bhikkhu be senior, he ought to be saluted; if junior, he ought to be made to salute (the incomer). The incomer ought to ask as to the lodging-place, which has fallen (to his lot) 1 , and whether it is occupied or unoccupied. He ought to ask as to lawful and unlawful resqrts 2 , and as to what families have been officially* declared to be in want 3 .

4 ‘ He ought to ask as to the retiring-places, (where they are), and as to the drinking-water, and as to the water for washing, and as to the staves for walking with, and as to the place for the conferences of the Sa;;zgha, (and as to) the time at which he ought to enter (it) and at which he ought to leave it.

3. ‘If the Vihara be unoccupied, he ought to knock at the door, then to wait a minute, then to undo the bolt, and open the door, and then, still standing outside, to look within.

‘ If that Vihara is covered with dust 5 6 , or the beds or chairs are piled one upon another, and the bedding put in a heap on the top of them 0 , — then if

1 See the rules as to the division of lodging-places according to the number of applicants at Aullavagga YI, 21, 2, and especially

2 Go/£aro ago^aro. There were some places or families to which the Bhikkhus of a particular residence were not allowed to resort for alms. See the rule as to 4 turning down the bowl 5 with aespect to a person at Aaillavagga V, 20.

8 Sekha-sammatani kulani. See the note on the 3rd Pa/idesaniya.

4 All the following expressions have occurred together at Aullavagga IY, 4, 4, where an example is given of the couise of proceeding here laid down. And they are repeated below, VIII, 2,2.

5 Uklapo. Compare Afullavagga VI, 3, 9, and below, § 5.

6 This was the way in which a Bhikkhu, on going away from it.

T 2

JTULLAVAGGA.

he can do so he ought to clean up the Vihara. J And when cleaning the Vihara, he ought to take the floor matting out and put it down on one side, and the supports of the bedsteads 2 , and the bolsters 3 and pillows, and the mat which is used as a seat. Putting the bedsteads and chairs down on to the ground, and carefully avoiding scratching (the floor with them) or knocking them up against (the door-posts), he ought to take them outside the door, and put them down on one side. The spittoon and the board to lean up against 4 ought to be taken out, and put down on one side 5 .

‘ If the Vihara is covered with cobwebs, they should first be removed with a cloth c . The casements should be dusted, especially in the corners and joints.

‘ If the wall which had been plastered and redwashed, or the floor which had been laid (with earth) and black-washed 7 , has become dirty in the corners s , they should be wiped down with a was to leave his Vihara. See below, VIII, 3, 2, and on the details -of the terms used, see our note below on VIII, i, 4.

1 The rest of this section is repeated in full below, VIII, 7, 2.

2 Pa/ipSdaka. Doubtless the same as forms part of the &ha£/£a-ma#£a mentioned in the 18th Pa&ttiya and above, VI, 2 ; 5 -

3 ©hi si. See the note on Mahavagga VIII, 13.

4 Apassena-phalakaza. See the note on ATulIavagga VI, 20, 2.

5 All the expressions in this sentence and the next are the same as those used in a similar connection at Mahavagga I, 25, 15.

6 Ullokd. See the note at Aullavagga VI, 2, 7, according to which our rendering at Mahavagga I, 25, 15 should be corrected.

7 On this mode of preparing walls and floors, see the notes above on Afullavagga VI, 20.

8 Ka»«akit& See our note above on iTullavagga V, 11, 3,

duster 1 that has been first wetted and wrung out. If the floor has not been so prepared, it should be sprinkled over with water and swept 2 , lest the Vihara should be spoilt 3 by dust. The sweepings should be gathered together, and cast aside.

The translation of our present passage at Mahavagga I, 25, 15, must be conected accordingly.

1 ATolaka. See the note on this word in last section

2 Samma^ati is to sweep (not to scrub), as is apparent from Mahavagga VI, 34, 1.

3 TThawwi. So also at Mahavagga I, 25, 15 At Mahavagga I, 49, 4, we should have rendered £ defiled their beds ' instead of ‘threw their bedding about/ correcting uhananti of the text there into uhadanti. TJhan (originally ‘ to throw up/ Taise/&c.) seems, like samuhan, to have acquired the meaning of to destroy, injure, spoil. From this meaning of spoiling, uhan evidently came to be used for or confounded in the MS. with uhad, ‘to defile (with exciement) ’ So the phrase 1 uhananti pi ummihanti pi’ (at Mahavagga I, 49, 4) exactly conesponds in meaning to * omuttenti pi uhadav anti pi' in Dhammapada, p. 283 Theie are other passages showing the same confusion (1) The gerund, uha/^a, which occurs m Gataka II p. 71 ( idani kho (ahan) ta m uhaMa ), is explained by the commentator to mean wal’hn te sise kat\ a ’ (2) uhanti, in Gatakall, p. 73 ( k aggihuttaw X»a uhanti, tena bhmna kamaw^alutV), must mean the same and be = uhadeti. For the monkey here referied to is said to have been guilty of the following dirty trick* — ‘kundikb bhindati, aggisalaya va££a m karoti* (3) mutteti- ohaneti at /iTanya Pi/aka II. 5, 4, represents u K’ara-pasav am kat\a at Gataka II. 385. In the fiist of these passages u haXT’a may well be a copyist's blunder, arising from the similarity of the words, for uha^a Dr jMorns, to whom we ow*e the comparison of these passages and the suggested emendation of Mahavagga I, 49 4, is rather of opinion that the v 7 ords were confounded by the w liters. For it is not an uncommon thing to find two words, not very remote in form or meaning, confounded together. It is well known that the English woid livelihood properly and originally meant ‘liveliness/ and has only afterwards replaced the earlier lit elode, to which the sense of livelihood properly belongs. And something of this kind

K ULLAVAGGA.

VIII, I j 4*

4. ‘The floor coverings 1 should be dried in the sun, cleaned, beaten to get the dust out, taken back, and spread out again in the. place to which they belonged 2 . The supports of the bed should be dried in the sun, dusted, taken back, and put in the place to which they belonged. The bed (ma;2/£a) and the chairs (p 1^/2 a) should be aired in the sun, cleaned, beaten to get the dust out, turned upside down, taken back, carefully avoiding scratching them against the floor, or knocking them up against the door-posts, and then put in the place to which they belonged 3 . The bolsters and pillows, and the must have occurred, he thinks, m Pali in the use of uhan for uhad. The past participle uhata occms at iTulla\agga VIII, 10, 3

1 Bhummatthaia;/affz ; usually, no doubt, matting of various finds, but occasionally also skins or lugs of the kinds specially allowed by VI, 14, 2.

2 Yathabhaga/tt. The use of this word heie constitutes the only variation between our passage and that in the Mahavagga I,

25 = below, VIII, 7, 2, where it is replaced by yatha//Mne or yath&paimattaw.

3 This passage throws a welcome light on the meaning of * manh and pi/^a : for as they were to be beaten to get the dust out, it is clear that they vere upholstered. The.maftjfca, or bed, must have been a wooden framewoik, stuffed (probably with cotton), covered at the top with cotton cloth, and made underneath and at the sides of wood. It had no legs fixed to it, but was supported on movable tressels — the pa/ip&daka. When using it, the sleeper covered it with a mat, or a cotton sheet, and had ovei him a coverlet of some kind ; and these articles, which he would also use if he slept on the ground, constituted, together with the bolster and pillow's, the sen asanas or bedding, — that is, m the more special and limited use of that term (as, for instance, *above,

§ 3, and perhaps below, 7, 1). In its laiger sense the same word is used, putting the part for the whole, for the whole sleeping apparatus, and is nearly equivalent to seyy&yo (so, for instance, in VI, 1 1 and 12, and below, VIII, 2, 1 ; 6, 2 ; and perhaps VIII, 7, 1 ; whereas the latter term is used in the same connection at VI, 6,

mats used as seats, should be aired in the sun, cleaned, beaten to get the dust out, taken back, and .put in the place to which they belonged. The spittoon, and the board for leaning up against, should be put in the sun, dusted, taken back, and put in the place to which they belonged.

*5. 4 (Then the incoming Bhikkhu) should put away his bowl and his robe. In putting away his bowl, he should hold it in one hand while he feels under the bed or the chair with the other, and then put it away; and he should not put it on a part of the floor which has been left bare. In putting away his robe, he should hold it in one hand while he feels along the bamboo or the rope used for hanging robes on with the other , and then hang it up with the border turned away from him, and the fold turned towards him

2 4 If the winds, bearing dust with them 3 blow from the East, West, North, or South, the windowspaces 4 on the side in question should be closed up (with shutters or lattices). If it is cold weather, the lattices should be opened by day, and closed by and VI, ii, 3). Sayana, in VI, 8, is a generic term including bed, couch, sofa, and divan, but probably with special reference to these three latter things used m the day-time

1 The following paiagraph occuis, word for word, at Mahavagga I, 25, 11, and below, VIII, 7, 2.

2 The following paragraph is the same as Maha\agga I, 25, 18.

3 Sara^a vara. These are the well-known hot winds (like the sand-bearing simoom that blows from North Africa o\er Italy), against which modern residents endeavour to protect themselves by the use of ‘ tats/

4 There w’ere, of course, no windows in our modem sense, but only spaces left m the wall to admit light and air, and covered by lattices of three kinds allowed by VI, 2, 2.

VIII, 2, I.

2 80

night : if it is hot weather, they should be closed by day, and opened by night.

1 1 If the cell, or the store-room, or the refectory or the room where the fire is kept, or the privy, is covered with dust, it should be swept out. If there is no drinking-water, or water for washing, they should be provided. If there is no water in the rinsing-pot 1 2 , water should be poured into it.

‘This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to which they ought to behave.’

2 .

1. Now at that time resident Bhikkhus, on seeing incoming Bhikkhus, did not prepare seats for them, nor provide water and footstools and towels for them to wash their feet, nor go to meet them and take charge of their bowls and their robes, nor ask them whether they wanted drinking-water 3 , nor salute such of the incoming Bhikkhus as were their seniors, nor make beds ready for them.

The moderate Bhikkhus murmured, &c., and told the matter to the Blessed One, &c., (down to) he said to the Bhikkhus : ‘ Therefore, O Bhikkhus,

1 The following paragiaph is the same as Mahavagga I, 25, 19, and park of it is repeated below, VIII, 10, 3.

2 A£amana-kumbhi. This formed part of the sanitary apparatus for use in the privy See above, Mahavagga V, 8, 3, and below, ATullavagga VIII, 9 and 10.

8 All the above expressions are used at the opening of Mahavagga IX.

do I establish a rule of conduct for resident Bhikkhus, according to which they ought to behave. .

2. ‘A resident Bhikkhu, on seeing an incoming Bhikkhu, who is senior to him, ought to make ready a seat for him, provide water and a footstool and a towel for him to wash his feet, go to meet him, and take charge of his robe and his bowl, ask him if he wants water to drink, and if he can (bring himself to do so), he ought to wipe his sandals. In wiping the sandals, they should be first wiped with a dry cloth, then with a wet one, and the cloths ought then to be washed, and put aside.

1 1 An incoming Bhikkhu ought to be saluted. A bed should be laid for him, saying, “ This bed is for you.” He should be informed whether (the bedroom) is occupied or not, what are lawful and what are unlawful resorts, and what families have been officially declared to be in want. He should be told where the retiring-places are, and the drinking and washing water, and the staves, and the place for the conferences of the Sawzgha, and what is the time when he ought to enter, and ought to leave (it).

3. 1 If (the incoming Bhikkhu) be junior to him, then (the resident Bhikkhu), keeping his seat, should tell him where he is to put his bowl and his robe away, and on which mat he is to sit down. The incoming Bhikkhu should be informed where the drinkingf and washing; water are, and the cloths to clean sandals with ; he should be allowed to salute the resident Bhikkhu : and he should be told

1 This paragraph corresponds to the last paragiaph of VIII, i, 2.

where his bed is, saying, “ That bed is for you.” He should be informed whether (that bedroom) is occupied or not (and so on, as in last paragraph, down to the end).

‘ This, O Bhikkhus, is the rule of conduct for resident Bhikkhus, according to which they ought to behave.’

3 .

1. Now at that time Bhikkhus, about to leave, started without setting the wooden articles and crockery in order, leaving doors and lattices open, and without giving the sleeping-places in charge to any one. The wooden articles and crockery were spoilt, and the sleeping-places were unprotected.

The moderate Bhikkhus murmured, &c told the Blessed One, &c (down to) He said to the Bhikkhus : ‘ Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus about to leave, according to which they ought to behave.

2. ‘ A Bhikkhu about to leave should, O Bhikkhus, put the wooden articles and earthenware in order, close the doorways and lattices, give the sleeping-places in charge 1 (to some one, and only) then set out. If there be no Bhikkhu remaining, a Samawera should be put in charge. If there be no Samawera remaining, the attendant who keeps the grounds in order 2 should be put in charge. If

1 Sendsanaffi apu kkM. Compare the Old Commentary on the 14th and 15th Pal'ittiyas. The lengthening of the last vowel in iipu^M is noteworthy.

2 Aramiko. In Mah&vagga VI, 15, the king wishing to present a 'man for this purpose, it is there laid .down that the Bhikkhus

there be neither Bhikkhu, nor Samawera, nor Aramika, the bed frame should be laid on four stones 1 , the other bed frames put on the top of it, the chairs should be put one on the top of the other, the bedding piled in a bundle on the top, the woodeft articles and the earthenware should be put away in order, and the doorways and lattices should be closed 2 , and then should be set out.

3. ‘ If the Vihhra leaks, it should be repaired if he can, or he should exert himself to get the Vihdra roofed. If he should thus succeed, it is good. If not, he should put the bed frame on four stones in that part o’f the Vihara which does not leak, and then put the other bed frame (&c., as in last paragraph, to the end). If the whole of the Vihara leaks, he should if he can take all the bedding to the village, or should exert himself to get it taken there. If he should succeed, it is good. If not, he should lay a bed frame on four stones in the openair, put the others on the top of it, put the chairs one on another, pile the bedding on the top, lay the wooden and earthenware utensils in order by them, and cover the whole up with grass or leaves, so that at least the principal articles of furniture might remain (uninjured) 3 : and (only) then go away.

‘ This, O Bhikkhus, is the rule of conduct for may accept him ; and at Jkiiria\agga VI, 21, 3, a superintendent o) such slaves is mentioned as one of the officials of the Order.

1 This is the usual method still adopted by nati\e seivants as a safeguard against "white ants, who would eat up into the legs of furniture left standing on the ground.

2 This arrangement is referred to above at VIII, 1.3.

3 Angani pi seseyyuw. See Buddhaghosa’s note as appended to the edition of the text (p. 325).

VIII, 4 , 1.

Bhikkhus about to leave, according to which they should behave themselves.’

4 .

1. Now at that time the Bhikkhus did not give thanks in the place where a meal was served. People murmured, &c. ; the Bhikkhus heard, &c. ; the Blessed One on that occasion, &C . 1 said to the Bhikkhus :

‘ I allow, O Bhikkhus, the giving of thanks.’

Then the Bhikkhus thought, ‘By whom should the thanks be given ?’

They told this matter to the Blessed One.

‘I allow, O Bhikkhus, the elder Bhikkhu (present) to give thanks in the place where a meal is served.’

Now at that time (the turn to provide) the Sa?/zgha with a meal had fallen to a certain company 2 ; and the venerable Sariputta was the senior (Bhikkhu in that) Sawgha. The Bhikkhus, thinking, ‘ The Blessed One has permitted the senior Bhikkhu to return thanks in the place where a meal is served,’ went away, leaving the venerable Sariputta alone. And the venerable Sariputta gave thanks to those people, and then came away alone.

The Blessed One saw the venerable S&riputta coming from the distance ; and on seeing him, he said to him : ‘ Did the meal, then, S&riputta, pass off well 3 ?’

1 For the passages heie implied, see I, 1, 2, 3.

2 Aimatarassa pugassa. This sentence has already occuired at V, 5, 2.

3 On this use of iddho, compare ova do iddho in the Bhikkhuni-vibhahga, Paftttiya LVI.

‘ The meal, Lord, passed off well. But the Bhikkhus went away and left me alone.’

Then the Blessed One, in that connection, havingdelivered a religious discourse, said to them :

‘ I allow, O Bhikkhus, four or five of the Bhikkhus, who are senior or next to the seniors, to wait.’

Now at that time a certain elder waited in the dining hall, though he wanted to retire, and through holding himself back, he fainted and fell.

They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, if necessity should arise, to leave the hall after informing the Bhikkhu sitting immediately next 1 (to the one who wants to go).’

2. Now at that time the .Oabbaggiya Bhikkhus went to the place where a meal was to be served with their under-garments or their robes improperly put on, and not decently attired; and turning aside 2 , they pushed on in front of the senior Bhikkhus ; and they encroached on (the space intended for) the senior Bhikkhus 3 when taking their seats, and they compelled the junior Bhikkhus to give up their seats to them ; and spreading out their upper robes

1 Anantarika/?/ bhikkhu/;/. See the note on this phiase at VI, 10, 1. A nan tank m the text (with long a) is a misprint.

2 Vokkamma, which is not, as Childers supposes, equal to okkamma with euphonic v, but to vyavakramya or vyutkramya.

3 Anupakha^a : which is here used, not in the sense it has at IV, 14, 1, but in the sense in which it is used in the 16th and 43rd Pa&ttiyas, in both which passages it is explained by the Old Commentary by anupavisitva. This clause and the next occui also at Mahavagga I, 25, 13.

XTTLLAVAGGA.

Till, 4, 3.

(as mats) 1 they took their seats in the space between the houses 2 3 .

The moderate Bhikkhus murmured, &c. . . . told the Blessed One, &c. ... he said to the Bhikkhus :

‘ Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus at a meal, which they are to observe thereat.

3 3. ‘ When time has been called in the Ardma, a Bhikkhu should put on his waistcloth so as to cover himself all round from above the navel to below the knees, tie his belt round his waist, foid 4 * his upper robes and put them on, fasten the block on s , wash (his hands), take his alms-bowl, and then slowly and carefully proceed to the village. He is not. to turn aside (from the direct route) and push on in front of senior Bhikkhus 6 . He is to go amidst the houses properly clad, with (his limbs) under control, with downcast eye, with (his robes) not tucked up, not laughing, or speaking loudly, not swaying his body or his arms or his head about, not with his arms akimbo, or his robe pulled over his head, and without walking on his heels. And he is to take his

1 Sawgha/'ira ottharitvd. This use of the SawghS/i is referred to at (rataka I, 212, and above, I, 13, 2.

2 Antaraghare. See Sekhiyas 3-26, repeated in the next section. It is perhaps doubtful whether this word may not mean here (as in Sekhiya 27 = below, § 6) the inner courtyard of a house which is surrounded by buildings ; but we follow the interpretation we have adopted, loc. cit.

3 The following section repeats the Sekhiyas, Nos. 3-26, where see further notes. Much of it recurs below m VIII, 5, 2.

4 Saguwaw katva. Compare Mahavagga I, 25, 9.

D Ga«Mika?/2. See the note on V, 29, 3. It was to prevent the robe being blown up by the wind. The word occurs again m

G The following sentence is repeated, word for word, below, § 6.

VIII, 4 , 4 ■ REGULATIONS AS TO DUTIES OF BHIKKHUS. 287

seat amidst the houses properly clad (&c., all as before, down to) not with his arms akimbo, or his robes pulled over his head, and without lolling, and without encroaching on (the space intended for) the senior Bhikkhus, or ejecting the junior Bhikkhus from the seats, or spreading his upper robe out (as a mat).

4. ‘When the water is being given out (before the meal), he is to hold his bowl with both hands, receive the water (in it), lower the bowl carefully down to the ground so as to avoid scratching the floor, and then wash it. If there be (a person there) whose duty it is to take away the water (which has been so used), (the Bhikkhu) should lower (his bowl on to the ground) and pour the water into the waste tub 1 without splashing the person in question, nor the Bhikkhus near, nor (his own) robes. If there be no such person, he should lower his bowl on to the earth and pour the water away, without splashing the Bhikkhus near or (his own) robes.

‘ When the boiled rice is being given out, he should hold his bowl with both hands, and receive the rice in it. Room should be left for the curry. If there is ghee, or oil, or delicacies 2 , the senior Bhikkhu should say : “ Get an equal quantity for all.” The alms (given) are to be accepted with mind alert, paying attention to the bowl, with equal curry, and equally heaped up 3 . And the senior

1 Pa/iggahe. See the note on V, 10, 3. Avakkara-pStI, at Mahavagga IV, 1,2= A'ultavagga VIII, 5, 3, seems to have very nearly the same meaning. The whole of this paragraph is repeated below, § 6.

s Uttaribhangaw. See the note on VI, 4, 1.

s On the expressions in this sentence, compare the notes on Sekhiyas 27-32.

VIII, 4 , 5-

Bhikkhu is not to begin to eat until the boiled rice has been served out to all.

1 5. ‘The alms given are to be eaten with mind alert, paying attention to the bowl, with equal curry, and equally heaped up ; without pressing down fro'm the top ; without covering up the curry or the condiment with the rice, desiring to make it nicer ; and without asking for either rice or curry for the Bhikkhu’s own particular use, unless he be sick. Others’ bowls are not to be looked at with envious thoughts. The food is not to be rolled up (by the fingers) into balls that are too large, but into round mouthfuls. The door of the mouth is not to be opened till the ball is brought close to it. When eating, the whole hand is not to be put into the mouth. He is not to talk with his mouth full, nor to toss the food into his mouth as he eats, nor to nibble at the balls of food, nor to stuff his cheeks out as he eats, nor to shake (particles of food off) his hands, nor to scatter lumps of rice about, nor to put out his tongue, nor to smack his lips, nor to make a hissing sound as he eats, nor to lick his fingers, or his bowl, or his lips. And the jar containing drinking-water is not to be taken hold of with hands soiled with food.

6 . ‘ The senior Bhikkhu is not to accept water (to rinse out his bowl with) until all Bhikkhus have finished eating. When water is being given out (after the meal .... &c., as in the first paragraph of § 4, down to the end). The water that has been used for washing the bowl is not to be thrown with the rinsings in it into the inner court 1 2 .

1 This paragraph repeats Sekhiyas 31-55, where see our notes.

a This is the 57th Sekhiya.

‘ In returning, the junior Bhikkhus are to go back first, and the senior Bhikkhus after them. Each Bhikkhu is to pass amidst the houses properly clad .... (&c., as above, § 3, down to) without walking on his heels.

1 This, O Bhikkhus, is the rule of conduct that I establish for Bhikkhus at a meal, which they are to observe thereat. 5

Here ends the First Portion for Recitation.

5 .

1. Now at that time Bhikkhus who were going on their rounds for alms did so with their under garments or their robes improperly put on, and not decently attired, and they entered dwellings without deliberation, and left them without deliberation, and they entered dwellings roughly, and left them roughly, and they stood at too great a distance or too near, and they stood too long or turned back too soon.

And a certain Bhikkhu, on his round for alms, entered a dwelling without noticing where he was going to, and taking (a doorway) for a house-door he passed into an inner chamber. A woman was lying asleep naked on her back in that chamber , and when the Bhikkhu saw her he went out again, perceiving that that was no house-door, but a chamber. Now the husband of that woman, seeing his wife in that position in the chamber, thought : ‘ My wife has been defiled by that Bhikkhu/ And he seized him, and beat him.

[2°] u

But the woman, being woke up by the noise, said to the man, ‘Why, Sir, are you beating this Bhikkhu ?’

‘You have been defiled by this Bhikkhu.’

' Not so, Sir. This Bhikkhu has done nothing’ (said she), and had the Bhikkhu set free.

Then the Bhikkhu, on going to the Arama, told the matter to the Bhikkhus .... murmured .... told the Blessed One .... he said to the Bhikkhus :

‘ Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus going their rounds for alms, which they are to observe therein.

2. ‘ A Bhikkhu, O Bhikkhus, who intends to go his round for alms, should put on his waistcloth (&c., as in chapter 4, § 3, sentences 1 and 3, down to the end).

‘ When he enters a dwelling, he should take notice (where he goes, saying to himself), “ By this way will I go in, and by this way will I come out.” He should not go in, nor come out, roughly. He should not stand too far off, nor too near, nor too long ; and he should not turn back too easily.

‘As he stands still he should notice where (the people in the house) seem willing or not willing to gave (him food). If she lays aside her work, or rises from her seat, or wipes a spoon, or wipes or puts ready a dish, he should stand still, perceiving that she seems willing to give.

‘ When food is being given to him, he should lift up his robe (Sawzghi/i) with his left hand so as to disclose his bowl 1 , take the bowl in both his hands,

1 The bowl is always carried by the left hand under the robe. On pa?z&meti, see the note at V, 9, 5.

Till, 5 ? 3 ° REGULATIONS AS TO DUTIES OF BHIKKHUS. 29 I

and receive the food into it. And he should not look into the face of the woman who is giving the food.

‘ He should take notice whether she seems willing or not to give curry. If she wipes a spoon, or wipes or puts aside a dish, he should stand still, perceiving that she seems Mulling to give.

• After the food has been given, he should cover up the bowl with his robe, and turn back slowly and carefully. He should pass through the houses (on his way back) properly clad .... (&c., as in 0 3 sentence 3, down to the end).

1 3. ‘He who comes back first from the village, from his round for alms, should make seats ready, and place the water and footstools and towels ready there for washing feet, and clean the waste-tub - and put it ready, and put ready water to drink and water for ■washing.

4 He who comes back last from the village, from his round for alms, may eat if there be any food left (from the meal of the other Bhikkhus), if he desires to do so. If he does not desire to do so, he should throw away the leavings on the (ground at a place) which is free from grass, or pour them away into water in which there are no living things. He should put away the water, footstools, and towels used for washing feet, clean the waste-tub and put it away, put away the drinking-water and the water

1 The follow mg section is, word for word, parallel to Mahsh agga IV, 1 2-4.

2 A\ akkara-pati. We have had pa/iggaha us^d just abo\e (VIII, 4, 4) m a very similar sense and connection. The piesent word occurs also at Maha\agga IV, 1, 2

U 2

K ULLAVAGGA.

VIII, 6, r.

for washing, and sweep the room where the meal was eaten.

‘ Whosoever sees a pot for drinking-water or for washing-water, or a chamber utensil empty and void, should put it in its proper place. If he is not able to do so single-handed, he should call some one else, and they should put it away with their united effort, and silence should not be broken on that account b

• This, O Bhikkhus, is the rule of conduct which I establish for Bhikkhus going their rounds for alms, which they are to observe therein/

6 .

1 * Now at that time a number of Bhikkhus dwelt in the woods ; and they provided neither drinkingwater, nor water for washing, nor fire, nor drill sticks nor tinder (for starting a fire) 1 2 ; nor did they know the stations of the constellations, nor the divisions of the (ten) ‘ directions’ (of the sky).

Thieves went there and said to the Bhikkhus, k Have you, Sirs, got drinking-water ?’

1 V ah m bhindati. To break silence by speaking. See Mahavagga IV, 1, 3, where it makes good sense.

2 Arazn-sahitaw, on w T hich Buddhaghosa merely says aramsahite sati aggiw katu/;z pi va//ati. In the Gataka Commentary (I, 212, ed. Fausboll) we have the phrase ara?n-sahita;/z niharitvfi aggi7?2 karonti. At p. 34 of the Assalayana Sutta (ed. Pischel) we hear of there being an upper and lower stick to the arawi; and at p. 53 of the Milmda Panha (ed Trenckner) we find the same upper and lower sticks, the thong by which to turn the latter, and the piece of rag for tinder mentioned as the constituent parts of this ancient means of producing fire. The expression in the text is probably a collective term for the whole of these.

‘ No, friends, we have not.’

‘ Have you, Sirs, got water for washing ? ’

‘ No, friends, we have not.’

‘ Have you, Sirs, got fire ?’

‘ No, friends, we have not.’

‘ Have you, Sirs, got sticks and tinder for producing fire ?’

‘ No, friends, we have not.’

‘With what (constellation is the moon now 1.1) conjunction?’

‘ That, friends, we do not know.'

‘ Which direction is this ?’

‘ That, friends, we do not know'.’

[On hearing these answers] 1 , the thieves said 1 These are thieves. These men are no Bhikkhus.’ And they beat them, and went away.

The Bhikkhus told this matter to the Bhikkhus. The Bhikkhus told it to the Blessed One. Then the Blessed One, on that occasion and in that connection, after delivering a religious discourse, said to the Bhikkhus :

1 Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus dwelling in the w r oods, according to which they are to behave themselves therein.

2. ‘ A Bhikkhu, O Bhikkhus, who is dwelling in the woods, should rise betimes, place his bowd in the bag 2 , hang it over his shoulder, arrange his upper robe over his back (over both shoulders) 3 , get on

1 They are all repeated in the text

2 Thauka. This is possibly one of the bags refened to in the pei mission granted b\ Mahavagga VIII, 20, but it was only to be used when the bowl had to be carried a long distance, and not when passing through a ullage (See the beginning of the next section )

3 Eixaram khandhe kaUa. either in contradistinction to his sandals, put the utensils of wood and earthenware in order, close the doorway and lattice, and then leave his lodging-place.

‘When he perceives that he is about to enter a village, he should take off his sandals, turn them upside down 1 , beat them to get the dust out, put them into a bag, hang it over his shoulder, put on his waistcloth [and so on as laid down for a Bhikkhu entering the village for alms above, VIII, 5, 2, paragraph i, to the end].

3. ‘ On leaving a village he should put the bowl into its bag, hang it over his shoulder, roll his robes up, put them on his head 2 , get on his sandals, and then go.

‘ A Bhikkhu living in the woods, O Bhikkhus, should keep drinking-water, and water for washing, and fire, and drill sticks and tinder, and walking staves ready. He should learn the stations (of the moon) in the constellations, either in the whole or in part, and he should know the directions of the sky.

‘ This, O Bhikkhus, is the rule of conduct that I lay down for Bhikkhus dwelling in the woods, according to which they should behave themselves therein.’

7 .

1. Now at that time a number of Bhikkhus carried on robe-making in the open air. The W/zabbaggiya Bhikkhus beat their bedding to get ekazrasazzz )£ivaraw katvd (on which question there is a great division among modem Buddhists. Compare Rh. D/s note on the Maha-parinibbana Sutta VI, 47), or possibly £ put it in a roll on his back/

1 On this expression, see above, VIII, 1, 2.

2 See Mahavagga VIII, 13, 1.

the dust out in the open space 1 2 to windward of them, and covered the Bhikkhus (who were at work) with dust.

The moderate Bhikkhus murmured, &c told the Blessed One, &c and he said to the Bhikkhus:

‘ Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus in respect of lodgingplaces, according to which they are to behave themselves in respect thereof

2. ‘ In whatever Vihara he is staying, if that Vihdra is dirty, he should, if he can, make it clean. When cleaning the Vihara, he should first take out his bowl and his robe and the mat used for sitting upon, and the bolster and pillows, and put them down on one side. Taking the bed-frame down (from its stand), he should carry it out [and so on as in VIII, 1, 2, down to the end] 3 .

‘ He should not beat the bedding to get the dust out close to the Bhikkhus, or to the Vihara, or to the drinking-water, or to the water for washing, or in the open space (in front of the Vihara) to windward of it or the Bhikkhus, but to leeward.

1 Angana. This is not £ courtyard/ as Childers renders it, but a part of the Arama, immediately m front of the hut or Vihara, which is kept as an open space, and daily swept. The Sinhalese name for it is midula; there those who sleep in the hut spend the greater pait of the day, and not even glass is allowed to grow upon it. The term is a very common one, and its meaning is not doubtful. Compare the (Pataka book, I, 124, 151, 421; II, 249, 250, 345. Ekahgana??z bhavati, at ibid. I, 53, 12, is to become one open space, as ekangana;# karoti at II, 357, is to cleai a forest, and turn it into an open space.

2 The order is slightly different, but all the details are the same.

The only addition is that in speaking of taking out the flooi coalings, he is directed to notice where they lay.

VIII, 7, 4 .

3. • The floor coverings should be dried in the sun [and so on as in VIII, 1, 4, and 5, to the end, reading “ in the place where it stood (or lay) ” for “ in the place to which it belongs”].

4. ‘ If he is dwelling in the same Vihira with an older (Bhikkhu), no recitation should be given, nor examination held, nor exhortation made, nor Dhamma spoken 1 (to a pupil), without leave being asked of the senior. Nor should a lamp be lighted or extinguished, nor the lattices opened or closed, without his leave.

1 If he is walking up and down on the same Vankama with an older (Bhikkhu), then he should turn back at the spot where his senior turns back, and he should not touch his senior even with the corner of his robe.

‘ This, O Bhikkhus, is the rule of conduct that I lay dowm for the Bhikkhus in respect of lodgingplaces, according to which they are to behave themselves therein.’

8 .

1. Now at that time the fV/^abbaggiya Bhikkhus, on being hindered by the senior Bhikkhus in (their use of) the hot bath-room, out of spite piled up a quantity of sticks (in the fireplace), set fire to them, closed up the doorway, and sat down in the doorway. The Bhikkhus, scorched by the heat, and not being allowed a way out, fell down in a faint.

The sober Bhikkhus murmured, &c told the Blessed One, &c He said to the Bhik-

1 All the preceding expressions have occurred at Mahavagga 1 , 26, 1 ; see also 32, 1, and 38, 6.

VIII, 8, 2. REGULATIONS AS TO DUTIES OP BI-IIKKHUS. 297

khus, ‘ No one, O Bhikkhus, is to [do so]. Whosoever does, shall be guilty of a dukka/a.

2. 1 Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus, in respect of the hot bath-room l , according to which they ought to behave themselves therein.

‘ Whosoever first enters the bath-room, if ashes have accumulated (in the fireplace) should throw the ashes out. If the hot bath-room, or its prepared flooring, or the cell, or the ante-chamber of the bath, or the cooling-room, or the hall are dirty, they should be swept. The chunam should be pounded, the clay moistened with water, and water poured into the water-jar.

‘ When entering the hot bath-room, the face should be smeared over with clay, and the person well covered up in front and behind before entering. A seat is not to be taken so as to hustle the senior Bhikkhus, and junior Bhikkhus are not to be ousted from their seats. If possible, shampooing is to be performed for the senior Bhikkhus in the hot bath-room.

‘ When leaving the hot bath-room, the chair (that has been used to sit on before the fire) should be carried off, and the person well covered up before and behind before leaving. If possible, shampooing is to be performed for the senior Bhikkhus in the water also.

‘ A bath is not to be taken in front of the senior Bhikkhus, nor above them. One who has bathed

1 Gantaghara, not simply bath-ioom, but room in which hot or steam baths were taken. Most of the following expressions occur m Mahavagga I, 25, 12, or above at V, 14, 3.

ZULLAVAGGA.

VIII, 9-14.

and is getting up out (of the water) is to make way for one who is getting down into the water.

‘ Whoso comes last out of the hot bath-room is to wash it, if it be dirty ; to wash the vessel in which the clay is kept, to put the chairs used in the hot bath-room in order, to extinguish the fire, to close up the doorway, and then come out.

‘ This, O Bhikkhus, is the rule of conduct which I lay down for the Bhikkhus, in respect of the hot bath-room, according to which they are to behave themselves therein.’

9 and 10 .

[These chapters deal with the manner of using the privies, and other sanitary arrangements described in V, 35, where see our note.]

11 , 12, 13 , and 14 .

[These chapters simply repeat, word for word, Mahavagga I, 25, 14-24; I, 26, 1-11; I, 32, 3; and I, 33 respectively.]

Here ends the Eighth Khandhaka, containing the Rules for Conduct.

IX,, I, i. ON EXCLUSION FROM THE PATIMOKKIIA.

NINTH KHANDHAKA.

On Exclusion from the Patimokkha Ceremony,

1 .

1. Now at that time the Blessed One was sta\ino

A &

at Savatthi, in the Eastern Arama, the mansion of the mother of Migara. And at that time, it being Uposatha Day, the Blessed One was seated in the midst of the Bhikkhu-sa;;^gha. And the venerable Ananda, when the night was far spent, when the first watch was passing away, arose -from his seat, arranged his robe over one shoulder, and stretching out his joined hands towards the Blessed One, said to the Blessed One *

• The night, Lord, is far spent. The first watch is passing away. For a long time has the Bhikkhusa?;?gha been seated here. Let my lord the Blessed One recite to the Bhikkhus the Patimokkha.’

When he had thus spoken, the Blessed One remained silent. And a second time, when the second w r atch was passing away [he made the same request with the same result] And a third time, when the third watch had begun, and the dawn was breaking 1 [he made the same request].

‘ The assembly, Ananda, is not pure 2 /

1 Nandimukhiya rattiya ti aru^adhata-kale piti-mukha \ n a ratti khayati ten’ aha nandimukhi)a ti (B.). See also our note on this at l\laha\agga VIII, 13, 1.

2 That is, there is some one present who is disqualified by some

3 °°

J5TULLAVAGGA.

IX, i, 2.

2. Then the venerable Maha Moggallana thought, 4 What individual can the Blessed One be referring to in that he says, “ The assembly, Ananda, is not pure.”’ And the venerable Maha Moggallana considered the whole Bhikkhu-sa^gha, penetrating their minds with his. Then the venerable Mahd Moggallana perceived who was that individual, — evil in conduct, wicked in character, of impure and doubtful 1 behaviour, not a Samara though he had taken the vows of one, not a religious student though he had taken the vows of one, foul within, full of cravings, a worthless creature, — who had taken his seat amongst the Bhikkhu-sawgha. On perceiving which it was, he went up to that individual, and said to him,

‘ Arise, Sir ! The Blessed One has found you out. There can be no communion 2 between you and the Bhikkhus !’

When he had thus spoken, that man kept silence. And a second and a third time the venerable Maha Moggallana addressed to him [the same words, and with the same result]. Then the venerable Maha Moggallana took that man by the arm and made him go out beyond the porch 3 , and bolted the door, fault from taking part m the proceedings, which would therefore be invalid.

1 S a;;/ k as sara. See the passages quoted by Dr. Morris in the introduction to his edition of the Anguttara (pp. vm, ix), though we cannot accept his conclusions. We may add that the Tibetan i enduring of Dhammapada 312, given in Rockhill’s £ Udana-varga/ p 49, from which w r e might expect some help, throws no light on the exact meaning of the woid, the translator contenting himself with an ambiguoub phrase.

2 Saw, v a so. See Mahavagga I, 7 9, 2, and ATtllavagga.

8 On these expressions, see the notes above, V, 14, 3, in accordance with which we should lead here, m the text sfi£i, for su ku

ON EXCLUSION FROM THE PATIMOKKHA.

-OX

U 3*

and went up to the place where the Blessed One was, and said to him, 1 2 3 4 Lord, I have made that man go out. The assembly is now undefiled. May my lord the Blessed One recite the Patimokkha to the Bhikkhus.’

c How astonishing and curious a thing it is, Moggallana, that that foolish fellow should have waited up to the very point when he had to be taken by the arm/

3. And the Blessed One said to the Bhikkhus .

1 There are, O Bhikkhus, in the great ocean, then eight astonishing and curious qualities, by the constant perception of which the mighty creatures take delight in the great ocean. And what are the eight ?

4 The great ocean, O Bhikkhus, gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitously abrupt k This is the first [of such qualities]-.

4 Again, O Bhikkhus, the great ocean remains of the same nature 3 , and passes not beyond the shore. This is the second [of such qualities].

'Again, O Bhikkhus, the great ocean will not brook association with a dead corpse. Whatsoever dead corpse there be in the sea, that will it — and quickly — draw to the shore, and cast it out on the dry ground 4 . This is the third [of such qualities].

4 Again, O Bhikkhus, all the great rivers — that is to say, the Ganga, the Yamuna, the A/Kravatl, the

1 Na ayataken’ eva See ATillavagga V. 3 , i , and V 17 2

2 Paiagraph 1 is heie, and in the succeeding paragiapis, repeated in full.

3 TVnta-dhammo, ‘has characteristics which are stable’

4 For ussareti read ussadeti. See our note on VI, 11, 3,

5TULLAVAGGA.

IX, i, 4-

Sarabhh, and the Mahi — they, when they have fallen into the great ocean, renounce their names and lineage, and are reckoned thenceforth as the great ocean. This is the fourth [of such qualities].

‘Again, O Bhikkhus, though all the streams in the world flow on till they reach the great ocean, and all the waters of the sky fall into it, yet does it not thereby seem to be the more empty or more full. This is the fifth [of such qualities].

‘ Again, O Bhikkhus, the great ocean has only one taste, the taste of salt. This is the sixth [of such qualities].

‘ Again, O Bhikkhus, the great ocean is full of gems, of gems of various kinds ; among which are these gems — that is to say, the pearl, the diamond, the catseye, the chank, rock, coral, silver, gold, the ruby, and the cornelian 1 . This is the seventh [of such qualities].

‘ Again, O Bhikkhus, the great ocean is the dwelling-place of mighty beings, among which are these — that is to say, the Timi, the Timingala, the Timitimingala, the A suras, the Nagas, and the Gandhabbas. There are in the great ocean creatures so constituted that they stretch from one to five hundred leagues 2 . This is the eighth [of such qualities].

4. ‘ And just in the same way, O Bhikkhus, there are in this doctrine and discipline eight marvellous and wonderful qualities, by the constant perception

1 On these gems, compare Rh. D.’s note on the Maha-sudassana Sutta I, 4, in ‘ Buddhist Suttas from the Pali,’ pp. 249, 250.

2 On this belief, compare above, VII, 2, 2, of land creatures, where the same term, attabh&va, is used.

of which the Bhikkhus take delight in this doctrine and discipline. What are the eight ?

‘Just, O Bhikkhus, as the great ocean gets gradually deeper, slope following on slope, hollow succeeding hollow, and the fall is not precipitately abrupt — -just so, O Bhikkhus, in this doctrine and discipline is the training a gradual one, work following on work, and step succeeding step ; and there is no sudden attainment to the insight (of Arahatship) h This is the first [of such qualities].

‘Just, O Bhikkhus, as the great ocean remains of the same nature, and passes not beyond the shore — just so, O Bhikkhus, is the body of precepts which I have established for those who are hearers of my word, and which they, their lives long, do not pass beyond. This is the second [of such qualities].

‘Just, O Bhikkhus, as the great ocean will not brook association with a dead corpse ; but whatsoever dead corpse there be in the sea that will it — and quickly — draw to the shore, and cast it out upon the dry land — just so, O Bhikkhus, if there be any individual evil in conduct, wicked in character, of impure and doubtful behaviour, not a Samara though he have taken the vows of one, not a religious student though he have taken the vows of one, foul within, full of cravings, a worthless creature ; with him will the Sa^gha brook no association, but quickly, on its meeting together, will it cast him out. And what though that .man should himself be seated in the midst of the Bhikkhusa;;/gha, verily, both is he afar off from the Sawgha,

1 A?ma-pa/ivedho On the use of awf/a, standing alone, in this sense, see the note abo\e on Mahavagga V, 1, 19.

3°4

IX, i, 4.

and the Sazzzgha from him. This is the third [of -such qualities],

‘ J ust, O Bhikkhus, as the great rivers — that is to say, the Ganga, the Yamund, the AZiravati, the Sarabhd, and the Mahi — when they have fallen into the great ocean, renounce their name and lineage and are thenceforth reckoned as the great ocean — just so, O Bhikkhus, do these four castes — the Khattiyas, the Brahmans, the Vessas, and the Suddas — when they have gone forth from the world under the doctrine and discipline proclaimed by the Tath&gata, renounce their names and lineage, and enter into the number of the Sakyaputtiya Samazzas. This is the fourth {of such qualities],

‘Just, O Bhikkhus, as though all the streams in the world flow on till they reach the great ocean, and all the waters of the sky fall into it, yet does it not seem thereby to be either more empty or more full — just so, O Bhikkhus, though many Bhikkhus pass entirely away in that kind of passing away which leaves not a trace behind, yet does not [the Saz/zgha] thereby seem to be either more empty or more full. This is the fifth [of such qualities],

‘ J ust, O Bhikkhus, as the great ocean has only one taste, the taste of salt — just so, O Bhikkhus, has this doctrine and discipline only one flavour, the flavour of emancipation. This is the sixth [of such qualities],

‘Just, O Bhikkhus, as the great ocean is full of gems, of gems of various kinds — that is to say, the pearl, the diamond, the catseye, the chanlc, rock, coral, silver, gold, the ruby, and the cornelian — just so, O Bhikkhus, is this doctrine and discipline full of gems, of gems of various kinds, among which are

these gems, — that is to say, the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Iddhi, the five Moral Powers, the five Moral Senses, the seven kinds of Wisdom, and the noble eightfold Path. This is the seventh [of such qualities].

‘Just, O Bhikkhus, as the great ocean is the dwelling-place of mighty beings, among which are the Timi, the Timmgala, the Timitimingala, the Asuras, the Ndgas, and the Gandhabbas; just as there are in the great ocean creatures so constituted that they stretch from one to five hundred leagues — just so, O Bhikkhus, is this doctrine and discipline the resort of mighty beings, among whom are he who has entered the First Path (the converted man, the Sotapanno) and he who has realised the fruit thereof, he who has entered the Second Path (the Sakadagamin) and he who has realised the fruit thereof, he who has entered the Third Path (the Anagamin) and he who has realised the fruit thereof, the Arahat, and he who has realised the fruit of Arahatship. This is the eighth [of such qualities].

‘ These, O Bhikkhus, are the eight marvellous and wonderful qualities in this doctrine and discipline by the constant perception of which the Bhikkhus take delight therein.’

And the Blessed One, on perceiving that matter, gave forth at that time this ecstatic utterance :

• The rain falls heavily on that which is covered, ‘not upon that which is revealed.

‘ Reveal, therefore, what thou hast concealed, and the rain shall touch thee not V

1 This enigmatical saj mg amounts apparently to this . 1 As- a usual thing, no doubt, the ram falls not on that which is covered [20] X

3°6

tfULLAVAGGA.

IX, 2, r.

2 .

i. Now the Blessed One addressed the Bhikkhus, aid said : ‘ Now henceforth I, O Bhikkhus, will not hold Uposatha, nor recite the P&timokkha ; let you yourselves, O Bhikkhus, henceforth hold Uposatha and recite the Patimokkha. It is, O Bhikkhus, an impossible thing and an inexpedient that the Tath&gata should hold Uposatha and recite the P&timokkha before an assembly which is not pure. And the P&timokkha, O Bhikkhus, is not to be listened to by one who has committed an offence. Whosoever shall so listen to it, shall be guilty of a dukka/a. I allow you, O Bhikkhus, for whomsoever shall listen to the Patimokkha at a time when he is guilty, to interdict for him the Patimokkha 1 .

• And thus, O Bhikkhus, is it to be interdicted. On the day of Uposatha, on the fourteenth or fifteenth day of the month, and at a time when that individual is present, thus shall it be proposed in the midst of the Sa?;zgha :

‘ “Let the venerable Sawgha hear me. Such and such an individual is guilty of an offence. For him with a roof ; but in morals it is precisely where there is already a fault concealed, unconfessed, that new faults rain in upon him who adds deceit to his fault.’ Buddhaghosa says, Zhnnaw ativassatiti &patti;w Spa^gitvi pa/i/b£Mdento aiinam navavi apatti^ apagjgatit 1 idam etazrc sandhaya vutta m. Viva /a m nativassatfti apattiffz apao-^itva vivaranto annam n’ apag^atiti ida m zlam sandhaya vutta m.

1 Patimokkha^ fha^ztum : exactly analogous to pavaranam Mapetu m at Mahavagga IV, id, 2. H. O. has already pointed out (in his ‘ Buddha,’ p. 381, note 2) that we have evidently here a later innovation. The whole frame of the Patimokkha shows that it was at first intended that a guilty Bhikkhu should confess his offence during the recitation, if he had not done so before.

do I interdict the Patimokkha to the effect that it shall not be recited when he is present. The Patimokkha is accordingly interdicted.” ’

3 .

1. Now at that time the AT^abbaggiya Bhikkhus thinking, ‘ No one knows that we are guilt) 7 ,’ listened to the Patimokkha. The Thera Bhikkhus, who understood the thoughts of other men, told the Bhikkhus, saying, ‘ Such and such a one, Sirs, and such and such a one, AAabbaggiya Bhikkhus, thinking, “ No one knows that we are guilty,” are listening to the Patimokkha.’

When the AAabbaggiya Bhikkhus heard that, they, thinking ‘ the good Bhikkhus will (otherwise) first interdict the Patimokkha to us,’ interdicted the Patimokkha to the Bhikkhus who were pure and innocent before (they had time to do so to them), and this without crround and without cause.

Those Bhikkhus who were moderate murmured, &c., .... (as usual, down to) told the matter to the Blessed One.

‘ Is it true, O Bhikkhus, that the AAabbaggiya Bhikkhus have [acted thus] ? ’

‘ It is true. Lord •’

Then he rebuked them, and when he had delivered a religious discourse, he said 7 ‘ The Patimokkha is not, O Bhikkhus, to be interdicted to pure and innocent Bhikkhus without ground and ■without cause. Whosoever does so, shall be guilty of a dukka/a.

2. ‘ There is one kind of inhibition of the Patimokkha, O Bhikkhus, which is illegal, and one x 2

^ULLAVAGGA.

which is legal. There are two . . . . , three . ... , four (&c., up to) ten kinds of inhibition of the Pitimokkha which are illegal, and one, two (&c., up to) ten which are legal.

3. ‘ Which is the one kind of inhibition of the Pitimokkha which is illegal ? When one inhibits the Patimokkha for a breach of morality without ground. This is the one kind, &c.

‘ And which is the one kind of inhibition of the Patimokkha which is legal ? When one inhibits the Pitimokkha for a breach of morality with good ground. This is the one kind, &c.

‘ And which are the two kinds of inhibition of the Pitimokkha which are illegal ? When one inhibits the Pitimokkha for a breach of morality, or for an offence against conduct, and each of them without ground. These are the two kinds, &c.

‘ And which are the two kinds of inhibition of the Pitimokkha which are legal ? When one inhibits the Pitimokkha for a breach of morality, and for an offence against conduct, and each of them with good ground. These are the two kinds, &c.

‘ And which are the three kinds, &c. ? [as the last two, adding “ offence against doctrine.”]

‘ And which are the four kinds, &c. ? [as the last, adding “ offence against the right mode of livelihood.”]

‘ And which are the five kinds of inhibition of the Pitimokkha which are illegal ? When one inhibits the Pitimokkha for a Pira^ika, or for a Sawghidisesa, or for a Pi/§ittiya, or for a Pii?idesaniya, or for a Dukka/a, and each of them without ground. These are the five kinds, &c.

And which are the five kinds of inhibition of the

3, 3-

ON EXCLUSION FROM THE PATIMOKKHA. 3 CO

Pitimokkha which are legal ? [Same as the last, “ with good ground.”]

‘ And which are the six kinds of inhibition of the Pitimokkha which are illegal ? When one inhibits the Pitimokkha for an offence against morality .... conduct .... doctrine 1 .... without ground, the offence being one of omission — when one inhibits the Pitimokkha for an offence against morality .... conduct .... doctrine .... without ground, the offence being one of commission 2 . These are the six, &c.

‘And which are the six kinds of inhibition of the Pitimokkha which are legal ? [Same as the last, “ with good ground.”]

‘ And which are the seven kinds of inhibition of the Patimokkha which are illegal ? When one inhibits the Patimokkha for a Piri^ika, or for a Sawghiclisesa, or for a ThullaZT’aya, or for a Pa/fittiya, or for a Pa/idesaniya, or for a Dukka/a, or for a Dubbhisita, and each of them without ground. These are the seven kinds, &c.

‘And which are the seven kinds of inhibition of the Pitimokkha which are legal ? [Same as the last, “ with good ground.”]

‘And which are the eight kinds of inhibition of the Pitimokkha which are illegal ? [The same as the six, adding “ offence against the right means of livelihood.”]

1 The paiagiaph is repeated in the section full for each of these cases.

2 Kata .... akata .... katakatiwe have rendered here and below as offence of omission — of commission — of both, as seems imperatively demanded by the context. Buddhaghosa, however, says, Akataya ti tena puggalena sa vipatti kata va hotu akata vd patimokkha-^apanakassa sa?ma amuhka-vasena amulika hoti. Katdkat&ya ti katafi £a akata& kz ubhayaw gahetv^ vuttaw.

3 IQ

xulIlavagga.

IX, 3 , 3 -

‘ And which are the nine kinds of inhibition of the Patimokkha which are illegal .... legal ? [The same as the six, adding for each kind of offence,

“ the offence being one both of omission and of commission.”]

‘And which are the ten kinds of inhibition of the Patimokkha which are illegal ? When (a Bhikkhu) who has been guilty of a Pard^ika is not seated in that assembly 1 , — when no discussion is still going on (in the assembly) as to a Pir&^ika offence (supposed to have been committed by a Bhikkhu then present), — when (a Bhikkhu) who has abandoned the precepts 2 is not seated in that assembly, — when no discussion is still going on (in the assembly) in respect of (a Bhikkhu then present having been charged with) abandoning the precepts, — when (the person charged) submits himself to the legally prescribed concord (of the assembly) 3 , — when (the person charged) does not withdraw his acceptance of the legally prescribed concord (of the assembly) 4 , — when no discussion is still going on (in the assembly) in respect of the withdrawal of (any member’s) acceptance of the legally (prescribed) concord (of the assembly), — when (the Bhikkhu charged) has not been suspected of an offence against morality, nor seen (to have committed one), nor heard (to have committed one) — . . . . cf an offence against conduct — .... of an

1 This and the follow ing phrase are further enlarged upon in § 4 and the following sections.

2 See our note on Mahavagga II, 22, 3.

3 See Mahavagga X, 5, 13, &c.

4 PaA’Mdiyati. Buddhaghosa says here, pa Nadiya ti ti puna katabbam kamma m paA£adiyatL Tena ukko/anake pd&ttiyaw apaggati

IX, 3, 4 -

offence against doctrine These are the ten kinds, &c.

• And which are the ten kinds of inhibition of the Patimokkha which are legal ? [The same as the last, positive instead of negative.]

4. ‘And how (can it be legally said that) a Bhikkhu who has been guilty of a Paragika offence is seated in the assembly ?

‘ In case, O Bhikkhus, a Bhikkhu sees that (another) Bhikkhu is incurring a Pa.ra.fika offence by those means,’ marks, and signs by which the incurring of a Parafika offence is brought about. Or in case a Bhikkhu does not himself see that (another) Bhikkhu is incurring a Parayika offence, but another Bhikkhu inform the (first-mentioned) Bhikkhu, saying, “ Such and such a Bhikkhu, Sir, has been guilty of a Parafika offence.” Or in case a Bhikkhu does not himself see that another Bhikkhu is incurring a Parafika offence, but that one himself inform the (first-mentioned) Bhikkhu, saying, “ I, Sir, have been guilty of a Parafika offence.”

‘ (In either of these cases), O Bhikkhus, if he seem to do so, the Bhikkhu may, on the ground of what he has seen and heard and suspected, bring forward the following resolution on an Uposatha day, on the fourteenth or fifteenth day of the fnonth, at a time when that individual is present m the midst of the Saragha : Let the venerable Sa;«gha hear me. Such and such an individual has been guilty of a Par&fika offence. I interdict for him the Patimokkha, to the effect that the Patimokkha ought not to be recited at a time when he is present.” That is a legal inhibition of the Pdtimokkha.

‘If, when the Patimokkha has been inhibited for

3 12

tfULLAVAGGA.

that Bhikkhu, the assembly should rise on account of any one or other of the Ten Dangers 1 — danger arising from the king, or from thieves, or from fire, or from water, or from human beings, or from nonhuman beings, or from beasts of prey, or from creeping things, or danger of life, or danger against chastity — the Bhikkhu may, if he desire to do so, bring forward the following resolution, either in that circle of residence or in another circle of residence, at a time when that individual is present in the midst of the assembly : “ Let the venerable Sawgha hear me. A discussion had commenced with regard to a Paragika offence of such and such a person, but that matter was not decided. If the time seems meet to the Sawgha, let the -Saw/gha decide that matter.” If he thus succeed, it is well. If not, then on an Uposatha day, on the fourteenth or fifteenth day of the month, at a time when that individual is present in the midst of the Sawgha, let him bring forward the following resolution: “Let the venerable Sa/wgha hear me. A discussion had commenced with regard to a Pdrd^ika offence of such and such a person, but that matter was not decided. I interdict the Patimokkha for him to the effect that the Patimokkha ought not to be recited at a time when he is present.” That is a legal inhibition of the Patimokkha.

5. ‘ And how (can it be legally said that a Bhikkhu) who has abandoned the precepts is seated in the assembly ? ’

[The same as last, reading ‘ abandoned the precepts,’ &c., for ‘ Paragika offence,’ &c.]

6. ‘And how (can it be legally said that the person

1 See the rule laid down in.Mahavagga II, 15, 4.

IX, 4, I.

charged) does not submit himself .to the legally (prescribed) concord (of the assembly)?’

[Same as last, reading ‘ not submit himself to the legally (prescribed) concord of the assembly/ &c., instead of ‘ abandon the precepts/ &c.]

7. ‘And how (can it be legally said that the. person charged) withdraws his acceptance of the legally (established) concord (of the assembly)?’

[Same as last, reading ‘ withdraws his acceptance/ &c., for ‘does not submit/ &c]

8. ‘And how can it be legally said that the person charged has been seen or heard or suspected of having committed an offence against morality .... an offence against conduct . . . an offence against doctrine?’

[Same as J 4, reading v offence against morality &c , for ‘ Para^ika offence.’]

These are the ten kinds of the inhibition of Patimokkha -which are legal.

Here ends the First Portion for Recitation.

4 .

1. Now the venerable Upali 1 went up to the Blessed One, and bowed down before him, and took his seat on one side. And when he was so seated, the venerable Upali said to the Blessed One :

‘ When a Bhikkhu, Lord, intends to take upon himself the conduct (of any matter that has to be

1 No doubt in his iole of a chief of the Vma\ a-dharas as m Mahavagga IX, 6 &c.

IX, 4, I.

3H

decided) 1 , under what conditions should he take the conduct thereof upon himself 2 ? ’

‘A Bhikkhu, Updli, who intends to take upon himself' the conduct of any matter, should take such conduct upon himself under five conditions.

‘(In the first place.) A Bhikkhu, Updli, who intends to take the conduct of any matter upon himself, should thus consider : “ The conduct of this matter which I intend to take upon myself, is it now the right time for the taking charge of the conduct thereof, or is it not ?” If that Bhikkhu, Upali, so considering, come to the conclusion that it is not the right time, he should not, Upali, take charge of it.

‘(Secondly.) If that Bhikkhu, Up&li, so considering, come to the conclusion that it is the right time, he should, Upili, further consider thus : “ The conduct of this matter which I intend to take upon myself, is it just, or is it not ? ” If that Bhikkhu, Upali, so considering, come to the conclusion that it would not be just, he should not take charge of it.

‘ (Thirdly.) If that Bhikkhu, Up&li, so considering, come to the conclusion that it would be just, he should, Upali, further consider thus : “The conduct of this matter which I intend to take upon- myself, would it tend to advantage, or would it not?” If that Bhikkhu, Upali, so considering, come to the conclusion that it would not tend to advantage, he should not, Upali, take charge of it.

‘(Fourthly.) *If that Bhikkhu, Updli, so considering, come to the conclusion that it would tend to

1 As, for instance, in the last chapter (§§ 4 and following) the Bhikkhu who lays the matter before the Sawgha.

2 Attadana?^ adiyati, in our explanation of which we follow Buddhaghosa.

ix, 5 , r.

profit, he should, Upali, further consider thus . “ While I am taking the conduct of this matter upon myself, shall I find that the Bhikkhus who are my intimates and associates are on my side in accordance with the Dhamma and the Vinaya, or shall I not?” If that Bhikkhu, Upali, so considering, come to the conclusion that he will not, he should not, Upali, take charge of it.

‘(Fifthly.) If that Bhikkhu, Upali, so considering, come to the conclusion that he will find them so, he should further, Upali, consider thus : “Whilst I am taking the conduct of this matter upon myself, will the Sawgha, as a result thereof, fall into strife, quarrel, contention, or dispute, or will there arise a split in the Sa?«gha, disunion in the Sa/wgha, diversity of position in the Sawgha, diversity of action in the Sawgha 1 ?” If that Bhikkhu, Upali, so considering, come to the conclusion that that will happen, he should not take charge of it. But if that Bhikkhu, Upali, thus considering, should come to the conclusion that that will not happen, he should take charge of it. The taking charge of a matter, Upali, subject to these five conditions, will not give cause to subsequent remorse.’

5 .

i . 1 When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do so, of how many qualities should he consider whether they are within himself before he does so ? ’

(a) ‘ A Bhikkhu who warns another should, U pali

1 This list has occurred above, Mahavagga X, i, 6 , X, 5. 13 • A'ullavagga VII, 5, r.

JTULLAVAGGA.

IX, s , i.

when he is about to do so, consider thus : “ Am I pure in the conduct of my body ; pure therein without a flaw, without a fleck ? Is this quality found in me, or is it not ?” If, Upali, the Bhikkhu is not so, there will be some who will say to him : “ Come, now, let your reverence continue still to train yourself in matters relating to the body!” — thus will they say.

(b) ‘ And further, a Bhikkhu who warns another should, Upali, when he is about to do so, consider thus : “ Am I pure in the conduct of my speech ; pure therein without a flaw, without a fleck ? Is this quality found in me, or is it not?” If, Upili, the Bhikkhu is not so, there will be some who will say to him : “ Come, now, let your reverence continue still to train yourself in matters relating to speech ! ” — thus will they say.

(c) ‘ And further, a Bhikkhu who warns another should, Upali, consider thus: “Is a kindly mind ever present in me, one without anger against those who are my companions in the religious life ? Is this quality found in me, or is it not?” If, Upali, such a mind is not in that Bhikkhu, there will be some who will say to him : “ Come, now, let your reverence continue still to cultivate a friendly feeling towards those who are your companions in' the religious life ! ” — thus will they say.

(d) ‘ And further, a Bhikkhu who warns another should, Updli, consider thus: “Am I a man versed in the tradition, a custodian of the tradition, a storehouse of the tradition ? Whatsoever truths, lovely in their origin, lovely in their progress, lovely in their consummation, magnify the higher life, both in the spirit and in the letter, and in all its points, in

all -its perfectness, — in such truths am I well versed, of such am I full, are such laid up in my words, dwelt on in my heart, penetrated throughout through right insight 1 ? Is this quality found in me, or is it not ? ” If that Bhikkhu, Upili, is not such a man, there will be some who will say to him : “ Come, now, let your reverence continue still to learn the faith ! ” — thus will they say.

(e) ‘ And further, a Bhikkhu who warns another should, Upali, consider thus: “ Have both the Patimokkhas been completely handed down to me in their full extent ; have I well divided them, well established them, well investigated them, both Rule by Rule 2 , and in every detail? Is this quality found in me, or is it not ?” If, Upali, that is not so, then when he is asked, “ Where has this, Sir, been declared by the Blessed One ?” he will not be able to explain 3 , and there will be some who will say to him . “ Come, now, let your reverence continue still to learn the Vinaya !” — thus will they say.

‘These are the five qualities, Upali, of w'hich a Bhikkhu about to warn another should consider before he does so, whether thev are within himself or not.’

2. ‘ When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do so, how many qualities should he call up (establish) within himself before he does so ? ’

1 On the whole of this and of the next paragraph, which have occurred already above at IV, 14, 19, see our notes there.

2 That is, ‘ Sutta by Sutta.’ On the whole stock phrase, compare our remarks in p. xvm of the Introduction ; and above, Mahavagga I, 36, 14; .ffullavagga IV, 14, 19.

’ Read na sampayati, in accordance with H.O.’s note atp 364 of the text.

ZULLAVAGGA.

5? 3*

‘ A Bhikkhu, Upali, who is about to warn another, should call up within himself five qualities before he does so, (saying to himself) : “ At the right time will I speak, not at the wrong time. In truth will I speak, and not in falsehood. Gently will I speak, and not in harshness. To profit will I speak, and not senselessly. In kindly spirit will I speak, and not in anger 1 .

‘These, Upili, are the five,’ &c.

3. ‘ In how many ways, Lord, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu ? ’

‘ In five ways, Upali, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu, (that is to say, by saying to him) : “ At the wrong time did you warn him, Sir, not at the right time : wherein is need of repentance. Untruthfully did you warn him, Sir, and not according to fact : wherein is need of repentance. In harshness did you warn him, Sir, and not gently : wherein is need of repentance. Senselessly did you warn him, Sir, and not in a way redounding to profit : wherein is need of repentance. In anger did you warn him, Sir, and not in kindly spirit: wherein is need of repentance.

‘ In these five ways, Upali, should repentance be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu. And why ? That no other Bhikkhu may think that warning is. .to be -given not according to fact.’

4. ‘ In how many ways, Lord, is it to be brought

1 On these phrases, compare the Kt la Silaw, translated by Rh. D. in ‘ Buddhist Suttas,’ p. 190.

about that repentance shall not be brought home to a Bhikkhu who has been wrongfully warned ? ’

‘ In five ways, Upali, (that is to say, by saying to him) : “ At the wrong time, Sir, were you warned, and not at the right time : there is no need of repentance,”’ [&c., as in § 3, paragraph 2, with similar alterations.]

5. ‘In how many ways, Lord, is the contrary of repentance to be brought home to a Bhikkhu who has rightfully warned another Bhikkhu ? ’

[The answer is the exact contrary of § 3.]

6. [This section is the contrary of § 5.]

7. ‘When, Lord, a Bhikkhu who warns another Bhikkhu, is about to do so, how many things should he call to mind before he does so ? ’

‘ Five things, Upali — to wit : mercy, seeking the good of others, compassion, the giving up of offences, and deference towards the Vinaya. These are the five,’ &c.

‘ And a Bhikkhu, Lord, who is warned, in how many qualities should he keep himself firm ? ’

‘ In two things, Upali — to wit : in truth and in freedom from anger.’

Here ends the Ninth Khandhaka, on the Interdiction of the Patimokkha.

isTULLAVAGGA.

X, i, i.

TENTH ICHANDHAKA. ■

On the Duties of BhikkhunIs.

1. Now at that time the Blessed Buddha was staying among the Sakyas in Kapilavatthu, in the Nigrodharama. - And Maha-pa^apatl the Go tarn i went to the place where the Blessed One was, and on arriving there, bowed down before the Blessed One, and remained standing on one side. And so standing she spake thus to the Blessed One :

‘ It would be well, Lord, if women should be allowed to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata.’

‘ Enough, O Gotaml ! Let it not please thee that women should be allowed to do so.’

[And a second and a third time did Mahi-pa^dpati the Gotaml make the same request in the same words, and receive the same reply.]

Then Mahi-pa^apati the Gotaml sad and sorrowful for that the Blessed One would not permit women to enter the homeless state, bowed down before the Blessed One, and keeping him on her right hand as she passed him, departed thence weeping and in tears.

2 . Now when the Blessed One had remained at Kapilavatthu as long as he thought fit, he set out on his journey towards Vesall ; and travelling

X, I, 3.

ON THE DUTIES OF BHIKKHUNis.

straight on he in due course arrived thereat And there at Vesali the Blessed One stayed, in the Mahavana, in the Ku^gara Hall.

And Maha-pa^apati the Gotami cut off her hair, and put on orange-coloured robes, and set out, with a number of women of the Sakya clan, towards Vesali, and in due course she arrived at Vesali, at the Mahavana, at the Ku/agara Hall. And Mahapa^apati the Gotami, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, took her stand outside under the entrance porch. % And the venerable Ananda saw. her so standing there, and on seeing her so, he said to Maha-pa^apati : ‘ Why standest thou there, outside the porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears ?’

4 Inasmuch, O Ananda, as the Lord, the Blessed One, does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Tathagata/

3. Then did the venerable Ananda go up to the place where the Blessed One was, and bow down before the Blessed One, and take his seat on one side. And, so sitting, the venerable Ananda said to the Blessed One :

4 Behold, Lord, Maha-pa^'apati the Gotami is standing outside under the entrance porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears, inasmuch as the Blessed One does not permit women to renounce their homes and enter the homeless state under the doctrine and discipline proclaimed by the Blessed One. It were well, Lord, if women were to have permission granted to them to do as she desires/

[«] Y

JTULLAVAGGA.

X, T, 4a

^22

• Enough, Ananda ! Let it not please thee that women should be allowed to do so/

[And a second and a third time did Ananda make the same request, in the same words, and receive the same reply.]

Then the venerable Ananda thought . ‘ The Blessed One does not give his permission, let me now ask the Blessed One on another ground/ And the venerable Ananda said to the Blessed One :

‘ Are women. Lord, capable — when they have crone forth from the household life and entered the o homeless state, under the doctrine and discipline proclaimed by the Blessed One — are they capable of realising the fruit of conversion, or of the second Path, or of the third Path, or of Arahatship ?’

4 They are capable, Ananda/

4 If then, Lord, they are capable thereof, since Maha-pagmpati the Gotami has proved herself of great service to the Blessed One, when as aunt and nurse she nourished him and gave him milk, and on the death of his mother suckled the Blessed One at her own breast, it were well, Lord, that women should have permission to go forth from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathagata 1 /*

4. ‘ If then, Ananda, Maha-pa^apati the Gotami take upon herself the Eight Chief Rules 2 , let that be reckoned to her as her initiation '

« 3 [They are these]: (1) 4 A Bhikkhuni, even if of

1 Ananda 4 s conduct m this matter was afterwards charged against him as a dukka/a. See below, XI, 1, xo.

2 The A//£a Garudhamma, on which see further our note above on the 21st Paiittiya, and below, X, 9.

3 The whole of the following eight paragraphs recur in the

X, I, 4.

ON THE DUTIES OF BHIKKHUNis.

n n -r *

a hundred years standing, shall make salutation to, shall rise up in the presence of, shall bow down before, and shall perform all proper duties towards a Bhikkhu, if onl) just initiated. This is a rule to be revered and reverenced, honoured and observed, and her life long never to be transgressed.

(2) 'A Bhikkhuni is not to spend the rainy season, (of Was) in a district 1 m which there is no Bhikkhu. This is a rule .... never to be zransoressecl.

o

(3) 4 Every half month a Bhikkhuni is to await from the Bhikkhu-sa;//gha two things, the asking as to (the date of) the Uposatha ceremony 2 , and the (time when the Bhikkhu) will come to give the Exhortation 3 . This is a rule .... never to be transgressed.

(4) 4 After keeping the rainy season (of Was), the Bhikkhuni is to hold Pavara/^a (to enquire whether any fault can be laid to her charge) before both Sawghas — as well that of Bhikkhus as that of Bhikkhunis — with respect to three matters, namely, what has been seen, and what has been heard, and what has been suspected 4 . This is a rule .... never to be transgressed.

Sutta Vibhangs, Pa/httiya XXI, 3, 1. It 1$ very instructive to nonce the curious blunders which the Tibetan writers (translated by Rockhill m his ‘Life of the Buddha/ pp. 62 63) make in the tendering of the difficult technical terms m these Eiorht Rules.

1 Avasa Compare Auliavagga I, 18, 1, VI, 15. 1, VIII, 1, 2. This rule is the 56th Bnikknuni Pa/htbya.

2 The Bhikkhunis aie to ask two or thiee days beforehand whether the Uposatha is to be held on the 14th or 15th day of the month, savs Buddhaghosa here. Compare also the 59th Bhikkhuni Pa&ttiya, where the whole passage recurs.

3 Compare the 21st Pa/httiya, and our note there.

4 See Mahavagga IV, i, 13, 14. This rule is the same as the 57th Bhikkhuni Pa&ttiya. The mode of carrying out this rule is explained m detail below, X, 19.

' 324

JTULLAVAGGA.

X, i, 5.

(5) ‘ A Bhikkhuni who has been guilty of a serious offence is to undergo the Manatta discipline towards both the Sa/«ghas (Bhikkhus and Bhikkhunis). This is a rule .... never to be transgressed.

(6) ‘When a Bhikkhuni, as novice, has been trained for two years in the Six Rules 1 2 3 , she is to ask leave for the upasampada initiation from both Sawzghas (as well that of Bhikkhus as that of Bhikkhunis a ). This is a rule .... never to be transgressed.

(7) ‘A Bhikkhuni is on no pretext to revile or abuse a Bhikkhu s . This is a rule .... never to be transgressed.

(8) ‘From henceforth official admonition 4 by Bhikkhunis of Bhikkhus is forbidden, whereas the official admonition of Bhikkhunis by Bhikkhus is not forbidden. This is a rule .... never to be transgressed.

1 If, Ananda, Maha-paj^apati the Gotami take upon herself these Eight Chief Rules, let that be reckoned to her as her initiation.’

5. Then the venerable Ananda, when he 'had learnt from the Blessed One these Eight Chief Rules, went to Maha-pa^apati the Gotami and [told her all that the Blessed One had said].

1 Kh a s u dhammesu. The Six Rules for nowces. They are refeired to m the Bhikkhuni Vibhanga, under Pa&ttiyas LXIII- LXVlI.

2 The actual 01 dination (upasampada) itself is not complete till it has been conferred by Bhikkhus (see the rule at X, 2 , 2). The whole proceeding is fully set out below, X, 17. Compare also the 63rd and 64th Bhikkhuni Pa&tUyas

3 This is the 52nd Bhikkhuni Pa^ittiya.

4 Va£ana-patho That is, literally, speech. But the reference is, no doubt, to the various kinds of official admonitions given in detail m chapter 20 below.

• Just, Ananda, as a man or a woman, when jour.g and of tender years, accustomed to adorn himself, would, when he had bathed his head, receive with both hands a garland of lotus flowers, or of jasmine flowers, or of atimuttaka flowers, and place it on the top of his head; even so do I, Ananda, take upon me these Eight Chief Rules, never to be transgressed my life long.’

6. Then the venerable Ananda returned to the Blessed One, and bowed down before him, and took his seat on one side. And, so sitting, the venerable Ananda said to the Blessed One : ‘ Maha-parapati the Gotami, Lord, has taken upon herself the Eight Chief Rules, the aunt of the Blessed One has received the upas am pa dS initiation.’

‘ If, Ananda, women had not received permission to so out from the household life and enter die o homeless state, under the doctrine and discipline proclaimed by the Tatliagata, then would the pure religion, Ananda, have lasted long, the good law would have stood fast for a thousand years. But since, Ananda, women have now received that, permission, the pure religion, Ananda, will not now last so long, the good law will now stand fast for only five hundred years. Just, Ananda, as houses in which there are many women 1 and but few men are easily violated 2 by robber burglars 3 ; just so, Ananda, under

1 Bahutthikani. The context show s that we are to understand itthi and notattha. Compaie Rocklnll’s £ Life of the Buddha p 61.

2 Suppadhawsiyani. Compare Bhikkhuni Vibhanga, Sa^ghaaisesa III, i, 2, and see also /vulla\agga VII. 5, 4

3 iTorehi kumbatthenakehi; on which Buddhaghosa has the following note — Kumbathenakehi ti kumbhe dipaw ^aletva ena alokena paraghare bhaWaw \i£mitva thenaka/eoiehi.

3 26

ZULLAVAGGA.

X 3 2j T ■)

whatever doctrine and discipline women are allowed to pfo out from the household life into the homeless o state, that religion will not last long. And just, Ananda, as when the disease called mildew falls upon a field of rice in fine condition, that field of rice does not continue long , just so, Ananda, under whatsoever doctrine and discipline women are allowed to go forth from the household life into the homeless state, that religion will not last long. And just, Ananda, as when the disease called blight falls upon a field of sugar-cane in good condition, that field of sugarcane does not continue long ; just so, Ananda, under whatsoever doctrine and discipline women are allowed to go forth from the household life into the homeless state, that religion does not last long. And just, Ananda, as a man would in anticipation build an embankment to a great reservoir, beyond which the water should not overpass ; just even so, Ananda, have I in anticipation laid down these Eight Chief Rules for the Bhikkhunis, their life long not to be overpassed.’

Here end the Eight Chief Rules for the Bhikkhunis.

2 . •

i. Now M ah a-pa^apati the Gotami went up to the place where the Blessed One was, and bowed down before him, and stood respectfully on one side. And, so standing, Maha-pa^apati the Gotami spake thus to the Blessed One : ‘ What course. Lord,

should I pursue towards these women of the Sakja clan?’

Then the Blessed One taught Maha-pafapati the Gotami and incited her, and aroused her, and gladdened her with religious discourse ; and she, so taught, incited, aroused, and gladdened, bowed down before the Blessed One, and keeping him on her right hand as she passed him, she departed thence.

Then the Blessed One. in that connexion, delivered a religious discourse, and said to the Bhikkhus,

‘ I allow Bhikkhunis, O Bhikkhus, to receive the upasampadd initiation from Bhikkhus 1 .’

2. Now those Bhikkhunis said to Maha-pa^apati the Gotami : 1 Neither have you received the upasampada initiation, nor have we, for it has thus been laid down by the Blessed One ■ “ Bhikkhunis are to be initiated by Bhikkhus

Then Maha-pafapati the Gotami went to the venerable Ananda, and [repeated their words to him]. And the venerable Ananda went to the Blessed One, and [repeated them to him].

‘ In that moment, Ananda, when MahcL-pa^apati the Gotami took upon herself the Eight Chief Rales, that was to her-as the upasampadi initiation.’

3 .

1. Now Maha-pa^apati the Gotami 'went up to the place where the venerable Ananda was, and bowed down before him, and stood respectfully on one side.

1 Compare the 6th Garudhamma above, X, 1, 4

K U L L A V A G G A .

X, 4, I.

And, so standing, Maha-pagdpatl the Gotami said to the venerable Ananda : ‘ One thing, Ananda, would I ask of the Blessed One. It were well, Sir, if the Blessed One would allow the making of salurations, the rising up in presence of another, the paying of reverence, and the performance of proper duties one towards another, to take place as between both Bhikkhus and Bhikkhunis (equally) according to seniority.’

And the venerable Ananda went to the .Blessed One [and repeated her words to him].

‘ This is impossible, Ananda, and unallowable, that I should so order. Even those others, Ananda, teachers of ill doctrine, allow not such conduct towards women, how much less, then, can the Tathagata allow it ?’

And the Blessed One, on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said : ‘ Y ou are not, O Bhikkhus, to bow down before women, to rise up in their presence, to stretch out your joined hands towards them, nor to perform towards them those duties that are proper (from an inferior to a superior). Whosoever does so, shall be guilty of a dukka/a.’

4 .

i. Now Maha-pa^apati the Gotami went up to the place where the Blessed One was, and bowed down before him, and stood respectfully on one side. And, so standing, Maha-pa^apati the Gotami said to the Blessed One : ‘ What course, Lord, shall we pursue with reference to those precepts for the

ON THE DUTIES OF BHIKKHUNIS.

& r *

Bhikkhunls which are applicable also to the Bhikkhus ? J

'Train yourselves, Gotami, therein in the same manner as the Bhikkhus do/

‘ And what course, Lord, should we pursue in reference to those precepts for the Bhikkhunls which _ are not applicable also to the Bhikkhus ?’

' Train yourselves, Gotami, therein according to the substance thereof, as they are laid down/

5 .

1. Now Maha-pagapati the Gotami went to the Blessed One [&c., as before], and said : 4 May the Blessed One preach to me the Dhamma (truth, doctrine) m abstract , so that, having heard the doctrine of the Blessed One, I may remain alone and separate, earnest zealous, and resolved 1 /

.* Of whatsoever doctrines thou shalt be conscious ■Gotami, that they conduce to passion and not to peace, to pride and not to veneration, to wishing for much and not to wishing for little, to love of society and not to seclusion, to sloth and not to the exercise of zeal, to being hard to satisfy and not to content 2 — verily mayest thou then, Gotami, bear in mind

1 These last words aie the standing expression for the preparatory stage to Arahat&hip. Compaie Mahavagga I, 6, 16 , Mahaparmibbana Sutta V, 68 The whole speech frequent!} occuis ir. the Sa;;nutta Nika} a at the commencement of conveisations with the Buddha.

2 Most of these terms ha\e already occuired m the sending ‘ religioub discourse’ which is related to ha\e preceded the enunciation of so many of the rules for Bhikkhus (ATulla\ agga I, 2^ 3k

K U LL A V AG G A .

X 5 6, i.

A in oo u that that is not Dhamma, that that is not Vinaya, that that is not the teaching of the Master. But of whatsoever doctrines thou shalt be conscious, Gotami, that they conduce to peace and not to passion, to veneration and not to pride, to wishing for little and not to wishing for much, to seclusion and not to love of society, to the exercise of zeal and not to sloth, to content and not to querulousness — verily mayest thou then bear in mind that that is Dhamma, and that is Vinaya, and that the teaching of the Master.’

6 .

i. Now at that time the Patimokkha was not recited to the Bhikkhunis.

They told this matter to the Blessed One.

‘ I allow the Patimokkha, O Bhikkhus, to be recited to the Bhikkhunis.’

Now it occurred to the Bhikkhunis : ‘ By whom should the Patimokkha be recited to the Bhikkhunis ? ’

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, the Patimokkha to be recited to Bhikkhunis by Bhikkhus.’

Now at that time Bhikkhus went to the residence of the Bhikkhunis and recited the Patimokkha to the Bhikkhunis there. The people murmured, and were indignant,, saying : ‘ There are their wives, there are their mistresses ; now will they take pleasure together.’

The Bhikkhus heard this, and told the matter *to the Blessed One.

‘Bhikkhus are not, O Bhikkhus, to recite the

Patimokkha to the Bhikkhunis at their residence. .Whosoever does so, shall be guilty of a dukka/a. I allow Bhikkhunis, O Bhikkhus, to recite the Patimokkha to the Bhikkhunis/

The Bhikkhunis did not know how to recite the Patimokkha. They told this matter to the Blessed One.

‘ I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunis how to recite the Patimokkha.’

2. Now at that time the Bhikkhunis did not confess the faults (they had committed).

They told this matter to the Blessed One.

• A Bhikkhuni, O Bhikkhus, is not to leave a fault unconfessed. Whosoever does so, shall be guilty of a dukka^a.’

The Bhikkhunis did not know how to confess their faults. They told this matter to the Blessed One.

‘ I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunis how they should confess .their faults.’

Then it occurred to the Bhikkhus : ‘ By whom ousfht the confession of a fault to be received from the Bhikkhunis ?’ They told this matter to the Blessed One.

4 I allow Bhikkhus, O Bhikkhus, to receive the confession of a fault from Bhikkhunis.’

Now at that time Bhikkhunis, on seeing a Bhikkhu on the road, or in a street closed at one end, or at the place where four cross-roads met, would place their bowl on the ground, and arranging their robes over one shoulder, would crouch down on their heels, and stretch forth their joined hands, and confess a fault. The people murmured, were indignant, and complained, saying : ‘ There are their wives, there are their mistresses ; they are asking

JL'ULLAVAGGA.

pardon now after having treated them scornfully overnight.’

They told this matter to the Blessed One.

‘ Bhikkhus are not, O Bhikkhus, to receive the confessions of a fault from Bhikkhunis. Whosoever does so, shall be guilty of a dukka/a. I allow Bhikkhunis, O Bhikkhus, to receive the confession of a fault from Bhikkhunis.’

The Bhikkhunis did not know how to receive the confession of a fault. They told this matter to the Blessed One.

1 I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunis how to receive the confession of a fault.’

3. Now at that time disciplinary proceedings (K am mas) were not. carried out against Bhikkhunis. They told that matter to the Blessed One.

‘ I allow disciplinary proceedings, O Bhikkhus, to be carried out against Bhikkhunis.’

Then the Bhikkhus thought : ‘ By whom ought disciplinary proceedings to be carried out against Bhikkhunis ?’ They told this matter to the Blessed One.

‘ I allow Bhikkhus, O Bhikkhus, to carry out disciplinary proceedings against Bhikkhunis.’

Now at that time Bhikkhunis who had been subjected to disciplinary proceedings, on seeing a Bhikkhu on the road, or in a street closed at one end, or at the place where four cross-ro'&ds met, would place their bowls on the ground, and arranging their robes over one shoulder, would crouch down on their heels, and stretching out their joined palms would ask for pardon, thinking that that was the proper time for doing so. The people murmured [&c., as before].

They told this matter to the Blessed One.

‘ Bhikkhus are not, O Bhikkhus, to carry out disciplinary proceedings against the Bhikkhunis, Whosoever does so, shall be guilty of a dukka/a.’ I allow ^Bhikkhunis, O Bhikkhus, to carry out disciplinary proceedings against Bhikkhunis.’

The Bhikkhunis did not know how to carry out the disciplinary proceedings. . They told this matter to the Blessed One.

' I allow Bhikkhus, O Bhikkhus, to tell the Bhikkhunis how to carry out disciplinary proceedings.’

1. Now at that time Bhikkhunis in Sawgha assembled, having fallen into quarrel, strife, and dispute, got to blows, and were unable’ to settle the point at issue. They told this matter to the Blessed One.

' I allow Bhikkhus, O Bhikkhus, to settle for Bhikkhunis a point at issue.’

Now at that time Bhikkhus were settling for Bhikkhunis a point at issue, and as the point at issue was being enquired into, it w'as found that 'both Bhikkhunis competent to take part in an official act x , and Bhikkhunis who had been guilty of an offence (had taken part in the Sawgha during the official act (the Kamma) at which the point in issue arose).

The Bhikkhunis said : ‘ It w r ould be well if you. Sirs, would carry out disciplinary proceedings against the guilty Bhikkhunis, or absolve their offence : for

1 Kammapp-atta ; on which see Pamara XIX, 6. 7

STULLAVAGGA.

X, 8, r.

thus has it been laid down by the Blessed One : “ Bhikkhus are to settle for the Bhikkhunls a point at issue.” ’

They told this matter to the Blessed One.

1 1 allow Bhikkhus, O Bhikkhus, to set on foot 1 an official act for Bhikkhunis, and then to give it in charge for Bhikkhunis to carry out the official act against Bhikkhunis. And I allow Bhikkhus to set on foot the (dealing with an) offence for Bhikkhunis, and then to give it in charge for Bhikkhunis to accept the confession thereof.’

8 .

i. Now at that time a Bhikkhuni, a pupil of the Bhikkhuni U ppalava«/J&, followed the Blessed One for seven years, learning the Vinaya ; but she, being forgetful, lost it as fast as she received it. And that „ Bhikkhuni heard that the Blessed One was about to go to Shvatthi. Then she thought: ‘For seven years have I followed the Blessed One, learning the Vinaya ; and, being forgetful, I have lost it as fast as I received it. Hard is it for a woman to follow the Blessed One her life long. What now shall I do ?’

And that Bhikkhuni told this matter to the Bhikkhunis, and they told it to the Bhikkhus, and the Bhikkhus told it to the Blessed One.

‘ I allow Bhikkhus, O Bhikkhus, to teach the Vinaya to Bhikkhunis.’

Here ends the First Portion for Recitation.

'■RopetUTO, on which Buddhaghosa says. Ta^g-aniyadisu ima vi nama kammasz etissa katabban ti eva m ropetva.

X, 9, I.

ON THE DUTIES OF BHIKKHUNIS.

O r*

0^5

9 .

i. Now when the Blessed One had stayed at Vesali as long as he thought fit, he sat out towards Savatthi ; and, journeying straight on, he in due course arrived thereat. And there, at Savatthi, the Blessed One remained in the Getavana, Anatha Pi/^ika’s Park.

Now at that time the AAabbaggiya Bhikkhus threw dirty water over Bhikkhunis, thinking, perhaps, they would fall in love with them 1 2 .

They told this matter to the Blessed One.

4 A Bhikkhu is not, O Bhikkhus, to throw dirty water at a Bhikkhuni. Whosoever does so, shall be guilty of a dukka/a. I allow a penalty. O Bhikkhus, to be imposed on that Bhikkhu.

Then the Bhikkhus thought : ‘ What penalty is it that ought to be imposed on him ?’ They told this matter to the Blessed One.

‘ That Bhikkhu is to be declared to be one who is not to be saluted by the Bhikkhuni-sa^gha V

Now' at that time the AV^abbaggiya Bhikkhus uncovered their bodies, or their thighs, or their private parts, and show r ed them to Bhikkhunis, or addressed Bhikkhunis with wicked words, or associated with Bhikkhunis. thinking, perhaps, they w 7 ould fall in love with them 3 * * * .

They told this matter to the Blessed One.

1 On sara^eyyun compare sara^ati at V. 3, 1

2 On this decision compare the £ sending to Co\ entry' of jOanna for levity of conduct towards Bhikkhus at Maha-parmibbana Sutta VI, 4, and ^Tullavagga XI, 1,12 (where the penalty is called Brahnra-aa^a).

s On sampayo^eti compare ^ulkuagga I, 5, at the end.

.STULL AVAGGA.

X, 9 , a.

‘ A Bhikkhu is not, O Bhikkhus, to do [any of these things]. Whosoever does, shall be guilty of a dukka/a. I allow, O Bhikkhus, a penalty to be imposed on that Bhikkhu.’

Then the Bhikkhus thought : ‘ What penalty is it that ought to be imposed on him-?’ They told this matter to the Blessed One.

‘ That Bhikkhu is to be declared to be one who is not to be saluted by the Bhikkhuni-sa?;zgha.’

2. [The last section repeated of the W/zabbaggiya Bhikkhunls, the decision being the same down to]

Then the Bhikkhus thought : ‘ What penalty is it that ought to be imposed on her ? ’ They told this matter to the Blessed One.

‘ I allow you, O Bhikkhus, to prohibit her (from entering a Vihara) V

When the prohibition was laid upon them, they would not accept it. They told this matter to the Blessed One.

1 I allow you, O Bhikkhus, to inhibit them from the Exhortation.’

3. Then the Bhikkhus thought: ‘ Is it lawful to hold Uposatha with a Bhikkhunl who has been inhibited from the Exhortation, or is it not lawful ?’

They told this matter to the Blessed One.

‘ You are not, O Bhikkhus, to hold Uposatha with a Bhikkhunl who has been inhibited from the Exhortation until such time as her case has been settled.’

Now at that time the venerable Udayi, after having inhibited the Exhortation (to one or more Bhikkhunls), went away on a journey. The Bhik-

1 Avara«an ti viharapavesane nivarawazzi, says Buddhaghosa.

khunis murmured, were indignant, and complained, saying : ‘ How can the venerable U dayi [act so]?’

They told this matter to the Blessed One.

‘You are not, O Bhikkhus, to go on a journey after having inhibited the Exhortation. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time foolish and incompetent Bhikkhus inhibited the Exhortation.

They told this matter to the Blessed One.

‘ The Exhortation is not, O Bhikkhus, to be inhibited by a foolish, incompetent Bhikkhu. When such a one does so, he shall be guilty of a dukka/a.’

Now at that time Bhikkhus inhibited the Exhortation without grounds and without cause.

They told this matter to the Blessed One.

‘ Y ou are not, O Bhikkhus, to inhibit the Exhortation without ground and without cause. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time Bhikkhus, who had inhibited the Exhortation, would not give a decision (on the matter out of which the inhibition arose).

They told this matter to the Blessed One.

‘ When, O Bhikkhus, you have inhibited the Exhortation, y ou are not to abstain from giving a decision (on the matter out of which the inhibition arose). Whosoever does so, shall be guilty of a dukka/a.’

4. Now at that time Bhikkhunis did not go to the Exhortation. They told this matter to the Blessed One.

‘ A Bhikkhuni, O Bhikkhus, is not to omit going to the Exhortation. Whosoever does so, shall be dealt with according to the rule Y

1 Bhikkhuni Pa/Lttiya LVIII, Z

33 §

XULLAVAGGA.

Now at that time the whole Bhikkhuni-sawzgha went to the Exhortation together. The people murmured, were indignant, and complained, saying :

‘ There are their wives, there are their mistresses ; now will they take pleasure together.’

They told this matter to the Blessed One.

‘ The whole Bhikkhuni-sawzgha is not, O Bhikkhus, to go to the Exhortation together. And if it should so go, it is guilty of a dukka?a. I allow, O Bhikkhus, four or five Bhikkhunis to go together.’

[The same when four or five went the decision ending,]

‘ I allow, O Bhikkhus, two or three Bhikkhunis to go together to Exhortation ; and let them go up to some one Bhikkhu, and arrange their robes over one shoulder, and, sitting down on their heels, let them stretch forth their joined palms, and thus address him : “ The Bhikkhuni-sazzzgha salutes the feet of the Bhikkhu -sawzgha, and requests permission to come for the purpose of the Exhortation being held ; may that be granted, they say, to the Bhikkhuni-sawgha.”

‘ Then he who is entrusted with the recitation of the Patimokkha is to ask: “Is there any Bhikkhu who has been appointed to hold the Exhortation of the Bhikkhunis?”

‘ If a Bhikkhu has 'been appointed thereto, the reciter of the Patimokkha is to say : “ Such and such a Bhikkhu has been appointed to hold Exhortation to the Bhikkhunis. Let the Bhikkhunisa/zzgha come to him accordingly.”

‘ If no Bhikkhu has been appointed thereto, the reciter, of the Patimokkha is to say: “Which of the venerable ones is able to hold Exhortation to

X, 9, 5-

ON THE DUTIES OF BHIKKHUNIS.

the Bhikkhunls ? ” If any one is able to do so, and is possessed of the eight qualifications 1 , he is to appoint him thereto, and is to say : “ Such and such a Bhikkhu is appointed to hold Exhortation to the Bhikkhunis. Let the Bhikkhuni-sawgha come to him.”

‘ If no one is able to do so, the reciter of the P&timokkha is to say : “ There is no Bhikkhu appointed to hold Exhortation to the Bhikkhunis. May the Bhikkhuni-sa?/zgha obcain its desire in o )

peace 2 * * .

5. Now at that time Bhikkhus did not accept the (office of holding) Exhortation. They told this matter to the Blessed One.

‘ The Exhortation is not, O Bhikkhus, to be declined. Whosoever shall not accept it shall be guilty of a dukka/a.’

Now at that time a certain Bhikkhu was stupid. To him the Bhikkhunis went, and said . * Sir, please to accept the (duty of holding) Exhortation/

‘ I, sister, am stupid. How can I accept the Exhortation?’

4 You should take it, Sir ; for thus has it been laid down by the Blessed One : “ Bhikkhus are to accept the (duty of holding) Exhortation to the Bhikkhunis.” ’

They told this matter to the Blessed One.

‘ I allow, O Bhikkhus, all the rest, save the stupid, to accept the Exhortation.’

[The same repeated of a sick Bhikkhu, and a

1 These are given at length' m the Sutta Vibhanga, Pa&ttiya

2 Pasadikena sampadetu, on which Buddhaghosa has no note. Perhaps £ by means of faith 5 would be a bettei rendenng.

Z 2

iXLLAVAGGA.

X, io, i.

Bhikkhu on a journey. The same case put of a Bhikkhu living in the jungle. The decision is,]

1 I allow a Bhikkhu living in the jungle, O Bhikkhus, to accept the Exhortation, and to appoint a time and place for the meeting 1 , saying : “ There v ill I perform it.” ’

Now at that time Bhikkhus accepted the Exhortation, but did not perform it. They told this matter to the Blessed One.

‘ The Exhortation, O Bhikkhus, is not to be neglected. Whosoever does so, shall be guilty of a dukka/a,’

Now at that time Bhikkhunis did not attend at the place appointed. They told this matter to the Blessed One.

‘ A Bhikkhuni is not, O Bhikkhus, to omit attending at the place appointed. Whosoever does so, shall be guilty of a dukka/a.’

10 .

i. Now at that time Bhikkhunis wore long girdles, and out of them they arranged fringes 2 . The people murmured, were indignant, and complained, saying : ' As the women who are still enjoying the pleasures of the world do ! ’

1 On sawzketa;#, see our note above on MaMvagga VIII, 23, 3.

2 P&suke namentiti gihidarikayo viya ghanapa/Zakena kayabandhanena pasuke namanatthaya bandhanti, says Buddhaghosa. P&suka is probably equal to the Sanskrit p&rjvaka, and means a fringe arranged round the body, as shown m Plate LI of Cunningham’s ‘ Bharhut Tope/ being so 'called from the rib-like arrangement of the strings or cloth or other substance of which it was made. On corresponding girdles worn by men and foi bidden to Bhikkhus, see iTullavagga V, 29, 2,

ON THE DUTIES OF BHIKKHUNIS.

34 1

‘ A Bhikkhuni is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall be guilty of a dukka/a. I allow a Bhikkhuni, O Bhikkhus, a girdle that will go once round the body 1 , and fringes are not to be arranged in it. Whosoever does so, shall be guilty of a dukka/a.’

Now at that time Bhikkhunis arranged fringes in cloth of bambu fibre 2 , or in leather, or in white cotton cloth 3 , or in plaited cotton cloth or in fringed cotton cloth 5 6 7 , or in -white or in plaited or in fringed /&ola cloth ° 5 or in plaits or fringes made of thread. The people murmured, were indignant, and complained, saying : 4 As the women who are still enjoying the pleasures of the world do 1 ’

They told this matter to the Blessed One.

• A Bhikkhuni is not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilt}’ of a dukka/a.’

2. Now at that time Bhikkhunis had their backs scrubbed with the steak-bone of an ox, or slapped with the jaw-bone of an ox; and had their fore-arms " t

1 Ekapari) akatan ti ekavSra/ra paukkhipanakaw, sa;s the Samanta Pasadika.

. 2 Vilivena pattenati (sic) sa7/heti ve/u\i/i\ehi (sic) katapaZ/era.

3 Dussapa/renati setavatthapaZ/ena.

4 Dussave?mati dussena kataveniya.

5 Dussava/Zi) ati dussena katava//i)a.

6 ATdapaZZadisu /fo!aka\ asaw £olan ti \ editabba//z.

7 Hattha m ko/Zapentiti agga m baha^ ko/ZapeBa moiapaitadihi &ttaka/w karonti, says Buddhaghosa The meaning is not clear. • No. io of the tattoo marks figuied on Plate LII of Cunningham's ‘ Bhaihut Tope/ referred to in the note on the next section, is a representation of a peacock’s feathers On a tth ill a, see Buddhaghosa’s note atp. 327 of the text Compare tne piohibiuon of the use by Bhikkhus of back-scratchers and other like things (A'ullavagga V. 1 1) connected with shampooing 01 luxurious bathing.

X, io, 3.

and the backs of their hands % and their calves 2 3 4 , and the upper part of their feet s , and their thighs, and their faces, and their gums, so slapped. The people murmured, were indignant, and complained, saying : ‘ As the women who are still enjoying the pleasures of the world do ! ’

They told this matter to the Blessed One.

‘ A Bhikkhuni is not, O Bhikkhus, to [do any of these things]. Whosoever does so, shall be guilty of a dukka/a.’

3. Now at that time the /O^abbaggiya Bhikkhunis [&c., down to]

‘ i A Bhikkhuni is not, O Bhikkhus, to anoint her face, nor to rub ointments on to her face 5 * , nor to put chunam on to her face, nor to smear red arsenic on to her face, nor to paint her body, nor to paint her face, nor to paint her body and face. Whosoever does so, shall be guilty of a dukka^a.’

4. [Similar paragraph concluding,]

‘ A Bhikkhuni is not, O Bhikkhus, to make (tattoo marks) by the corners of her eyes 0 , or on her cheeks 7 , nor to peep out of window s , nor to stand in the

1 Hatlha-ko££/2an ti pi//&-hattha;/z. *

2 P a d a n ti ^anghaw.

3 Pdda-ko/££^an ti pi/Z&i~pada;/A

4 This paragraph has already occurred above, V, 2, 5 of the Bhikkhus.

G These two injunctions are found also in the 90th and 91st Bhikkhuni Pa&ttiyas.

G Avangaa# karontiti avanga-dese adhomukha^ lekha;« kalonti (B.). Avanga= Sanskrit apanga.

7 Visesaka/zz karontiti ga#f/a-padese vUitia-sa^Mana^ visesaka m karonti (B.), A number of tattoo marks on the checks are figured in Plate LII of Cunningham’s e Bharhut Tope/

s Olokentiti vatapanaw vivaiitva vithia» olokenti (B.).

light (of a half-opened door) 1 , nor to have dances performed, nor to keep courtesans, nor to keep a tavern, nor to keep a slaughter-house, nor to open a shop, nor to practise usury, nor to supply men slaves or women slaves, or men servants or maid servants, or animals, nor to carry on the business of florist and seedsman 2 3 , nor to carry the razor case V [Similar paragraph concluding,]

£ A Bhikkhuni is not, O Bhikkhus, to wear robes that are all of a blue, light yellow, crimson, black, brownish-yellow, or dark yellow colour : nor to wear robes with skirts to them which are not made of torn pieces of cloth, or are long, or have flowers worked on them, or cobras’ hoods ; nor to wear jackets, nor dresses made of the fibre of the Tiritaka plant 4 . Whosoever does so, shall be guilt) of a dukka/'a.’

11 .

1. Now at that time a certain Bhikkhuni. when on her death-bed, said : ‘ After i am gone, let my set of necessaries 5 belong to the Sawgha.’ Then the

1 Saloke ti/Mantiti dvarow \i\ant\a upatf^a-kayaw dassentiyo ti///janti (B ). Compaie Then-gatha 73

2 Hai itaka-pa;77nka//J pakiwantiti harfrakar* F e TT a paw/n/i kz paki//anti paki;/wakapa»a//J pasaienllli \uttaw hoti (JB.). Compaie pa;2;nka-upabako m the Pataka I, 4 1 1 =11, 180.

3 N amatakazra dhaieti. See V, 27 3 and our note abote on V, ii, 1. The expiession evidently means here to be a baiber.’

4 This pai agraph has already occuned above, m respect to the Bhikkhus (Mahavagga VIII, 29), wheie see out notes on the \anous items.

5 Parikkharo , that is, the eight things o\ei which a member

X, 12, i.

Bhikkhus and the Bhikkhunis disputed as to it, saying : ‘ It belongs to us ; it belongs to us.’

They told this matter to the Blessed One.

• If, O Bhikkhus, a Bhikkhuni, or a novice under training to become one (a Sikkhamana), when on her death-bed, should say : “ After I am gone, let my set of necessaries belong to the Samgha,” then it is the Bhikkhuni-sawzgha it belongs to ; the Bhikkhu-sawgha is not the owner thereof. If a Bhikkhu, O Bhikkhus, or a novice under training to become one (a Sima^era), when on his deathbed, should say : “ After I am gone, let my set of necessaries become the property of the Sawgha,” then it is the Bhikkhu-sawgha it belongs to ; the Bhikkhuni-sawgha is not the owner thereof 1 .’

12. '

i. Now at that time a certain woman, who had formerly belonged to the clan of the Mallas 2 , had entered the Order of the Bhikkhunis. She, seeinga weakly Bhikkhu on the road, struck up against him with the edge of her shoulder, and knocked him over. The Bhikkhus murmured, were indienant, and complained, saying: ‘How can a Bhikkhuni assault a Bhikkhu ? ’

They told this matter to the Blessed One.

£ A Bhikkhuni is not, O Bhikkhus, to assault a of the Buddhist Older was allowed proprietary rights — the three robes, the alms-bowl, razor, needle, girdle, and water-strainer.

1 By the rule laid down m the Mahavagga VIII, 27, the set of robes and the bowl are to be assigned by the Sa?/zgha to those that waited on the sick — at least m the case of Bhikkhus, — and the analogy would doubtless hold good of the Bhikkhunis also.

3 Well known as wrestlers.

X, 13, I.

ON THE DUTIES OF BHIKKHUNfs.

Bhikkhu. Whosoever does so, shall be guilty of a dukkaz?a. I prescribe that a Bhikkhunl, O Bhikkhus, on seeing a Bhikkhu, should get out of the way when still at a distance, and make room for him.’

13 .

i. Now at that time a certain woman, while her husband was on a journey, became with child by a paramour. She had a premature delivery, and asked a Bhikkhunl, a confederate of hers, to carry away the foetus in her bowl. And that Bhikkhunl put it into her bowl, and, covering it over with her upper robe, went away.

Now at that time a certain Bhikkhu, who was on an alms-pilgrimage, had made a vow not to partake of the first food given to him until he had already given of it either to a Bhikkhu or to a Bhikkhunl. On seeing: the Bhikkhunl. that Bhikkhu said :

‘ Come, sister 1 take some food.’

‘ No thank you, Sir.’

[And a second and a third time the Bhikkhu made the same request, and received the same reply. Then he said,]

‘ Sister 1 I have made a vow not to partake myself of the first food given to me until I have already given of it either to a Bhikkhu or to a Bhikkhunl.

o

Come, sister ! take the food.'

Then that Bhikkhunl, being so pressed by the Bhikkhu, pulled out her bowl, and showed him what was inside of it. And the Bhikkhu was indignant, and annoyed, and remonstrated, saying : ‘ How can you do such a thing ? ’ And he told the Bhikkhus. and they were indignant, &c., and told the Blessed One.