The Kullavagga

¹THE MINOR DISCIPLINARY PROCEEDINGS. I. The Tagganiya Kamma (Act of Rebuke).

²i. At that time the Blessed One was staying at Cetavana, in the grove of Anatha-pmaSka. Now at that time the Bhikkhus who were followers of Patuka and of Lohitaka ,—who themselves were makers of strife, quarrelsome , makers of disputes , given to idle talk, and raisers of legal questions in the Sawzgha ,—used to go up to such other Bhikkhus as were the same, and say, ‘ Do not allow such a one, venerable Sirs, to turn you back. Discuss loud and long. You are indeed cleverer, more wise, more well informed, more able at that (than 1 These were two out of the six notorious A r Aabbaggiya Bhikkhus, who are so frequently mentioned elsewhere. Buddhaghosa says, tesaw nissitaka pi Pararfukalohitaka tv’eva pafiwayanti. 2 In addition to the passages referred to in the two following notes, compare the closing words of the Patimokkha, and the 2nd, 3rd, 12th, 13th, 17th, 54th, 74th, and 75th Paiittiyas. 3 Such persons were formerly dealt with according to the 10th, nth, and 12th Sawzghadisesas. 4 Such persons were formerly dealt with according to the 8 th and 9th Sawghadisesas and the 76th Pa&ttiya. Compare also below, IV, 14, and the 63rd and 79th PaHttiyas. 330 I, i, 2 . your adversaries are) and do not you be afraid of them. We too will be on your side.’ Thereby both disputes arose which had not arisen before; and disputes which had arisen grew hotter.

³Those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘ How can the Bhikkhus who are followers of Paduka and of Lohitaka act thus.’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened an assembly of the Order of Bhikkhus, and inquired of the Bhikkhus: ‘Is it true, as they say, Bhikkhus, that those Bhikkhus who are followers of Paafuka and Lohitaka,—who themselves (&c., as in § i, down to the end) ?’ ‘ It is true, Lord !’ The Blessed Buddha rebuked them, saying, ‘ This is improper, O Bhikkhus, for those foolish persons, not according to rule, unsuitable, unworthy of a Samara, unbecoming, and ought not to be done. How can these foolish persons, O Bhikkhus, who themselves (&c., as in § i, down to the end). This will not conduce, O Bhikkhus, 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.’

⁴And when the Blessed One had rebuked those Bhikkhus in various ways,—speaking of the evils of being hard to satisfy in the matter of support or nourishment, of wishing for much, of discontent, of love of society, and of sloth; and speaking in praise of being easy to satisfy in the matter of support and nourishment, of wishing for little, of the I, i, 4. THE MINOR DISCIPLINARY PROCEEDINGS. 331 contented man who has eradicated (evils from his mind), has quelled his passions \ and is full of faith, of reverence, and of the exercise of zeal,—when he had thus held a religious discourse to the Bhikkhus as to what was fit and suitable in that respect, he addressed the Bhikkhus, and said : ‘ Let the Samgha, therefore, O Bhikkhus, carry out the Tajaniya- kamma (Act of Rebuke) against those Bhikkhus.

⁵‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Pazafuka and Lohitaka ought to be warned; when they have been warned, they ought to be reminded (of the Rule in the P&timokkha against which they have offended); when they have been reminded, they ought to be charged with the (particular) offence; when they have been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Samgha, saying, ‘ “ Let the venerable Samgha hear me. These Bhikkhus who are followers of Pawtfuka and Lohitaka, who themselves (&c., as in § 1, down to the end). If the time is fit for the Sawgha (to do so) let the Samgha carry out the Taaniya-kamma against the Bhikkhus who are followers of Vanduka and Lohitaka. ‘“Such is the motion (»atti). ‘ “ Let the venerable Samgha hear me. The Bhikkhus who are followers of Vandvka and Lohitaka, 1 We have here the substance of that ‘religious discourse’ (dhammiwz katha m) which the Buddha is so frequently stated to have held before he laid down the rule for the guidance of the Bhikkhus in the particular matter which had been brought before him. It recurs in the Mahavagga (I, 25, 6), and is constantly to be supplied both there and below. 332 I, 2, I. who themselves (&c., as in § i, down to the end). The Sawgha hereby carries out the Taaniya- kamma against them. Whosoever of the venerable ones approves of the carrying out of the T a/^an iya- kamma against the Bhikkhus who are followers of Patuka and Lohitaka, let him remain silent. Whosoever approves not thereof, let him speak. ‘ “ A second time I say the same thing. Let the venerable Sawgha (&c., as before 1 ). A third time I say the same thing. Let the venerable Sawgha (&c., as before 1 ). ‘ “ The Taaniya-kamma against the Bhikkhus who are followers of Pa.nduka. and Lohitaka has been carried by the Sawgha. The Sawgha approves (the motion). Therefore is it silent. Thus do I understand.” ’ 2 2 . i. ‘There are three things, O Bhikkhus, by which, when a Taaniya-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 3 * * * * 8 — 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. A Tajaniya-kamma, O Bhikkhus, charac- 1 The motion just proposed is repeated down to the end. 2 Repeated below, chapters io, 14, and 19. 8 All these details are involved in the meaning of the technical term asammukhata, which is fully explained in Aullavagga IV, 14, 16, and following. I, 2, i. THE MINOR DISCIPLINARY PROCEEDINGS. 333 terised by these three things is against the Dhamma, and against the Vinaya, and difficult to be settled. ‘ There are other three things, O Bhikkhus, by which, when a Taaniya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out though no fault has been committed—when it has been carried out for a Paragika or a Satfzghidisesa offence 1 —when it has been carried out though the fault has been confessed. A Taaniya-kamma, O Bhikkhus, characterised (&c., as before, down to) settled. ‘ There are other three things, O Bhikkhus, by which, when a Taaniya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out without the accused person having been warned—when it has been carried out without the accused person having been called upon to remember (whether he has or has not committed the offence)—when it has been carried out without the accused person having been convicted. A Taaniya-kamma, O Bhikkhus, characterised (&c., as before, down to) settled. ‘ There are other three things, O Bhikkhus, by which, when a Taaniya-kamma has been 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 properly constituted meeting properly conducted 2 —when it has 1 Buddhaghosa says, Adesanagaminiya ti Paraikapattiva va SazraghfidisesfipattiyS va. 2 As in the first paragraph of this section more fully described. The word here used is the same. 334 K U LLAVAGGA. I, 2, i. been carried out without justice 1 —when it has been carried out without the presence and approval of all the Bhikkhus belonging to the particular circuit . A Tajfaniya-kamma, O Bhikkhus, characterised by these three things is (&c., as before, down to) settled. ‘ There are other three things, O Bhikkhus, by which, when a Taaniya-kamma has been characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled; (that is to say), when it has been carried out without the accused person having been heard—when it has been carried out without justice—when it has been carried out without the presence and approval of all the Bhikkhus belonging to the circuit. A Ta/^a- niya-kamma, O Bhikkhus, characterised by these three things is (&c., as before, down to) settled. ‘ There are other three things (&c., as before, down to) that is to say, when it has been carried out without the accused person having been convicted—when it has been carried out without justice—when it has been carried out without the presence and approval of all the Bhikkhus belonging to the circuit.’ [And in a similar way each of the three things in paragraphs 2 and 3 of this section are united with the two things just repeated in each of paragraphs 4, 5, and 6, to make six further cases in which a T aa- niya-kamma is declared to be against the Dhamma, and against the Vinaya, and difficult to be revoked.] Here end the twelve cases of a proceeding (K am ma) which is against the law. 1 Adhammena; perhaps ‘contrary to the Rules.’ 3 Vaggena for vi + aggena, the opposite of samaggena. See our note on the 21st Pli&ttiya, and Mahavagga IX, 3, 5. 1,4,1. the minor disciplinary proceedings. 335

⁶i. ‘There are three things, O Bhikkhus, by which, when a Taaniya-kamma is characterised, it is a proceeding in accordance with the Dhamma, a proceeding in accordance with the Vinaya, and is easy to be settled; (that is to say), when it has been carried out in a full assembly of qualified persons, according to law, and in the presence of the litigant parties—when it has been carried out after the accused person has been heard—when it has been carried out after the accused person has confessed himself guilty. A Ta^/aniya-kamma, O Bhikkhus, characterised by these three things is in accordance with the Dhamma, and in accordance with the Vinaya, and is easy to be settled.’ [And in a similar way the opposite of each of the twelve propositions in the last section is here laid down.] Here end the twelve cases of a proceeding (Kamma) which is according to law.

⁷i. ‘ There are three things,O Bhikkhus, which, when they characterise a Bhikkhu, the Sawgha, if it likes, should carry out the Taaniya-kamma against him; (that is to say), when he is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, and a raiser of legal questions in the Sawgha 1 — when he is dull, stupid, full of faults, and devoid of merit—when he is living in lay society, in unlawful 1 This refers to the Introductory Story, I, r, i. 336 ffULLAVAGGA. I, 4, 2. association with the world. There are three things, O Bhikkhus, which, when the Sawgha suspects (&c., as before, down to) against him. ‘ There are other three things, O Bhikkhus, (&c., as before, down to) against him; (that is to say), when he has failed in morality as regards moral things—when he has failed in conduct as regards transgression—when he has failed in opinion as regards the principal matters of opinion . There are three things, O Bhikkhus, (&c,, as before, down to) against him. ‘There are other three things, O Bhikkhus, (&c., as before, down to) against him; (that is to say), when he speaks in dispraise of the Buddha—when he speaks in dispraise of the Dhamma—when he speaks in dispraise of the Sazgha. These are three things, O Bhikkhus, (&c., as before, down to) against him.

⁸‘There are three kinds of Bhikkhus, O Bhikkhus, against whom, if the Sawgha likes, it should carry out the Ta^/aniya-kamma ; (that is to say), one who is a maker of strife (&c., as in § i, down to) a raiser of legal questions in the Samgha —one who is dull, stupid, full of faults, and devoid of merit—and one who is living in lay society, in unlawful association with the world. These are three kinds of Bhikkhus, O Bhikkhus, (&c., as before, down to) the Taaniya-kamma. ‘ There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the Sawgha likes, it should carry out the Taaniya-kamma; (that is to say), one who has failed in morality in regard to moral matters—one who has failed in conduct 1 Compare Mahavagga I, 36, 8, and our note there. 1,5,1. the minor disciplinary proceedings. 337 as regards transgression—one who has failed in opinion as regards the principal matters of opinion. These are three kinds of Bhikkhus, O Bhikkhus (&c., as before, down to) the Tafaniya-kamma. ‘ There are other three kinds of Bhikkhus, O Bhikkhus, against whom, if the Sawgha likes, it should carry out the Tafaniya-kamma; (that is to say), one who speaks in dispraise of the Buddha—one who speaks in dispraise of the Dhamma—one who speaks in dispraise of the Sawgha. These are three kinds of Bhikkhus, O Bhikkhus (&c., as before, down to) the Taaniya- kamma.’ Here end the six permissive cases of Taaniya- kamma. 5 1 . i. ‘A Bhikkhu against whom the Taaniya- kamma has been carried out ought to conduct himself aright. And herein this is the right conduct : he ought not to confer the upasampadd—he ought not to give a nissaya 3 —he ought not to provide 1 This chapter is repeated below for the Nissaya-, Pabba t ga- niya-, and Paisaraiya-kammas (chapters ro, 15, and 21). The corresponding rule for the first two Ukkhepaniya-kammas is different, and much more stringent (chapter 27, repeated in chapter 31); but that for the third (chapter 33) is again the same as the rule laid down in this chapter. In the second Khandhaka (1, 2) the list of restrictions is again longer. 2 SammivattanS. SeeMaMvagga I, 26,1; 27,1; 33, 1; 34,1. 8 Buddbaghosa says, figantukanaw nissayo na databbo. The relation of a junior Bhikkhu either to his upaggti&ya. or to his siariya is alike called nissaya (Mah&vagga I, 36, 1); but the term is more especially applied to the latter (Mahavagga 1,32, 2, whereas in the corresponding formula for the upaMya, Maha- [17] Z 338 5> himself with a samaKera 1 —he ought not to accept the office of giving exhortation to the nuns 2 —and if he has accepted the office, he ought not to exhort the nuns 2 — he ought not to commit the offence for which the Tafaniya-kamma has been carried out by the Sawgha against him—nor any offence of a similar kind—nor any worse offence—he ought not to find fault with the proceeding (that has been carried out against him)—nor with (the Bhikkhus) who have carried it out—he ought not to raise objection against a regular 3 Bhikkhu’s taking part in the Uposatha ceremony 4 —or in the Pavirai ceremony 6 —he ought not to issue commands (to a junior inhibiting him from going beyond the bounds , or summoning him to come before the elders)—he ought not to set on foot a censure against any other Bhikkhu 7 —he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu 8 ) —he ought not to warn (another Bhikkhu 9 whom he supposes to be offending)—he ought vagga I, 25, 7, the word nissaya does not occur). In other words, nissaya means all that is included in the phrase ! nissaya te vatthabbaw ’ (TTullavagga I, 9, 2). 1 Compare Mahavagga I, 36, 37. 2 See below, A’ullavagga X, 9, 4, and also the 21st Paiittiya. 3 Compare MinayefF, Patimokkha, p. 63. 4 Compare Patimokkha^ /fapetum at Aaillavagga IX, 2. 6 Compare MaM vagga IV, 16, 2. * As, for example, under the rule at Mahavagga I, 27, 2. Bud- dhaghosa says, Na savaaniyaw katabban ti aham ayasmantaw asmira vatthusmiz va£aniya#z karomi imamha avasa param pi ma pakkami yava na ta m adhikarawaw vfipasantaw hotiti. He also gives a longer note, partly to the same effect, on the corresponding passage in II, 1, 2, which will be found in our note there, and from which we have taken the second clause in the parentheses. 7 See the note on this word in the next chapter. 8 Compare Mahavagga II, 16, x. 9 Compare Aullavagga IX, 5. 1 , 6 , 2 . THE MINOR DISCIPLINARY PROCEEDINGS. 339 not to call upon another Bhikkhu to remember (whether he has or has not committed an offence)— and he ought not to associate with the Bhikkhus.’ Here end the eighteen duties which follow on a T aaniya-kamma. 6 1 .

⁹So the Sazgha carried out the Ta/^aniya- kamma against the Bhikkhus who were followers of Pawahka and Lohitaka. And when they had been subjected by the Sawzgha to the Taaniya- kamma and were conducting themselves aright in accordance thereto, they became subdued , and they sought for release ; and going up to the Bhikkhus they spake as follows: ‘We, Sirs, have been subjected by the Sawgha to the Taaniya-kamma (&c., down to) release. What now should we do ?’ They told this thing to the Blessed One. ‘ Then, O Bhikkhus, let the Samgha revoke the Taaniya-kamma carried out against the followers of Pa#<Aika and Lohitaka.

¹⁰‘ There are five things, O Bhikkhus, by which, 1 Compare below, chapters n, 16, 23, 28, 34. 2 Lomaw patenti. See the commentary as given by H. Olden- berg at p. 309 of his edition of the text. That our translation is correct is evident from the use of panna-lomo (at .ffullavagga VII, 1, 6), that being simply the opposite of haMa-lomo, which signifies * having the hair of the body erect in consequence of the excitement produced by fear, joy, or amazementand hence simply ‘ troubled, excited.’ The opposite of this is ‘ pacified, subdued.’ 3 Nettharam vattanti. See the commentary in the edition of the text loco citato. Z 2 340 I, 6, 2. when a Bhikkhu is characterised, a Ta/^aniya- kamma ought not to be revoked for him; (that is to say), when he confers the upasampada—when he gives a nissaya—when he provides himself with a sama#era—when he accepts the office of giving exhortation to the nuns—and when, having accepted that office, he exhorts the nuns. These are the five things, O Bhikkhus (&c., as before, down to) revoked for him. ‘ There are other five things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Taa- niya-kamma ought not to be revoked for him ; (that is to say), when he commits the offence for which the Taaniya-kamma has been carried out by the Samgha against him—or any other offence of a similar kind—or any worse offence— when he finds fault with the proceeding that has been carried out against him—or with the Bhikkhus who have carried it out. These are five things, O Bhikkhus (&c., as before, down to) revoked for him. ‘ There are eight things, O Bhikkhus, by which, when a Bhikkhu is characterised, a Tapaniya- kamma ought not to be revoked for him; (that is to say), when he raises objections against a regular 1 Bhikkhu’s taking part in the Uposatha ceremony—or in the Vawarana ceremony—when he inhibits a junior from going beyond the bounds— when he sets on foot a censure against any other Bhikkhu—when he asks another Bhikkhu to give 1 Pakatattassa, that is a Bhikkhu who has not made himself liable to any disciplinary proceeding, has committed no irregularity. It is one of the expressions unknown to the Patimokkha, but occurs in the much later Introduction to that work (Dickson, p. xx). See below, III, x, i. I, 8 , i. THE MINOR DISCIPLINARY PROCEEDINGS. 34 1 him leave to rebuke that Bhikkhu—when he warns another Bhikkhu whom he supposes to be offending—when he reminds another Bhikkhu of a rule against which he supposes that Bhikkhu to be offending—when he associates with the Bhikkhus. These are the eight things, O Bhikkhus (&c., as before, down to) revoked for him.’ Here end the eighteen cases in which there ought to be no revocation (of the T a^'aniya-kamma).

¹¹[This chapter is exactly the converse of the last.] Here end the eighteen cases in which there ought to be a revocation (of the Tapaniya-kamma). 8 1 .

¹²‘ Now, thus, O Bhikkhus, should the revocation be carried out. Those Bhikkhus who are followers of Pa«<fuka and Lohitaka should go before the Samgha, with their upper robe arranged over one shoulder, and should bow down at the feet of the elder Bhikkhus, and squatting down, and raising their hands with the palms joined together, should speak as follows: “ We, Sirs, have been subjected by the Sawgha to the Taaniya-kamma, and are conducting ourselves aright in accordance thereto; and we have become subdued, and we seek for release, and beg for a revocation of the Taaniya- 1 Compare below, chapters 12 and 17. 342 I, 8, 2. kamma.” And a second time they should beg [in the same words]. And a third time they should beg [in the same words]. Then a discreet and able Bhik- khu should lay the matter before the Sawgha:

¹³Let the venerable Sazgha hear me. These Bhikkhus who are followers of Pawafuka and Lohi- taka have been subjected (&c., as before), and they are conducting themselves (&c., as before), and they beg (&c., as before). This is the motion (/Zatti). ‘“Let the venerable Sawgha hear me. These Bhikkhus (&c., as before, down to) and they beg for a revocation of the Taaniya-kamma. The Sawgha revokes the Tajaniya-kamma for the Bhikkhus who are followers of Pazafaka and Lohi- taka. Whosoever of the venerable ones approves of the revocation of the Taaniya-kamma for the Bhikkhus who are followers of Pazzzuka and Lohi- taka, let him hold his peace. Whosoever approves not thereof, let him speak. ‘“And a second time I say the same thing. Let the venerable Sawgha (&c., as before, down to) let him speak. “‘And a third time I say the same thing. Let the venerable Sawzgha (&c., as before, down to) let him speak. “‘ The revocation of the Taaniya-kamma for the Bhikkhus who are followers of Pazzdfiika and Lohitaka has been carried by the Sawgha. The Sawgha approves; therefore is it silent. Thus do I understand.’” Here ends the first (Kamma), the T afaniya-kamma. I, 9, i. THE MINOR DISCIPLINARY PROCEEDINGS. 343 II. The Nissaya-kamma (Act of Subordination).

¹⁴Now at that time the venerable Seyyasaka was stupid, and indiscreet, and full of faults, and devoid of merit, and was living in lay society in unlawful association with the world . So much so that the Bhikkhus were worn out 2 with placing him on probation , and with throwing him back to the beginning (of his probationary term) 4 , and with subjecting him to the minatta discipline , and with rehabilitating him . The moderate Bhikkhus were annoyed, and murmured, and became indignant 1 There is no rule in the Patimokkha in which any of these things are declared to be an offence. The 31st and 85th Pa&ttiyas only refer to a Bhikkhu’s staying an unreasonable time in a public rest-house, and to his frequenting a village beyond the ordinary occasions. Stupidity, and keeping low company, are not mentioned. Why then should Seyyasaka have been placed upon probation? We think the answer will appear from our note 1 on II, x, x. 2 Pakatfl, ‘done up,’ explained by vavaa. See Oldenberg’s quotation from Buddhaghosa at p. 310 of his edition of the text. 3 Compare Mah&vagga I, 38, 1; Maha-parinibbana Sutta V, 64, 65; and Wullavagga III, 3. On the distinction between these kinds of probation, see also our note below on II, 1, 1. 4 See below, II, 2,1. Compare also Subhuti’s explanation in Childers, and the passages quoted in the index to Oldenberg’s edition of the text, p. 348, sub voce, especially ^ullavagga III, 7. 6 See below, Wullavagga III, 1 ; III, 4. 6 See below, Wullavagga III, 2 ; III, 5. 344 J?UIXAVAGGA. I, 9 > 2 « (saying), ‘ How can the venerable Seyyasaka be so stupid (&c., as before), that the Bhikkhus are worn out (&c., as before)?’ Then those Bhikkhus told that matter to the Blessed One. And the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu- sawgha, and asked the Bhikkhus, ‘Is it true, O Bhikkhus, as they say, that the venerable Seyyasaka is stupid as before, down to) with rehabilitating him ?’ ‘ It is true, Lord!’ The Blessed Buddha rebuked him (saying), ‘This is improper’ (&c., as usual, compare I, 2, 3, down to), and addressed the Bhikkhus, and said, ‘ Let the Sa?«gha therefore, O Bhikkhus, carry out the Nis- saya-kamma (Act of Subordination) against the venerable Seyyasaka: “ Thou must remain under the superia'endence cf others .”

¹⁵‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Seyyasaka ought to be warned; when he has been warned, he ought to be reminded ; when he has been reminded, he ought to be charged with the offence ; when he has been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Sawgha (saying), ‘ “ Let the venerable Sawgha hear me (&c., as usual; see above, chapters 1. 4 and 8. 2).”’ 1 These are the distinctive and technical words of the Nissaya- kamma, just as the corresponding clause in chap. 13, § 7 contains the technical words of the PabbS^-aniya-kamma. a As explained above, chap. 1. 4. I, II, I. THE MINOR DISCIPLINARY PROCEEDINGS. 345

¹⁶[Chapters 2-5 are here repeated at length, Nis- saya-kamma being substituted throughout for T afaniya-kamma.] m

¹⁷So the Sawgha carried out the Nissaya- kamma against the Bhikkhu Seyyasaka (saying), ‘ Thou must remain under the superintendence of others.’ And he, when subjected by the Sawgha to the Nissaya-kamma, by resorting to and cultivating the acquaintance of good companions 1 2 , associating with them, getting them to declare to him (the Dhamma), and asking them questions, became wise in the traditions; a man to whom the Nikayas had been handed down; a reciter of the Dhamma, of the Vinaya, and of the M&tikas; clever, discreet, wise, modest, full of remorse, and docile; he conducted himself aright, he became subdued, he sought for release, and going up to the Bhikkhus, he spake as follows r ‘ I, Sirs, after having been subjected by the Sawgha to the Nissaya-kamma, am conducting myself aright, and have become subdued, and I seek for release. What now should I do ?’ They told this thing to the Blessed One. ‘ Then, O Bhikkhus, let the Sawgha revoke the Nissaya-kamma for the Bhikkhu Seyyasaka. 1 Compare above, chapter 6. 2 Compare Dhammapada, ver. 357. 346 ■KTJLLAVAGGA. I, II, 2.

¹⁸‘ There are five things, O Bhikkhus (&c., as in chap. 6. 2, down to the end of chap. 7, reading throughout Nissaya-kamma for Taaniya- kamma).'

¹⁹[This chapter sets out the mode of revocation by a kamma-v&id precisely as above in chapter 8.] Here ends the second (Kamma), the Nissaya- kamma. I, 13, r. THE MINOR DISCIPLINARY PROCEEDINGS. 347 III. The Pabbaganiya-kamma (Act of Banishment). 13 *.

²⁰Now at that time the Bhikkhus who were followers of Assai and Punabbasu were dwelling on the Kii Hill, wicked Bhikkhus, and shameless. Such as these were the evil practices they followed : they used to plant cuttings of flowers, and have them planted; they used to water flowers, and have them watered; they used to gather them, and have them gathered; they used to make them up into nosegays, and have them so made up; they used to make them up, and to have them made up, into wreaths, of the kind with the stalks together, and of the kind with the stalks separate , of the kind called mawariki , of the kind called vidhu- tiki 4 * 6 , of the kind called vaawsaka®, of the kind 1 The whole of this chapter recurs in the Sutta Vibhanga on the 13th Sawghadisesa. The proceeding here laid down is really only a later method of acting under the circumstances similar to those for which that rule had previously been the authorised dealing. 2 The Samanta Pasadika says, Ekatova«/ikan ti pupphanara va«/e ekato katva kata-malawj. Ubhatova»/ikan ti ubhohi passehi puppha-va»/e katva kata-malaw. 8 Perhaps 1 like an anklet.’ The Sam. Pas. says, Mansart viya katS puppha-vikati mawarika ti. 4 Perhaps ‘like a fan.’ The Sam. Pas. says, Vidhutika ti s<Ui )4 va salakaya va sinduvara-pupphadini v\ggh\\x& kata (mala). 6 Perhaps ‘like a crest.’ The Sam. Pas. says, vaatsako ti 348 I> i3» 2 - called ivea , of the kind called ura^^/?ada ;— and they then used to take or send wreaths of each of these various kinds to the wives and daughters and young women and sisters-in-law and female slaves in respectable families;—and they used to eat out of one dish, to drink out of one vessel, to sit on one seat, to lie on one bed, one mat, one coverlet, with the wives and daughters and young women and sisters-in-law and female slaves in respectable families;—and they used to eat food at the wrong time, and to drink strong drink, and to make use of garlands, and scents, and unguents;—and they used to dance, and sing, and play music, and wanton, and all these together in every combination.

²¹And they used to amuse themselves at games 3 with eight pieces and ten pieces, and with tossing up, hopping over diagrams formed on the ground, and removing substances from a heap without shaking the remainder; and with games at dice, and trap-ball; and with sketching rude figures, tossing balls, blowing trumpets, having matches at ploughing with mimic ploughs, tumbling, forming mimic wind-mills, guessing at measures, having avatawzsako. Compare the close of Rh. D.’s note on vegha for avegha, ‘ Buddhist Suttas,’ p. 37. 1 Perhaps ‘like an earring.’ The Sam. Pas. says, aeelo (sic) ti ka««M. Compare Sanskrit apka, and Crataka, vol. i, pp. 12, 95, 269. 2 The Sam. PSs. says, UraMado ti hara-sadisa?^ ure-^apanaka- puppha damaz». ‘ Like mail-armour.’ 3 All these games are forbidden seriatim in paragraph 4 of the Maxima Sila, and the whole list of offences recurs in the Sutta- vibhahga, Sawghadisesa XIII, r, 2. See Rh. D., ‘Buddhist Suttas from the Pali,’ p. 193. We adhere to the translations there given and based on the Sumangala Vilasini I, 13, 3, THE MINOR DISCIPLINARY PROCEEDINGS. 349 chariot races, and archery matches, shooting marbles with the fingers, guessing other people’s thoughts, and mimicking other people’s acts ;—and they used to practise elephant riding, and horse riding, and carriage driving, and archery, and swordsmanship;— and they used to run to and fro in front of elephants, and in front of horses, and in front of carriages;— and they used to exhibit signs of anger , and to wring their hands , and to wrestle , and to box with their fists;—and spreading their robes out as a stage they used to invite dancing girls, saying, ‘Here you may dance, sister!’ and greet her with applause . Thus manifold were the evil lives which they practised.

²²Now at that time a certain Bhikkhu who had spent the rainy season in the country of Kdsi, and was on his way to visit the Blessed One, arrived at the Kii Hill. And that Bhikkhu in the early morning put on his under garment, and went, duly bowled and robed, to the Kia Hill for alms. And he was perfect in dignity, with his eyes cast down, and pleasing in appearance, whether in going in or 1 Usse/^enti. We are quite uncertain how to render this word. One might be tempted to think that a denominative verb from usso//n may have acquired a technical sense appropriate to this passage. But we do not favour any such conjectural alteration of the clear reading of the MSS., at all events at present. 2 Appo///enti. See Buddhaghosa’s note quoted by Rh. D. in his note on the Book of the Great Decease, II, 19. 3 NibbuAanti, which Buddhaghosa explains by malla-yud- dha m karonti. Compare ubbu^^Aati at ATullavagga VIII, 10, and Sutta-vibhahga, Paraika I, 10, 26. 4 The Sam. Pas. says, Nalaikaw pi denti sadhu sadhu bhagi- niti attano nalae anguliw /Aapetva tassa nalae /iapenti. 350 I. 13 . 4. in coming out, in looking or in watching, in bending in his arm or in stretching it forth . Then the people on beholding that Bhikkhu, said, ‘ Who is this fellow like a fool of fools, or like an idiot of idiots, or like a simpleton of simpletons 2 ? Who would give an alms when this fellow comes near! Now our own masters, the followers of Assai and Punabbasu, are gentle, friendly, pleasant in speech, radiant with smiles, by no means fools, but open in countenance, and the first to speak. To such now it is fit to give an alms!’ And a certain lay-disciple saw that Bhikkhu as he was going along the Kii Hill for alms. And on seeing him, he went up to the place where he was; and on coming there he said to that Bhikkhu : ‘ Has your reverence received an alms ?’ ‘ No, my friend, I have received no alms !’ ‘ Come, your reverence ! Let us go to my house!’

²³So the lay-disciple took the Bhikkhu to his house, and gave him to eat, and asked him: ‘ Whither then is your reverence going ?’ ‘I am on my way to S&vatthi, my friend, to visit the Blessed One.’ ‘Then let your reverence bow down at the feet of the Blessed One in my name, and say, “ The residence on the Kid Hill, Lord, has been spoiled. The Bhikkhus who are followers of Assajd and Punabbasu are dwelling on the Kia Hill, wicked Bhikkhus, and shameless. Such as these are the 1 Compare Maha-parinibbana Sutta II, 15. 2 The Sam. Pas. says, Sawkuita-mukhataya bhakuika-bhakuika viya. I, 13, 5. THE MINOR DISCIPLINARY PROCEEDINGS. 35 1 evil practices they follow (&c., as in §§ i, 2, down to the end). And people, Lord, who were formerly believers and full of faith, are now become nonbelievers and void of faith ; the opportunities of alms that were formerly open to the Samgha are now destroyed; worthy Bhikkhus forsake, and wicked Bhikkhus dwell in the place. Let, Lord, the Blessed One be pleased to send (other) Bhikkhus to the Kia Hill in order that the residence there may be re-established.” ’

²⁴‘Very well, my friend,’ said the Bhikkhu, in assent, to that lay-disciple. And rising from his seat, he set out for Savatthi, and went straight on to Anatha-pmafika’s grove, to the Cetavana in Sclvatthi, to the place where the Blessed One was staying. And on arriving there he saluted the Blessed One, and took his seat on one side. Now it is the custom for the Blessed Buddhas to exchange words of greeting with in-coming Bhikkhus. And the Blessed One said to that Bhikkhu, ‘ Do things go well with you, O Bhikkhu ? Have you enough for your support ? Have you accomplished your journey without too much fatigue ? And whence, O Bhikkhu, have you come?’ ‘ Things go well with me, Lord. I have enough for my support. And I have accomplished my journey without too much fatigue. I have spent the rainy season, Lord, in the land of Kasi; and on my way to Savatthi to visit the Blessed One I arrived at the Ki t& Hill. And after having dressed early in the morning, I went, Lord, duly bowled and robed, on to the Ki /4 Hill for alms. And a certain lay-disciple saw me (&c., as above, down to the end of § 4, with the alterations necessary to 352 I, 13. the narrative form of speech). Thence, Lord, am I come.’

²⁵Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu-Sawgha, and asked the Bhikkhus : * Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of Assagi and Punab- basu, and are dwelling on the Kia Hill, are wicked Bhikkhus, and shameless; and that such are the evil practices they follow (&c., as in § 4, down to the end) ?’ ‘ It is true. Lord.’ The Blessed Buddha rebuked them, saying, ‘ How can they, O Bhikkhus, foolish persons that they are, follow such practices as these (&c., as in §fj 1, 2, down to the end) ? This will not conduce, O Bhikkhus, to the conversion of the unconverted (&c., as usual. Compare chap, t, § 2, down to the end).’ And when the Blessed Buddha had rebuked them, and had delivered a religious discourse, he addressed the venerable Sariputta and Moggallana, and said, ‘ Go now, Sariputta and Moggallana , to the Kia Hill. And on arriving there carry out the Pabbi- faniya-kamma (Act of Banishment 2 ) against those Bhikkhus who are followers of Assagi and Punabbasu, to the effect that they may become your Saddhi-vih&rikas .’ 1 On this meaning of Sariputta, see the note on Mahavagga 4 > 3 * 2 That is, out of the particular place where they have caused the scandal, not of the Order. When they in anger left the Order, their conduct in doing so is blamed. See chap. 16, § 1. 3 See Mahavagga I, 25, 6, and following, and Wullavagga VIII, 11,12, and compare above, 9. 1. I, 13, 7. THE MINOR DISCIPLINARY PROCEEDINGS. 353 ‘ How, Lord, can we carry out the PabManiya- kamma against those Bhikkhus who are followers of Assafi and Punabbasu; for they are passionate men and violent ?’ ‘ Then do you go, Sariputta and Moggallana, together with a number of Bhikkhus.’ ‘So be it, Lord!’ said S&riputta and Moggallana, in assent, to the Blessed One. 7 1 . ‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhus who are followers of Assa.si and Punabbasu ought to be warned: when they have been warned, they ought to be reminded (of the Rule in the Pitimokkha against which they have offended); when they have been reminded they ought to be charged with the offence ; when they have been charged some discreet and able Bhikkhu ought to lay the matter before the Sawgha, saying, ‘ “ Let the venerable Sawgha hear me. These Bhikkhus who are followers of Assafi and Punabbasu are wicked Bhikkhus and shameless. Their evil practices are both seen and heard, and also that respectable families have been led astray by them is seen, too, and heard . If the time is fit for the Sawgha to do so, let the Sawgha carry out the Pabb&faniya-kamma against those Bhikkhus who are followers of Assafi and Punabbasu, to the effect that the Bhikkhus who are followers 1 On this section compare chap. 1, § 4, chap. 9, § 2. 2 Buddhaghosa points out that whereas the Taaniya-kamma is directed against quarrelsomeness, and the nissaya-kamma against foolishness, it is scandal to the community against which the Pabbaaniy a-kamma is directed. [17] a a 354 I» r 3i 7- of Assai and Punabbasu are not to dwell on the Ki& Hill . ‘ “ This is the motion (raatti). ‘ “ Let the venerable Sazgha hear me. These Bhikkhus who are followers of Assajd and Punab- basu are wicked Bhikkhus and shameless. Their evil practices (&c., as before, down to) is seen, too, and heard. The Sawzgha hereby carries out the Pabbaf aniya-kamma against them, to the effect that the Bhikkhus who are followers of Assafi and Punabbasu are not to dwell on the Kii Hill . Whosoever of the venerable ones approves of the carrying out of the Pabbdfaniya-kamma against the followers (&c., as before) to the effect (&c., as before 1 ) let him remain silent. Whosoever approves not thereof, let him speak. ‘ “ A second time I say the same thing. Let the venerable Sawgha (&c., as before). A third time I say the same thing. Let the venerable Sawgha (&c., as before). ‘“The Pabbifaniya-kamma has been carried out by the Sawgha against those Bhikkhus who are followers of Assa.si and Punabbasu to the effect that those Bhikkhus who are followers of Assa_si and Punabbasu are not to dwell on the KLa Hill . The Sawgha approves of it. Therefore is it silent. Thus do I understand.”’

²⁶i. [Here follow the twelve cases in which a Pabbafaniya-kamma is declared to be against 1 The corresponding clause to the words 1 -to the effect,’ &c., is wanting in chap, i, § 4, but occurs in chap. 9, § 2. 1,14,1. THE MINOR DISCIPLINARY PROCEEDINGS. 355 the law, and according to law respectively, in the precise wording of chapters 2 and 3, reading Pab- bctaniya for Taaniya. Then follow the six cases of permissive suspension in the precise wording of chapter 4, but in addition to the cases there given for the Taaniya-kamma,f| 1 and 2 of this chapter are respectively added at the end of §§ i and 2 of that chapter.]

²⁷‘ There are three things, O Bhikkhus, which when they characterise a Bhikkhu, the Sawgha, if it likes, should carry out the Pabbaaniya- kamma against him; (that is to say), when he is characterised by frivolity 1 of action—when he is characterised by frivolity of speech—when he is characterised by frivolity both of action and of speech. These are the three things, O Bhikkhus (&c., as before, down to) against him. ‘ There are other three things, O Bhikkhus, which when they characterise a Bhikkhu, the Sawgha, if it likes, should carry out the Pabbaaniya- kamma against him; (that is to say), when he is characterised by absence of right-doing in action— when he is characterised by absence of right-doing in speech—when he is characterised by absence of right-doing both in action and in speech. These are the other three things, O Bhikkhus (&c., as before, down to) against him. ‘ There are other three things (&c., as in each of the last paragraphs; the three things here being injury 2 done by him to others in action, in speech, and both in action and in speech, owing to his own 1 The Sam. Pas. says, Kayiko davo nama kaya-kia vuWati. 2 The Sam. Pas. says, Kayika« upaghatitara namaMya-dvare pawwatti-sikkhapadassa asikkhana-bhavena upahananam vuK’ati. A a 2 356 iTULLAVAGGA. I, 14, 2. want of training in the precepts and practices of the order). ‘ There are other three things (&c., as in each of the last paragraphs, the three things here being evilness of life in action, in speech, and both in action and in speech).

²⁸‘There are three kinds of Bhikkhus, O Bhik- khus, against whom, when the Sawgha likes (to do so), it should carry out the Pabbaaniya- kamma; (that is to say), one who is frivolous in action—one who is frivolous in speech—one who is frivolous both in action and in speech. These are the three kinds of Bhikkhus (&c., as above, down to) the Pabbianiya-kamma. ‘ There are other three kinds of Bhikkhus (&c., as in the last paragraph, substituting first, absence of right-doing—secondly, injury to others—and thirdly, evilness of life respectively in action, in speech, and both in action and in speech).’

²⁹[This chapter is identical with chapter 5, reading Pabbaaniya for Taaniya.] 16 k

³⁰So the Bhikkhu-Samgha, with Sariputta and Moggallana at their head, proceeded to the Kia Hill, and there carried out the Pabbij r aniya- kamma against those Bhikkhus who were followers 1 Corresponding to chapters 6 and 11 above. I, 16, i. THE MINOR DISCIPLINARY PROCEEDINGS. 357 of Assail and Punabbasu, to the intent that those Bhikkhus should no longer dwell on the Ki/'i Hill. And they, when subjected by the Sawgha to the Pabbaaniya-kamma, did not conduct themselves aright, they did not become subdued, they did not seek for release, they did not ask the Bhikkhus for forgiveness, they reviled them, they found fault with them , saying that they were offending by acting in partiality, in ill-feeling, in folly, and in fear ; and they not only departed from the place, but also left the Order . Those Bhikkhus who were moderate were offended, murmured, and became indignant, saying, ‘ How can those Bhikkhus who are followers of Assai and Punabbasu, after having been subjected by the Sawgha to the Pabbaaniya-kamma, refuse to conduct themselves aright (&c., as before, down to) leave the Order?’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu- samgha, and asked the Bhikkhus : ‘ Is it true, O Bhikkhus, as they say, that those Bhikkhus who are followers of Assai and Punabbasu, after having been subjected by the Sa?/zgha to the Pabbaaniya-kamma, refuse (&c., as before, down to) leave the Order ? ’ ‘ It is true, Lord !’ 1 Compare SawzgMdisesa 13. 2 These are the four so-called Agatis, usually occurring as the faults of a judge (Rh. D., ‘ Buddhist Birth Stories,’ p. xxii, and Dasaratha CAtaka, p. 1), but compare Sigalovada Sutta, ed. Grim- bolt, p. 299. 8 Compare Gataka ,117, and Mahavagga I, 39, 5. 358 I, 1 6 , t. ‘ How can those Bhikkhus who (&c., as before, down to) leave the Order? This will not conduce, O Bhikkhus, either to the conversion of the unconverted, or to the increase of the converted; but rather to the unconverted being not converted, and to the turning back of those which have been converted.’ And when the Blessed One had rebuked those Bhikkhus in various ways, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘ Then, O Bhikkhus, let not the Sawgha revoke the Pabbdaniya-kamma. There are five things, O Bhikkhus (&c., as before, from chapter 6, § 2, down to the end of chapter 7, reading Pabbaa- niya for Taaniya).’ Here end the eighteen cases in which there ought to be a revocation (of the Pabb&^aniya-kamma). 17 1 . I. ‘Now thus, O Bhikkhus, should the revocation be carried out. The Bhikkhu, who has been subjected to the Pabb&^aniya-kamma, should go before the Sawgha (&c., as before in chapter 8, §§ 1, 2, down to the end).’ Here ends the third (Kamma), the Pabbafaniya-kamma. 1 Compare chapters 8 and 12. I, 18,1. THE MINOR DISCIPLINARY PROCEEDINGS. 359 IV. The Pattsaraaiya-kamma (Act of Reconciliation). 18 1 .

³¹Now at that time the venerable Sudhamma was residing at MaAIzikasazzzfa in dependence upon Altta the householder, superintending 2 the new buildings he erected , and being constantly supplied by him with food. And whenever A”itta the householder wished to give an invitation to the Sazzgha, or to four or five Bhikkhus , or to a single one, he used not to invite them without making special mention of the venerable Sudhamma. Now at that time a number of the Ther-a Bhikkhus, including the venerable Sariputta, and the venerable Maha Moggallina, and the venerable Maha KaAf&na, and the venerable Mahi KoAzita, and the venerable Maha Kappina, and the venerable Mahi Aunda, and 1 The whole of this story of Aatta and Sudhamma recurs in the Dhammapada commentary, pp. 262-264. There is no Rule in the Patimokkha by which giving offence to a layman, the cause of the proceeding described in the following chapters, is considered worthy of censure. 2 Navakammiko, not ‘ newly appointed to an office,’ as Dr. Rudolf Hoernle translates in the Indian Antiquary, XI, 29, in dealing with one of the Bharhut Inscriptions. See Gat aka I, 92, and below, V, 13, 3, VI, 5, 2, VI, 17, x, X,2 4 . This duty of superintending a new building was even filled by Bhikkhunis; see the Bhikkhuni-vibhanga, Paraika I, where the details of the duty are incidentally mentioned. 3 Compare below, Aullavagga VI, 5, 2, and Gataka I, 92, 22. 4 This clause, both here and below, is omitted in the Sinhalese MS. I,18, 2 . 360 the venerable Anuruddha, and the venerable Revata, and the venerable Upili, and the venerable Ananda, and the venerable Rahula, as they were journeying through the country of Kasi, arrived at Mac'/Mika- SdifiddL. And ATitta the householder heard the news that the Thera Bhikkhus had arrived at MaiMi- kasazah. Then Afitta the householder went up to the place where the Thera Bhikkhus were, and on arriving there, he saluted the Thera Bhikkhus, and took his seat on one side. And when he was so seated the venerable Sariputta taught ATitta the householder, and incited him, and roused him, and gladdened him with religious discourse. And ATitta the householder, having been thus taught, and incited, and roused, and gladdened with religious discourse, said to the Thera Bhikkhus, ‘ May the venerable Theras consent to take their to-morrow’s meal, as incoming Bhikkhus, at my house.’ And the Thera Bhikkhus signified, by silence, their consent.

³²Then perceiving that the Thera Bhikkhus had given their consent, Afitta the householder rose from his seat, and bowed down before the Thera Bhikkhus, and keeping them on his right hand as he passed them, went on to the place where the venerable Sudhamma was. And on arriving there, he saluted the venerable Sudhamma, and stood by on one side. And so standing, ATitta the householder said to the venerable Sudhamma : ‘ May the venerable Sudhamma consent to take his to-morrow’s meal at my house with the Theras.’ But the venerable Sudhamma, thinking, ‘ Formerly indeed this ATitta the householder, whenever he wished to give an invitation to the Sa;;zgha, or to I, 18, 3. THE MINOR DISCIPLINARY PROCEEDINGS. 361 four or five Bhikkhus, or to a single one, used not to invite them without making special mention of me; but now he has invited the Thera Bhikkhus without regarding me. This ATitta the householder is now incensed against me, unfavourable to me, takes pleasure in me no longer.’ And so thinking he refused, saying, ‘ It is enough, O householder.’ And a second time ATitta the householder said to the venerable Sudhamma (&c., as before, with the same result). And a third time (&c., as before, with the same result). Then Afitta the householder, thinking, ‘ What can the venerable Sudhamma do against me, whether he consents, or whether he does not consent,’ saluted the venerable Sudhamma, and keeping him on his right hand as he passed him, departed thence.

³³And at the end of the night Afitta the householder made ready sweet food, both hard and soft, for the Thera Bhikkhus. And the venerable Sudhamma, thinking, ‘ I may as well go and see what Afitta the householder has made ready for the Thera Bhikkhus,’ robed himself early in the morning, and went, duly bowled and robed, to the place where Afitta the householder dwelt; and, on arriving there, he took his seat on a mat spread out for him. Then ATitta the householder went up to the place where the venerable Sudhamma was; and after he had come there, he saluted the venerable Sudhamma, and took his seat on one side. And when he was so seated the venerable Sudhamma addressed ATitta the householder, and said: ‘ Though this great store of sweet food, both hard and soft, has been made ready by you, O householder, there is one thing yet wanting, that is to say, til a seed cake.’ 362 I, 18, 4. ‘ Though then, Sir, there is so much treasure in the ward of the Buddhas, yet there is but one thing of which the venerable Sudhamma makes mention, and that is tila seed cake. Long ago, Sir, certain merchants of Dakkhbapatha went, for the sake of their traffic, to the country of the East, and thence they brought back a hen. Now, Sir, that hen made acquaintance with a crow, and gave birth to a chicken. And, Sir, whenever that chicken tried to utter the cry of a cock it gave vent to a “caw,” and whenever it tried to utter the cry of a crow, it gave vent to a “ cock-a-doodle-do .” Just even so, Sir, though there is much treasure in the ward of the Buddhas, whenever the venerable Sudhamma speaks, the sound is “tila seed cake.’”

³⁴‘You are abusing me, householder. You are finding fault with me, householder. This place, householder, is yours. I must go away from it,’ said the venerable Sudhamma. ‘ I do not intend, Sir, to abuse the venerable Sudhamma, nor to find fault with him. Let, Sir, the venerable Sudhamma still dwell at MaAMikci- sa nddi. Pleasant is this grove of plum trees, and I shall take good care to provide the venerable Sudhamma with those things a recluse requires—to wit, with robes and food and lodging and medicine when he is sick/ And a second time the venerable Sudhamma said: ‘You are abusing me (&c., as before, with the same reply). And a third time the venerable Sudhamma said : ‘ You are abusing me (&c., as before, down to) I must go away from it.’ 1 Compare (Jataka I, 432 ; II, 307. I, 18,5. THE MINOR DISCIPLINARY PROCEEDINGS. 363 ‘ Whither then, Sir, will the venerable Sudhamma g° ? ’ ‘ I shall go to Savatthi, O householder, to visit the Blessed One.’ ‘ Then, Sir, let the Blessed One know all, both what you yourself have said, and what I have said. And I should not, Sir, be surprised if the venerable Sudhamma were to return again even to MaA§/zika- sandix.’

³⁵So the venerable Sudhamma gathered together his sleeping mat, and set out, with his bowl and his robe, for Savatthi. And he journeyed straight on to Savatthi, to the Getavana, Anathapizzzfika’s Grove, to the place where the Blessed Oi\e was; and on arriving there he bowed down before the Blessed One, and took his seat on one side. And when he was thus seated the venerable Sudhamma informed the Blessed One of all, both that he himself had said, and that Witta the householder had said. The Blessed Buddha rebuked him, saying, ‘ This was improper, O foolish one, not according to rule, unsuitable, unworthy of a Samara, and ought not to have been done. How is it that you, O foolish one, could put down 1 and could lower by your censure 2 isfitta the householder, he being a man of faith, a believing disciple, and a donor, a provider, and a supporter of the Sawgha ?’ This will not conduce, O foolish one, either to the conversion of the unconverted, or to the increase of the converted; but rather to the unconverted not being converted, and to the turning back of those who have been 1 Compare Dhammapada, p. 263, and Cr&taka I, 191. s Compare Gataka I, 191, 356, 359, and Sutta Nipata, verse 903. 364 ■KTJ LLAV AGG A. I, 18, 6. converted.’ And after he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said : ‘ Let therefore the Sawgha, O Bhikkhus, carry out the PaAsira?nya-kamma (Act of Reconciliation) 1 against the Bhikkhu Sudhamma, saying, “You are to ask and obtain pardon of Afitta the householder.’” 6 . ‘ Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Sudhamma ought to be warned: when he has been warned, he ought to be reminded (of the Rule in the Pdti- mokkha against which he has offended); when he has been reminded, he ought to be charged with the offence ; when he has been charged with the offence, some discreet and able Bhikkhu ought to lay the matter before the Sa»«gha, saying, ‘ “ Let the venerable Sawgha hear me. This Bhikkhu Sudhamma has put down, and has lowered by censure K '\tta the householder, a man of faith, a believing disciple, a donor, provider and supporter of the Samgha. If the time is fit for the Samgha to do so, let the Samgha carry out the PaAs&ra- »iya-kamma against the Bhikkhu Sudhamma. This is the motion (watti). 1 Childers proposes doubtingly to derive the word Paisarawiya from the root smar; but that that is impossible is probably sufficiently evident from the meaning of the word, which is quite clear from the context of this, and from the following chapters. Now at p. 530 of the Lalita Vistara the common Pali phrase sammo- daniyaw kathawz sSriwlyaw vltisSretva is represented by the Sanskrit sammodani^ sawzrawani/^ katha.^ krz'tvS. It is by no means impossible that this parallel may offer the true solution of the etymology of the P&li words in question; (compare Saraga as equal to sawraga, saratta to sararakta, &c. &c.) Paisaraiya would then be equal to pratisawrawganiya. See Senart, Mahavagga, p. 599. 1 , 20 , 1 . THE MINOR DISCIPLINARY PROCEEDINGS. 365 ‘ “ Let the venerable Samgha hear me. This Bhikkhu (&c., as before, down to) supporter of the Sa.mgha. The Sazgha hereby carries out the PazhsaraTziya-kamma against the Bhikkhu Su- dhamma with the words, ‘ You are to ask and obtain pardon of Witta the householder.’ Whosoever of the venerable ones approves of the carrying out of the Paisaramya-kamma against Sudhamma the Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak. ‘ “ A second time I say the same thing. Let the venerable Sawgha (&c., as before). A third time I say the same thing. Let the venerable Samgha (&c., as before). “‘The Paisiraiya-kamma has been carried out against the Bhikkhu Sudhamma with the words, ‘You are to ask and obtain pardon of Witta the householder/ The Sawgha approves the motion. Therefore is it silent. Thus do I understand.” ’

³⁶[Here the twelve cases of a proceeding against, and the twelve cases of a proceeding according to law are repeated of the Paisarazziya-kamma in the words of chapters 2 and 3 of the Taaniya- kamma.] 20 b

³⁷‘There are five things, O Bhikkhus, which when they characterise a Bhikkhu, the Sawgha, if it likes, should carry out the PaAsarazziya-kamma against him; (that is to say), when he goes about to bring 1 See above, chapter 4. 366 I, 20, I. loss on the laity—when he goes about to do harm to the laity—when he goes about to deprive the laity of their dwellings—when he reviles and finds fault with the laity—when he brings about division between the laity. These are the five things, O Bhikkhus, which (&c., as above, down to) against him. ‘ There are other five things, O Bhikkhus, which when they characterise a Bhikkhu, the Sazzzgha, if it likes, should carry out the Paisirazziya- kamma against him; (that is to say), when he speaks to the laity in dispraise of the Buddha—when he speaks to the laity in dispraise of the Dhamma— when he speaks to the laity in dispraise of the Sazzzgha—when he puts laymen down, and lowers them by censure—when he does not fulfil a promise made in accordance with the Rules to the laity. These are the other five things, O Bhikkhus, which (&c., as before, down to) against him. ‘ There are five kinds of Bhikkhus, O Bhikkhus, against whom the Sazzzgha, if it likes, should carry out the Paifisirazziya-kamma; (that is to say), one who goes about to bring loss on the laity (&c., as in the last paragraph, down to the end).’ Here end the four times five cases of suspicion.

³⁸[Chapter 5, as to the right conduct of a Bhikkhu subjected to the Taaniya-kamma, is repeated, reading PaHsarazziya for Tajaniya.] Here end the eighteen duties which follow on a Paisarazziya-kamma. 1,22,2. THE MINOR DISCIPLINARY PROCEEDINGS. 367

³⁹So the Sawzgha carried out the Pais 4 raiya- kamma against Sudhamma the Bhikkhu, saying, ‘ You are to ask and obtain pardon of Afitta the householder. And after he had been subjected by the Samgha. to the Paisaramya-kamma, though he went to Maiikdsa nda, he was unable, being greatly troubled in his mind, to ask and obtain pardon of Afitta the householder, but returned again even to Savatthi. Then the Bhikkhus asked him, ‘ Has Afitta the householder been induced by you to give you his pardon ?’ ‘ Indeed, though I went to Makkhikisanda, I was unable, being greatly troubled in my mind, to ask and obtain pardon of ATitta the householder.’ They told this thing to the Blessed One.

⁴⁰‘ Let, then, the Sawgha, O Bhikkhus, appoint a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of Afitta the householder. ‘ Now thus, O Bhikkhu, should the companion messenger be appointed. In the first place the Bhikkhu (who is to be sent) is to be asked (whether he is willing to go). After he has been asked, let some discreet and able Bhikkhu lay the matter before the Sazgha, as follows: ‘ “ Let the venerable Sawgha hear me. If the time seems meet to the venerable Sawgha, let the Samgha appoint such and such a Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of Afitta the householder. ‘ “ This is the motion («atti). 363 I, 22, 3. ‘ “ Let the venerable Sawgha hear me. The Sawgha hereby appoints such and such a Bhikkhu as a companion messenger to Sudhamma the Bhikkhu, to ask and obtain pardon of Witta the householder. Whosoever of the venerable ones approves of such and such a Bhikkhu being appointed as a companion messenger to Sudhamma the Bhikkhu, let him remain silent. Whosoever approves not thereof, let him speak. ‘ “ Such and such a Bhikkhu has been appointed by the Sawgha (&c., as before). The Sazgha approves thereof. Therefore is it silent. Thus do I understand.”

⁴¹‘ Then, O Bhikkhus, let Sudhamma the Bhikkhu go, together with the Bhikkhu who is the companion messenger, to Mai’Mikisawa, and ask pardon of Witta the householder, saying, “ Pardon me, O householder; I desire to gain once more thy good pleasure.” If, when he thus speaks, he pardons him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, “ Pardon him, O householder; he desires to gain once more thy good pleasure.” If, when he thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, “ Pardon him, O householder; I desire to gain thy good pleasure.” If, when he thus speaks, he pardon him, it is well. If he pardon him not, the Bhikkhu who is the companion messenger should say, “ Grant pardon, O householder, to this Bhikkhu, in the name of the Sawzgha (I ask it).” If (&c., as before, down to). If he pardon him not, the Bhikkhu who is the companion messenger—without going out of sight, and without going out of hearing, I, 24. THE MINOR DISCIPLINARY PROCEEDINGS. 369 of K \tta the householder—should make Sudhamma the Bhikkhu arrange his robe on one shoulder, and squat down on his heels, and stretch forth his two hands with the palms together, and so confess his fault.’

⁴²So the venerable Sudhamma went, with another Bhikkhu as companion messenger, to Maiikisaah, and obtained pardon of K \tta the householder. And he conducted himself aright, and he became subdued, and he sought for release (&c., as above, in chapters 6, 7, down to the end). Here end the eighteen cases in which there ought to be a revocation of the PaHsdraiya-kamma.

⁴³[In this chapter the Kammava/ 5 a of the revocation of the Paisaramya-kamma is given in words precisely similar to those of chapters 8 and 12.]' Here ends the fourth (Kamma), the Paisaraiya-kamma. 37 ° I, 25, 1. V. The Ukkhepaniya-kammas (Acts of Suspension) for not acknowledging, and for not atoning for, an offence .

⁴⁴Now at that time the Blessed Buddha was dwelling at Kosambi, in the Ghosita Ardma. And at that time the venerable Kianna. 2 , when he had committed a fault, was not willing to acknowledge the fault. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘How can the venerable A 7 ^anna act so?’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, after he had convened a meeting of the Bhikkhu-sawgha, asked the Bhikkhus : ‘ Is it true, O Bhikkhus, as they say, that Kh anna 1 There is no mention in the Patimokkha of any such proceeding. At the close of each of the four Paidesaniya Rules there is a form of confession to be observed. It would seem from the following chapters, which are nowhere expressly confined to these four cases, that a similar confession was expected after the commission of an offence against any of the Patimokkha Rules. In the closing words of the SawghMisesa Rules, an older proceeding is mentioned, under which an offending Bhikkhu who has not confessed any breach of either of those thirteen Rules is to remain on probation for as many days as he has allowed to go by without confessing. 2 On A'j&anna’s character, see also below, IV, 14,1, XI, 1,12-14, and Maha-parinibbana Sutta VI, 4. 1 , 25 , 1 . THE MINOR DISCIPLINARY PROCEEDINGS. 371 when he has committed a fault, is not willing to acknowledge the fault?’ ‘ It is true, Lord !’ The Blessed Buddha rebuked him, saying, ‘ How, O Bhikkhus, can that foolish one act so ? This will not conduce 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 so rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus and said : ‘ Let therefore the Sawgha, O Bhikkhus, carry out against Kh anna the Bhikkhu the dpattiyd adassane Ukkhepaniya-kamma (the Act of Suspension which follows on not acknowledging a fault) to the intent that he shall not eat or dwell together with the Sawgha b ‘ Now thus, O Bhikkhus, should it be carried out.’ [Here follow the formal words of the Kamma- v&M as in chapter i. 4, with the necessary alterations owing to the difference of the fault and of the Kamma following on it. And at the end of the Kammav&M (after the words ‘ Thus I understand’) the following sentence is added.] ‘And send a proclamation, O Bhikkhus, from residence to residence ; saying, “AAanna the Bhikkhu has been subjected by the Sawgha to the Ukkhepaniya-kamma for not acknowledging a fault.’” 1 Compare Mahavagga I, 79 generally, and § 2 of that chapter on the last clause (asambhogaw sawzghena). 2 On this phrase the Samanta P&s&diM says, Avasa-param- paran ka. bhikkhave sasath& ti sabb&v&sesu droetha. B b 2 372 I, 26 .

⁴⁵[Here follow the twelve cases in which a Kamma is against the law, and the twelve in which it is according to law; and also the six permissive cases in which it may be carried out, if the Sawgha likes, precisely as in chapters 2, 3, and 4.] 27 h

⁴⁶‘A Bhikkhu against whom the Ukkhepaniya- kamma that follows on not acknowledging a fault has been carried out ought to conduct himself aright. And herein this is the right conduct: he ought not to confer the upas am pad a—he ought not to give a nissaya 1 2 —he ought not to provide himself with a samaera 2 —he ought not to accept the office of giving exhortation to the nuns 2 —if he have accepted that office, he ought not to exhort the nuns 2 —he ought not to commit the offence for which the Ukkhepa- niya-kamma that follows on not acknowledging a fault has been carried out against him—nor any offence of a similar kind—nor any worse offence— he ought not to find fault with the proceeding (that has been carried out against him)—nor with (the Bhikkhus) who have carried it out— 3 he ought not to accept from a regular Bhikkhu reverence, or 1 As this chapter, containing the samma-vattana or right conduct, differs from the corresponding chapters of the preceding Kammas (chapters 5,10, 15, and 21), it is here set out in full. 2 See the passages quoted above (chapter 5). 3 The passage between these two figures recurs at II, 1,1. 1 , 27 , 1 . THE MINOR DISCIPLINARY PROCEEDINGS. S 7 S service, or salutation, or respect, nor allow him to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool 4 5 , or a foot-towel 6 for him, nor to carry his bowl or his robe, nor to shampoo him 3 — he ought not to harass a regular Bhikkhu with a complaint that he has failed in morality, or in conduct, or in doctrine, or in the mode of obtaining a livelihood—he ought not to cause division between a Bhikkhu and the Bhikkhus—he ought not to wear the outward signs of being a layman, or of being a follower of some other doctrine 6 —he ought not to follow the professors of other doctrines—-he ought to follow the Bhikkhus—he ought to train himself in the training of the Bhikkhus—he ought not to dwell under one and the same roof with a regular Bhikkhu, whether in a place formally declared to be a residence, or to be not a residence, or in a place which is neither the one nor the other,—on seeing a regular Bhikkhu he ought to rise from his seat—he ought not to touch 7 a regular Bhikkhu, either inside or outside (of the residence)—he ought not to raise objections against a regular Bhikkhu’s taking part in the Uposatha ceremony 8 —or in the Pav£raa 4 At II, i, i. Buddhaghosa explains this word as confined to a stool on which to place feet that have been washed (dhota-pada- ///apanakaw). 5 Buddhaghosa says on the same expression in II, i, i, pada- kathaliyan (sic) ti adhota-pida-^apanakam pada-ghawsana® va. 6 The Samanta PasadM says, Na titthiya-dhag-o ti kusai- r&diw na dharetabbavz. Compare the use of arahad-dhag-aw at Gataka I, 65. 7 The Samanta Pasadika says, Na asadetabbo ti na pasa- detabbo (compare the use of Ssadesi, Crataka I, 481). Anto va bahi va ti viharassa anto va bahi va. 8 On this and the following sentences compare the passages quoted above, chapter . 374 I, 28, 1. ceremony—he ought not to issue command (to a junior, inhibiting him from going beyond the bounds, or summoning him to appear before the elders)—he ought not to set on foot a censure against any other Bhikkhu—he ought not to ask another Bhikkhu to give him leave (to rebuke that Bhikkhu)—he ought not to warn (another Bhikkhu whom he supposes to be offending)—he ought not to remind (another Bhikkhu of a law against which he supposes that Bhikkhu to be offending)—and he ought not to associate with the Bhikkhus.’ Here end the forty-three duties which follow on an Ukkhepaniya-kamma for not acknowledging a fault.

⁴⁷So the Sawgha carried out against .Oanna the Bhikkhu the Ukkhepaniya-kamma for not acknowledging a fault to the effect that he should not eat or dwell together with the Sawgha. And after he had been subjected by the Sawgha to the Ukkhepaniya-kamma for not acknowledging his fault he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service, offered him not salutation, paid not respect to him, offered him not hospitality, nor esteemed him, nor honoured him, nor supported him. And when he received from the Bhikkhus neither hospitality, nor welcome, nor esteem, nor honour, nor 1,29. the minor disciplinary proceedings. 375 support, he went from that residence to another residence. And the Bhikkhus there did no reverence to him, rose not from their seats to welcome him, rendered him not service (&c., as before, down to:) he went from that residence to another residence. And when he received no hospitality he returned back again even to Kosambi. Then he conducted himself aright, and he became subdued, and he sought for release, and going up to the Bhikkhus he spake as follows : ‘ I, Sirs, having been subjected by the Satfzgha to the Ukkhepaniya- kamma am conducting myself aright in accordance thereto, and I am become subdued, and I seek for release. What now should I do ?’ They told this thing to the Blessed One. ‘ Then, O Bhikkhus, let the Sawzgha revoke the Ukkhepaniya-kamma for not acknowledging his fault carried out against A 7 anna the' Bhikkhu.

⁴⁸‘ There are five things, O Bhikkhus, [&c., the rest of this section bearing the same relation to the last, which chapter 6, § 2, does to chapter 5.]’ Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault is not to be revoked].

⁴⁹‘There are five things, O Bhikkhus, [&c., as in chapter 7. This chapter being the exact opposite of chapter 28.] __ Here end the forty-three cases [in which an Ukkhepaniya-kamma for not acknowledging a fault ought to be revoked]. 376 I. 3 °-

⁵⁰‘And thus, O Bhikkhus, should the revocation be carried out [&c., as before, in chapters 8, 12, &c.]’ Here ends the fifth Kamma, namely, the Ukkhepaniya-kamma for not acknowledging a fault.

⁵¹Now at that time the Blessed Buddha was dwelling at Kosambl, in the Ghosita Ar 4 ma. And at that time the venerable Z'/janna, when he had committed a fault, was not willing to atone for that fault [&c., the proceeding in this case being the same, and laid down in the same words as the proceeding in the last case, chapters 25-30]. Here ends the sixth Kamma; namely, the Ukkhepaniya-kamma on not atoning for a fault . 1 It will be seen from the above chapters, and especially from chapter 27, that the Ukkhepaniya-kamma is an Act, not of expulsion, but only of suspension. The ten cases in which a member of the Order could be expelled are those given above in Mahavagga I, 60; and the technical word for ‘expel’ is naseti. 1,32,1. THE MINOR DISCIPLINARY PROCEEDINGS. 377 VI. The Ukkhepaniya-kamma for not renouncing a sinful doctrine.

⁵²Now at that time the Blessed Buddha was staying at Savatthi, in the Cetavana, the grove of An&thapmtfika. And at that time a certain Bhikkhu by name Arittka., who had formerly been a vulture tormentor b had fallen into a sinful belief of this kind; (that is to say), ‘ In this wise do I understand the Dhamma preached by the Blessed One, that to him who practises those things which have been declared by the Blessed One to be impediments 1 2 , 1 In his commentary on the Pa&ttiya, quoted by Oldenberg in his note on this passage, Buddhaghosa explains this expression to mean ‘ born in a family of vulture slayers.’ This does not help us much, vulture slaying as a regular occupation being somewhat incomprehensible, and not referred to elsewhere. Whatever its meaning, the occupation referred to is perhaps the origin of, or should at least be compared with, the statement of Ktesias (circa b.c. 400) in hisTndika’ (ed. C. Muller, Fragment xiii), that the Indians used not dogs but vultures, which they trained for that purpose, in hunting hares and foxes. Lassen in his ‘ Indische Alterthumskunde,’ II, 638, 639, thinks this statement not incredible, very fairly comparing the use of falcons in Europe in the Middle Ages. It is not impossible that the correct rendering here should be ‘vulture-catcher,’ or ‘vulture-trainerbut we prefer to be literal. 2 The only one of such things (Dhamma) known to us elsewhere in the Vinaya Piaka itself is deliberate falsehood. This is stated in Mahavagga II, 3, 3 to be an impediment, which is explained by the Old Commentator, at Mahavagga II, 3, y, to mean an impediment to the attainment of the Guanas, and other things of similar nature. 378 JTULLAVAGGA. I, 32, 2. there will arise no impediment sufficient (to prevent his acquiring spiritual gifts) 3 .’ Now many Bhikkhus heard that Axlttka, who had formerly (&c., as before, down to:) to be impediments. And those Bhikkhus went up to the place where Axlttha the Bhikkhu, who had formerly been a vulture tormentor, was; and on arriving there they asked Axittha the Bhikkhu, who had formerly been a vulture tormentor, ‘ Is it true, friend Axittha, as they say, that you have fallen into a sinful belief (&c., as above, down to) spiritual gifts ?’ ‘Certainly 1 2 ! I do so understand the Dhamma preached by the Blessed One (&c., as before).’

⁵³‘ Say not so, friend Axittha. Bear not false- witness against the Blessed One. For neither is it seemly to bring a false accusation against the Blessed One, nor could the Blessed One have spoken so. By many a figure, friend Ax'xttha, have the things which are impediments been declared to be impediments by the Blessed One, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts) 3 . Lusts have been declared by the Blessed One to be of short taste , full of pain, and full of despair, things wherein the danger is great. Lusts have been declared by the. Blessed One to be like the bones of a skeleton, full of pain, and full of despair, things wherein the danger is 1 This is word for word the same speech as that which is condemned in the 68 th and 70th PtWittiyas. 2 By a is only known to us as an intensive particle occurring in passages like the present one. 3 So far this section is word for word the same as the 68th and the 70th Pa&ttiyas. 4 Quoted at Dhammapada, ver. 186. 1 , 32 , 3 - THE minor DISCIPLINARY PROCEEDINGS. 379 great. Lusts have been declared by the Blessed One to be like lumps of raw meat, full (&c., as before, down to:) is great. Lusts have been declared by the Blessed One to be like torches made of a wisp of hay...., like a pit full of live coals ...., like the visions of a dream . , like a beggar’s portion .. .., like the fruits of trees ...., like the sword and the slaughter-house . . . . , like darts and clubs . ... , like snakes and creeping things, full of pain, and full of despair, things wherein the danger is great.’ Yet notwithstanding that Bhikkhu Ari///za, who had formerly been a vulture tormentor, when thus being addressed by the Bhikkhus, remained steadfastly adhering, in the very same way, and with violence, to that sinful doctrine, declaring, ‘Verily I do so understand the Dhamma preached by the Blessed One (&c., as before, in § i).’

⁵⁴Then since those Bhikkhus were unable to move Ari//ia the Bhikkhu, who had formerly been a vulture tormentor, from that sinful doctrine, they went up to the place where the Blessed One was; and when they had come there, they told this thing to the Blessed One. And the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu- sawgha, and asked Arittia the Bhikkhu, who had formerly been a vulture tormentor, ‘ Is it true, as they say, Arliiia, that you have fallen into a sinful doctrine of such a kind (&c., as before, in § 1) ?’ ‘ Certainly, Lord! I do so understand (&c., as before, in § 1).’ 1 Compare <?ataka I, 231, 232. 380 OTLLAVAGGA. I, 3 2 > 4 - ‘ How can you, O foolish one, so understand the Dhamma preached by me ? Have I not, by many a figure, O foolish one, declared the things which are impediments to be impediments, and sufficient to prevent him who cultivates them (from attaining to spiritual gifts)? Have not lusts been by me declared to be of short taste (&c., as above, down to:) like snakes and creeping things, full of danger, full of despair, things wherein the danger is great ? Yet now you, O foolish one, by your having grasped that doctrine wrongly , are not only bearing false-witness against us, but you are also rooting yourself up, and are giving rise to much demerit, the which will be to you for a long time for an evil and a woe. This will not conduce, O foolish one, either to the conversion of the unconverted, or to the increase of the converted; but rather to those who are unconverted not being converted, and to the turning back of those who have been converted .’ When he had thus rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: * Let therefore the Sagha, O Bhikkhus, carry out against Anttha the Bhikkhu, who was formerly a vulture tormentor, the Ukkhepaniya- kamma for not renouncing a sinful doctrine, to the intent that he shall not eat or dwell together with the Samgha.’

⁵⁵‘Now thus, O Bhikkhus, should it be carried out. In the first place the Bhikkhu Axxttha ought 1 Compare Maha-parinibbtina Sutta IV, 8-11. 2 Up to this point the whole chapter recurs as the Introductory Story in the Sutta-vibhanga on the 68th Pa&ttiya. T, 34, x. THE MINOR DISCIPLINARY PROCEEDINGS. 38 1 to be warned [&c., as in chapter 25, down to the end of the Kammavaid, including the supplementary sentence as to the proclamation].’

⁵⁶[Here follow the twelve cases in which the Kamma is against the law, the twelve cases in which it is according to law, the six permissive cases in which it can be carried out if the Samgha likes, and the eighteen divisions of the right conduct for the convicted Bhikkhu to pursue, precisely as in chapters 2, 3, 4, and 5, reading ‘ Ukkhepaniya-kamma for not renouncing a sinful doctrine,’ instead of ‘ Taaniya-kamma.’]

⁵⁷So the Samgha carried out against Arxttha the Bhikkhu, who had formerly been a vulture tormentor, the Ukkhepaniya-kamma for not renouncing a sinful doctrine, to the intent that he should not eat nor dwell with the Sawgha. And when he had been thus subjected by the Samgha to the Ukkhepaniya-kamma for not renouncing a sinful doctrine, he left the Order. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘ How can Axxttha the Bhikkhu, having been subjected by the Samgha to the Ukkhepaniya-kamma for not 382 I, 34 . i- renouncing a sinful doctrine, leave the Order?’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu-sawgha, and asked the Bhikkhus, ‘ Is it true, O Bhikkhus, as they say, that Krittka. the Bhikkhu, having been subjected (&c., as before, down to) left the Order ?’ ‘ It is true, Lord.’ The Blessed Buddha rebuked him, saying, * How can Ari///za the Bhikkhu (&c., as before, down to) leave the Order ? This will not conduce either to the conversion of the unconverted, nor to the increase of the converted; but rather to those who have not been converted not being converted, and to the turning back of those who have been converted.’ And when he had rebuked him, and delivered a religious discourse, the Blessed One addressed the Bhikkhus, and said: ‘ Let then the Sawgha, O Bhikkhus, revoke the Ukkhepaniya-kamma for not renouncing a sinful doctrine, which has been carried out against Knttka the Bhikkhu. ‘There are five things, O Bhikkhus, [&c., as before, in chapters 6 and 7, down to the end.]’ Here end the eighteen cases in which a revocation of the Ukkhepaniya-kamma on not renouncing a sinful doctrine should be carried out. 1,35- THE minor disciplinary proceedings. 383

⁵⁸‘ Now thus, O Bhikkhus, should it be carried out,’ &c. [Here follows the Kammavili for the revocation of a Kamma precisely as in chapter 8, with the necessary alterations.] Here ends the seventh(Kamma),theUkkhepaniya kamma on not renouncing a sinful doctrine. Here ends the First Khandhaka, the Khandhaka on the Kammas. 384 II, i, 1.

¹Probation and Penance.

²Now at that time the Blessed Buddha was staying at Savatthi, in the Cetavana, Anatha- pbztfika’s Grove. And at that time Bhikkhus who had been placed on probation 1 used to accept reverence and service and salutation and respect from regular Bhikkhus; and to allow them to provide a seat, or a sleeping-place, or water for the feet, or a foot-stool, or a foot-towel for them; and to carry their bowl or their robe, and to shampoo them . 1 There are four principal kinds of probation ; the first of which was required when the follower of another of the reforming sects was received into the Buddhist Order, and is described in Maha- vagga I, 38. The other three, which follow on the commission of a Sawghadisesa offence, are more particularly described below in the third Khandhaka. The Pali names of these four are respectively apaiAWanna-parivtsa, paZiM&anna-parivasa, suddhanta-pari- v&sa, and samodhana-parivisa. No conclusion should be drawn against this statement from the passage above at I, 9, 1; though Seyyasaka’s conduct, as there described, would not have rendered him liable to any one of these four principal probationary proceedings. For he is said to have been guilty of many offences (apatti-bahulo). The accompanying enumeration must be taken, not as a description of those offences, but as additional to them. And the probation imposed upon him must have been for concealing one or more of the many offences not particularly specified. 2 All these expressions recur above, I, 27, r. II, I, I. PROBATION AND PENANCE. 385 Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘ How can Bhikkhus who have been placed on probation accept reverence (&c., as above, down to) shampoo them ?’ And those Bhikkhus told this thing to the Blessed One. Then the Blessed One on that occasion, and in that connection, convened a meeting of the Bhikkhu- sawgha, and asked the Bhikkhus: ‘ Is it true, O Bhikkhus, as they say, that Bhikkhus who have been placed on probation accept reverence (&c., as before, down to) shampoo them ?’ ‘ It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘ How can those Bhikkhus (&c.,as before, down to) shampoo them ? This will not conduce, O Bhikkhus (&c., as usual, down to) 1 turning back of those who have been converted.’ And when he had rebuked them, and had delivered a religious discourse, he addressed the Bhikkhus, saying, ‘ A Bhikkhu who has been placed on probation ought not to accept reverence (&c., as before, down to) shampoo them. Whosoever does so, shall be guilty of a dukkaa offence. I prescribe, O Bhikkhus, to those Bhikkhus who have been placed on probation to do [all the courtesies, duties, and services mentioned above 2 ] for one another, according to their seniority. I prescribe, O Bhikkhus, five things (as permissible) to Bhikkhus who have been placed on probation, 1 See I, 1, 2, down to the end. 2 That is, in the lists recurring in the previous paragraphs, and given in full at I, 27, 1. [17] C C 386 II, i, 2. according to their seniority; (that is to say), the Uposatha ceremony, the Pavarawa ceremony, the share in robes for the rainy season, in things dedicated to the Sawgha , and in food.

³‘ Therefore, O Bhikkhus, do I make known to you a rule of conduct for Bhikkhus who have been placed on probation, according to which they ought to conduct themselves aright. And herein this is the right conduct. He ought not to confer the Upasampada (&c., as above, in I, i, 5, down to the end) 2 . ‘ A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to walk in front of, or to sit down in front of, a regular Bhikkhu. Whichever belonging to that company of Bhikkhus shall be the worst seat , or the worst sleeping-place, or the worst room , that shall be given to that Bhikkhu, and there- 1 Onoanam, which the Samanta Pasadika explains by ‘visag-- gxaa.m'. Compare the use of onoesi at Dipavawsa XIII, 29. The etymology of the word is unknown to us. 2 The Samanta Pasadika has here the following note on sava- /faniyam, which should be compared with the shorter note on the same word given above, I, 1, 5 : Na savaianiyaw Mtabban ti palibodhatthlya pakkosanatthaya v& savaianiyaw na katabbaw. Palibodhatthfiya hi karonto, aha m iyasmantaw imasmiw vatthusmiw sava/£aniya m karomi, imamha avasa ekapadazs pi ma pakkami y&va na ta m adhikarazzaw vupasantazzz hotiti; evam karoti. Pak- kosanatthaya karonto, aha m te sava/ 5 aniya m karomi, ehi may a saddhiw vinaya-dharanaw sammukhibhavaw gaifzama ti: eva m karoti. 3 Buddhaghosa says here, Asanapariyanto bhattaggadisu sawgha-navak-asanaw vuati, svassa databbo. Pariyanta is used here in the same sense as in the 22nd Nissaggiya. 4 Vihara. In later times this word is no doubt always, or almost always, used to designate the whole of a building in which several or many Bhikkhus resided. In the older literature it always, II, I, 2. PROBATION AND PENANCE. 387 with shall he content himself. A Bhikkhu who has been placed under probation ought not, O Bhikkhus, to visit the families who support a regular Bhikkhu (by officiating, in order to do so, as the companion who precedes or follows that regular Bhikkhu)—he ought not to devote himself to a forest life—he ought not to devote himself to living on alms personally received 1 —he ought not to cause an alms to be brought out to him with the object of escaping an extension of his probationary term , thinking, “Let them not recognise me” (as one who has been placed under probation) 3 . ‘ A Bhikkhu who has been placed on probation ought, O Bhikkhus, to announce the fact of his having been so placed when he arrives at a residence as an incoming Bhikkhu—he ought to announce the fact to an incoming Bhikkhu—he ought to announce the fact at an Uposatha meeting—he ought to announce the fact at a Pavarawd meeting—and, if he be sick, he ought to announce the fact at such meetings by means of a messenger . or almost always, denotes the dwelling-place, the private apartment, of a single Bhikkhu. 1 That is, to refrain from salaka-bhatta, &c. 2 The Samanta Pasadika says, TappaMaya ’ti nihaabhatto hutvl vih&ren’ eva nisiditvd bhuw^-anto vattiyo gaayissami ga£- kh&to me bhikkhu disva anaro-i’entassa rattiiMedo (cap. 2) siya ’ti imini karawena pi?z<sap!to na niharapetabbo. 3 Ma mam g-Sniwzsu ’ti ma mam ekabhikkhu pi ^anatfl ’tiea imini aggv&asayena vihare samawerehi pa/;apetva bhuilgitum labbhati. G&mam pimfaya pavisitabbam eva. Gilanassa pana navakammam a/£ariyup zggh ay ak i K’adi p as u (sic) tas'sa va vihare yeva s.kkh\tnm va//ati. Saie pi game anekasata bhikkhu vitoanti na sakka hoti arod’etum gamakavasaw gantvS, sabhaga//Aane vasitum va//ati. 4 This paragraph, it will be seen, is omitted in three out of the four following cases, which are otherwise similar in every respect, C C 2 388 II, i, 3-

⁴‘ A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a residence in which no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence in which Bhikkhus are living to a place which is not a residence 1 and where no Bhikkhus are living, unless with a regular Bhikkhu, or in time of danger. A Bhikkhu (&c., as before) ought not to go away from a residence in which Bhikkhus are living, either to a residence or to a place which is not a residence, and where Bhikkhus are not living, unless (&c., as before) 2 . . . . from a place which is not a residence, but where Bhikkhus are living, to a place which is a residence, but where Bhikkhus are not living .... from a place which is not a residence, but where Bhikkhus are living, to a place which is not a residence and where Bhikkhus are not living .... from a place which is no residence, but where Bhikkhus are living, either to a place which is not a residence or to a residence where no Bhikkhus are living .... from a place which is either a residence or not a residence, to a place which is a residence, but where no Bhikkhus are living .... from a place which is either a residence or no residence, but where Bhikkhus are living, to a place as regards the right conduct which is laid down for them, to the present case of the Bhikkhus who have been placed on probation. 1 The Samanta Pasadika says, (Abhikkhuko avaso) na hi tattha vuttharattiyo garcanupika honti. pakatattena pana saddhim va//ati. Anavaso nama /fetiyagharawz bodhighara»2 sammaiani- a//ako darua//ako paniyamao vaK'aku/1 dvarakoWako ’ti evamadi. 2 In the text read SvSso va anavaso vL II, i, 4 . PROBATION AND PENANCE. 389 which is not a residence and where no Bhikkhus are living .... from a place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, but where no Bhikkhus are living, unless with a regular Bhikkhu or in time of danger. ‘ A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to go away from a residence where Bhikkhus are living to a residence where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &c., as before). [The same changes as in the last series are here rung upon this inhibition, down to] .... from a place which is either a residence or not a residence, but where Bhikkhus are living, to a place which is either a residence or not a residence, and where Bhikkhus are living, but where there may be Bhikkhus of different communities from his own (unless, &c., as before). ‘A Bhikkhu who has been placed on probation ought to go, O Bhikkhus, from a residence where Bhikkhus are living to a residence where Bhikkhus are living, and where there are Bhikkhus of the same community (with himself), if he knows, “This very day I can go there.” [Here follow the same permutations and combinations as in the last two series.]

⁵‘ A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell with a regular Bhikkhu in a residence under one and the same roof—nor in a place which is not a residence under one and the same roof—nor in a place which is either a residence or not a residence under one and the same roof. On seeing a regular Bhikkhu he 390 II, i. 4- ought to rise from his seat ; and he ought to offer his seat to a regular Bhikkhu. He ought not to sit down on one and the same seat with a regular Bhikkhu ; when a regular Bhikkhu is seated on a low seat he ought not to sit down on a high seat ; when a regular Bhikkhu is seated on the ground he ought not to sit down on a seat ; he ought not to walk up and down on the same iankama 4 with a regular Bhikkhu; when a regular Bhikkhu is walking up and down on a low /^ankama he ought not to walk up and down on a higher iahkama; when a regular Bhikkhu is walking up and down on the ground he ought not to walk up and down on a (properly prepared) iankama. ‘A Bhikkhu who has been placed on probation ought not, O Bhikkhus, to dwell (&c., all the other acts mentioned in the last paragraph being here repeated down to the end) with a Bhikkhu senior to himself who has been placed on probation .... with a Bhikkhu who has been thrown back to the commencement of his term of probation .... with a Bhikkhu who has rendered himself liable to the Minatta discipline 5 6 .... with a Bhikkhu undergoing the Mdnatta discipline .... with a Bhikkhu who is in a position to receive rehabilitation . ‘ If a meeting of four Bhikkhus, of whom one is 1 This recurs in Khandhaka I, chapter 27. 2 Compare the 69th Sekhiya. 3 Compare the 68th Sekhiya. 4 A narrow space of open ground, levelled and cleared of jungle, for the purpose of being used to walk up and down upon when meditating. See our note on Mahavagga V, 1, 14. 6 On these disciplines and on rehabilitation, see the following Khandhaka. n, 2,1. PROBATION AND PENANCE. 39I a probationer, should place a Bhikkhu on probation, or throw him back to the beginning of his probationary course, or subject him to the M&natta discipline—or if a meeting of twenty Bhikkhus, of whom one is a probationer, should rehabilitate a Bhikkhu, that, O Bhikkhus, is an invalid act, and need not be obeyed .’ Here end the ninety-four duties encumbent on a probationer.

⁶Now the venerable Upali went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable Upali said to the Blessed One : ‘ Now in what case, Lord, can there be an interruption of the probationary period of a Bhikkhu who has been placed on probation 2 ? ’ ‘ There are three ways of interruption of the probationary period, O UpAli, of a Bhikkhu who has been placed on probation; (that is to say), by 1 Compare Mahavagga IX, 4, 1. 2 Literally, ‘ breaking of the nights.’ The time of probation was reckoned, not by days, but by nights; and in either of the three cases which follow the reckoning was interrupted, and had to begin afresh. 392 II, 3 , I. dwelling together , by dwelling alone , and by not announcing . ‘These are the three ways of interruption to the probationary period, O Upali, of a Bhikkhu who has been placed under probation.’ 3 4 . i. Now at that time, since there was a great company of the Bhikkhus gathered together at Savatthi, those Bhikkhus who had been placed on probation did not know how to carry out their probation correctly. They told this thing to the Blessed One. ‘ I prescribe to you, O Bhikkhus, to carry out your probation correctly. Now thus, O Bhikkhus, ought you to postpone 5 the probation. The Bhikkhu who has been placed on probation is to go up to a single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say : “ I postpone my probation.” Then the probation is postponed. Or he is to say: “ I postpone 1 Buddhaghosa explains this to mean when the probationer has done any of the things forbidden in II, i, 4. 2 That is, when the probationer has done any of the things forbidden in II, 1, 3. 3 That is, when the probationer has omitted to make any of the announcements prescribed at the end of II, r, 2. 4 This chapter is repeated below, chap. 8, in reference to Bhikkhus undergoing the Manatta discipline. 5 That is, if it should be impossible during the time immediately succeeding the imposition of probation to fulfil all the thereto necessary duties, then a Bhikkhu might postpone the fulfilment to some more convenient season. II, 4 , I. PROBATION AND PENANCE. 393 the duties (i. e. of a probationer).” Then also the probation is postponed.’

⁷Now at that time the Bhikkhus who were at Savatthi went away hither and thither, and the Bhikkhus who had been placed on probation were not able to carry out their probation correctly . They told this thing to the Blessed One. ‘ I prescribe to you, O Bhikkhus, to take upon yourselves again the probation (which had been postponed). Now thus, O Bhikkhus, ought you to take it upon yourselves again. The Bhikkhu who has been placed under probation is to go up to a single Bhikkhu, and arranging his robe on one shoulder, and squatting down on his heels, and stretching forth his hands with the palms together, he is to say : “ I take my probation again upon myself.” Then the probation is resumed. Or he is to say : “ I take the duties (i.e. of a probationer) upon myself again.” Then also is the probation resumed.’ Here end the duties encumbent on a probationer.

⁸i. Now at that time Bhikkhus, who had rendered themselves liable to be thrown back to the commencement (of their probationary course) 2 , used to 1 The Samanta Pasadika here says, Eva m vatta m samadiyitva parivutta-pariv&sassamanattaw gawhato puna vatta-samadana-kiaw n’ atthi samSdinna-vatto yeva hi esa. Tasmassa khzxM&m m&natta m ddtabbawz, <(’i«»a-manatto abbhetabbo, eva m anapattiko hutva sud- dhante patiZito tisso sikkha puretva dukkhass’ antaw karissatiti. 2 This is fully explained in the next Khandhaka. 394 JOJLLAVAGGA. II, 5- accept reverence [&c., as before in chapter i, reading throughout ‘ Bhikkhus liable to be thrown back to the beginning of their probationary course ’ for ‘ Bhikkhus who had been placed on probation ;’ and omitting in chapter 2 the announcements referred to there in our note].

⁹[In this chapter the same rules are laid down, word for word, as in the last, reading throughout for ‘ Bhikkhus liable to be thrown back to the beginning of their probationary course,’ ‘ Bhikkhus liable to be subjected to the Manatta discipline .’]

¹⁰[In this chapter the same rules for the Manatta, or Penance, are laid down word for word as those in chapter 1, §§ 1, 2, 3, and 4, for the probation, reading throughout ‘ Bhikkhus who are going through the Manatta discipline’ for ‘ Bhikkhus who have been placed under probation/ There are, however, one or two minor points of difference, which are as follows:

¹¹At the end of the announcements (chapter 1, 1 In the text alter the words ‘Instead of sawghena parivaso dinno hoti read sawghena mulaya paikassanaraho kato hoti’ into ‘ Instead of parivasika bhikkhfi read mftlaya pai- kassanarahS bhikkhfi.’ 2 This is fully explained in the next Khandhaka. II, 7, i. PROBATION AND PENANCE. 395 § 2) there is inserted the injunction, ‘ He ought to announce the fact every day.’

¹²In the passages about going from one residence to another (chapter , § 3 ) read ‘ unless with the Sawgha ’ instead of ‘ unless with a regular Bhikkhu.’] 1

¹³Now the venerable Upali went up to the place where the Blessed One was; and on arriving there, he saluted the Blessed One, and took his seat on one side. And when he was so seated the venerable Upcili said to the Blessed One : ‘ Now in what case, Lord, can there be an interruption of the Manatta discipline 2 of a Bhikkhu who is undergoing that discipline ?’ ‘ There are four ways of interruption of the M&natta discipline, O Up&li, of a Bhikkhu who is undergoing that discipline; (that is to say), by dwelling together , by dwelling alone , by not announcing , and by living with less than four other Bhikkhus . These are the four ways (&c., as before, down to) undergoing that discipline.’ 1 It will be seen, therefore, that there is very little, one might almost say no practical, difference between the Parivasa, which we have rendered ‘probation/ and the Manatta, which we have usually left untranslated, and sometimes rendered ‘penance.’ Neither the one nor the other are at present enforced anywhere among the Buddhists. 2 See chapter 2, note 1. 8 See the notes above on chapter 2. 4 The Samanta PasadiM says, fine gae ti ^attaro va atireka va. 396 II, 8.

¹⁴[In this chapter the means of postponing and resuming the Manatta penance are laid down, word for word, as in chapter 3, reading ‘ Bhikkhus who are undergoing the Manatta discipline’ for ‘Bhikkhus who have been placed on probation.’]

¹⁵[This chapter is word for word the same as chapter 1, reading ‘ Bhikkhus who have rendered themselves capable of receiving rehabilitation’ for ‘ Bhikkhus who have been placed on probation.’] Here ends the Second Khandhaka, called the Khandhaka on Probationers, &c. Ill, I, 2. PROBATION AND PENANCE, 397

¹Probation and Penance (continued).

²Now at that time the Blessed Buddha was staying at Savatthi, in the Uetavana, An&thapm- afika’s Grove. And at that time the venerable Udayi committed an offence, to wit, the first Sawghadisesa offence, and did not conceal it. He told the Bhik- khus, saying, ‘ I have committed an offence—the first Sawghadisesa offence—and do not conceal it. What now shall I do ? ’ They told this thing to the Blessed One. ‘ Then, O Bhikkhus, let the Sawgha lay the Ma- natta penalty on Udayi the Bhikkhu for the space of six days on account of that offence—the first Sawghadisesa—which he has not concealed.

³‘Now thus, O Bhikkhus, ought it to be laid upon him. Ud&yi the Bhikkhu ought to go up, O Bhikkhus, before the Sawgha; and, arranging his robe on one shoulder, he ought to bow down at the feet of the elder Bhikkhus, and squatting down on his heels, and stretching forth his hands with the palms together, he ought to say as follows: ‘ “ I, venerable Sirs, have committed an offence— the first Sawghcldisesa—which I have not concealed. I ask the Sawgha (to impose upon me) the M&natta penalty for six days on account of this offence—the 398 HI, r, 3- first Sa;^ghadisesa offence—which I have not concealed.”’ [This speech is repeated three times.]

⁴‘ Some discreet and able Bhikkhu should then lay the matter before the Sawgha, as follows : ‘ “ Let the venerable Sawgha hear me. Udiyi the Bhikkhu has committed an offence—the first Saghffdisesa offence—which he has not concealed. And he asks the Sawgha for the Manatta penalty for six days on account of that offence—the first Sa?;zghadisesa offence—which he has not concealed. ‘“If the time seem meet to the Samgha, let the Sawgha impose a Mdnatta of six days’ duration on Udayi the Bhikkhu for that one offence—the first Sawghadisesa offence—which he has not concealed. ‘ “ This is the motion (watti). ‘ “ The Sawgha hereby imposes a Manatta of six days on Udayi the Bhikkhu for that one offence— the first Sawghadisesa offence—which he has not concealed. ‘ “ Whosoever of the venerable ones approves of the imposition of a Manatta (&c., as in the last paragraph, down to) not concealed, let him remain silent. Whosoever approves not, let him speak. ‘ “ A second time I say the same thing (&c., as before in the last two paragraphs). A third time I say the same thing (&c., as before). ‘ “ The Sawgha has imposed a Manatta of six days’ duration (&c., as before, in the words of the motion, down to) not concealed. The Sawgha approves thereof. Therefore is it silent. Thus do I understand.” ’ Ill, 2,3- PROBATION AND PENANCE. 399

⁵When he had done the Mdnatta he told the Bhikkhus, saying, ‘ Friends, I committed an offence —the first Sawghadisesa offence—which I had not concealed. And I asked the Sawgha for a Manatta of six days’ duration for that offence—the first Sawgha- disesa offence—which I had not concealed. The Sawgha imposed upon me a Manatta (&c., as before, down to) not concealed. Now I have accomplished that M&natta. What now shall I do ?’ They told this thing to the Blessed One. ‘ Then, O Bhikkhus, let the Sarngha rehabilitate Udcfyi the Bhikkhu.

⁶‘ Now thus, O Bhikkhus, ought he to be rehabilitated. ‘ Udiyi the Bhikkhu ought to go up (&c., as in chapter i, § 2, down to) he ought to say as follows : ‘ “ I committed, venerable Sirs, an offence—the first Saghddisesa offence—which I did not conceal. I asked the Sa»2gha (to impose upon me) a Manatta of six days’ duration for that offence—the first Sawghadisesa offence—which I had not concealed. The Sawgha imposed upon me a Minatta of ... . for .... not concealed. I, having accomplished that Minatta, ask the Samgha for rehabilitation.’” [This speech is repeated three times.]

⁷‘ Then some discreet and able Bhikkhu [&c., as before in chapter 1, § 2, the rest of the kamma- vdi bearing the same relation to the petition as it does there].’ 400 OTLLAVAGGA. HI, 3 , i.

⁸x. Now at that time the venerable Ud&yi had committed an offence—the first Sawghadisesa— which he had for one day concealed. He told the Bhikkhus (&c., as before). They told this thing to the Blessed One. ‘ Then, O Bhikkhus, let the Sazzzgha impose a probation of one day on U dayi the Bhikkhu for an offence (&c., as in the first paragraph of this section down to) concealed.

⁹‘ Now thus, O Bhikkhus, ought it to be imposed — [Here follows the kammavd/§a precisely as in chapter i, §{j 2 and 3, with the necessary changes in the wording, a. of the offence, b. of the penalty.]

¹⁰x. When he had passed through the probation he told the Bhikkhus, saying, ‘ I committed, friends, an offence—the first Sawghadisesa—which for one day I concealed. I asked the Sazzzgha to impose upon me a probation of one day for the offence .... concealed. The Sawgha imposed .... concealed. I have passed through that probation. What now should I do ?’ They told this thing to the Blessed One. ‘Let then the Samgha. impose upon Udayi the Bhikkhu a Manatta of six days’ duration.’ 2, 3. [Here follows the kammavlH as in chapter 1, §§ 2, 3, to the end.] Ill, 7 , r. PROBATION AND PENANCE. 401

¹¹When he had accomplished the Manatta he told the Bhikkhus, saying, ‘ I committed (&c., as 4. 1, down to) for one day concealed. I asked, &c. . . . The Sawgha imposed a probation, &c. . . . When I passed through that probation the Samgha imposed a Manatta of &c.... for &c.... I have accomplished that Manatta. What now shall I do ?’ They told that matter to the Blessed One. ‘ Let then the Samgha, O Bhikkhus, rehabilitate Udayi the Bhikkhu.’ 2, 3. [Here follows the kammavaii as in chapter 2, §§ 2, 3, to the end.]

¹²[This chapter is the same as chapter 3, reading ‘for two—three—four—five days concealed,’ and ‘ probation of two—three—four—five days.’]

¹³Whilst he was undergoing that probation, he committed an offence—the first, &c.—which he did not conceal. He told the Bhikkhus, saying, ‘ I committed, &c. ... I asked the Samgha, &c. . . . The Samgha imposed upon me a probation of two—three—four —five days. Whilst I was undergoing that probation, I committed, &c. . ..’ [17] d d 402 in, i , 2. They told that matter to the Blessed One. ‘ Let then the Sawgha, O Bhikkhus, throw back Udayi the Bhikkhu to the commencement (of his probationary course).’ 2, 3. [Here follows the kammavaia as in chapter 1, with the necessary alterations.]

¹⁴When he had undergone that probation, and was liable to the Minatta, he committed an offence— the first Sawghddisesa—which he did not conceal. He told the Bhikkhus, saying, &c. . . . They told this matter to the Blessed One. ‘ Let then the Sawzgha, O Bhikkhus, throw back Udayi the Bhikkhu to the commencement (of his probationary course).’ 2, 3. [Here follows the kammaviii in the same form as is given in chapter 1.]

¹⁵When he had undergone that probation he told, &c. . . . They told, &c. . . . ‘ Let then the Sawgha, O Bhikkhus, impose upon Ud&yi the Bhikkhu a Manatta of six days’ probation for these offences.’ 2, 3. [The kammaviM as before.]

¹⁶r. While he was undergoing that M&natta he Ill, n, i. PROBATION AND PENANCE. 403 committed an offence — the first Sawghadisesa— which he did not conceal. He told the Bhikkhus, saying, ‘ I committed, &c. . .. I asked the Sazgha. . . . The Sawgha imposed [&c., going through all that had happened, down to the end of the first paragraph in this chapter]. They told, &c. ‘ Let then the Sawgha, O Bhikkhus, impose upon Udayi the Bhikkhu a Mcinatta of six days’ duration, throwing him back to the commencement (of his Mcinatta). [The kamraava as before.]

¹⁷When he had accomplished that Mcinatta, and while he was worthy to be rehabilitated, he committed an offence—the first Sawghadisesa offence— which he did not conceal. He told the Bhikkhus [all that had happened from chapter 6 onwards down to this last offence]. They told, &c. ‘ Let then the Samgha, O Bhikkhus, impose upon Udayi the Bhikkhu a Minatta of six days’ duration, for that he when he had (&c., as in first paragraph down to) not conceal, throwing him back to the commencement (of his M&natta). ‘ Now thus, O Bhikkhus, [here follows the kam- mavaM as before.] D d 2 404 JOJLLAVAGGA. Ill, 12 , I.

¹⁸i. When he had accomplished that Manatta he told the Bhikkhus [all that had happened]. They told, &c. ‘ Let then the Sawgha, O Bhikkhus, rehabilitate Ud&yi the Bhikkhu. ‘Now thus [here follows the kammaval as before].

¹⁹i. Now at that time the venerable Ud&yi committed an offence—the first Samghadisesa—and for half a month he concealed it. [The rest of this chapter is precisely the same as chapter 3, reading ‘ for half a month ’ instead of ‘ for one day.’]

²⁰Whilst he was undergoing that probation he committed an offence — the first Samghadisesa — which for five days he concealed. He told, &c. . . . ‘ I committed, &c. ... I asked, &c. . . . The Sagha imposed a probation of half a month, &c. . . . Whilst I was undergoing, &c. . . . What now shall I do ?’ They told, &c. ‘ Let then the Sazgha, O Bhikkhus, for that whilst (&c., as in the first paragraph) throw Udayi the Bhikkhu back to the beginning of his probationary Ill, Ig, X. PROBATION AND PENANCE. 405 term, and impose upon him an inclusive probation (to include his new offence together) with the former offence . ‘ Now thus, O Bhikkhus, [here follow two kammaviias, one for the throwing back, and one for the additional probation, each of them as in chapter i.]’

²¹When he had undergone that probation, and while he was liable to the Manatta, he committed an offence—the first Sawzghadisesa—which for five days he concealed. He told, &c.... [all that happened, from chapter 13 downwards]. They told, See. ‘ Let then the Sawgha, O Bhikkhus, for that he when he had (&c., as in the first paragraph) throw Udayi the Bhikkhu back to the commencement of 1 Samodhana-parivasa. It is clear from the next chapter that this probation did not affect the Manatta to which he was liable for that first offence. The Manatta always lasted six days, and was preceded by a probation equal in length to the time during which the offence had been concealed. If now, during that probation, another offence was committed and concealed, the penalties for this new offence and for the old one were not accumulative but concurrent. The offender lost the advantage of the probation he had already undergone, he was thrown back to the commencement of his term of probation, and had to begin again. But the new term of probation—equal in length to whichever was the longest of the two periods during which he had concealed the two offences— satisfied both the concealments, and the M&natta which still, as it would have done before, followed at the end of the probation, satisfied both the offences. See our note below on chapter 20. 406 Ill, 16 , i. his probationary term, and impose upon him an inclusive probation (for this and) for the former offence. ‘ Now thus, O Bhikkhus, [here follow two kam- mavaias, as in the last chapter.]’

²²i. When he had undergone that probation he told the Bhikkhus, &c. [all that had happened since chapter 13]. They told, &c. ‘ Let then the Sawgha, O Bhikkhus, impose upon Udayi the Bhikkhu aManatta of six days’ duration for these offences . ‘ Now thus, O Bhikkhus, [here follows one kam- mavaf’ci. in the form given in chapter 1.]’

²³While he was undergoing that Mdnatta he committed an offence—the first Sawghadisesa— which he for four days concealed. He told, &c. . . . [all that had happened, from chapter 13 downwards]. They told this matter to the Blessed One. ‘ Let then the Sawgha, O Bhikkhus, for that while (&c., as in the first paragraph) throw Udayi the Bhikkhu back to the commencement (of the probationary term he had already undergone), and impose 1 As in chapter 9. Ill, 19,1. PROBATION AND PENANCE. 407 upon him an inclusive probation (for this and) for the first offence, and also a Mdnatta of six days’ duration. ‘ Now thus, O Bhikkhus, [here follow three kammavaHs, one for the throwing back, one for the inclusive probation, and one for the new M 4 - natta, each of them on the same form as that given in chapter i.]’

²⁴When he had accomplished that Minatta, and while he was worthy to be rehabilitated, he committed an offence—the first Sawghadisesa—which for five days he concealed. He told, &c. [all that happened, from chapter 13 downwards]. They told this matter to the Blessed One. ‘ Let then the Sawgha, O Bhikkhus, for that when he had (&c., as in the first paragraph) throw U dayi the Bhikkhu back to the commencement (of the probationary term he had already undergone) and impose upon him an inclusive probation for this and for the first offence, and a Minatta of six days’ duration. ‘ Now thus, &c. . . . [Here follow three kammavaHs as in chapter 17.]’

²⁵When he had accomplished the Manatta he told the Bhikkhus [all that happened, from chapter 13 downwards]. 40 8 Ill, 19, x. They told this matter to the Blessed One. ‘Let then the Samgha. rehabilitate Udayi the Bhikkhu. ‘ Now thus, O Bhikkhus, [here follows the kammaviia as in chapter 5.]’ Here end the proceedings on the breach of the first Sawghadisesa. Ill, 20 , I. PROBATION AND PENANCE. 409

²⁶Now at that time a certain Bhikkhu had committed numerous Sawghidisesa offences, one of which he had concealed for one day, one for two days, one for three days, [and so on down to] and one for ten days. He told the Bhikkhus, saying, ‘ I have committed, (&c., as before, down to) and one for ten days. What now shall I do ?’ They told this thing to the Blessed One. ‘ Let then the Sawgha, O Bhikkhus, impose upon that Bhikkhu an inclusive probation according to one of those offences which has been concealed for ten days .’ ‘ Now thus, O Bhikkhus, ought it to be imposed.’ 1 From this and what follows it is clear that however many are the offences, and however various the periods of concealment, the probation is only to last for the same period as the longest of the concealments has lasted. Thus the Samanta Pdsddikd says here: agghasamodhano nama sambahulasu apattisu yd eka va dve va tisso va sambahula va apattiyo sabbaiirapaianndyo tdsa m ag- ghena samodhaya tasawz rattiparU’Medavasena avasesanaw hnatara- paz&Wannanaw apattinaw parivaso diyyati. Yassa pana sataw apattiyo dasdhapafanna, apara m pi sata m apattiyo dasaha- paz'iannS ti, eva m dasakkhattuw katva apattisahassazzz divasasata- paz'Hannaw hoti, tena ki m katabban ti ? Sabbaw samodhapetva dasa divase parivasitabbam, eva m eken’ eva dasahena divasasataw pi parivasitam eva hoti. Vuttawz pi k' eta m: dasasataw rattisatawz apattiyo ^Mdayitvana dasarattiyo vasitvana mueyya parivasiko. 4 io Ill, 21, i. [Here follows the kammav&M in the form given at chapter i, §§ 2, 3, to the end.]

²⁷Now at that time a certain Bhikkhu had committed numerous Sazghadisesa offences, one of which he had concealed for one day, two for two days, three for three days, [and so on down to] and ten for ten days. He told, &c. They told, &c. ‘ Let then the Sazzzgha, O Bhikkhus, impose upon that Bhikkhu an inclusive probation equal in duration to the longest time during which he has concealed any one or more of those offences 1 / [Then follows the kammavii as before.]

²⁸x. Now at that time a certain Bhikkhu had committed two Saiwghadisesa offences which he had concealed for two months. And it occurred to him, ‘ Lo! I have committed two Sazzzgh&disesa offences which I have concealed for two months. Let me now ask the Sazzzgha for a probation of two months for one offence concealed for two months.’ And he asked the Sazzzgha for a probation of two months for 1 Literally, ‘ according to the value of whichever offences among those offences have been the longest concealed.’ Ill, 23,I. PROBATION AND PENANCE. 4II one offence concealed for two months. And the Sawgha imposed upon him a probation (&c., as before, down to) for two months. Whilst he was undergoing that probation, shame overcame him in that he thought, ‘ I have committed, &c. . . . And it occurred to me, &c.... And I asked, &c. . . . And the Sawgha imposed .... And whilst I was undergoing .... (&c., as before, down to) for two months.’ ‘ Let me now ask the Sawgha for a probation of two months for the other offence concealed for two months.’

²⁹He told the Bhikkhus [all that had happened]. They told this thing to the Blessed One.

³⁰‘ Let then the Sawgha, O Bhikkhus, impose upon that Bhikkhu a probation of two months for that other offence concealed for two months.’ [Here follows the kammaviid as before.] ‘ Then that Bhikkhu, O Bhikkhus, should undergo probation for two months from that date .’

³¹‘ Now in case, O Bhikkhus, a Bhikkhu have committed two Sawghadisesa offences [&c., as before, in the first paragraph of the last chapter down to the end]. And he asks the Sawgha for a probation of two months for that other offence concealed for two months. And the Sa;/zgha imposes upon him a probation of two months for that other offence 1 Tadupadaya; see chapters 23. 1 and 2, 24. 3. 412 Ill, 23, 2. concealed for two months . That Bhikkhu, O Bhik- khus, ought to continue on probation for two months from that date.

³²‘Now in case, O Bhikkhus, a Bhikkhu have committed two Sawghadisesa offences, which he has concealed for two months. And he is aware of one offence, but of the other offence he is not aware. And he asks the Sasgha for a two months’ probation for that offence of which he is aware, concealed for two months. And the Samgha gives him a probation of two months for an offence concealed for two months. And whilst he is undergoing that probation he becomes aware of the other offence. Then it occurs to him, ‘ “ Lo! I have committed two Sawgh&disesa offences (&c., as in the last paragraph, down to) I became aware of the other offence. Let me now ask the Samgha for a probation of two months for that other offence concealed for two months.” ‘And he asks the Samgha for a probation of two months for that other offence concealed for two months. And the Samgha imposes upon him a probation of &c. ... for &c. . . . That Bhikkhu, O Bhikkhus, ought to continue on probation for two months from that date.

³³‘Now in case, O Bhikkhus, a Bhikkhu commit two Sawghadisesa offences, which he conceals for two months; and one offence he recollects, but the other offence he does not recollect. And he asks the Samgha (&c., as in the last section, down to the end, reading “recollect” for “be aware of”). 1 This is merely repeated to lay a basis for the following variations. See below, chapter 25. HI, 23, g. PROBATION AND PENANCE. 413

³⁴‘Now in case, O Bhikkhus, a Bhikkhu commit two Sazghadisesa offences, which he conceals for two months ; and of one offence he is not doubtful h but of the other offence he is doubtful. And he asks the Sawgha (&c., as in the last section, reading “is doubtful” for “ does not recollect”).

³⁵1 Now in case, O Bhikkhus, a Bhikkhu commit two Sawghddisesa offences, which he conceals for two months; and one offence he conceals wittingly, but the other offence he conceals unwittingly. And he asks the Sawgha for a probation of two months for those two offences concealed for two months. And the Sawgha imposes upon him a probation of two months for those two offences concealed for two months. And whilst he is undergoing that probation there arrives a Bhikkhu who is versed in the traditions, acquainted with the tradition, a custodian of the Dhamma, of the Vinaya, and of the Matikas , clever, discreet, wise, modest, sensitive, willing to learn. And he speaks thus : ‘ “ What has this Bhikkhu, O friends, been guilty of, and why is he on probation ?” ‘ And they reply: “ This Bhikkhu, O friend, has committed two Sawghadisesa offences, which he concealed for two months; and one offence he concealed wittingly, and one offence he concealed unwittingly. He asked the Sagha for a probation of two months for those two offences concealed for two months. And the Sawgha imposed upon him a probation of two months for those two offences con- 1 In chapter 34, § 1, di tth\, instead of nibbematiko, is put in opposition to vematiko. 2 See our note above, on Mahavagga II, 21, 2, and compare VII, 1, 7; VIII, 32,1; X, 1, 2; Aullavagga ,11,1. 4 H HI, 23, 6. cealed for two months. Therein, O friend, is this Bhikkhu guilty, and therefore is he on probation.” ‘ And he rejoins : “ The offence which he wittingly concealed, O friends, for that the imposition of a probation is valid, and by reason of its validity it takes effect . But the offence which he unwittingly concealed, O friends, for that the imposition of a probation is invalid, and by reason of its invalidity it does not take effect. For this offence, O friends, the Bhikkhu is liable to a Minatta.” 6 . ‘ In case, O Bhikkhus, a Bhikkhu commit two Sawghadisesa offences, which he conceals for two months. And one offence he conceals recollecting it, but the other offence he conceals without recob lecting it’ [Here follow the same remarks as in the last section, down to the end, reading ‘ recollecting it ’ for * wittingly.’]

³⁶i. Now at that time a certain Bhikkhu committed two Sa;;?ghadisesa offences which he concealed for two months. And it occurred to him, ‘ Lo ! I have committed, &c. . . . for two months. Let me now ask the Sawgha for a probation of one month for &c. . . .’ He asked the Sawgha for a probation of one month for &c. . . . The Sawgha imposed upon him a probation of one month for &c. . . . Whilst he was undergoing that probation, shame (for the way 1 This expression recurs below, chaps. 25, 27, &c. Compare the use of rfthati at Mahavagga VI, 14,5. 111,25,1. PROBATION AND PENANCE. 415 in which he had acted) overcame him. ‘ Let me now ask the Sazzzgha for a (further) probation of one month for the two Savzghadisesa offences concealed for two months.’

³⁷He told the Bhikkhus [all that had happened, in the words of § 1 , and asked them], ‘What now shall I do ? ’ They told this thing to the Blessed One.

³⁸‘ Let then the Sawgha, O Bhikkhus, impose upon that Bhikkhu a probation for a further month for those two Sazzzghadisesa offences concealed for two months.’ [Here follows the kammavaM in the form given in chapter i, §§ 2, 3.] ‘ Thus that Bhikkhu, O Bhikkhus, should undergo probation for two months from that date .’

³⁹* In case, O Bhikkhus, a Bhikkhu commit two Sawghadisesa offences which he conceals for two months. And it occurs to him (&c., as in last chapter). . . . And he asks .... And the Sazzzgha imposes .... And whilst he is undergoing that probation, shame (&c.) overcomes him, &c. . . . And he asks the Sawzgha for a probation of a further month for those two Sa#zghadisesa offences concealed for two months. And the Sawgha imposes upon him a further probation, &c. . . . Then, O Bhikkhus, that Bhikkhu should from that date undergo that further 1 See above, chap. 22. 3. 416 X'ULLAVAGGA. Ill, 25, 2. probation of one month for those two Sawghadisesa offences concealed for two months . 2, 3. ‘ Now in case, O Bhikkhus, a Bhikkhu have committed two Sawghadisesa offences, which he conceals for two months. And of one month he is aware, but of the other month he is not aware .... one month he recollects, but the other month he does not recollect.... one month he wittingly conceals, but the other month he unwittingly conceals.’ [This chapter is word for word the same as chapter 23, reading ‘month’ for ‘offence.’]

⁴⁰Now at that time a certain Bhikkhu had committed numerous Sawghadisesa offences ; but he was not aware of the degree of the offences , and was not aware of the duration of the times ; or he did not recollect the degree of the offences, and did not recollect the duration of the times ; or he was uncertain as to the degree of the offences, and was uncertain as to the duration of the times. He told the Bhikkhus, saying, ‘ I have committed, &c. . . . but I am not aware, &c. ... I do not recollect, &c. ... I am uncertain, &c. . . . What now shall I do?’ They told this thing to the Blessed One. ‘ Then let the Sawgha, O Bhikkhus, impose upon that Bhikkhu a probation of complete purifi- 1 This repetition of the last chapter is again only to afford a basis for the succeeding variations, as above, in chap. 23. 2 That these are plurals, and not singulars, is clear from § 3, below. Ill, 26, 3. PROBATION AND PENANCE. 417 cation (that is to say, a probation for as many days as have elapsed since the date of his upasampada) 1 .

⁴¹‘ Now thus, O Bhikkhus, should it be imposed.’... [Here follows the kammavaa in the same form as is given in chapter 1.]

⁴²‘ In the following cases, O Bhikkhus, is the probation of complete purification to be imposed; and in the following cases is the (ordinary) probation to be imposed. Now in what cases is the probation of complete purification to be imposed ? When he is not aware of the degree of the offences, nor of the duration of the times ; when he does not recollect the degree of the offences, nor the duration of the times ; and when he is not certain as to the degree of the offences, nor as to the duration of the times—then is the probation of complete purification to be imposed. ‘ When he is aware of the degree of the offences, but not of the duration of the times; when he does recollect the degree of the offences, but not the duration of the times ; when he is certain as to the degree of the offences, but not as to the duration of the times—then is the probation of complete purification to be imposed. ‘ When he is aware.... recollects.... is certain.... of the degree of some, but not of others of the offences, and is not aware of... . does not recollect .... is not certain of the duration of the times 2 — then &c. ‘ When he is not aware .... does not recollect 1 Suddhanta-pari vdso. The Samanta Pasadika says, Tam gahetva gahita-divasato yava upasampada-divaso tava rattiyo ga- wetva parivasitabbawz. 2 This and the following sentences 'are given in the text in full, as in the last paragraph. [17] E e 418 in, 2 6 , 4. is not certain .... of the degree of the offences, and is aware.... recollects.... is certain .... of the times of some, but not of the times of the others—then, &c. ‘ When he is aware.... recollects.... is certain of the degree of the offences, and is aware .... recollects .... is certain of the times of some, but not of the times of others—then, &c. ‘ When he is aware .... recollects .... is certain of the degrees of some of the offences, but not of others ; and is aware_recollects_is certain of the times of some, but not of the times of others—then, &c. ‘ In these cases, O Bhikkhus, is the probation of complete purification to be imposed.

⁴³‘ And in what cases, O Bhikkhus, is the (ordinary) probation to be imposed ? When he is aware .... recollects .... is certain of the degree of the offences, but is not aware .... does not recollect .... is not certain of the duration of the times—then is the (ordinary) probation to be imposed. ‘ When he is not aware .... does not recollect.... is not certain of the degree of the offences, but is aware .... recollects .... is certain of the duration of the times—then &c. . . . ‘ When he is aware.... recollects .... is certain of the degree of some of the offences, but not of others; and is aware-recollects .... is certain of the duration of the times—then &c. . . . ‘ In these cases, O Bhikkhus, is the (ordinary) probation to be imposed .’ Here ends the probation. 1 That is to say, shortly; if the guilty Bhikkhu can determine the time during which the offence has been concealed (on which the length of the probation depends), then he is to undergo the Ill, 27,1. PROBATION AND PENANCE. 419

⁴⁴Now at that time a certain Bhikkhu, whilst he was under probation, threw off the robes. Afterwards he came back again, and asked the Bhikkhus for upasampadd. They told this thing to the Blessed One. ‘ In case, O Bhikkhus, a Bhikkhu throws off the robes whilst he is under probation, there can follow no probation to him, O Bhikkhus, so long as he is out of the Order. If he afterwards receive the upasampada, the original probation (previously imposed upon him, still remains obligatory) upon him. A probation once imposed, is imposed for good; a probation once undergone, is undergone for good; if any (portion of the time) remain over, the probation must be again undergone (from the beginning). ‘ In case, O Bhikkhus, a Bhikkhu, whilst he is undergoing probation, becomes a Simaera. There can happen no probation to him, O Bhikkhus, so long as he is a Samaera, If he afterwards receives the upasampada (&c., as in the last paragraph, down to the end). ‘ In case, O Bhikkhus, a Bhikkhu, whilst he is undergoing probation, goes out of his mind .... becomes weak in his mind .... diseased in his sensations .... is suspended for not acknowledging an corresponding probation. If not, he is to undergo the so-called ‘ probation of complete purification,’ which, as it is computed from the date of his ordination, is quite certain to be as long as the time of the longest concealment of any offence. e e 2 420 m, 27,2. offence .... for not atoning for an offence .... for not recanting a sinful doctrine 1 —there can happen no probation to him, O Bhikkhus, so long as he is out of his mind .... weak in his mind .... suspended, &c. If he afterwards becomes not out of his mind .... becomes not weak in his mind .... is restored from the suspension, the original probation is still obligatory upon him. A probation once imposed (&c,, as in the first paragraph, down to the end).

⁴⁵‘In case, O Bhikkhus, a Bhikkhu, whilst he is liable to be thrown back to the commencement of his probation, throws off the robes (&c., as in all the paragraphs of section 1, reading “ liable to be thrown back,” for “undergoing probation”).’

⁴⁶[The same for a Bhikkhu who throws off the robes, or becomes any of the seven things specified, whilst he is liable to be subjected to the Manatta discipline;

⁴⁷Or is undergoing the Mdnatta discipline;

⁴⁸Or is fit to be rehabilitated.] Here end the forty 2 cases (of interruption to a major disciplinary proceeding from a change of state in the person undergoing that discipline).

⁴⁹‘ In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Sawghd- 1 The text has a separate paragraph for each of these cases. 2 That is, on any of the above eight events occurring in any of the above five cases. in, 28,2. PROBATION AND PENANCE. 421 disesa offences, definite , but not concealed, that Bhikkhu is to be thrown back to the commencement of his probation.

⁵⁰‘ In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Sawgh&disesa offences, definite, and concealed, that Bhikkhu is to be thrown back to the commencement of his probation, and an inclusive probation is to be imposed upon him according to the duration of time since the first of the offences which he has thus concealed. ‘ In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Sa;#ghddisesa offences, grievous, and some of them concealed, some of them not concealed, that Bhikkhu must (as in the last paragraph to the end). ‘ In case, O Bhikkhus, whilst a Bhikkhu is undergoing probation, he commit numerous Sawghadisesa offences, not definite, and not concealed_not definite, and concealed .... not grievous, and some of them concealed, others not concealed .... some definite, and some not definite and not concealed .... some definite, and some not definite and (all) concealed .... some definite, and some not definite, some concealed, some not concealed—then that Bhikkhu is to be thrown back, and an inclusive probation is to be imposed upon him, according to the duration of 1 Parimarca, the meaning of which is open to much doubt. The Samanta Pasadika merely says, AntarS sambahulS Spattiyo apaati parimaa paiMAannayo ti adisu apatti-paribWeda- vase parimatf&yo k’ eva appaiannSyo M ’ti attho. The only conclusion to be drawn from this is that the word is acc. fem. plur., and not an adverb. Compare chap. 33, below. 2 The text has a full paragraph for each of these cases. 422 in, 29, i. the time since the first of the offences which he had concealed.’ [The same if the offences are committed whilst he is liable to the M&natta discipline, or undergoing the M&natta discipline, or pending his rehabilitation.] Here end the thirty-six cases (of fresh offences being committed whilst under probation ) 1 .

⁵¹i. ‘In case, O Bhikkhus, a Bhikkhu who has committed numerous Sawghadisesa offences, but has not concealed them, throw off the robes, and he, having afterwards again received the upasampada, does not conceal them. A Mdnatta, O Bhikkhus, is to be imposed upon that Bhikkhu. * In case, O Bhikkhus, a Bhikkhu (&c., as before, down to) throw off the robes, and he, having afterwards again received the upasampadd, does conceal them,—on that Bhikkhu, O Bhikkhus, a probation is to be imposed according to the duration of the time during which he has concealed any offence in the batch of offences thus afterwards concealed ; and after that a Manatta is to be imposed. 1 This chapter is repeated below, chap. 33, for the cases in which a new ordination has followed after the offences have been committed. 2 The Samanta Pasadika says, PaSWimasmiw apattik- khandhe ti eko ’va so apattikkhandho, pai-MMditatta pana pa&Mimasmi/» apattikkhandhe ti vuttaw. Purimasminti etthapi es’ eva nayo. Ill, 29, 2, PROBATION AND PENANCE. 423 ‘ In case, O Bhikkhus, a Bhikkhu who has committed numerous Sawghadisesa offences, and has concealed them, throw off the robes, and he, after having again received the upasampadd, does not conceal them,—on that Bhikkhu, O Bhikkhus, a probation is to be imposed according to the duration of the time during which he has concealed any offence in the batch of offences thus previously concealed ; and after that a Manatta is to be imposed upon him. ‘ In case, O Bhikkhus, a Bhikkhu who has committed numerous Sawghddisesa offences, and has concealed them, throw off the robes, and, after again receiving the upasampada, he does conceal them, —on that Bhikkhu, O Bhikkhus, a probation is to be imposed corresponding to the duration of the time during which he has concealed any offence either in the first or in the batch of offences thus afterwards concealed; and after that a Manatta is to be imposed upon him. 2 2. ‘[In case, O Bhikkhus, a Bhikkhu have com- 1 See the close of the last note. 2 This section should correspond to chap. 31, section 2, but as noted by H. O. in his edition of the text, p. 312, there is very great confusion in the MSS. We ought to have four cases of which the distinctions are as under. Those offences concealed before are afterwards not concealed ] L + — not concealed before 99 not „ J \ - — concealed before 99 not „ 1 1 + — not concealed before 99 concealed J f - + concealed before 99 concealed 1 L + + not concealed before 99 not concealed J r _ — concealed before 99 concealed 1 L + + not concealed before 99 concealed J > + All these four cases are required to make up the one hundred 424 tfULLAVAGGA. in, 29, 3. mitted numerous Samghidisesa offences, and some of his offences have been concealed, and some not concealed ; and he, having thrown off the robes, and again received the upasampada, does not afterwards conceal those offences which he had previously concealed, and does not afterwards conceal those offences which previously he had not concealed,— on that Bhikkhu [the penalty is to be the same as in section i, paragraph 4].] ‘ In case, O Bhikkhus, a Bhikkhu [&c., as in last paragraph, down to] does not afterwards conceal those offences which he had previously concealed, and does conceal those offences which previously he had not concealed,—on that Bhikkhu [the penalty is to be the same as in section i, paragraph 4]. ‘ In case, O Bhikkhus, a Bhikkhu (&c., as in last paragraph, down to) does afterwards conceal those offences which he had previously concealed, and does not afterwards conceal those offences which previously he had not concealed,—on that Bhikkhu [the penalty is to be the same as in section 1, paragraph 4]. ‘ In case, O Bhikkhus, a Bhikkhu (&c., as in last paragraph, down to) does afterwards conceal those offences which he had previously concealed, and does afterwards conceal those offences which previously he had not concealed,— on that Bhikkhu [the penalty is to be the same as in section 1, paragraph 4].

⁵²‘In case, O Bhikkhus, a Bhikkhu have committed numerous Sawghadisesa offences, and of some cases mentioned in the title at the close of chap. 30 ; but the first is altogether omitted in the text, and the others are not properly discriminated. We have supplied the first in brackets, and corrected the others accordingly. Ill, 29,3. PROBATION AND PENANCE. 425 of them he is aware, but of some of them he is not aware; and he conceals those offences of which he is aware, but does not conceal those offences of which he is not aware; after having thrown off the robes, and again received the upa- sampadi, those offences of which he had previously been aware, and which he did then conceal, of them, afterwards, he is still aware, and he does not conceal them; and those offences of which previously he had not been aware and did not then conceal, of them, afterwards, he becomes aware, and does not conceal them,—on that Bhikkhu [the penalty is the same as in section t, paragraph 3]. ‘ In case, O Bhikkhus, a Bhikkhu (&c., as in the last paragraph, down to) and again received the upasampadi, those offences of which he had previously been aware, and which he did then conceal, of them, afterwards, he is still aware, and he does not conceal them; and those offences of which previously he had not been aware, and did not then conceal, of them, afterwards, he becomes aware, and does conceal them,—on that Bhikkhu [the penalty is the same as in section 1, paragraph 4]. ‘ In case, O Bhikkhus, a Bhikkhu (&c., as in the last paragraph, down to) which he did then conceal, of them, afterwards, he is still aware, and does conceal them ; and of those offences of which previously he had not been aware, and did not then conceal, of them, afterwards, he becomes aware, and does not conceal them,—on that Bhikkhu [the penalty is the same as in section 1, paragraph 4]. ‘ In case, O Bhikkhus, a Bhikkhu (&c., as in the last paragraph, down to) which he did then conceal, of them, afterwards, he is still aware, and does conceal 426 JOJLLAVAGGA. 111,29,4. them; and of those offences of which previously he had not been aware, and did not then conceal, of them, afterwards, he becomes aware, and does conceal them,—on that Bhikkhu [the penalty is the same as in section i, paragraph 4].’

⁵³[This section is the same as the last, reading ‘ he recollects’ for ‘ he is aware,’ and 1 he does not recollect’ for ‘ he is not aware.’]

⁵⁴[This section is again the same as section 3, reading ‘he is certain’ for ‘he is aware,’ and ‘he is not certain’ for ‘he is not aware.’]

⁵⁵x. [The whole of the last chapter is 'repeated in the case of a Bhikkhu who, having committed offences, becomes a Sima#era, goes out of his mind, or becomes weak in his mind , and the text then goes on] ‘ He becomes diseased in his sensations. His offences are some of them concealed, some not concealed. Of some offences he is aware, of some he is not aware. Some offences he recollects, some he does not recollect. Of some offences he is certain, of some he is not certain. Those offences of which he was not certain, those he conceals; those offences of which he was certain, those he does not conceal. Then he becomes diseased in his sensations. When he has recovered power over his sensations, those offences of which he previously had been certain and had concealed, of those he is afterwards still certain, but does not conceal them ; and those offences of which he previously had been 1 See above, chap. 27, and Mahavagga II, 22, 3; IX, 4, 7. HI, 30,1. PROBATION AND PENANCE. 427 uncertain and had not concealed, of those he became certain but did not conceal them. Those offences of which he previously had been certain and had concealed, of those he was afterwards still certain and did not conceal; while those offences of which he previously had been uncertain, and had not concealed, of those offences he afterwards became certain and did conceal them. Those offences of which previously he had been certain, and had concealed, of those offences he was afterwards still certain and did conceal them ; while those offences of which he previously had been uncertain and had not concealed, of those offences he afterwards became certain, and did not conceal them. Those offences of which he previously had been certain, and had concealed them, of those offences he was afterwards still certain and did conceal them; whilst those offences of which he previously had been uncertain and did not conceal them, of those offences he afterwards became certain and did conceal them,—on that Bhikkhu, O Bhikkhus, [the same penalty is to be imposed as in chapter 29, section 1, paragraph 4.]’ Here end the hundred cases 1 in which a Minatta (is to be imposed after a change of state in the guilty Bhikkhu). 1 The hundred cases are made up thus: Chap. 29, §§1,2, 3, 4, 5 contain each of them four cases (after our correction of 29. 2); so that chap. 29 gives altogether twenty cases. Then in chap. 30, each of these twenty cases is repeated in the four other cases there given; so that chap. 30 gives altogether eighty cases. Of these eighty cases, as usual, at the end of a repetition, the last (four cases) are set out in full. 428 Ill, 31, 1.

⁵⁶‘In case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Saiwghadisesa offences, and without concealing them then throws off the robes, and he, when he has again received the upasampadd, does not conceal those offences—that Bhikkhu ought to be thrown back to the commencement (of his term of probation). ‘ And in case, O Bhikkhus, a Bhikkhu (&c., as before, down to) and he, when he has again received the upasampadfi, does conceal those offences— that Bhikkhu ought to be thrown back to the commencement (of his term of probation), and an inclusive probation ought to be imposed upon him (corresponding to the time which has elapsed since) the first offence among those offences which he has concealed. ‘And in case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Saghddisesa offences, and, concealing them, throws off the robes; and he, when he has again received the upasampadi, does not conceal those offences—that Bhikkhu ought to be thrown back to the commencement of his term of probation, and an inclusive probation ought to be imposed upon him (corresponding to the period which has elapsed since) the first offence among those offences which he has concealed.’ [The same judgment if he has concealed the offences before he throws off the robes, and also after he has again received the upasampada.] 1 1 This section corresponds to chap. 29, section 1. in, 31,3. PROBATION AND PENANCE. 429

⁵⁷‘ And in case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Sawghidisesa offences, and some of them he has concealed and some of them he has not concealed ; and after he has thrown off the robes and again received the upasampadd, he does not afterwards conceal those offences which previously he had concealed, and he does not afterwards conceal those offences which previously he had not concealed—[the judgment is the same as in the last paragraph of § i].’ [In the same case down to] he does not afterwards conceal those offences which previously he had concealed, and he does afterwards conceal those offences which previously he had not concealed [the judgment is the same]. [In the same case, down to] he does afterwards conceal those offences which previously he had concealed, and he does not afterwards conceal those offences which previously he had not concealed [the judgment is the same]. [In the same case, down to] he does afterwards conceal those offences which previously he had concealed, and he does afterwards conceal those offences which previously he had not concealed [the judgment is the same] 1 .

⁵⁸‘ And in case, O Bhikkhus, a Bhikkhu who is undergoing probation is guilty meanwhile of a number of Sawghadisesa offences, and he is aware of some of those offences, and not aware of others ; and he conceals those offences of which he is aware, but does not conceal those offences of which he is 1 This section corresponds to chap. 29, section 2. 430 HI, 32, x. not aware. After having thrown off the robes and again received the upasampada, those offences of which he had previously [&c., as in chapter 29, section 3, down to] on that Bhikkhu [the penalty is the same as in the last section, chapter 31, § 2].’ [The rest of this chapter corresponds exactly to chapter 29, §§ 4, 5, and chapter 30; the penalty being always the same.]

⁵⁹* And in case, O Bhikkhus, a Bhikkhu who has rendered himself liable to the Mdnatta discipline, or is undergoing the Manatta discipline, or is fit to be rehabilitated, is guilty meanwhile of a number of SamgMdisesa offences which he does not conceal; and he then throws off the robes, and again receives the upasampadi,—then with regard to the Bhikkhu so liable to the Manatta discipline, or undergoing the Manatta discipline, or fit to be rehabilitated, the same rules are to apply as in the case of a Bhikkhu so acting while undergoing probation . ‘ And in case, O Bhikkhus, a Bhikkhu who is fit to be rehabilitated 2 is guilty meanwhile of a number of SaMghadisesa offences which he does not conceal ; and he then becomes a Simaera, goes out of his mind, becomes weak in his mind, or becomes diseased in his sensations; his offences are some of them 1 As laid down in chap. 31. 2 This includes, of course, the two other cases of a Bhikkhu who has rendered himself liable to, or is undergoing the Manatta discipline. HI, 33 . i. PROBATION AND PENANCE. 431 concealed, some of them not concealed .... [and so on, as in chapter 30, down to the end, excepting that the penalty is here the same as it is in the previous chapters 31 and 32].’

⁶⁰‘ And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Sawghddisesa offences, definite, and not concealed—not definite, and not concealed—of one designation, and not concealed—of various designations, and not concealed—similar, and not concealed—dissimilar, and not concealed—connected , and not concealed—disconnected, and not concealed —and then throws off the robes .’ . . . 1 On the opposition of vavatthita and sambhinna, compare Minayeff Patimokkha, p. 29, where these two expressions are used of language. 2 The chapter is translated as it stands. To supply the implications involved, the words 1 a Bhikkhu ’ at the beginning should be understood as ‘ a Bhikkhu undergoing probation, or liable to the Manatta discipline, or undergoing the Manatta discipline, or fit to be rehabilitated.’ And the conclusion should be supplied as in chap. 28, except that the penalty in each case is not an additional probation, but a probation corresponding in length to the period which has elapsed since the first of those offences which the re-ordained Bhikkhu has concealed (either before or after the second ordination). The details are only worked out, in chap. 28, of the first of the several pairs here enumerated, and are intended to be supplied here for each of the other pairs in a similar way. All the pairs recur in chaps. 35, 36. 432 Ill, 34, I.

⁶¹i. ‘ Two Bhikkhus have been guilty of a Sagha- disesa offence, and as touching that Sawgh&disesa offence they are of opinion that it is a Sawghadisesa offence . One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukkaa offence, and a probation corresponding to the period during which he has concealed it having been imposed upon him, a Manatta should be imposed upon them both. ‘ Two Bhikkhus have been guilty of a Sawghi- disesa offence, and as touching that Sawghadisesa offence they are in doubt. One of them conceals, the other does not conceal it. [The penalty is the same.] 2 ‘ Two Bhikkhus have been guilty of a Sawgha- disesa offence, and as touching that Sawghidisesa offence they are of opinion that it is a mixed offence . One of them conceals, the other does not conceal it. [The penalty is the same.] 2 ‘Two Bhikkhus have been guilty of a mixed offence, and as touching that mixed offence they are of opinion that it is a Sawghddisesa offence. One of 1 Compare chap. 23, § 4. 2 The concluding words of the last paragraph are here repeated. 3 The Samanta Pasadiki says, Missakan ti thullaayadihi missitaz; that is an act which involves not only a Sawzghadisesa, but also some one or other of the lesser offences. Compare the use of missaka at Gataka II, 420, 433, and at Maha-parinibbana Sutta, ed. Childers, p. 22. m, 34) 2. PROBATION AND PENANCE. 433 them conceals, the other does not conceal it. [The penalty is the same.] 1 ‘Two Bhikkhus have been guilty of a mixed offence, and as touching that mixed offence they are of opinion that it is a mixed offence. One of them conceals, the other does not conceal it. [The penalty is the same.] ‘Two Bhikkhus have been guilty of a minor offence ; and as regarding that minor offence they are of opinion that it is a Sawghadisesa offence. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukkaa offence, and both of them should be dealt with according to law. ‘ Two Bhikkhus have been guilty of a minor offence, and as touching that minor offence they are of opinion that it is a minor offence. One of them conceals, the other does not conceal it. He who has concealed it should be compelled to confess himself guilty of a dukkaa offence, and both of them should be dealt with according to law.

⁶²‘Two Bhikkhus have been guilty of a Satfzghd- disesa offence, and as touching that Sawghadisesa offence they are of opinion that it is a Saiwghddisesa. One of them thinks : “ I will tell (the Sawgha of it).” The other thinks: “ I will not tell (the Sawgha of it);” and during the first watch of the night he conceals it, and during the second watch of the night he conceals 1 The concluding words of the last paragraph are here repeated. 2 That is, any offence less than a Sawghadisesa. The Samanta Pasadika says, Suddhakan ti Sawghadisesaw vina lahukapaltik- khandham eva. [i] * f 434 JOJLLAVAGGA. Ill, 34, 2. it, and during the third watch of the night he conceals it. After the sun has arisen the offence is a concealed one. He who has concealed it [&c.; the penalty is the same as in section i, paragraph i]. ‘ Two Bhikkhus have been guilty of a Samgha- disesa offence, and as touching that Sawghadisesa offence they are of opinion that it is a Sawghadisesa offence. They set out, intending to tell (the Sagha of it). On the way there springs up in one of them a desire to conceal it; and during the first watch of the night he conceals it, and during the second watch of the night he conceals it, and during the third watch of the night he conceals it. After the sun has arisen the offence is a concealed one. He who has concealed it [&c.; the penalty is the same as before]. ‘ Two Bhikkhus have been guilty of a Sawghi- disesa offence, and as touching that Sawgh&disesa offence they are of opinion that it is a Sawghidisesa offence. They go out of their mind; and afterwards when they have recovered their senses one of them conceals, the other does not conceal it. He who has concealed it [&c.; the penalty is the same as before ] 1 . ‘ Two Bhikkhus have been guilty of a Sagha- disesa offence. When the Patimokkha is being recited they say thus : “ Now do we come to perceive it; for this rule they say has been handed down in the Suttas, is contained in the Suttas, and comes into recitation every half month.” As touching that Sawghadisesa offence, they (thus) come to be of 1 It is probably to be understood that a like rule is to apply in the other similar cases mentioned in the last paragraph of chap. 32. HI, 33 , i. PROBATION AND PENANCE. 435 opinion that it is a Sawghidisesa offence. One of them conceals, the other does not conceal it. He who has concealed it [&c.; the penalty is the same as before].’

⁶³i. ‘And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Sazzzghadisesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar —connected with each other, and disconnected . He asks the Sawzgha for an inclusive probation on account of those offences . The Sawzgha imposes upon him an inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Sazzzghadisesa offences, definite ones, which he does not conceal. He asks the Sazzzgha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Sawgha [does so] by a lawful proceeding that cannot be quashed , and fit 1 See chap. 33 for this list. 2 In accordance with the rule laid down in chap. 28, which shows that by ‘ a Bhikkhu’ must be understood ‘ a Bhikkhu who is under probation;’ and the offences he has committed must have been concealed by him. 3 Akuppa. The technical term kammaw kopeti is not to revoke the valid decision of a kamma regularly held, but to show that the kamma by reason of some irregularity was no real kamma, and its whole proceedings therefore void. One may compare akuppd me £eto-vimutti spoken by the Buddha immediately after he had attained Nirv&zza under the Bo Tree (Ariya- pariyosana Sutta in H. O.’s ‘Buddha,’ p. 429) and the opposite idea in Sutta Nipata IV, 3, 5. F f 2 436 STULLAVAGGA. Ill, 35, 2. for the occasion; and it also imposes a M&natta upon him, but by an unlawful proceeding, and then by an unlawful proceeding rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences. ‘ And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Sawghidisesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar—connected with each other, and disconnected. And he asks the Sawzgha for an inclusive probation on account of those offences. The Samgha imposes upon him an inclusive probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of SaMghidisesa offences, definite ones, which he does conceal. He asks the Sagha to throw him back on account of those intervening offences to the commencement (of his term of probation). The Sawgha [does so] by a lawful proceeding that cannot be quashed, and fit for the occasion; and it also imposes upon him an inclusive probation by a lawful proceeding, and imposes upon him a Manatta, but by an unlawful proceeding, and by an unlawful proceeding it rehabilitates him. That Bhikkhu, O Bhikkhus, is not purified from those offences.’ [The same decision is given if, of the intervening offences, all of which are definite, some have been concealed, and some not concealed.]

⁶⁴[The same if the intervening offences have been not definite and not concealed, or not definite and concealed, or all not definite but some concealed and some not concealed, or all not concealed but some definite and some not definite, or all concealed m, 36,2. PROBATION AND PENANCE. 437 but some definite and some not definite, or some definite and some not definite and some concealed and some not concealed.] Here end the nine principal cases (which serve as a basis for the variations in the following chapter) in which a Bhikkhu is not purified (by undergoing a term of probation).

⁶⁵[The same nine cases of the throwing back is carried by unlawful proceeding, though the Manatta and the rehabilitation are by a lawful proceeding.]

⁶⁶‘ And in case, O Bhikkhus, a Bhikkhu is guilty of a number of Sa/^ghadisesa offences—definite, and not definite—of one designation, and of various designations—similar to each other, and dissimilar— connected with each other, and disconnected . He asks the Samgha for an inclusive probation on account of those offences. The Samgha imposes upon him an additional probation on account of those offences. He undergoing that probation is guilty meanwhile of a number of Sa?«ghadisesa offences, definite ones, which he does conceal. He asks the Samgha to throw him back on account 1 These offences must be understood to be offences committed while under probation, and concealed. See the note on chap. 35, § 1. 438 ITT, 36, 2. of those intervening offences to the commencement of his term of probation. The Sawgha [does so] by an unlawful proceeding that is liable to be quashed, and unfit for the occasion; and it also imposes an inclusive probation upon him, but by an unlawful proceeding. He thinking, “ I am undergoing that probation,” is guilty meanwhile of a number of Sawghidisesa offences, definite ones, which he does conceal. When he has arrived at this condition he calls to mind the other offences committed while the first offences were being committed, and he calls to mind also the other offences committed while the latter offences were being committed. ‘ Then it occurs to him, “ I have been guilty of a number of Sa»2ghadisesa offences (&c., as in the whole of the section from the beginning to the end of the last paragraph, down to) and I called to mind also the other offences committed while the latter offences were being committed. Let me now ask the Samgha to throw me back on account of those offences committed while the former offences, and while the latter offences, were being committed, to the commencement of my term of probation, by a lawful proceeding that cannot be quashed, and is fit for the occasion; and let me ask for an inclusive probation to be imposed by a lawful proceeding, and for a Manatta to be imposed by a lawful proceeding, and then for rehabilitation by a lawful proceeding.” ‘ And he asks the Samgha [accordingly], and the Samgha [does so]. That Bhikkhu, O Bhikkhus, is purified from those offences.’ [The same if some of the offences in each case have been concealed and some not concealed.] Ill, 36,4. PROBATION AND PENANCE. 439 3, 4. [The Bhikkhu is not purified from such intervening and remembered offences as are specified in the last section, if the Sawgha has proceeded, as in the first section of this chapter, by an unlawful proceeding.] Here ends the Third Khandhaka, on the Accumulation of Offences. NOTE ON kimmkTTHXJM. In the 7th Nissaggiya, in the 34th Paiittiya, and in the 36th PaSittiya there occurs the phrase abhihaMuwz pavareyya, regarding the correct translation of which, as will be seen from the note on the first passage, we were in doubt. The connection is always ‘if A should offer B,’ &c.; and the only difficulty is the force of the word abhihaVAuw which precedes the ‘should offer,’ and in some way qualifies it. In all three passages the Old Commentary preserved in the Sutta-Vibhanga explains the two words abhihaMuzrc pavlreyya by ‘Take just as much as you want’ (yavatakaw \kkhasi tavatakaw gahahi), which does not solve the difficulty. On the following words of the third passage, however, the Old Commentary (see H. O., ‘ Vinaya Pitakaw,’ vol. iv, p. 84) uses the word abhiharati in its usual sense of' he brings up to, offers to, hands over to,’ as practically equivalent to abhiha///zu?« pavareti; and Buddhaghosa, in the Samanta Pasadika on the 7th Nissaggiya, uses abhiharitva as directly equivalent to abhi- hathum. Now in a passage quoted from the Thera-gatha in H. O.’s ‘Buddha, sein Leben, seine Lehre, und seine Gemeinde’ (p. 425, note 1), nikkhamituwma occurs as the gerund of nikkhamati instead of nikkhamitvna. The existence in Prakrit of corresponding gerunds in -tu, -turn for -tvd, and in -tfiraa, -tuiraa for -tvana, is laid down in Hemazandra II, 146 (Pischel, vol. i, p. 62). And Professor Weber has given corresponding forms (ahaz'/u, katfu, &c.) from the Gain dialect in his Bhagavati I, p. 433. What we have in the phrase in question is therefore simply a gerund in -tuz, and the two words taken together mean, ‘if A should lay before and offer to B,’ &c. The thing offered in one case is robes, in the other two cases food; and abhiharati is the usual word in Pali for serving food, laying it before another person. Compare thdli-plka-satani abhihari at Gdtaka I, 186; and the phrase bhattabhiharo abhihariyittha constantly repeated in the MaM-sudassana Sutta (Rh. D., ‘ Buddhist Suttas,’ in the last paragraph of chap. II, §§ 12, 29, 31, 3,3, 37). MISSIONARY ALPHABET.

¹I. Now at that time the Blessed Buddha was dwelling at Sdvatthi, in the Arima of An4tha- And at that time the jOabbaggiya Bhikkhus used to carry out the formal Acts—the Ta^^aniya, and the Nissaya, and the Pabbi- ^aniya, and the Pafisdra;^iya, and the Ukkhe- paniya—against Bhikkhus who were not present. Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘ How can the A'.^abbaggiya Bhikkhus [act thus]i?’ And those Bhikkhus told the matter to the Blessed One. ‘Is it true, O Bhikkhus, as they say, that the A'.^abbaggiya Bhikkhus carry out the (aforesaid)' 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 * The words above are repeated. B [20] 2 ^ULLAVAGGA, IV, 2, I. delivered a religious discourse, he addressed the Bhikkhus, and said : ‘ The formal Acts, O Bhikkhus, the Ta^/aniya-, the Nissaya-, the Pabbianiya-, the Paisciraiya-, and the Ukkhepaniya-kam- mas, ought not to be carried out against Bhikkhus who are not present. Whosoever does so, shall be guilty of a dukkaifa offence.’

²I. The single Bhikkhu who speaks not in accordance with the right, the many who speak not in accordance with the right, the SaiWgha 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^, or urges him to see or consider the matter in that lights or teaches him, or ^ This short enumeration of the different categories occurring in the subsequent paragraphs is quite in the style of the Abhi- dhamma texts, in which such lists are accustomed to be called mStikS; compare the expression mttikd-dharo as applied to a learned Bhikkhu in the stock phrase at Mahdvagga X, 2, i; Aullavagga I, ii; IV, 14, 25, &c. “ The Samanta Pasadikfl here says: ni^^, 5 Spettti yathS so taw atthaw mg£'Aa.ya.ti oloketi evaw karoti. * Pekkheti anupekkhetiti yathS so taw atthaw pekkhati A’ eva punappimaw ks. pekkhati evaw karoti. (Samanta PasSdika.) 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 Sa;;^gha, and in the presence of the accused person)^. [And in like manner, if he instruct the many, or the SaMgha, who speak according to the right;—or if the many or the Sawgha 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 ^ Sammukhd-vinaya-pairupakena. The rule of procedure, called Sammukha-vinaya, hereafter rendered ‘ Proceeding in Presence,’ is one of the seven modes of settling disputes already referred to in the closing chapter of the Pitimokkha (‘Vinaya Texts,’ vol. i, p. 68), and is more fully described below in .ffiilla- vagga IV, 14, 16, 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 2 4 IV, 4, r. the m4tik in the first paragraph of chapter 2 instruct, &c., the three first members.] End of the nine cases in which the right side decides.

⁴I. Now at that time the Blessed Buddha was staying at Rdgaha, in the Kalandaka Nivdpa, in the Bamboo Grove. Now at that time the venerable Dabba the Mal- lian, 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*. 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) recurs in the Sutta-vibhahga as the Introductory Story to the Eighth Saghidisesa. The Samanta PSsSdika 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-vibhahga. The stupidity ofUdlyi, who once supplanted Dabba the Mallian in the performance of his duty as bhattuddesaka, forms the burthen of the Introductory Story to the dtaka on ‘ the Measure of Rice ’ (No. g in the GStaka book; ‘ Buddhist Birth Stories,’ pp. 172 and following). * On this phrase compare Mahdvagga V, i, 21, and the verses at V, I, 27. IV, 4, 3- THE SETTLEMENT OF DISPUTES, 5 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 Sawgha?’ And it occurred to the venerable Dabba the Mallian: Tt would be a good thing for me to regulate the lodging-places for the Sawgha, and to apportion the rations of food.’

⁵And when, at eventide, the venerable Dabba the Mallian had arisen from his meditations, he w'ent 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 Sa^^gha, 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 Sawgha, and apportion the rations of food!’ ‘It is well. Lord,’ said the venerable Dabba the Mallian, accepting the word of the Blessed One.

⁶And 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 Sa»«gha, O Bhikkhus, appoint Dabba the Mallian as the regulator of lodging- places, and as the apportioner of rations. And thus, O Bhikkhus, should the appointment be made. 6 IV, 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 Sawgha, saying, ‘ “ Let the venerable Sawgha hear me. “‘If it be convenient to the Sa»?gha, let the Sawgha appoint Dabba the Mallian as regulator of lodging-places, and as apportioner of rations. ‘ “This is the resolution (»atti). ‘ “ Let the venerable Sz-ingha hear me. ‘ “The Sawgha 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 Sa»«gha as regulator of the lodging-places, and as apportioner of rations. The Sa??«gha approves thereof. Therefore is it silent. Thus do I understand.” ’

⁷And 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 IV, 4, 4. THE SETTLEMENT OF DISPUTES. 7 meditation * 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 he appointed one lodging-place together, thinking, ‘ 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 and by the light of the flame thereof he pointed out to them a lodging-place. So much so * 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 Vebhira Passa; may the venerable one appoint us a lodging-place in the Sattapaum Cave; may the ‘ GAyino possibly used with the technical connotation of being addicted to the practice of the Four Gana meditations; but compare Mahavagga I, i, 3, 5, 7. ^ See the comment as quoted by H. O. * Compare the use of teodhS.tuw samdpa^^itv^ at Mahd- vagga I, 15, 4. ‘ Compare api ssu at ^ullavagga I, 9, i. 8 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 Gom^/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 lodging- place at the Tapoda Ghdt; may the venerable one appoint us a lodging-place in the Tapoda Arima; may the venerable one appoint us a lodging-place in (rivaka’s Mango Grove; may the venerable one appoint us a lodging-place in the deer-park at Maddaku/^/^^i.’ 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^, and this the water for washing, and this the staffs, and this the form of (the result of) the consultation of the Surngha^, that at such and such a time are you to enter thereon, and at such and such a time are you to depart therefrom And when the ^ That paribhoaniyaOT 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. ^ Compare below, VIII, 6, 3. * Katika-sa«/^ana«. Compare Gtaka I, 81, and Maha- vagga VIII, 32, and .STullavagga VIII, i, 2. ‘ That this is the correct rendering of this otherwise doubtful IV, 4 , 5- THE SETTLEMENT OF DISPUTES. 9 venerable Dabba the Mallian had thus appointed unto them their lodging-place, he would return back again to the Bamboo Grove.

⁸Now at that time the Bhikkhus who were followers of Mettiya and Bhummaaka ^ had been but recently received into the Samgha, and were wanting in merit, and such among the lodging- places appertaining to the Sawgha as were inferior fell to their lot, and the inferior rations Now at that time the people of Rigaha were desirous of presenting to the Thera Bhikkhus a wishing-gift to wit, ghee and oil and dainty bits^; while to the Bhikkhus who were followers of Mettiya and Bhummaaka they used to give an ordinary gift according to their ability, to wit, scraps of food and sour gruel with it ®. passage is clear from-the closing words of VIII, i, 2, where most of these phrases recur. In the text, for the last word nikkhi- pitabbazw read nikkhamitabbaw, as pointed out in the note at p. 363 of the edition of the text. * These were two of the six leaders of the notorious .Oabbag- giya Bhikkhus. ^ Compare the 22nd Nissaggiya. ® Abhisawkharikaw; 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 in various parts of the sacred literature. ‘ Uttaribhafigam. See the passages quoted in the note on Mahfivagga VI, 14, 3. These three things are also mentioned together at VIII, 4, 4. ® These expressions recur at Gfitaka I, 228. The Samanta Pfisfi- dikfi says merely kawaakan ti sakuntaka-bhattaw. Bilanga- dutiyan ti kafika-dutiyaw. lO IV, 4, 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_faka 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 S used to give a perpetual alms to the Sa»«gha, 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 Bhummaka had been fixed for the morrow at the house of this prosperous householder. And the prosperous householder went to the Arima 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 aroused, and gladdened, and incited by the venerable Dabba the Mallian with * The Samanta PisddikS. says simply kalydwaw bhattaw* assS ti kalySwa-bhattiko. IV, 4, r- THE SETTLEMENT OF DISPUTES. 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 Bhummaka.’ 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 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.

⁹Then the Bhikkhus who were followers of Mettiya and Bhummaka 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 Bhummaka, 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 Bhikkhus who were followers ' Ko//^ake, which means the battlemented gateway which formed the entrance to an important house; and in which there was a room. See Gdtaka I, 227. 12 IV, 4, 7- of Mettiya and Bhummaaka approaching from afar; and spreading out the mats in the entrance hall, she said to them, ‘ Be seated. Sirs.’ And the Bhikkhus who were followers of Mettiya and Bhummaaka 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, ‘ 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 I ’ Then the Bhikkhus who were followers of Mettiya and Bhummaaka 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 of Mettiya and Bhummaaka, when they had finished their meal, returned from the receipt of alms, went to the Arima, and laid aside their bowls and their robes, and sat down outside the porch of the Arama, squatting against their waist cloths * SawghSi-pallatthikdya. There is a misprint in the text (°ttikaya). On this curious expression, see below, V, 28, 2. IV, 4, 8. THE SETTLEMENT OF DISPUTES. 13 silent, and ashamed, with fallen hearts \ and sunken faces, moody, and bewildered . Now the Bhikkhunl Mettiycl came up to the place where the Bhikkhus who were followers of Mettiya and Bhummaaka were : and when she had come there she said to them : ‘ My salutation to you, Sirs ®! ’ When she had so said the Bhikkhus who were followers of Mettiya and Bhummaaka 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 Bhum- maaka did not speak. And she said: ‘ Wherein have I offended you, Sirs ? Wherefore do you not speak to me ? ’ ‘ Are you then so indifferent *, sister, when we are tormented by Dabba the Mallian ? ’ ‘ But what can I do, Sirs ? ’ ‘ Pattakkhandhi, which the Samanta PSsSdikd explains by patitakkhandhS. KhandhS here seems to mean ‘ faculties.’ Compare the use of Dhammd in a similar connection at Mahd-parinib- bdna Sutta II, 32=Mah4vagga V, 13, 9 ; and see Buddhaghosa’s commentary on that passage, quoted by Rh. D. in ‘ Buddhist Suttas from the P 41 i,’ p. 36. ® Appaibhdnd. PaibhdnaM is the rapid suggestion of an idea in a case of doubt or difficulty, an illumination; so that pa- /ibhSnako, the man of ready wit, may be compared with upaya- kusalo, 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 the scene (in the next paragraph) supplied the want. Till then they hesitated, drifted. ^ 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. * A^^^upekkhati. Compare Gfitaka I, 147. 14 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 Bhikkhuni Mettiyd, accepting the word of the followers of Mettiya and Bhummaka. And she went to the Blessed One [and spake even as she had been directed].

¹⁰Then 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 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.] ^ Literally, ‘ Do you recollect ? ’ But it is quite clear from the technical words at the close 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 ‘ conscience ’ which has played so great a part in theological and ethical speculation. IV, 4, 9* THE SETTLEMENT OF DISPUTES. 15 Then said the Blessed One; ‘ The Dabbas, O Dabba, do not thus repudiate K 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 ! ’ And the Blessed One addressed the Bhikkhus, and said: ‘ Expel then, O Bhikkhus, the Bhikkhunt Mettiyi, and examine those Bhikkhus about it.’ And so saying he rose from his seat and entered into the Vihira. Then those Bhikkhus expelled the Bhikkhuni Mettiyi. But the Bhikkhus who were followers of Mettiya and Bhummaka said to those Bhikkhus ; ‘ 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.’ ‘ What then, Sirs ? is it you who are thus harassing the venerable Dabba the Mallian with a groundless charge and breach of morality ? ’ ‘ That is true. Sirs.’ Then those Bhikkhus who were moderate were indignant and annoyed and complained, saying, ‘ How can these Bhikkhus the followers of Mettiya and Bhummaka 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.’ * Here the word used is abhigndmi. i TV, 4, lo. 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 Sawgha grant to Dabba the Mallian, whose conscience in respect of this matter is quite clear, the Proceeding for the consciously innocent lo. ‘And thus, O Bhikkhus, is it to be granted. ‘ Let that Dabba the Mallian go before the Samgha, and having arranged his robe over one shoulder, let him bow down at the feet of the senior Bhikkhus, and crouching down let him stretch ‘ 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 Vie- siha 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 (sarito) 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 con- jecturally 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 iTullavagga I, 2, and 5 at the end; and X, 20. Ukkuika« nislditvS. 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 groimd, 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 Piakas as a posture of humility. IV, 4, 10 . THE SETTLEMENT OF DISPUTES. 1 7 forth his hands with the palms joined together, and let 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 Sagha 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 (watti) before the Sa^^gha. “ Let the venerable Sa;;«gha hear me. These Bhikkhus, Sirs, the followers of Mettiya and Bhummaka, 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 Sa?;«gha, 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 Sasgha 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 qf the acquittal of those who are conscious of innocence, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. And a third time I say the same thing. Let the venerable Samgha hear me. These Bhikkhus (&c., as before, down to) let him speak. The acquittal of those who are conscious of innocence has been [20] c 1 8 iTULLAVAGGA. IV, 4, ll. granted by the Sawgha to Dabba the Mallian. The Sa»«gha approves thereof. Therefore is it silent. Thus do I understand ’ II. ‘ 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 Sawgha for acquittal as being conscious of innocence, the Sa.mgha. 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 The Bhikkhus warned the Bhikkhu Gagga of a fault so committed by him when insane and out of his mind, saying, ‘ Does the venerable one call to * This section is repeated below, chap. 14, § 27, with the necessary alterations for a general rule instead of a particular case. ^ The particular decision given in this chapter for the particular case is elaborated in chap. 14, § 28 below into a general rule for every similar case. ’ Buddhaghosa explains this word as follows; ‘Bhlsitapa- rikantan ti vdMya bhSsitaw kdyena parikkantaw parikkametvS katan ti attho.’ The similar word Parikantaw, which occurs in the Sutta-vibhahga, Pdrka IV, i, 2, in the sense of lacerated, is from the root krmt. IV, 5 , 1 - THE SETTLEMENT OF DISPUTES. 19 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 samaa, as well in speech as in act, may have been committed by me when 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. Ts it true, O Bhikkhus, that those Bhikkhus (&c., as before, down to) such and such an offence ? ’ ‘ 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 Gagga the ^ Nam in the text is correct. It is identical with the ft am so frequently found in Jain Prakrit ; on which see Weber in his Bhagavatt ‘ Abhandlungen der Berliner Akadamie,’ 1865, pp. 422 and foil. IV, 5, 2. io Bhikkhu who is now sane the dispensation for those who are no longer insane.

¹¹‘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 Sawgha, exactly in the same way as in the last case, chapter 4, § 10].’

¹²I. ‘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 of those 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 as if in a dream.” Then if the Samgha grant him IV, 6, 3 . THE SETTLEMENT OF DISPUTES. 21 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 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.

¹³‘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 samaa have been committed, as well in speech as in act. And either the Sawgha, or a number of Bhikkhus, or a single Bhikkhu, warns him in respect 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. ‘ Ummattakdlayaff? karoti, on which Buddhaghosa says nothing. The word recurs in the following section. 22 IV, 7,1. ‘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 Sawgha (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.’

¹⁴I. Now at that time the Af/^abbaggiya Bhikkhus carried out official acts against Bhikkhus who had not confessed themselves guilty—the Ta^^aniya- kamma, or the Nissaya-kamma, or the Pabbi- ^aniya-kamma, or the Pais 4 raiya-kamma, or the Ukkhepaniya-kamma. Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘ How can the A'^abbaggiya Bhikkhus (&c., as before).’ And those Bhikkhus told the matter to the Blessed One. THE SETTLEMENT OF DISPUTES. IV, 8, I. ‘Is it true, O Bhikkhus, that the isT/^tabbaggiya 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 Ta^- ^aniya-kamma, or the Nissaya-kamma, or the Pabb4^aniya-kamma, or the Pais4ra;^iya- kamma, or the Ukkhepaniya-kamma,—is to be carried out against Bhikkhus who have not confessed themselves guilty^. Whosoever does so, shall be guilty of a dukkaa offence.’

¹⁵I. ‘ Now, O Bhikkhus, an official act carried out against a Bhikkhu who has confessed himself guilty is invalid as follows, and is vidid as follows. And how does such an official act become invalid ? In case a Bhikkhu have committed a P4r^^ka 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 Parika.” And he replies thus, “ I have not. Sirs, been guilty of a P4rka. I have been guilty of a Sa»«gh4disesa.” And in respect thereof the Sawgha deals with him for a Sa»?gh4disesa. Then that official act is invalid.’ ‘ The mode in which such a confession ought to be made is set out in full in IV, 14, 30-34. 24 IV, 8, 2. [And so also if on being warned of any one of the seven offences^ 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 P4ra- ^ka offence, and in respect thereof the Sa;; 2 gha, or a number of Bhikkhus, or a single Bhikkhu warns him, saying, “ The venerable one has been guilty of a P4rciika.” And he replies, “ Yea, Sirs, I have been guilty of a PirAka.” And in respect thereof the Samgha deals with him for a P4rka. Then that official act is valid [And so for each of the other offences mentioned in ^ I, the whole of § 2 is repeated.] 9 ^ 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*, were unable ‘ The same, namely, as those in the list given at Mahvagga IV, 16, 12, &c. ^ 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. * On this chapter, see further below, IV, 14, 16. * Antiamannam mukhaisattthi vitudantd viharanti. Literally, ‘ with mouth-javelins.’ Vitudati, and not vitfldati as Childers gives, is the right spelling. So Fausboll reads at Gtaka II, 185, 186. IV, 9 . THE SETTLEMENT OF DISPUTES. 25 to settle the disputed question (that was brought before them). They told this matter to the Blessed One. ^ ‘ 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^, 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 Sawgha, saying, ‘ “ Let the venerable Sa^^gha 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 (watti). ‘ “ Let the venerable Sawgha hear me. The SaiWgha 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 * From here to the end of the chapter recurs in IV, 14, 24. “ These are the qualifications always ascribed to oiie who rightly fills any judicial offence, and are called the four A gat is. They are the especial attributes of a good king sitting as judge, and are mentioned elsewhere (Sawghadisesa XIII; Mahavagga VIII, 5, 2; VIII, 6, I; and below, VI, ii, 2) of other ofiBcials of the order with duties similar to those in the text. 26 IV,. 10, 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 k 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 ^ —when the case has not run its course (that is, when the necessary preliminaries of submission to arbitration have not been carried out®)—when regarding the matter in dispute the Bhikkhus have not formally remembered, or been formally called upon to remember, the offence *—when the taker of votes ® knows that those whose opinions are not in accordance with the law will be in the majority. * On this chapter, see further below, IV, 14, 24-26. ® Oramattakawz. Compare the English law maxim, De minimis non curat lex. ® Buddhaghosa says, Na ^a gatigatan ti dve tayo dvise na gata«, tattha tatth’ eva vd dvitikkhattuw aviniMitaw. See on these proceedings above. ‘ Buddhaghosa says, Na ^a sarita-sdritan ti dvitikkhattuw tehi bhikkhfthi sayam saritaw va anfkhi sdritaw vd na hoti. ° Gdndti ti saldkaK gdhento ^dndti. (S.P.) IV, II, I. THE SETTLEMENT OF DISPUTES. 27 or probably^ may be in the majority—when he knows that the voting will result in a schism in the Saigha—when he is in doubt whether the voting will result in a schism in the Sawgha—when the votes are irregularly given ^—when all do not vote equally ®—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 . ‘ And which are the ten cases in which the voting is valid ?’ [The ten cases are precisely the reverse of the other ten.]

¹⁶I. Now at that time tlte Bhikkhu Uvaa®, being examined in the midst of the Sawgha with an offence, when he had denied then confessed it, when he had confessed it then denied it, made ’ App eva n 4 ma. That this phrase does not merely mean ‘ perhaps' is clear from its use in § a. ® Adhammena gawhanti ti adhammavddino eva»? mayazn bahfi bhavissdmd ti dve dve saldkiyo gawhanti. (S. P.) ® On vaggd, here = vi + agga, compare our note on the 21st PS>^ttiya, and ATullavagga I, 2, i. Buddhaghosa here says, VaggS. gawhanti ti dve dhammavi.dino ekaw dhammavSdi- salakaz« gahanti evaw dhammavddino na bahu bhavissanti ti maiinamand. ‘ With this chapter the 26th section of chapter 14 should be compared, where very curious means are inculcated for avoiding some of the votes here stated to be invalid. ' In the Burmese MSS. the name of this monk is written Upavtla. 28 IV, II, 2. counter-charges and spoke lies which he knew to be such Those Bhikkhus who were moderate were annoyed, murmured, and became indignant, saying, ‘ How can the Bhikkhu Uvaa 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].’ ‘ 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 Sa^^gha carry out the Tassa-pdpiyyasiki-kamma (the Proceeding in the case of the obstinately wrong) ®.’ 2 . ‘ And thus, O Bhikkhus, is it to be carried out. In the first place the Bhikkhu Uv4/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 ' Awwena z.nnz.m paiJarati. We follow Wijesiwha Mudali- yar’s interpretation of this phrase as given by Childers (s. v. tassa- pSpiyyasikS.). ^ 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. ® The exact meaning of the phrase is somewhat doubtful, owing to the ambiguity of the tas sa. It should probably be analysed ‘ the proceeding against one who is more sinful (pipiyo) than that (tassa);’ that is, who adds sin to sin. Childers gives a long note on the Proceeding drawn by WijesiOTha Mudaliyar from this chapter, but does not analyse the word. IV, II, 3 . THE SETTLEMENT OF DISPUTES. 29 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 Samgha hear me. This Bhikkhu Uvia, being examined in the midst of the Sawgha 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 Sarngha, let the Samgha carry out the Tassa- p4piyyasiki-kamma against the Bhikkhu Ovia. ‘ “ This is the motion. ‘ “ Let the venerable Sawgha hear me. This Bhikkhu Uvia (&c., as before). The Sa»^gha carries out the Tassa-papiyyasiki-kamma against Uvia the Bhikkhu. Whosoever of the venerable ones approves of the Tassa-pipiyyasiki-kamma being carried out against Uv&/a the Bhikkhu, let him keep silence. Whosoever approves not thereof, let him speak. ‘ “ A second time I say the same thing. This Bhikkhu Uvia {&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-papiyyasiki-kamma has been carried out by the Saswgha against Uvia the Bhikkhu. Therefore is it silent. Thus do I understand b’” * This Kammavdi is precisely the same as is laid down in jullavagga I, i, 4, &c. in the case of all the other penal Kammas. 30 IV, 12, r.

¹⁷‘ There are five things, O Bhikkhus, which are necessary to the valid carrying out of the Tassa- pipiyyasiki-kamma. To wit—he is impure, he is shameless—a censure has been set on foot against him^—the Samgha. 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-pipiyyasika-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-pipiyyasika-kamma is characterised, it is against the Dhamma, and against the Vinaya, and difficult to be settled. ‘ 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] ^ Compare the use of anuvSdo in .ffiillavagga I, 5. “ These paragraphs exactly correspond to paragraphs at .^ulla- vagga I, 2. It is probably merely owing to this repetition that it is here also prescribed that the accused person must confess IV, 13, I. THE SETTLEMENT OF DISPUTES. 31

¹⁸[This paragraph exactly corresponds to jK'ulla- vagga I, 4, paragraph i, as to the three cases in which the Sa/^gha, if it likes, may carry out the Tassa-p 4 piyyasik 4 -kamma against a Bhikkhu.]

¹⁹[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 Tagniya-kamma.] Then the Sawzgha carried out the Tassa-pi- piyyasik^-kamma against Uv 4 /a the Bhikkhu. 13 h I. Now at that time, while the Bhikkhus were continuing in quarrels, strifes, and disputes, they had been guilty of many things unworthy of a Samaa, as well in word as in deed, and it occurred to the Bhikkhus, ‘ 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. * The whole of this chapter recurs below, IV, 14, 33. 32 IV, 13, 2. we manage ?” I enjoin upon you, O Bhikkhus, to settle a matter of this kind by Tiwavattharaka (the Covering over as with grass) k

²⁰‘ 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 Sa»«gha, let the Sa;;«gha settle this matter by the Covering over as with grass—except only as regards serious offences 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/^gha, both on your behalf, venerable Sirs, and on my own behalf, both such offence as is yours, venerable Sirs, and such offence * Buddhaghosa’s commentary on this expression will be found in the notes to H. O.’s edition of the text, pp. 313, 314. Buddhaghosa (H. O. loc. cit.) explains this as meaning either Piriika or Sawghidisesa offences. So also he explains DuMulld ^patti at Mahavagga X, 5, 4. IV, 13, 2. THE SETTLEMENT OF DISPUTES. 33 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 Sa^^gha, saying, “ May the venerable Sa»?gha hear me. While we (&c., as before, down to) in divisions. If the time seems meet to the Sarngha, I would confess^ in the midst of the Sagha, 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 with 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 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 Samgha, to the end that they may be covered over as with grass, except * Deseyya»2. Compare IV, 14, 33, at the end. [ 20 ] D 34 IV, 14, I. as before mentioned. The Sa*»«gha 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 b’

²¹I. Now at that time Bhikkhus had disputes with Bhikkhus, and Bhikkhunis with Bhikkhus. And the Bhikkhu Af/^anna forcing his way (into the apartments) of the Bhikkhunis took the part of the Bhikkhunis and disputed with the Bhikkhus. * On these phrases Buddhaghosa has the following note : Di//Advikamman ti ye pana na me taw khamatt ti armamannS, dis/^dvikammaw karonti tehi vd saddhh« dpattiw ipagitvS, pi, tattha andgatd dgantvS vd khanAam datvd parivewddisu nisinnd, te Spattihi na vu//,^ahanti. This is more an exegesis on the rule than an explanation of the words Di//^4vikamma»2 /^apetvS, the exact meaning of which remains doubtful. The literal rendering would be ‘ except as regards the manifestation of opinion.’ “ It was with reference to this conduct of Khanna that the Buddha is stated in the Mahd-parinibbna Sutta VI, 4 to have imposed a penalty upon him. He is also mentioned above, I, 25-31, and below, XI, i, 12-14. ® Compare the i6th and 43rd Pdttttiyas. Buddhaghosa says here, Bhikkhunfnaw? anupakha^^d ti bhikkhuninaw? anto- pavisitvd. IV, 14, 2. THE SETTLEMENT OF DISPUTES. 35 Those Bhikkhus who were moderate were indignant, &c. . . , told the Blessed One, &c. ... he addressed the Bhikkhus, and said :

²²‘ There are, O Bhikkhus, the following four kinds of legal questions that require formal settlement by the Sa;;^gha; (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 k ‘ 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 Tathhgata,” or “This is not taught nor spoken by the Tathagata,” or “ This has been practised by the Tathdgata,” or “ This has not been practised by the Tathagata,” or “This has been ordained by the Tathigata,” or “ This has not been ordained by the Tathigata,” 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 or “ This is a most grave offence,” or “ This is not a most grave * The various ways of settling these four kinds of legal questions are recapitulated in §§ 27-34 of this chapter. ® Sdvasesa-anavasesS-Spatti. The ParivSra IX, i, 10 says, YS si ipatti anavasesi si ipatti na katamena adhikaraena na katamamhi na katamena samathena sammati. It is practically equivalent therefore to Piriki. Those offences which can be done away, but only by the Sawgha, are called accordingly in the Buddhist Sanskrit Sawghivaresha, which corresponds to the Pili Sawghidisesa. The translation and note at Mahavagga X, 2, 4 should be altered accordingly. D 2 36 IV, 14, 2. offence.” Whatsoever quarrel, strife, controversy, difference of opinion, contradiction, opposition, cantankerousness k 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 ^ admonition ^ candid opinion making of excuses * for a person, or making fun of him, there may be, that is called a legal question arising out of censure. ‘ And among these, what is a legal question arising out of offence ? The five groups of offences ® are subjects of legal questions of offences, and the seven groups of offences® 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 Sawgha a matter which ought to be done, an obligation, a matter for which leave ought to be formally asked, the pro- ^ Vipa^/^atS.yavohSro ti ^itta-dukkhatthSya voharo pharusa- vaJanan ti attho (S. P.). ^ Anullapananubhaandti ubhayaw anuvadana-vevaana- mattam eva (S. P.). ® Anusampavankata ti punappunawz kdya-iittara vaJahi tatth’ eva sampavahkatd anuvadanabhavo ti attho (S. P.). * Abbhussahanatd ti kasmd evaw na upavadissami upava- dissami yeva ti ussahaw katvd anuvadand (S. P.). ® That is to say, Pardika, Sawghddisesa, PdJittiya, Pdidesa- niya, and Dukkaa, as below, in IV, 14, 14; IX, 3, 3. * That is to say, the five mentioned in the last note, and besides them, Thulla^/^aya and Dubbhdsita. IV, M, 3- THE SETTLEMENT OF DISPUTES. 37 posal of a resolution the proceeding by «atti- dutiya-kamma ^ or by »atti->^atuttha-kamma ^ that is called a legal question of business.

²³‘ 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 Samgha, 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 Samgha, 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 ^ Apalokana-kamman ti- 4 di panatass’ eva pabheda-vafenaw/. Tattha apalokana-kamma»2 nama sima///^akam sawghaOT so- dhetvS Mandarahanazw ^^andaw Aharitvi samaggassa anumatiya tikkhattim savetvS kStabba-kammawz (S. P.). ^ See our note at MaMvagga I, 28, 3. The Samanta Pasa- diki here says, jiattidutiyakammaw pana apaloketvS, kattab- ba«? pi atthi akattabbaw pi atthi. Tattha stmasammuti stma- samfihananS kathinadana»« kathinubbharo khhvatthudesani vihira- vatthudesanS ’ti imani kia kammSni garukani apaloketva kStuOT na va//ati, wattidutiyakammavi/^aw savetv^ ’va kS,tabbani, avasesS te- rasa sammutiyo senisanagihakamatika (Ppatta) ^^varaddnati(°di°/)- sammutiyo ka. ’ti evarfipni lahukakammani apaloketv^ pi katuz va//anti. 38 IV, 14, 4. 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 h 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].

²⁴‘ 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 ^ Palest; no doubt connected with the primary meaning of the word ‘ leaf,’ as is also its use in the sense of ‘ covering, lining,’ in eka-paldsikd updhand at MahS.vagga V, i, 29. The expression forms the subject of Puggala II, 2. See also Gataka III, 259. IV, 14 , g. THE SETTLEMENT OF DISPUTES. 39 most grave offence.” These are the three causes of wrong-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”].

²⁵‘ 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 ‘ 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, 40 IV, 14 , 6. or ugly, or a dwarfs, or diseased, or blind of one eye, or lame, or humpbacked, or crippled, 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 then people find fault with him on that account. This is how speech gives rise to legal questions of censure.

²⁶‘ 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.)

²⁷‘ 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. ’ Buddhaghosa has no explanation of these terms here, but on Ahguttara NikSya III, 2, 3, where the whole list recurs, he says (as Dr. Morris is good enough to inform us) that okoimako is equal to laku«/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. ^ 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. 41

²⁸‘ Legal questions of dispute. Right. Wrong. Undetermined h ‘ 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.]

²⁹‘ 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.]

³⁰‘ Legal questions of offence. Right. Wrong. U ndetermined. ‘ There may be a legal question whether an offence is wrong, and there may be a legal question ^ We have already pointed out (above, IV, i, 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 in § 10), which are set out, but the principle is the same. 42 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.

³¹‘ Legal questions of business. Right. Wrong. Undetermined.’ [It may be all three, according as the Bhikkhus performing the business specified, as in § 2, are right- minded, wrong-minded, or of undetermined mind. The form of the paragraph as in ^ 8 throughout.]

³²‘ 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 no 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. 43 ‘ 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 Sazwgha. ‘ 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;;^gha is both such a legal question and also a dispute.’

³³[The same distinction drawn between censure, and a legal question of censure requiring formal settlement]

³⁴‘ 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. 44 IV, 14, 15. ‘ And of these, which is an offence (Apatti) which is not subject of a legal question ? Conversion, higher attainment (sot-dpatti, sam-clpatti), these are dpattis which are not subjects of a legal question’. 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.

³⁵‘ 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 »atti-dutiya-kamma, or by «atti-/^atuttha- kamma, that is official duty which may be the subject of a legal question of business. ^ 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. Sotdpatti is the ‘attainment to,’ the ‘entering upon’ the stream, that is, the course of the Excellent Way. The SamSpattis, 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-pawwatti. IV, 14, I. THE SETTLEMENT OF DISPUTES. 45 ‘ And of these, which is the official duty which is not subject of legal question ? The duties of an d/^ariya, of an upa_^^^dya, of a fellow pupil under the same upa^^/^dya 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 h

³⁶‘ 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 ^ and by the Proceeding by majority of the Sa;;«gha ®. ‘ 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 witj 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 * Here again the whole section depends upon a play upon the various meanings of the word 'kikkLm. In the technical phrase kiJddhikarawaw, the word means solely the business or the agenda at the formal meetings of the Sawgha (compare above, § 7). In the problems or riddles of this section its more common meaning of ‘duty’ is brought into play. ® SammukhS-vinayena. See above, chapter 2. ® Yebhuyyasikena. See above, chapter 9. 46 IV, 14, 16. 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 Sa?;«gha, 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 Sawgha ? As many Bhikkhus as are capable of taking part in the proceeding they must be present. The formal consent must be produced of those who are in a fit state to convey their consent ®. Those who are present must havo lodged no objection (against any one of them taking part in the proceeding)*. This is the “ presence ” in such a matter of the Sa;»gha. ‘ 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- ^ The following five paragraphs recur in IV, 14, §§ 34, 27, and four of them in IV, 14, 21, 30. ® KammappattS. See Parivara XIX, i, 7, et seq. ^ See above, Mahavagga II, 23. * Or rather, perhaps, ‘ against the proceedings which are being carried out.’ IV, 14, l. THE SETTLEMENT OF DISPUTES. 47 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 Pd/^ittiya If one who has conveyed his consent complain of the decision, such complaint is a Pdiittiya

³⁷‘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.)

³⁸‘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 ^ This is the 63rd Pa^^ittiya. ^ This is the 79th PSittiya. The whole paragraph is repeated several times below in this chapter. 48 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. 49 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 ^ 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 ^ i, down to the end.)

³⁹‘ 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 I enjoin upon you, O Bhikkhus, to settle the case by referring it (to a jury or commission) ®. ^ Ettakena vS antarena, on which Buddhaghosa has nothing. On = eva, see Bohtlingk-Roth s.v. va, No. 4. ^ These words recur at XII, 2, 7, where an instance occurs of the mode of proceeding here laid down. ® Ubbhikya. Childers has quite misunderstood both the meaning and the derivation of this term. It must be derived. [20] E 50 IV, 14, 19. ‘ A Bhlkkhu 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 Pitimokkha—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 ^—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^, in such truths must he be well versed, of such must he be full, they must be laid up in his words and dwelt on in his heart, being penetrated throughout through right insight^—both the Pitimokkhas must have from ud-f-vah; and means simply ‘ reference ’—the turning over of a difficult or intricate case from the general Sawgha to a special committee, as was done at Vesali (below, XII, 2, 7). ’ With this passage (so far) compare the Akahkheyya Sutta, § 2 (translated in Rh. D.’s ‘Buddhist Suttas,’ p. 210), where the wording is somewhat different. See, however, the various readings here. “ We prefer to translate, in accordance with IX, 5, i below, sStthaw savyaffanaw? as given in the corrections to the text on p. 303; thus making the phrase ‘ in the spirit and in the letter ’ refer to the brahma-/ 5 ariyaj, and not to the dhammd. But it should be pointed out that the parallel passage in the stock description of a Buddha (for instance in Tev(gg-a Sutta I, 46, translated in Rh. D.’s ‘Buddhist Suttas,’ p. 187) would support the reading given here in the text, referring the phrase in question to the dhammi, and not to the brahma-^ariyaw. ® See the various readings, and compare Sigdlovada Sutta, p. 301; Gataka II, 247, 293; Mahdvagga VI, 25, i. * Though diUAi 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, ii. IV, 14 , 20. THE SETTLEMENT OF DISPUTES. 51 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 ^—further he must be an expert in the Vinaya, irrefutable therein ^—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®, 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 *.

⁴⁰‘ 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 Sawgha thus; ‘ “ May the venerable Sa»?gha 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 * Perhaps this may mean ‘ both as to the Suttas themselves and as to the Old Commentary upon them’—suttato anuvy awanaso. See ‘Vinaya Texts,’ vol. i, p. xviii, and note 2, p. xxix. ® Vinaye khe'ko hoti asazhtro. Compare on the use of these words, G'ataka I, 290; II, 161; Sutta Nipta V, 18, 26. ® On all these terms, which have occurred above at IV, 2, r, 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 are chosen from each side. 52 IV, 14, 21. 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 Sawgha hear me. Whilst (&c., . . . down to) no single utterance was clear. The Samgha 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 Samgha on the committee for the settlement of this case. Therefore is it silent. Thus do I understand.”

⁴¹‘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 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 ‘ And of these, what is the presence of the Dhamma (&c., as in f 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 Paiittiya

⁴²‘ If, O Bhikkhus, whilst the case is being ^ Sammukha-vinayena. See chapter 2. ^ This is the same as in § 16 of this chapter, except that ‘the presence of the Sawzgha ’ is omitted. ® See the 63rd Paittiya, and § 17 above. IV, 14, 24- THE SETTLEMENT OF DISPUTES. 53 enquired into by those Bhikkhus, there should be there a Bhikkhu who is a preacher of the Dhamma, but neither has the Sutta ^ been handed down to him nor the Sutta-vibhahga, 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-vibhahga. 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^ 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).’

⁴³(The same decision if the Sutta has been handed down to him, but not the Sutta-vibhahga.)

⁴⁴‘ If those Bhikkhus, O Bhikkhus, are not able by the committee to settle that case, those Bhikkhus, O Bhikkhus, ought to hand over the case to the Sa;;«gha, saying, “We, Sirs, are not able by a committee to settle this case, let the Sawgha settle it.” I enjoin upon you, O Bhikkhus, to settle such a case by vote of the majority (&c., as in chapter 9 to the ’ That is, the Ptimokkha. “ Literally, ‘ cause him to arise.’ 54 IV, 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 k 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 Pdittiya. If one who has conveyed his consent complain of the decision, such complaint is a Paittiya

⁴⁵Now 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 ’ This sentence is also used of the other modes of settlement below, §§ 27, 29. ^ So also above, § 16; and below, §§ 27-29. IV, 14, 25. the settlement of disputes. 55 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 ^ had been handed down; reciters of the Dhamma, of the Vinaya, and of the Mdtikis 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.mgh^ at Sdvatthi, so is it well settled! ’ decided the case in the same way. Then those Bhikkhus who had been discontented with the decision of the Sawgha 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 Sdvatthi, discontented with the decision of the number of Theras, dis- ‘ That is, the Four Nikyas, now forming the Sutta Piaka. ^ See our note above on .Sullavagga IV, i, 2. 56 IV, 14, 26. 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. 26k ‘I enjoin upon you, O Bhikkhus, three ways of taking votes, in order to appease such Bhikkhus ^ —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 the 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. ‘ 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 ’ On the following section, compare chapters 9 and 10 above. ® On Sawjlattiya, see our note below on VII, 4, i. IV, 14, 27- the settlement of disputes. 57 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 w'hose 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. ‘ These, O Bhikkhus, are the three methods of taking the votes

⁴⁶‘ 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 ' This naive chapter would seem to show that thepia fraus was not unknown to the Buddhist monks at the time when the .fiTullavagga 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. 58 IV, 14, 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 should 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 Sawgha (&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 b That is what belongs herein to the Proceeding for the consciously innocent.’ ^ This clause corresponds to the one above, in § 24, and below, in § 29. IV, 14, 2g. THE SETTLEMENT OF DISPUTES. 59

⁴⁷[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 Pdr 4 ^ka offence, or an offence equivalent to a Pirifika 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 Pirika offence, or an offence equivalent to a Parika 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 * This section again bears exactly the same relation to chapter II 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 refers, we prefer to give that part of this section in full. 60 KULLAVAGGA. IV, 14, 29. offence—a Pariika offence, or an offence equivalent to a PSraika 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 Parafika offence, or an offence equivalent to a Pariika 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 Paraika offence, or an offence equivalent to a Paraika 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 Pdraika offence, or one equivalent to a Pdraka offence } Come now, Sir, ascertain for certain whether you are conscious of having been guilty of such and such a grievous offence—a Pariika offence, or one equivalent to a Piraika offence ? ” And he replies, “Yes, I am conscious. Sir, of having committed such and such an offence—a Para_^ika offence, or one equivalent to a Piraika 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 ii, ^2, down to the end, reading “such and such a Bhikkhu ” for “ Upavdla,” and “grievous offence ” for “ offence ”). IV, 74 , 30 " the settlement of disputes. 61 ‘ 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 Sawgha {See., as in § i). 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 Payittiya.

⁴⁸‘ 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 consession of guilt?” he should be told, “Yes, it can.” If he should say, “How may that be ?” the answer should be as follows : 62 IV, 14, 30. ‘ 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^!” ‘ 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 confesses, both are present. That is the presence of the particular individual in such a proceeding. And what therein belongs to the Proceeding on consession 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 ' Ayati»« samvareyydsi. So again in the next section. Compare V, 20, 5. IV, 14 , 32 - THE SETTLEMENT OF DISPUTES. 63 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 Pd/^ittiya^.

⁴⁹‘ 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 ^ that Bhik- khu’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.)

⁵⁰‘ If he should thus receive absolution, it is well. If he should not receive it, that Bhikkhu, O Bhikkhus, should go before the Samgha (&c., as in last section, down to the end, then adding): And if one who has given his consent to the pro- * See §§ 16, 29, &c. of this chapter. ® Paigaheyya«. See V, 20, 5. 64 IV, 14, 33. ceeding thereafter make complaint thereof, that is a Paittiya.

⁵¹‘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, i, 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 w'ho confesses, and he to whom the confession is made k 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. ^ This refers to the technical term of the Proceeding in question, tiavattharakena 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. 65 ‘When a legal question, O Bhikkhus, has been thus settled, if a disputant re-open the question, such re-opening is a Piiittiya. If one who has conveyed his consent complain of the decision, such complaint is a Piittiya.

⁵²‘ 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. [20] F 66 V, I, I.

¹On the Daily Life of the Bhikkhus.

²I. Now at that time the Blessed One was staying at Rag'agaha, in the Bamboo Grove, in the Kalandaka Niv 4 pa. And at that time the AT/^abbaggiya Bhikkhus, when bathing, used to rub^ their bodies—thighs, and arms, and breast, and back—against wood. The people were annoyed, murmured, and became indignant, saying, ‘ How can the Sakyaputtiya Samaras do so, like wrestlers, boxers, or shampooers^?’ 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-sagha, asked the Bhikkhus ; Ts this true, O Bhikkhus, what they say, that the A'.^abbaggiya Bhikkhus, when bathing, rub (&c., as before).^’ ‘ It is true. Lord.’ ^ UgghaOTseti. The simple verb occurs below, V, 9, 2, 4, X, 10, 2, and at (rdtaka, vol. i, p. 190. It is the Sanskrit root gharsh. ^ On malla-mu//^ikd Buddhaghosa merely says muMika- mallL His note on gama-poddav^ (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, V, 2, 5). But it is difficult to see how that fits in with the connection here. V, I, 3 . ON THE DAILY LIFE OF THE BHIKKHUS. 67 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 dukkaa.’

³Now at that time the Wiabbaggiya 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).

⁴Now at that time the AT/^abbaggiya Bhikkhus used to bathe on an A//ana (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 dukkaa.’ [Paragraphs similar in every respect to the last follow as to Using a Gandhabba-hatthaka ^ when bathing. Using a Kuruvindaka-sutti® when bathing. Rubbing their bodies, when under water, up against each other * So Buddhaghosa loc. cit. ^ A wooden instrument in the shape of a hand, which was first 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. ^ Apparently a string of beads which was first covered with the chunam made from Kuruvindaka stone (a ruby-colomed stone), and then held at both ends and rubbed over the body. See Buddhaghosa’s note loc. cit. * As Buddhaghosa, loc. cit., explains this by ‘ rubbing their F 2 68 KULLAVAGGA, V, I, 4. Using a Mallaka^ when bathing.]

⁵Now at that time a certain Bhikkhu had the scab, and he could not bathe with comfort without a Mallaka h They told the matter to the Blessed One. T allow, O Bhikkhus, to a sick man the use of a Mallaka not (artificially) made

⁶Now at that time a certain Bhikkhu who was weak through old age was not able to shampoo his own body. T allow you, O Bhikkhus, the use of an Uk- kasika®.’ 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^’

⁷I. Now at that time the .AT^^abbaggiya Bhikkhus bodies up against each other’(l), vigayha has here probably nothing to do with gh, but is simply vigrz’hya. ' 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 nga’s teeth at V, 9, 5, and VI, 3, 5 (naga-dantaka), and V, II, 7 (naga-danta). ^ Buddhaghosa, loc. cit., makes this phrase mean only ‘ made of teeth that had not been previously split.’ Buddhaghosa, loc. cit., explains this word by vattava//i; which is to us equally unintelligihle. * Pudhu-paikan ti hattha-parikammaw vu/?/ 5 ati. Tasm^ sabbesa»« hatthena pi///^i-parikammai katu« va//atl (B.). V, 2, 3- ON THE DAILY LIFE OF THE BHIKKHUS. 69 used to wear ear-rings and ear-drops and strings of beads for the throat, and girdles of beads and bangles and necklaces and bracelets, and rings. The people murmured, &c.The Bhikkhus heard, &c.They told the Blessed One (&c., as in V, I, I, 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 dukkaa.’

⁸[A similar paragraph concluding] ‘ You are not, O Bhikkhus, to wear long hair. Whosoever does so, shall be guilty of a dukkaa. I allow you, O Bhikkhus, hair that is two months old, or two inches long.’

⁹[Similar paragraph concluding] ‘You are not, O Bhikkhus, to smooth® the hair ' Valliki ti ka««ato nikkhanta-mutt-olambakddinaw etaw adhi- vaanaw. Na kevalaw kz. vallika eva, yzm \\nk\ ka»«a-pilandha- nam antamaso tala-pannaw pi na va//ati (B.). Compare sata- vallikaw at V, 29, 4. ® Pdmahga. The meaning of which is not clear from Buddha- ghosa’s note loc. cit. It occurs also at Dipavawsa XII, i, and below in Buddhaghosa’s note on maddaviwa at V, 29, 2 (twice). ® Kai-suttaka«. 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 Bhikkhunis at X, 16. * Ova//ika. This word is explained by Buddhaghosa as the same as valayaw. Ova//iya occurs, apparently in a different sense, at Mahavagga VII, i, 5, and the present word in Buddhaghosa on sata-vallikaw at V, 29, 4. ® Kayura, on which Buddhaghosa, loc. cit., merely says that the meaning of this, and of the following words, is evident. But the Gdtaka commentary (Fausboll III, 437, 14) says kyhran ti givya pilandhana-pasSdhanaz«. ® Osaheti. Compare the Sanskrit flakshwayati. The art of hair-dressing had, at the time when the ATullavagga was com- 70 V, 2 , 4 . with a comb, or with a smoothing instrument shaped like a snake’s hood \ or with the hand used as such an instrument or with pomade or with hair-oil of beeswax ®. Whosoever does so, shall be guilty of a dukka/'a.’

¹⁰[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 \ Whosoever does so, shall be guilty of a dukkafa.’ 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.’

¹¹Now at that time the A’^abbaggiya Bhikkhus (&c., down to) j)osed, been already carried to a high state of efficiency in the valley of the Ganges, as may reasonably be concluded from the numerous kinds of head-dresses figured in bas-relief on some of the oldest Buddhist sculptures. ’ Phaakena ti dantamayddisu yena kenai (B.). ^ Hattha-phaakena ti hatthen’ eva phaaka-ki/^/Jaz karonti, ahgulihi osarahenti (B.). It is clear from this last explanation that the phaaka was a kind of very primitive brush, but without bristles. In passing the fingers through the hair the fingers are naturally held separate, slightly forw'ard, and stiff—precisely as one would hold them if one wished to imitate the hood of a cobra. To make a real brush with bristles was evidently beyond the mechanical appliances of those times, or such an article would certainly have been mentioned in this connection. * On the use of Telaka, compare Mahavagga VI, 13, i, and Sittha-telaka at .^ullavagga IV, 3, i. * Compare .ff'ullavagga X, 10, 4. V, 2, 6. ON THE DAILY LIFE OF THE BHIKKHUS. 71 ‘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 b’ 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 \ Now at that time there was a festival on the mountain-top ® at Rdgaha ; and the ATabbaggiya Bhikkhus went to see it. The people murmured, were annoyed, and became indignant, saying, ‘ How can the Sak5^aputtiya 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 dukkaa.’ ' All these practices are seriatim forbidden to the Bhikkhunts also in .ffiillavagga X, 10, 3. ^ The following section recurs, almost word for word, of the Bhikkhunts, in the Bhikkhunt-vibhahga, Ptttiya X (Sutta-vibhahga, vol. ii, p. 267). ® Giragga-sama^^a. Compare Dtpava»2sa XXI, 32, and MahdvaOTsa, p. 214, line 2. It occurs also in the Introductory Story in the Sutta-vibhahga on the 37th Pa,^ittiya, and Buddha- ghosathere explains it as follows: Giragga-sama^^o ti girimhi agga-sama^^o girissa vd agga-dese sama^^o. He is evidently in 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. 72 V. 3, 2-

¹²Now at that time the AT/^abbaggiya Bhikkhus used to sing the Dhamma with the abrupt transitions of song-singing. The people murmured, were annoyed, and became indignant, saying, ‘ How can the Sakyaputtiya Samaras [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^ 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^.—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 dukkaa.’

¹³Now at that time the Bhikkhus were afraid to make use of intoning®. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to intone.’ * Ayatakena gha-ssarena. Compare ayataken’eva papato at .ffullavagga IX, 1,3. ® 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 pa^^AimS. ^anata, compare the closing words of V, 21, 2; and on the rest of the phrase, Puggala III, 10, 14. The translation ofsarakuttiwis also very doubtful. ® Sara-bhajlaz. So in the Mahavagga we hear that Sowa V, 5. '• ON THE DAIEY LIFE OF TJIE BHIKKHUS. 73

¹⁴I. Now at that time the -Oabbaggiya Bhikkhus used to wear woollen cloth with long fleece to it^. 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 dukkaa.’

¹⁵I. Now at that time the mangoes were ripe in the park of Seniya Bimbisdra, the king of Magadha. And Seniya Bimbisira, the king of Magadha, had given command, saying, ‘ Let the venerable ones have as much fruit as they like.’ Then the iLabbaggiya Bhikkhus plucked even the young fruits and ate them. Now Seniya Bimbisira, the king of Magadha, wanted a mango ; and he gave orders, saying, ‘ Go, intoned before the Buddha a chapter from the Sutta Nipdta. The expression there used is sarena abhSsi, of which ourword is used as the verbal noun, the roots bha« 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 in accordance with the traditional interpretation of this passage, and their Sara-bhaJiMawz was precisely like the intoning of prose passages as practised in our cathedral churches (Rh. D.). ^ Bahira-lomi»2-«««im. Literally, ‘with the fleece outside.’ Compare Mahvagga V, 10, 4, and the Mugghiiaa. Sila, § 5 (p. 193 of Rh. D.’s ‘ Buddhist Suttas ’). 74 V, 5, 2- my good men, to the park, and bring me hither a mango.’ ‘ Even so. Lord,’ said the men in assent to Seniya Bimbisara, 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 Bim- bisira, 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 Sama/^as, 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 dukkaa.’

¹⁶Now at that time it was the turn of a certain multitude to provide the Samgha. 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 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. V, 6,1. ON THE DAILY LIFE OF THE BHIKKHUS. 75 ‘ 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 —or by sword ^—or by nails—when it has not yet had any seed in it—and fifthly, when it has no more seed in it®. I allow you, O Bhikkhus, to eat fruit which has become allowable to Samaas in any one of these five ways.’ 6 b I. Now at that time a certain Bhikkhu died of the bite of a snake. They told the matter to the Blessed One. ^ Buddhaghosa gives in the Samanta P&sadikS on the nth Paittiya the following explanations of these terms. Aggi-pari- ^itan ti aggini pa,rigita.m abhibhfttaw dadMam phu//^an ti attho. The reading pariitaw is correct and should be inserted in the text for pariiitaw. “ Sattha-pariitan ti satthena parig'itaw abhibhfltaOT khin- nam viddhaw vi ti attho. Esa nayo nakha-parite (B., loc. cit.). ® These last two clauses have already occurred at Mahtvagga VI, 21. The principle of the injunction throughout its five divisions is one and the same—the seed, or the capacity of fructification, must either have never existed, or have passed away, or have been destroyed. * This ancient legend has been expanded into a ffataka story, under the title of Khandha-vatta (rS.taka, No. 203 in Professor Fausboll’s edition (vol. ii, 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, Aullavagga VI, 2, 5, where a Bhikkhu is bitten by a snake, the simple precaution enjoined is the use of a higher bedstead. 76 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 Virupakkhas are a royal breed. The Erapathas are a royal breed. The A’^abyapvfttas are a royal breed. The Ka;«h 4 gotamakas 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 Virflpakkhas, the Eripathas I love. ‘ “ I love jOabyaputtas, the Kahagotamakas 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. ‘ “ 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, ‘ “ Let all behold good fortune h and let none fall into sin. * This phrase occurs in the passage at MahS-parinibbana Sutta I, 31, by which Buddhaghosa is so much perplexed. V, 7 , I. ON THE DAILY LIFE OF THE BHIKKHUS. 77 ‘ “ Infinite is the Buddha, infinite the Truth, infinite the Order. Finite are creeping things; snakes, scorpions and centipedes, spiders and lizards, rats and mice. ‘ “ Made is my safeguard, made my defence. Let living things retreat, ‘ “ Whilst I revere the Blessed One, the Buddhas seven supreme k” ’ ‘ I allow you, O Bhikkhus, to let blood 2.’

¹⁷I. Now at that time a certain Bhikkhu, tormented by distaste (for meditation, &c.), castrated himself k 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 ^ 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 ‘Hib- bert 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. ^ This last injunction, which comes in here so tamely, is omitted in the Gfitaka 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 is sufficiently evident from the fact that it has already been laid down in identical terms in the Mahfivagga VI, 14, 4, where it is found in its natural connection. ® Anabhiratiy^ piito attano angaatam ^^indi. This anabhirati is constantly referred to, and always as the result of falling in love, or in connection with sexual desire. 78 V, 8, I. not, O Bhikkhus, to castrate yourselves. Whosoever does so, shall be guilty of a thulla-^-^aya.’

¹⁸I. Now at that time the Se^^Ai of Riagaha had acquired a block ^ of sandal-wood of the most precious sandal-wood flavour. And the Se 7 //^I of Raagaha thought, ‘ How would it be if I were to have a bowl carved out of this block of sandal-wood, so that the chips ® shall remain my property, and I can give the bowl away ? ’ And the Se^^Ai of Raagaha 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 *, and tying that bamboo at the top of a succession of bamboos, he let it be known, saying, ‘ If any Samara or Brahman be an Arahat and possessed of Iddhi, let him get down the bowl. It is a gift to him ! ’ Then Pura;«a Kassapa went to the SefAi of Rdagaha, and said to him, ‘ 1,0 householder, am 1 A Burmese version of the following legend is translated by Bishop Bigandet in his ‘ Legend of the Burmese Buddha,’ vol. ii, pp. 212-216 (Third Edition). ^ Aandana-ga«/^i uppanna hot! ti /^andana-ghaMkS up- pannS hoti (B.). Compare ga«//^ika at Crataka I, i5o=gaWika at ibid. II, 124, and our note below on that word at V, 29, 3. ® Lekhaw. It is clear from V, 9, 2, below, and Buddha- ghosa’s note there, that likhitura is used in the sense of ‘ to plane ’ or ‘ to adze ’ wood or metal; and the Sinhalese MSS. read here likhaw instead of lekhaw. It cannot be ‘to turn,’ as the turning lathe is quite a modern invention. * A similar proceeding is related of a Bhikkhu at 24, i. V, 8, I. ON THE DAILY LIFE OF THE BHIKKHUS. 79 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!’ Then Makkhali Gosila, and Aita Kesa-kambali, and Pakudha Kai/^ayana, and Sa^^aya BelaMi- putta, and Niga;zMa Nata-putta went severally to the Se///^i of Rdagaha, [and preferred the same request, and received the same reply.] Now at that time the venerable Mahd Moggallana and the venerable Vmdolz. BharadvS_^a, having dressed themselves early in the morning, went into Raagaha, duly bowled and robed, for alms. And the venerable Pi;^^ola Bhdradvifu, said to the venerable Mahd Moggalldna: ‘ The venerable Mahi Moggalldna is both an Arahat and possessed of Iddhi. Go, friend Moggallana, and fetch down this bowl, for this bowl belongs to thee.’ ‘ The venerable VlndoXz. Bhdradvifa also is both an Arahat and possessed of Iddhi. Go, friend Bhiradvd^, and fetch down the bowl, for this bowl belongs to thee.’ Then the venerable Vmdold. Bharadvij’a, rising up in the air, took the bowl, and went thrice round Raagaha (in the air). And at that time the Se//,^i of Rdgaha stood in his dwelling-place with his wife and children, and holding up his clasped hands in reverent salutation, he exclaimed, ‘ May the venerable Bhiradva^ be pleased to descend upon our dwelling-place.’ And the venerable Bhiradvi^ descended into his dwelling-place. Then the Se.tth\ of Riagaha took the bowl from the hands of the venerable Bhradva^, and filled it with costly food, and presented it to the venerable Bhhradvia. And 8o V, 8, 2. the venerable Bhiradvia took the bowl, and departed to his Arima.

¹⁹Now the people heard, ‘ The venerable Findola. Bhdradvi^, they say, has got down the Riagaha Se^/,^i’s bowl.’ And those people, with shouts loud and long, followed in the steps of VindoXa, Bhirad- vgdi. 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 Piwabla Bhdradvda, Lord, has got down the Ragaha Setthis 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 Piwflbla BhiradvS^, ‘ Is it true, as they say, that you, Bhiradvda, have got down the Rdagaha Se//> 4 i’s bowl ? ’ ‘ It is true. Lord.’ The Blessed Buddha rebuked him, saying, ‘ This is improper, Bhiradvaa, not according to rule, unsuitable, unworthy of a Samawa, unbecoming, and ought not to be done. How can you, Bhdradvaa, for the sake of a miserable wooden pot, display before the laity the superhuman quality of your miraculous power of Iddhi ? Just, Bharadvda, like a woman who displays herself for the sake of a miserable piece of money h have you, for the sake of a miserable ^ Masaka-rflpassa. On the msaka, see Rh. D.’s ‘ Ancient Coins and Measures, &c.,’ p. 13. It is evident from the use of the word rfipa here that stamped pieces of money were known in the valley of the Ganges as early as the time when the Aulla- V, 9, I. ON THE DAILY LIFE OF THE BHIKKHUS. 8l wooden pot displayed before the laity the superhuman quality of your miraculous power of Iddhi. This will not conduce, Bhiradvia, 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 \ 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 dukkaa^ 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®. And you are not, O Bhikkhus, to use wooden bowls. Whosoever does so, shall be guilty of a dukkaa^.’

²⁰I. Now at that time the Af/^abbaggiya 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 .ffullavagga XII, I, I. ‘ See .ffullavagga I, r, 2. ® Compare the 4th PirSg'ika. ® The use of sandal-wood for this purpose is allowed by the closing words of Mahavagga VI, ii. * This injunction is repeated below in the summary at V, 37. [20] G 82 V, 9, 2. of gold, or made of silver, or set with jewels, or made of beryl (veuriya^), or made of crystal, or made of copper, or made of glass or made of tin, or made of lead, or made of bronze. Whosoever does so, shall be guilty of a dukkaa. I allow you, O Bhikkhus, bowls of two kinds,—those made of iron, and those made of clay.’

²¹Now at that time the support at the bottom of the bowls wore out They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to use circular (pieces of metal) as the supports for your bowls.’ Now at that time the iiT/^abbaggiya 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 ^ It is clear from verses 192-196 of the 13th chapter of the Raa-nigha«/u, written by Narahari of Kashmir in the thirteenth century a. n., that at that time Vai(/<rrya meant ‘cat’s-eye.’ But it is uncertain whether that was the only meaning of the word veuriya 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 Mineralien,’ Leipzig, 1882.) See also Professor Max Muller’s interesting note at p. 266 of his ‘What can India teach us?’ ^ KS.^amayo. There was probably no glass in our modern sense of the word when the .Sullavagga was written. But kia 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 at Khudda SikkhS V. ro. ^ GhaOTslyati. Literally, ‘were rubbed.’ See below, § 3, and our note below on V, 9, 2, 4. V, 9, 2. ON THE DAILY LIFE OF THE BHIKKHUS. 83 SO, shall be guilty of a dukkaa. 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 insertedk They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to shape them ^ (until they get to be the right size to fit in) They would not stay in (?) k ‘ I allow you, O Bhikkhus, to split little pieces of crocodiles’ teeth (to fit them in with) ®.’ Now at that time the .ATabbaggiya Bhikkhus had painted circular linings to the bottoms of their bowls, with painted figures scattered over them, or painted in patches of colour ®, 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 * A^^^fipiyanti. On the use of this word, compare Mahi- vagga VIII, 14, I, where it is used of inserting a slip of cloth in a torn garment. ^ See our note above on V, 8, i. Buddhaghosa says here likhitun ti tanu-kara«-atth 4 y’ etaw vuttaw. The ‘shaping’ may be by carving, adzing, or planing. ® Compare above, V, 8, i, and see Buddhaghosa’s note at p. 316 of the edition of the text. * The reading is corrupt; and therefore this rendering is merely conjectural. See H. O.’s note at p. 316 of his edition of the text. ® On these split crocodiles’ teeth, see our note above on V, i, 4. * R<ipakoki««S,ni 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, ‘patchwork,’ as further explained in our note below on VI, 2, 7; and we have translated accordingly. G 2 84 ■V, 9, 3- with figures, and painted in patches of colour. Whosoever shall do so, shall be guilty of a dukkaa. I allow you, O Bhikkhus, only ordinary linings.’

²²Now 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. ‘You are not, O Bhikkhus, to put away your bowls with water in them. Whosoever does so, shall be guilty of a dukkaa. I enjoin upon you, O Bhikkhus, to dry your bowls in the sunshine^ 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 dukkaa. I allow you, O Bhikkhus, to empty out the water 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 dukkaa. I allow you, O Bhikkhus, to dry your bowls for a short time in a warm place, and then to put them away.’ ' OtSpetvd. The word has already occurred in Mahivagga I, 25, 16. Compare Khudda Sikkhi V. 6 . * Vodakaw katvd. Vodakaw bears, of course, the same relation to sa-udaka«, 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 BHIKKHUS. 85

²³Now at that time a number of bowls were left in the open air without supports; and the bowls were turned over by a whirlwind \ 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^, 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 dukkaa.’ Now at that time the Bhikkhus put their bowls away on the edge of the Paribha«(/a 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 Paribha;^</a. Whosoever does so, shall be guilty of a dukkaa.’ Now at that time the Bhikkhus turned their bowls upside down * on the ground, and the lips wore out. * VSta-ma«(^alikya. So also in the next section and in the Bhikkhunt-vibhahga, Pdittiya 96. The reading at Gataka I, 72 is vdta-ma« 4 alara. “ Mirfante. 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 Sikkhd V. 7. ® Used of a house, this probably means a plastered flooring of scented earth or dried cowdung. See .ff'ullavagga VI, 17, i, and Buddhaghosa’s note there. On the use of the word in tailoring, see Mahdvagga VII, i, 5, VIII, 21. Buddhaghosa, loc. cit. (p. 317), uses the expression mattika-paribha«(fa-kat 4 ya-bhflmiyS,. * Nikkuf anti. See the use of this word at V, 20, 3. 86 V, 9, 4- They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, the use of a mat made of grass k’ 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 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)®.’ 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 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 ^ Tiraa-santhrakaw. That this word means a mat, and not a layer, of grass is clear from its use at Gataka I, 360, and below, V, II, 3. ® .STolaka. The meaning of the word is doubtful, but see Mahdvagga VIII, 18. In the uddana (at p. 143) the corresponding word is ^ola. See also below, VI, 3, i, VI, 19, VI, 20, 2. ® Patta-mS./akaOT. Buddhaghosa says merely, ‘It should be made either of bricks or of wood.’ He confirms the reading of the text (with /as against Childers’s reading mfilako). ‘ Patta-ka«(/olikfi ti mahfi-mukha-ku«<fa-sa«//^finfi bhandak- ukkhaikfi vu^^ati (B.). Ka«(/ola is a wicker-work basket; see Bohtlingk-Roth, sub voce. ® See H. O.’s note on the reading here; and compare the table of contents to this chapter (at p. 143), where the reading awsa- baddhaOT confirms the suggested alteration. If there were any V, 9, 5- ON THE DAILY LIFE OF THE BHIKKHUS. Sj They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, the use of a shoulder- strap (by which to carry the bag), or of a piece of string (by which to tie it on).’

²⁴Now 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 or a chair; and sitting down thoughtlessly ® they upset them, and the bowls were broken. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to put your bowls on the bed, or on a chair. Whosoever does so, shall be guilty of a dukkaa.’ 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 remarks apply to other passages, where the same words occur below, V, ii, 5, V, 12, VI, 12, 3. * The use of these appliances is formally allowed at VI, 3, 5. ^ MaMa. Compare Rh. D.’s note at p. 277 of the ‘Buddhist Birth Stories,’ and Khuddha Sikkhd V. 7. * Sati-sammosS. The word occurs at Milinda-paha (ed. Trenckner), p. 260. It must be connected with muMa-sati, of which the Buddhist Sanskrit equivalent is mushita-smrfti// (see Kathd Sarit S%ara 56, 289). It is evident that Childers’s original explanation of mu//^a-sati from muMa was wrong, and that both words must be referred to the root mush, as he points out at p. 618 of his Dictionary. 88 V, 10, 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 dukkaa.’ 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 dukkaa.’ Now at that time the Bhikkhus, when they were holding the bowls in their hands, opened the door b 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 with your bowls in your hands. Whosoever does so, shall be guilty of a dukkaa.’

²⁵I. Now at that time the Bhikkhus went on their round for alms, carrying water-jugs made out of gourds or water-pots * KavS,/aw paSmetvL The construction of doors is described in detail at V, 14, 3, with reference to the bath-house, and again at VI, 2. That paameti is to open, and not to shut, is clear from VIII, i, 1, just as pattaw paameti at VIII, 5, 2 is to uncover, disclose, the bowl. Compare Khuddha Sikkhi V. 8. ‘‘ Tumba-ka/ 4 han ti lpu-kaihaw vu^^ati (B.). Tumba is gourd, according to Bohtlingk-Roth. See Khuddha SikkhS V. 11. ® Ghai-kaahan ti ghai-kaplaw (B.). The whole section is repeated in the text of each kind of vessel. V, 10, 3- ON THE DAILY LIFE OF THE BHIKKHUS. 89 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 dukkaa.’

²⁶Now 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 \ 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 * do ? ’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use bowls made out of skulls. Whosoever does so, shall be guilty of a dukkaa. And you are not, O Bhikkhus, to take a vow to wear or to use nothing except what j'^ou procure from dust-heaps or cemeteries. Whosoever does so, shall be guilty of a dukkaa.’

²⁷Now at that time the Bhikkhus carried out odd bits, and bones, and dirty water ® in their bowls. People murmured, were shocked, and were indignant, saying, ‘ The very vessel out of which * Vissarazwakdsi, on the use of which idiom see the passages quoted below, .ffullavagga VIII, 1,1. 2 Pisl, 4 illikl See below, 27, 5, and Mahdvagga III, 12, 3. ® This list recurs in the Old Commentary on the roth Pdttiya in the Bhikkhuni-vibhahga. As an explanation of vighSsa, Buddha- ghosa says here u/^yJ/ 4 ittodakan ti mukha-vikkhaianodaka«. 90 V, II, I. these Sakyaputtiya Sama/^as 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 dukkaa. I allow you, O Bhikkhus, the use of a waste-tub

²⁸I. Now at that time the Bhikkhus sewed their robes together after tearing the cloth with their hands ^; 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 Now at that time a blade with a haft to it^ had come into the possession of the Sa»?gha. They told this matter to the Blessed One. ^ Paiggaho. Slop-basin, waste-tub, ‘receptacle’ for odd bits. It is so used below at VIII, 4, 4. ® VipSetva. The three MSS. read vippadetvS, the same corrected to vipphSdetvS, and vipphametvd. M for L is a common mistake in Sinhalese MSS., and the correct reading may possibly be vipphSletvS, if it is not vipphaetvd, as suggested in H. O.’s note, vol. v, p. 259. * Namatakan ti satthaka-ve/. 4 anakai pilotika-kha«(fa« (B.). The word occurs again below at V, 19, i, V, 27, i, and X, 10, 4 (where the nuns are forbidden to use it). Namata is felt; and nSmatika-ahga, the wearing of felt, is inserted by some Sanskrit Buddhist writers in the list of Dhutahgas. (Burnous, Introduction, &c., p. 306.) * Da«(fa-satthakan ti vippalikaw vS z.nna.m pi va ya»2 kinh' da.nda.m yogetv^ kata-satthakawi (B.). Compare da«(fa-ka/, 4 ina« at V, II, 3, and da«<fa-parissavanaOT at V, 13, 3. V, II, 2. ON THE DAILY LIFE OF THE BHIKKHUS. 91 ‘ I allow you, O Bhikkhus, the use of a blade with a haft to it.’ Now at that time the A'-^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 dukkaa. I allow you, O Bhikkhus, the use of handles to your blades made of bone, or ivory, or horn, or of the naa 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 k’

²⁹Now 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 ‘ I allow you, O Bhikkhus, the use of a needle- case made of bamboo ®.’ Even in the needle-cases the needles became blunt. ^ This list is given in the Mahavagga VI, 12, i (where see our notes), as the materials of which ointment-boxes may be made; and below, V, ii, 5, of thimbles. “ Ka««akitS honti ti malagga-kitS (B.). Mala may probably here mean ‘rust,’ if the needles were made of iron. Ka««akitS, ‘spoiled,’ is used of plastered walls and the floors of a VihSra at Mahdvagga I, 25, i5=Arullavagga VIII, i, 3; and pawsu-kita occurs just below in our present passage. Compare also the note on vika««ai in the following section. ® Su;^i-naikaw. On these needle-cases compare the Introductory Story to the 20th (?Staka. It is PdMtiya to have them made of ivory, horn, or bone. (80th Paittiya, but they are there called SM-gharaw.) 92 V, II, 3" ‘ I allow you, O Bhikkhus, to fill the cases with chunam k Even in the chunam the needles became blunt ‘ I allow you, O Bhikkhus, to fill the cases with barley-meal Even in the barley-meal the needles became blunt. ‘ I allow you, O Bhikkhus, the use of powdered stone ®.’ Even in the powdered stone the needles became blunt. ‘ I allow you, O Bhikkhus, to mix (the powder) with beeswax*.’ The powder still did not cohere. ‘ I allow you, O Bhikkhus, to mix sipa/?ika gum® with the powder®.’

³⁰Now 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 ’.’ They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, the use of a Ka^^ina®, ^ Ki««ena hvLuntwa. (B.). ^ SatthuyS ti halidda-missakena piA 5 a-^««ena (B.). ® Saritakan ti pasana-^««a7« vuMati (B.). * Madhu-sitthakena sretun ti madhu-sitthakena makkhe- i\xm (B.). ® The use of this gum for medicine purposes is allowed at Mahavagga VI, 7, where see our note. The present use is again mentioned below, V, 27, i. ® Sarita-sibb ,/ikan ti madhu-sitthaka-pilotikaw (B.). Vika««ai hoti. See the note on this expression at MahS- vagga VI, 21, I. 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««o) was not straight. * What KaMina may mean in this connection is not exactly V, II, 3- ON THE DAILY LIFE OF THE BHIKKHUS. 93 and that you are to sew the robes together after tying down Ka/^ina-strings here and there.’ They spread out the Ka/^ina on uneven (ground), and the KaMina fell to pieces b ‘You are not, O Bhikkhus, to spread out the Ka/^ina on uneven (ground). Whosoever does so, shall be guilty of a dukkaa.’ They spread out the Ka/^ina on the ground, and the Ka^^ina became dirty. ‘ I allow you, O Bhikkhus, the use of a grass-mat’ The edge of the Ka//^ina decayed through age. ‘ I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the edge The Ka/^ina was not large enough ®. ‘ I allow you, O Bhikkhus, the use of a dafl?a- clear to us, but it is evidently a sort of framework, or bench, for the tailors to lay out their work upon. Our notes above on the I St Nissaggiya and on Mahdvagga VII, 1,3, refer to a different and secondary use of the word in the Ka/.^ina ceremonies— so-called doubtless because the KaMina-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 KaMina here referred to. Buddhaghosa says here, KaMinan ti nissei pi tattha attharita-kaAsdraka-kilawanaOT arafiataraOT pi kaAinaw vakkaii ytya dupaZa-Kvaraw sibbenti ka/^ine ^ivaraw pi bandhanti. On DupaZa, see Mahdvagga VIII, 14, i. The use of obandhitv§.(in reference to the KaZina), in opposition to sambandhitvi (in reference to the mere stakes), is worthy of notice. * Paribhi^^ati. Perhaps we should translate, ‘ did not hold together.’ See the last section. * Anuvitai paribhawiZaw. See Mahivagga VII, i, 5, VIII, 21, ATullavagga V, 9, 4, VI, 17, i, XI, i, 14, and our notes there. ® KaZinaw na ppahoti ti dighassa bhikkhuno pamdwena kataw kaZ/^inaw tattha rassassa bhikkhuno fAvaxam patthariya- mSnam na ppahoti anto yeva hoti (B.). 94 V, II, 4. ka/^ina\ of a pidalaka^, of a ticket, of binding strings, and of binding threads ^; and that you sew your robes together after binding them therewith.’ The interstices between the threads became irregular in length®. ‘ I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot palm, or such-like things)^.’ The threads became crooked. ‘ I allow you, O Bhikkhus, the use of false threads (laid along the cloth to show where it is to be cut or sewn) ®.’

³¹Now at that time the Bhikkhus got on to the Ka/^ina with unwashen feet, or wet feet, or with their shoes on®, and the KaMina was soiled. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to get on to the Kaf-^ina with unwashen feet, or with wet feet, or with your shoes on. Whosoever does so, shall be guilty of a dukkaa.’

³²Now at that time the Bhikkhus, when sewing ^ 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«(fa at V, 11, i, and V, 13, 3, means handle. ® Vinandhana-ra^^uw vinandhana-suttakaw. See Buddhaghosa’s notes loc. cit., and compare Mahavagga V, ii. ® Visamd honti ti khuddak^ honti kd^ mahantd (B.). Sutta here probably means those threads or strings just referred to by which the stuff was to be tied on to the Ka/- 4 ina. ‘ Kaimbhakaw ; so explained by Buddhaghosa, loc. cit. ® 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, I, 5- ® The whole section is repeated in the text at length for each of these three cases. V, II, g, ON THE DAILY LIFE OF THE BHIKKHUS. 95 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 Now at that time the A'/^abbaggiya 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. ‘ You are not, O Bhikkhus, to use various kinds of thimbles. Whosoever does so, shall be guilty of a dukkaa. I allow you, O Bhikkhus, thimbles made of bone, or ivory, or horn, or of the naa 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 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® 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. ' Paiggaho,‘receptacle ’ for the finger.. See our note above on V, 10, 3, where the same word means a waste-tub. For other secondary uses of the word, see (T 3 .taka I, 146, II, 9, 26. Buddha- ghosa says here, paiggahan ti ahguli-kosakai. ® So of ointment-boxes, Mahfivagga VII, 12,1; and of scissors, above, V, ii, i. ’ Asevana-(sic)vitthakai nfima yaw kirei pM-^afigoakadi (B.). 96 V, II, 6 . They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, the use of a shoulder- strap, or of a piece of string, to tie the bags on with k’ 6 k 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//^ina.’ The Ka^^ina 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 ®.’ The facing (of the basement) fell in. ‘ I allow you, O Bhikkhus, to line the basement with facing of three kinds*—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®.’ ' See our note above on V, 9, 4. ’ The whole of this paragraph is repeated below, though not in the same order, of the iTahkama or cloister, and of the Gantaghara, or bath-house. (See V, 14, 2, 3.) ® That is, to build it on a raised platform, the technical term for which is ^aya. * See our note below on V, 14, 3. The whole passage recurs of the lining of a well at V, 16, 2, and of Viharas themselves at VI, 3, 3- ® Alambana-bahaw. At Maha-sudassana Sutta I, 59, there is V, II, 7 - ON THE DAILY LIFE OF THE BHIKKHUS. 97 Straw and plaster fell (from the walls and roof) into the Ka/^ina-hall. ‘ I allow you, O Bhikkhus, to first cover over (the walls and roof with skinsd), and then plaster them within and without. (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.’

³³Now at that time the Bhikkhus, when they had sewn the robes together, left the KaMina 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 KaMina.’ The Ka/^ina came to pieces. a description of flights of stairs (sopnd), each of which had thambhd, evidently posts or banisters; sfliyo, apparently crossbars let in to these banisters; and unhlsaw, either a head-line running along the top of the banisters, or a figure-head at the lower end of such a head-line. (See Rh. D.’s ‘Buddhist Suttas,’ p. 262.) This and the previous paragraphs are repeated below, V, 14, 2, of the .^ahkama. ^ See Mahvagga V, ii, 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. ^ Geruka-parikammaw. This reading, and not gerika, is confirmed by VI, 3, i, VI, 17, i, where the two previous words also occur. On this mode of preparing walls and floors, see our note below on VI, 20. ® PaOTa-paikai or -paZAikaw, a term of doubtful signification which recurs, together with all the previous words, in the Old Commentary on the 19th Paittiya. Compare pa«/ 5 a- prastha in B.R. The word 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, i. [20] H 98 V, 11 , 7 . ‘ I allow you, O Bhikkhus, to fold up the Ka/^ina in a cow-hide (?)h’ The Ka/^ina got uncovered. ‘ I allow you, O Bhikkhus, the use of strings to tie it up with.’ Now at that time the Bhikkhus went away, putting the KaAina up against the wall or a pillar; and the Ka//^ina, 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

³⁴I. Now the Blessed One, when he had stayed at Rigaha as long as he thought fit, set out on his journey toward Vesdli ®. 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 * Go-ghawsikdya. Compare pda-gharasani at 22. i; and on the use of sawiharati in a similar connection, see VI, 2, 7. Naga-dante. See the note on Mallaka at .ff'ullavagga V, I, 4. ® This is merely introduced to show that the following rules or privileges in this and the next chapter (§§ i, 2) were to be in force when the Bhikkhus were on a journey. ‘ Neither here nor in V, ii, 5 are we to understand that the needles and scissors are to be carried in bags. They are mentioned in both passages merely to show the inconvenience of having no separate receptacles for the thimbles and the drugs. V, 13, 1- ON THE DAILY LIFE OF THE BHIKKHUS. 99 They had no shoulder-strap. ‘ I allow you, O Bhikkhus, the use of a shoulder* strap or of a string to tie the bags on with.’ Now at that tirne a certain Bhikkhu tied his sandals on to his girdle, and then entered the village for alms A certain U pdsaka, when saluting that Bhikkhu, knocked up against the sandals with his head. The Bhikkhu was annoyed; and when he had returned to the Arima, 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 shoulder- strap, or of a string to tie the bags on with.’

³⁵I, Now at that time the water as they went along could not be drunk without breaking the rules as they had no strainers. They told this matter to the Blessed One. ‘ I allow you, 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). ‘ See the note on V, 9, 4. ® He would require the sandals only when he came, in his journey, to rough places; not on the smooth, well-trodden, village paths. * The rule, that is, against destroying the life of living things. H 2 lOO V, 13, 2. ‘ I allow you, O Bhikkhus, the use of a strainer fixed on to a ladle k’ Still the little cloth was not sufficient for the purpose. ‘ I allow you, O Bhikkhus, the use of a regulation water-pot

³⁶Now 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 ®. Afterwards the other Bhikkhu, being tormented with thirst, said to the Bhikkhu who bore the grudge, ‘ Give 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 k Then that Bhikkhu, when he had arrived at the Arama, told this matter to the Bhikkhus. * Kaa^.^Au-parissS.vanawz nama dsu daw&kesu vinandhitva kataw (B.). ® Dhamma-karakaw. Doubtless a water-pot with a strainer so fixed into it that a quantity of water could be filtered quickly. The word occurs at Mahivawzsa, p. 90, and below, VI, 21, 3. ® So tasmiw upanandhi. The Introductory Story in the Sutta-vibhahga on the 36th Paiittiya is, so far, word for word the same as this section. Buddhaghosa there explains upanandhi by ^anita-upantho. See vol. iv, p. 359, of H. O.’s edition of the Vinaya Pitaka. The Introductory Story to the 31st Gataka is also based on a similar incident, and there the corresponding expression is vivddaw akamsu. (Fausboll’s Gdtaka, vol. i, p. 198.) * In the Gataka commentary this tragic result of the refusal is absent. The Bhikkhu who has no strainer merely drinks without straining. (Rh. D.’s ‘Buddhist Birth Stories,’ vol. i, p. 278.) V, 13 . 3 - ON THE DAILY LIFE OF THE BHIKKHUS. lOI ‘ 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 ?’ 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 A'ullavagga 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 adced for it. Whosoever does so, shall be guilty of a dukkaa. 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 dukkaa. If there be no strainer nor regulation water-pot, the corner of the upper robe is to be adopted^ for the purpose of straining before drinking.’

³⁷Now the Blessed One, journeying straight on, arrived in due course at Vesdli. And there at Ves 41 i the Blessed One lodged in the Mahavana, in the Khagara Hall. Now at that time the Bhikkhus were engaged in building ^; and the strainer did not act ' AdhiZAdtabbo, that is, the Bhikkhu is to determine in his mind that that part of his robe is a strainer for the time. ® Navakammazw karonti. On the use of this and allied idioms, see Gataka I, 92, line ; ^ullavagga I, 18, i, VI, 5, 2 ; Bhikkhuni-vibhahga, ParSka I, i ; Indian Antiquary XI, 29 ; Senart’s KaHyana, p. 189. ® Na sammati, which is curious. For ‘did not suffice,’ the standing expression would be na ppahoti. 102 V, 14, I. They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, the use of a double strainer^.’ The double strainer did not act. ‘ I allow, O Bhikkhus, the use of a filter Now at that time the Bhikkhus were troubled * by mosquitoes. They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, the use of mosquito curtains

³⁸I. Now at that time at Vesdl! 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 ®. Now Givaka. Komarabhai/^a went to Vesali on ^ Da«(fa-parissSvana«. Apparently a long box, both ends of which strain the water, which is poured into the middle by means of a pipe (dasi?aka). Buddhaghosa says, Da«</a-parisi- vanan ti (sic; only one s) raanakS.na»2 khSra-parisivanaw viya > 4 atusu pidesu baddha-nisemkSya sSakaw bandhitva ma^^. 4 e da«- </ake udakaw tsiwitabbaw. Tam ubhohi ko//^Ssehi puretvS pari- sSvati. Compare da«(/a-satthakaz and da«(/a-kathinaOT, above, V, ii, i, 3. “ Ottharaka»» nSma yzm udake ottharitvd ghaakena udakaw ganhanti. Ta.m hi Musu dawfakesu vettha»« bandhitvS sabbe pariyante udakato moetvS ma^^^e ottharitv^ ghaena udakaw gahanti (B.). ’ Ubb^/M. See Mahvagga III, 9, 1-4, and Gataka I, 300. ‘ Makasa-kuik^ ti ^ivara-kuiki (B.). Literally, a ‘mosquito hut,’ the walls of which are to be of cloth. ' AbhisannakiyS ti semhdi-dos’-ussanna-kSyS (B.). This word has already occurred at Mahvagga VI, 14, 7, where Buddha- ghosa’s explanation is much the same. See also Mahavagga VIII, I, 30. V, 14, I. ON THE DAILY LIFE OF THE BHIKKHUS. IO 3 some business or other. And on seeing the Bhik- khus 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 ^ and of the bath-room Thus will the Bhikkhus become convalescent’ Then the Blessed One instructed, and aroused, and incited, and gladdened trivaka Komdrabha^/^a with religious discourse. AndfPivaka Komdrabhaia, 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 Bhikkhu- saMgha, and addressed the Bhikkhus, and said, ‘ I ' .ATankama. A straight piece of ground cleared and levelled for the purpose of walking up and down upon for exercise and meditation. See our note on this word at Mahivagga V, i, 14. ® <?antaghara. See our note above on Mahivagga I, 25, 12. It was not ordinarily used for cold baths, which were taken in the rivers or tanks, but for a kind of hot-water bath, or perhaps 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 they scarcely would have made vessels large enough to contain a man. It rather seems that they sat on stools close to a large fire, and had water poured over them. The use of this kind of bath is forbidden to the Bhikkhunis at A’ullavagga X, 27, 4. 104 V, 14, 2, prescribe, O Bhikkhus, the use of the cloister and of the bath-room.’

³⁹Now 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. ‘ I 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 ® for the cloister.’ * All the following paragraphs are the same as above, V, ii, 6, where see our notes. * As we have pointed out above, in our note on Mahdvagga V, I, 14, it is not probable that the A’ahkama at first had a roof and stairs and balustrade. These were later improvements. ’ Vedikd. See Mahd-sudassana Sutta I, 60, 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. IO 5 Now at that time the Bhikkhus, when walking up and down 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 for the cloister b’ 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.’

⁴⁰[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 with hollows like a mortar (for the door to revolve in®), with projections to * .ATahkamana-sila, already referred to at MaMvagga III, 5. ^ PiMa-sawghaaw. See Childers under sahghaa, and the Samanta PasidikS. on the 19th Paittiya. KavSa-piMa occurs in Mahavagga I, 25, 15, and in the Samanta PasSdiki. on PSittiya 19 (compare upari-pi//Aiti at .ffullavagga VIII, i, i), and this and the two following phrases below, VI, 2, i. Buddha- ghosa 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. ® Udukkhalika»2. Presumably the door had no hinges, but the upper and lower ends of one side projected into hollows prepared for them in the lintel and the threshold. This suggestion is confirmed by the connection in which these words are used at VI, I 06 rULLAVAGGA. V, 14, 3. revolve in those hollows with rings on the door for the bolt to work along in 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 ®), with a pin * (to secure the bolt by), with a connecting bolt®, with a key-hole®, with a hole for the string with which the door can be closed, and with a string for that purpose * Uttara-pisakaw. See the last note. PIsaka recurs also in the next but one. Compare aggala-pisaga in Aydrahga Sutta II, I, 5, 2. ® Aggala-va//i nSma dvdra-bthdye samappamio yevaaggalat- thambho vu^^ati yattha tfni ^attdri kh\A 6 &m katvS. sMiyo denti (B.). ® Kapi-sisakaw ntma dvdra-biha»2 vig'^itva tattha pavesito aggala-psako vu^^ati (B.). The word recurs in the Mahi- parinibbna Sutta V, 32, where it is said of Ananda that he kapisisakaw ilambitvd a//A 4 si, just as in the Mah 4 -sudassana Sutta II, 24 it is said of the queen under similar circumstances that she dvIra-bShazra dlambitva a.ithis\. Buddhaghosa’s commentary on the word in the former of these two passages is given by Rh. D. in his note at p. 95 of the ‘ Buddhist Suttas.’ * Suiiki ti tattha (that is, kapi-sisake) ma^^^e kh\Ad&m katvi. pavesitS. (B.). Apparently a pin to pass through the monkey’s head so as to secure the bolt in its place after it has been shot into the cavity. See the next note and below, VI, 2, i. ® Ghaiki ti upari-yotS (B.). At Gdtaka I, 360 (compare Aullavagga IX, i, 2), we are told of a man who dvdrdni pida- hanto sabba-dvS.resu sdiiighaikddayo datvS. talaw (sic, query tHaw) abhiruhitv^ tattha pi dvdram pidahitvi nisidi. As the principal bolt was probably called aggala (unless that were the name for the whole machinery), this was some smaller bolt. And in Aullavagga VIII, i, i an instance is given of a man undoing the bolt (ghaikam ugghietvS) of an uninhabited vihdra, such as is referred to in VI, 2, i. ® Tl&kkhiddAm. See the end ofVI, 2, i, and Childers under the word tSo. Buddhaghosa says nothing.. The word tdla occurs in the last note. ’ AviwAana-^^/%iddam avin^^ana-ra^^uw. These are said in VI, 2, i to be necessary because the door could not be put V, 14, 3- ON THE DAILY LIFE OF THE BHIKKHUS. IO 7 The lower part of the wattle and daub wall ^ 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 ^).’ The bath-room had no chimney ®. ‘ I allow you, O Bhikkhus, the use of a chimney.’ 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). ‘ 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 The fire in the bath-room scorched their faces. ‘ I allow you, O Bhikkhus, the use of clay to spread over your faces ®.’ They moistened the clay in their hands. ‘ I allow you, O Bhikkhus, the use of a trough to moisten the clay in®.’ to, and doubtless have the meaning above assigned to them. A.\inki {at Sviwi?) at Sutta-vibhahga, SaghSdisesa II, 4, 9, means he drew towards himself; and AviwanS (Sviiana?), ibid. II, 2, 2, is used as an equivalent of kka.ddAa.nS., which is much the same thing. * Ku<frfa-pddo. Compare Rh. D.’s note on MahS-parinibbana Sutta V, 41. The phrase recurs below of VihSras at VI, 3, 4. ^ MandaMkam kStun ti nia-vatthukam ^inituw (B.). .ffinM is the technical word for laying bricks one above another; the comment therefore means ‘to line or face the lower part with bricks.’ (Compare pokkharaniyo i//^ikdhi kinitnm at Mahd- sudassana Sutta ,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.) * Dhdma-nettan ti dhuma-nikkhamana-^;^iddaOT (B.). The word is used of a surgical instrument at Mahvagga VI, 13, 2. * A similar paragraph occurs below, VI, 3, 3, of Viharas. ' Mukha-mattikaw. See our note 4 on Mahavagga I, 25, 12. “ Mattik&-doika?w. See the last words of V, 16, 2. io Jf-ULLAVAGGA. V, 14, 3. 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 alms- bowls. ‘ I allow you, O Bhikkhus, a stand for the water, and saucers ^ to pour it from.’ A bath-room with a thatched roof did not produce perspiration. ‘ I allow you, O Bhikkhus, to cover the roof of the bath-room (with skins ^), 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 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®.’ Now at that time the Bhikkhus sat in the bathroom on the ground, and they had pins and needles in their limbs * ^ Saravakaz. See Mah .vagga VI, 12, i, and Gataka, vol. i, p. 8. “ Ogumphetva. See above, V, ii, 6, and our note there. ’ Udaka-niddhamanazra. 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, niddha- mana-dvarena, niddhamanena, and niddhamana-maggena. Our phrase here recurs below, V, 35, 4. * Gattni ka«(fuvanti. Gattani is nominative, not accusative. Compare Mahavagga VI, 14, 5, where ka«</uvati is used in the neuter sense. The sore was irritable.’) V, 14 , 5- ON THE DAILY LIFE OF THE BHIKKHUS. IO 9 ‘ I allow you, O Bhiklchus, 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.’

⁴¹There was no antechamber ^ (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 II. 6, and in the last section down to the end of the description of the door, followed by the closing words of II. 6 and of f 2 from ‘straw and plaster fell, &c.,’ down to ‘ cupboards ^ ’].

⁴²The cell ® became swampy. ‘ I allow you, O Bhikkhus, to spread gravel ^ over it.’ * Ko//yako. This word means a room without a window; and it is used either of i. ‘a room over a gateway,’ or 2. ‘a room used as a store-room.’ (Compare Mabdvagga III, 5, 6, 9; .^ullavagga IV, 4, 6, 7, VI, 3, 7, 9, VI, 4, 10, IX, I, 2; and Gataka I, 179, 227, 230, II, 168.) The whole of this paragraph recurs below, V, 35, 4, of the ko//^aka to a privy; and the two passages taken together show that an entrance room or passage, a porch or antechamber, is meant, in which the water was kept ready for use. For that reason this particular kind of ko//^aka is elsewhere called, in both connections, udaka-koMaka (Mahavagga VI, 14, 3, of the bath-room—where see Buddhaghosa’s note quoted in our ‘ Vinaya Texts,’ vol. ii, p. 57 —and Dhammapada, p. 103, of the privy). Buddhaghosa explains it here by dvara-ko//. 5 ako; and it occurs again below, VIII, 8, 2, in the same sense. ® The last two items in § 2 are supplied for this case also in the next chapter but one. ® Parivea is doubtless here, and below at VIII, 8, 2 in the same connection, a cell used as a cooling-room, after the steam bath. Buddhaghosa says nothing here, but gives a note below, V, 35, 4. ‘ Marumba. This word occurs in a description of different kinds of earths in the Old Commentary on the loth PfUittiya no V, 15 , i- They did not succeed in getting anyh ‘ 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.’

⁴³I. Now at that time the Bhikkhus, when naked ^ 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 ®; 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 dukkaa.’

⁴⁴I. Now at that time the Bhikkhus in the bathroom put the robes down on the ground, and the robes became dirty. (Sutta-vibhafiga, Paittiya X, 2, i); and in a similar connection at Dipavawsa XIX, 2. Also below, V, 35, 4, VI, 3, 8. * Na pariyS.puanti. See the use of this phrase at ^ulla- vagga 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. ’ In MahS.vagga I, 25, 13, services are to be rendered to a Bhikkhu who is in the bath. This is permitted by 16. 2 below. V, i, 2, ON THE DAILY LIFE OF THE BHIKKHUS. 11 I They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, the use of a bamboo to hang your robes on, and of a string to hang your robes on b’ 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 II. 6 and 14. 2, down to the end].

⁴⁵Now 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 ®.’ Now at that time there was no water in the bath-rooni. They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, a well.’ The facing of the well fell in *. ‘ I allow you, O Bhikkhus, to line the well with ^ So also above, ii. 6 (at the end), and 14. 2 (at the end). ® On account of the rule laid down in chapter 15. * This rule abrogates that laid down in chapter 15, so far as regards bathing and shampooing. Buddhaghosa says accordingly, Tisso pai^^^Sdayo ti. Ettha ^ntaghara-pa/'i :MSdi kz. udaka- padyJl'.^adi ja parikammaz karontass’ eva va//ati, sesesu abhi- vadanadisu na vaMi. Vattha-paiM, 4 idi sabba-kammesu va//ati. * KMa.m lu^^ati. (The reading is not without doubt.) Compare Palu^^ati. The same expression occurs below, V, 17, 2; and lu^^ati at Mahavagga VIII, 21, i. I 12 V, i, 2. facings of three kinds ^—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 ii. 6 ; 14. 2 ; and above, § i ^.] Now at that time the Bhikkhus drew water with jungle-rope ^ 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 *, of a bullock machine or of a wheel and axle ®.’ * jSTinituw tayo ^aye. See our note 4 above on V, 14, 3, and the passages there quoted. The whole passage occurs V, ii, 6. ^ 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 ma»<fapa would have been inserted here in due course as above, it. 6, for the Ka/^ina-sala. ® This is the usual Anglo-Indian term for the creepers so commonly used for such purposes. The Pali word is valliki, which occurs in a different sense at V, 2, i. ‘ 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 pawmkSnaw viya udaka-abbhahana-tula. Pa;?«ika is ‘florist’ (see GStakal, 411,11,180). AbbhShanamustbe wrong (see Sutta NipSta III, 8, 8); possibly abbhSvahana is the correct reading. ® The name of this machine is spelt differently in the MSS. (karakaafika the Sinhalese MS., and karakatfaka the Burmese MSS.), and the reading is doubtful. Buddhaghosa says; Dakadakaako (sic! In the next note but two the same MS. reads kaadakaake) vu^.^ati goe va yoetva hatthehi va gahetva digha-varattadlhi akaiilf/^ana-yantaw. We can only say negatively that the word can have nothing to do either with karkaaka, a hook in the form of a crab’s claw; or with kara-ka«/aka, finger-nail. ® AT’akkavaZakaOT, on which Buddhaghosa has the unintelligible note arahatta(!)-ghai-yanta«. V, i, 2. ON THE DAILY LIFE OF THE BHIKKHUS. I 13 A number of pots were broken. ‘ I allow you, O Bhikkhus, water-vessels ^ of three kinds—brass pots, wooden pots, and skins 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 ®.’ 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. T allow you, O Bhikkhus, a lid^ to the well.’ Water-vessels were found wanting. T allow you, O Bhikkhus, the use of troughs® and basons.’ ^ Vrake. The spelling of this word in Childers’s Dictionary (varSko) is a misprint. Both the passages he quotes read vSrako. Other water-vessels, besides these three, are allowed by the closing rule of this chapter. ^ ^amma-khandam nama tuldya va kaadakaake va yoigetab- bam karama-bbagaaam (B.). The rendering adopted by Childers from Tumour (Mahava»2sa, p. 3) is therefore incorrect. ® The following passage has already occurred above, V, ii, 6 and V, 14, 3. * Apidhanaw. See Mahavagga VI, 12, 2. ® Udaka-doi/«. At Gtaka I, 450, such a doi is said to have been made out of the trunk of a tree. Compare the use of mattika-dowikaw at V, 14, 3. [20] J 114 X-ULLAVAGGA, V, 17, I.

⁴⁶Now at that time the Bhikkhus used to bathe anywhere all over the Ardma, and the Ardma became muddy. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, a pool (at the entrance to the Arama).’ The pool was public, and the Bhikkhus were ashamed to bathe in it. T allow you, O Bhikkhus, to surround it with enclosures of three kinds—brick walls, stone walls, and wooden fences 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 and to wipe the water off with a cloth.’

⁴⁷Now at that time a certain Upisaka was desirous of making a tank for the use of the Sarngha. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, a tank.’ The sides of the tank fell in®. ' So also the closing words of V, 14, 3. ^ Udaka-puwJ/^ani. This is also mentioned in the Old Commentary on the 86ih Pajittiya. The verb recurs in the same sense below, VI, 3, i. ® Kulam lu^^ati. See V, 16, 2. V, i, I. ON THE DAILY LIFE OF THE BHIKKHUS. II ‘ I allow you, O Bhikkhus, to line the tank with facing of three kinds—brick facing, stone facing, and wooden facing.’ They found difficulty^ 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. T 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 and to drain the water off ®.’ Now at that time a certain Bhikkhu was desirous of erecting a bath-room with a nillekha^ roof for the use of the Sawgha. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, a bath-room with such a roof to it.’

⁴⁸I. Now at that time the W-^abbaggiya Bhikkhus separated themselves from the mats on which they sat down for four months 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 ^ VihailManti. See V, 11,6. ^ Udakayatikan ti udakassa Sgamana-mattikaw (B.). Compare ayataka at IX, i, 3. ® See above our note on V, 14, 3. ■* Nillekha-^antSgharaz« nama aviddha-pakkha-pdsakaw •vwkkziu Gopanasinaw upari-ma«(sale pakkha-pasake /yapetva kata-k1Ia-;^Madanass’ eta»2 nma»? (B.). Compare the 2nd Nissaggiya. Il K-ULLAVAGGA. V, 19, i. down. Whosoever does so, shall be guilty of a dukkaa.’ Now at that time the A'^abbaggiya Bhikkhus lay down to sleep on beds scattered over with flowers. People who came on a visit to the Vihdras 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 dukkaa.’ Now at that time people came to the Ardma, 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 finger- breadths ^; and to accept the flowers, and put them on one side in the Vihira.’

⁴⁹I. Now at that time a sheath of felt^ had come •into the possession of the Sa^^gha. 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.’ ^ Kavde pawahgulikaw dtuw, on which Buddhaghosa has no note. This measure occurs in Gitaka I, 166, 192; Fausboll’s ‘ Five Gdtakas’ 6; and Mahavawsa, p. 193. * Namatakaw. See V, ii, i. V, 19, 1. ON THE DAILY LIFE OF THE BHIKKHUS. 7 ‘A sheath, O Bhikkhus, is neither to be appropriated nor to be handed over Now at that time the A',^abbaggiya 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 lying on decorated divans Whosoever does so, shall be guilty of a dukkaa.’ 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 ®.’ Now at that time the jOabbaggiya 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^. The people murmured, &c. They told this matter to the Blessed One. * Na adhiMdtabba»« na vikappetabbaw. That is, it is always to be kept as common property of the Sawgha (Saraghika). See Mahavagga VIII, 20, 2, where the same expressions occur. ^ Asittakhpadhanaw/ nS,ma tamba-lohena vd raatena va katdya pedya (MS. bellya) etaw adhivaanaw. The use of an ubhato-lohitakfipadhnaw? is condemned, among other things of a like kind, in the Ma^^Aima Sila, § 5 (Rh. D.’s ‘Buddhist Suttas,’ p. 193), and above, Mahavagga V, 10, 2. ® Maorik^ ti da«<fddhdrako vu^^ati. Ya/// 4 i-ddhraka-pa««S- dharaka-pa^^^ita-pi//ySni pi etth’ eva pavi//Mni. AdhSraka-saw- khepana-gamanato hi pa//^^ya ^^iddaw viddhaw pi aviddhaw pi va//ati yeva (B.). * All these words have already occurred above at jSTullavagga I, 13,1. ‘ Sitting on one seat’ is there added to the list. Il ^ULLAVAGGA. V, 20, i. ‘You are not, O Bhikkhus, [to do any of these things.] Whosoever does so, shall be guilty of a dukkaa.’

⁵⁰Now at that time VduldhB. the Lii'Mavi was a friend of the Bhikkhus who were followers of Mettiya and Bhummaj>'aka k Now Yaddhs. the Li/^Mavi 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 Bhummaaka 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 I do ?’ ‘ 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 Vaaif/^a. 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, ' These are two of the .Oabbaggiya Bhikkhus; and the evil deeds of the followers form the subject of ^ullavagga IV, 4, 5 and following sections. Our sections i, 2 are nearly the same as §§ 8, 9 there. V, 20, 3- ON THE DAILY LIFE OF THE BHlKKHUS. I 1 g 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!” ’

⁵¹‘Very well. Sirs!’ said Ydiddhs. the Lii/^^avi, accepting the word of the followers of Mettiya and Bhummaka. 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 Bhikkhu- sa;;«gha, and asked the venerable Dabba the Mallian: ‘ Are you conscious Dabba, of having done such a thing as this Vs-ddhdi 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 ! ’

⁵²Then the Blessed One addressed the Bhikkhus, and said: ‘ Let then the Saswgha, O Bhikkhus, turn the bowl down ^ in respect of Ydddha the \lkkhz.\\, ’ See the note above on IV, 4, 9. ^ Pattaw 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. O.’s remarks in his ‘ Buddha, sein Leben, seine Lehre, seine Gemeinde,’ pp. 391-393. The house of such a layman becomes then an agoaro, an ‘unlawful resort.’ (.ATulla- vagga VIII, 1,2.) 120 V, 20, 4. and make him incapable of granting an alms to the Sawgha \ ‘ There are eight things, O Bhikkhus, which when they characterise an Upas aka, 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 Sawgha. I allow you, O Bhikkhus, to turn down the bowl in respect of an Upisaka who is characterised by these eight things^.’

⁵³‘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, ’ Asambhoga»» sawghena karotu. This phrase is used in regard to a Bhikkhu at ATullavagga I, 25, i, 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 anSpatti at Mahdvagga 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 Updsaka never, under any circumstances, either eats or dwells together with the Bhikkhus (in PMittiya 5 the reference is to sfimaweras), 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 Sawgha. The sabhoanaw kula»2 in the 43rd Plittiya has probably nothing to do with this. “ When a Bhikkhu behaves towards the laity in any one of the first five of these eight ways the Paisaraiya-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. V, 20 , 5 . ON THE DAILY LIFE OF THE BHIKKHUS. I 2 I ‘ “ Let the venerable Sawgha hear me. Nz.ddhz. the UxkkhdMi has brought a groundless charge against the venerable Dabba the Mallian of a breach of morality. If the time seems meet to the Sa»«gha, let the Sawgha turn down the bowl as respects Vasha the Udckh's.vx, and make him as one who has no dealings with the Sawgha. ' “ This is the motion (^atti). ‘ “YdiddhdL the lAkkkdiVi has brought a groundless charge against Dabba the Mallian of a breach of morality. The Samgha. turns down the bowl as respects Yaddha the lAkkhaVi, 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 Naddha the \lkkhav\, and of making him as one who has no dealings with the Samgha, let him keep silence. Whosoever approves not thereof, let him speak. ‘ “ The bowl is turned down by the Sawgha as regards Yaddka the lAkkhavi, he is as one who has no dealings with the Samgha. The Samgha approves thereof. Therefore is it silent. Thus do I understand.”’

⁵⁴Then the venerable Ananda, having dressed himself early in the morning, went, duly bowled and robed, to the residence oiVaddha the Lii^.^avi. And when he had come there he spake to Yaddha the lAkkhaVi, and said : ‘ The bowl, friend Yaddha, has been turned down by the Sawgha as regards you, and you are as one who has no dealings with the Sawgha.’ And Yaddha the YJxkkhaYx, on hearing that saying, immediately^ fainted and fell. ' Literally, ‘ on that very spot.’ 122 V, 20, 5. Then the friends and companions of VdiddkdL the UikkkdMX, and his relatives of one blood with him, said to him : ‘ It is enough, friend Vafl?ia%a. Weep not, neither lament. We will reconcile^ the Blessed One to you, and the Order of Bhikkhus.’ And Vdiddkd. the lAkkhdivi, 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^, to the end that I may in future restrain myself therefrom ‘Verily, O friend Nz.ddhz., 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 N,ddh., 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 Nz.ddhz., is the advantage of * This is precisely the expression made use of in the converse case, when a Bhikkhu has offended against the laity. See I, 22, 3. ^ Kkk .y 2 im a^^ayato paigahttu. See the parallel passages in Mahivagga IX, i, 9; ^ullavagga VII, 3, 6, See. ® Ayatiw sawvaraya. So also above of an offending Bhikkhu, IV, 14, 30. V, 20, 7 . ON THE DAILY LIFE OF THE BHIKKHUS. 123 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 k’

⁵⁵Then the Blessed One addressed the Bhikkhus, and said: ‘ Let then the Samgha turn up the bowl again as regards Vaddka the UikkhaYi, and make him as one who has dealings with the Sa;;^gha. ‘ There are eight things, O Bhikkhus, which when they characterise an Upisaka 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.

⁵⁶‘And thus, O Bhikkhus, is the bowl to be turned up That Vaddha the lAkkhavi should go before the Sawgha, with his upper robe arranged over one shoulder ®, and squatting down, and raising * Sawvaraw apa^^ati. Compare the use of vikappam apa^^eyya in the 8th Nissaggiya. ^ The following paragraphs are precisely the same as those in which the revocation of the Ta^^aniya-kamma is described in the reverse case of a Bhikkhu, above, I, 8. ® Ekawsaw uttardsanga« karitva. Unless these words have been introduced by mistake from the corresponding passage in I, 8 (which is not probable), they show that the ut- tarasahga (on which see the note on Mahavagga VIII, 13, 4) was also worn by laymen. But this is the only passage known to 124 X-ULLAVAGGA, V, 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*, and I seek for release; and I request the Sa»«gha 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 Sawgha, saying, ‘ “ Let the venerable Sawgha hear me. The bowl has been turned down by the Sawgha against Va^/<f/^a the Li>^i^,^avi, and he is conducting himself aright in accordance thereto, and is broken in spirit, and seeks for release, and requests the Samgha 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 Vaf<f.^a the YlkkhaMx, 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 Saz>2gha (&c., as before). The Saiwgha turns up again the bowl as regards Naddha the lAkkhavi, and makes him as one who has dealings with the us in the earlier literature in which such a use of it is mentioned or implied. Compare Rh. D.’s note on the ‘Book of the Great Decease,’ VI, 26. * Loma/« ptemi. See the note on Aullavagga I, 6, i. V, 21, I. ON THE DAILY LIFE OF THE BHIKKHUS. 125 Samgha. 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 Yaddha the Li-^y^^avi, and he is as one who has dealings with the Sawgha. The Sawgha approves thereof. Therefore is it silent. Thus do I understand.” ’

⁵⁷I. Now the Blessed One, when he had stayed at VesAli as long as he thought fit, set out on his journey toward Bhaggi And journeying straight on he arrived in due course at Bhaggi. And there at Bhaggi the Blessed One resided on the Dragon’s Hill, in the hermitage in the Bhesaka /4 Wood^ 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® by Samara, or by Brahman, or by any human being. And Bodhi the king’s son gave command to the young Brahman, the son of the Sa^'ika woman saying, ‘ Come * Bhaggesu. Compare Buddhaghosa’s note on a similar plural at Mahd-parinibbna Sutta III, 5, quoted in Rh. D.’s ‘ Buddhist Suttas from the P 4 U,’ p. 24. “ This place is also mentioned in the Sutta-vibhanga on the 55th and 56th Sekhiyas. * Ana^^^Svuttho, literally, no doubt, ‘dwelt in.’ 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-warming, after which it was a^^^ivuttho. * On this habit of naming people after the family or tribal (not the personal) name of their mothers, see Rh. D.’s note in his ‘ Buddhist Suttas,’ p. i. 126 V, 21, 2. now, my friend Sa^'ik^-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] *, 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 of Bhikkhus.’ ” ’ ‘Even so. Sir!’ said the young Brahman Sa^'ika- putta, 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.

⁵⁸And when the young Brahman Sawika-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 Samara Gotama.’ Then Bodhi the king’s son made ready at the end ^ 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 ‘Buddhist Suttas,' p. 2). V, 21, 2. ON THE DAILY LIFE OF THE BHIKKHUS. I 27 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) *; and gave command to the young Brahman Sa»^ika-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 Sa«^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 w'alk 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 ^ Sopana-kaihgara. Compare the Sanskrit Ka</arikara (also written katfahgara). The correct reading is doubtless /, not 1. 128 V, 21, 3. 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) b The Tathdgata has mercy even on the meanest thing.’

⁵⁹Then 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 Safgha 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 handb 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 ‘ .fi'ela-pattikS ti ^ela-santhara«, says Buddhaghosa. See pa/^ikd in Childers, and compare pawiapaMikaw at V, ii, 6. .ffela 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 Gataka I, 178, and MahS-parinibbdna Sutta VI, 26 (p. 64). On such festive occasions the whole house (or the Ma«(fapa erected in special honour of the guest) is covered with lengths of clean cotton cloth—the same as are otherwise used for ordinary apparel—white being the colour signifying peculiar respect. It is such lengths of cloth so used honoris causd that are called ^ela-pattikd. Compare Rh. D.’s note in ‘Buddhist Suttas,’ p. 122. ^ See the note above on Mahavagga I, 8, 4. V, 21, 4 - ON THE DAILY LIFE OF THE BHIKKHUS. 1 29 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-sawgha, 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 dukkaa.’

⁶⁰Now 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, ‘ 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, ‘ 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.’ Now at the time the Bhikkhus were afraid to step on to a mat to be used for wiping the feetb They told this matter to the Blessed One. * Dhota-padaka. K [20] 130 V, 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^ for Recitation.

⁶¹I. Now when the Blessed One had remained at Bhagg 4 as long as he thought fit, he set out on his journey towards Savatthi.- And journeying straight on he arrived in due course at Savatthi, and there, at Savatthi, he stayed in the 6^etavana, in the Arama of Anitha-pi;^flka. Now Visakha the mother of Migara, bringing small jars^, and earthenware foot-scrubbers®, 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, Visikhd the mother of Migdra 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. * There is no mention in the text of where the first such Portion (BhaavSra) ends. There is also no division into Bhaavdras in the previous books of the ^ullavagga. ^ Ghaakaw. At Gataka I, 32 this word seems to mean the capital of a pillar. We have taken it as the diminutive of ghaa, especially as Buddhaghosa says nothing; but this is doubtful. ^ Katakaw?. 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 bdhulikanuyogattd. This injunction is repeated below at V, 37, where kataka is mentioned as a kind of earthenware. V, 23 , I. ON THE DAILY LIFE OF THE BHIKKHUS. I3I 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 dukkaa. I allow you, O Bhikkhus, three kinds of things to rub the feet with—to wit, sandstone *, graveland sea-foam

⁶²[A similar paragraph ending] ‘ I allow you, O Bhikkhus, the use of fans and flower-stands

⁶³I. 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 mosquito- fans.’ A chimara (a tail of the Bos Gruniens or Tibetan ox, mounted on a stick, to be used by * Sakkhard and ka/^^ala, the exact distinction between which two terms is not stated. ^ Samudda-pheaka. By this name are designated the bones of the cuttle-fish which, when cast up by the waves on the seashore, are not unlike petrified 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 in most chemists’ shops in England (compare Meerschaum). The same word is found in later Sanskrit works. ® Tfilava«^aw. See GStaka I, 26, 5 (at the end); and compare ffilava«/akaOT below, V, 29, 4. K 2 132 V, 23, 2. an attendant to whisk off flies) had come into the possession of the Sawgha. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to make use of a chimara. Whosoever does so, shall be guilty of a dukkaak I allow, O Bhikkhus, three kinds of fly-whisks—those made of bark, those made of Usira-grass, and those made of peacocks’ tails

⁶⁴[Similar paragraph ending] ‘ I allow you, O Bhikkhus, the use of sun-shades®.’ Now at that time the A'.^abbaggiyas went about with sun-shades up. And at that time a certain Up 4 saka went to a garden with a number of men who were followers of the Al vakas (naked ascetics). And those followers of the Aivakas saw the Khzh- baggiya 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 Paribbiakas (wandering mendicants).’ So they made a bet whether they were Bhikkhus or not. And when that Upisaka 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 Updsaka’s thus mur- ^ Probably because this, like a white umbrella, was considered an appanage of royalty. ^ Mora-piw^^a. This word is spelt pina by Childers, and by Fausboll, <?Staka I, 38, 207. ® See the note at the end of the chapter. V, 23, 3 - ON THE DAILY LIFE OF THE BHIKKHUS. 1 33 muring, &c. And those Bhikkhus told the matter to 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 dukkaa.’

⁶⁵Now 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 Blessed One, and not for those who are not sick,’ were afraid to use sun-shades in the Ardma, or in the precincts of the Ardma. 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 A ram a, or in the precincts of the Arama b’ ^ There is an ambiguity, either in the use of the word yJatta, or in the use of the verb dhireti, or both, running through this chapter. As a matter of fact, the Bhikkhus now use sun-shades (usually those made of paper in China) of the same shape as the umbrellas now used in England; and they make no distinction as to the place in which they use them. But there is another shape for shades, to be carried by a dependant walking behind the person to be shaded, in which the handle is fastened to the rim at the side of, and not in the middle underneath that part of it which 134 V, 24, I.

⁶⁶Now at that time a certain Bhikkhu tied his bowl with a string, and suspending it on a staffs, 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.’

⁶⁷Now 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 (Bhikkhunt-vibhahga, PSJittiya LXXXIV, 2, i) 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 ma«(/ala-baddhaw or salka- baddhaw, which apparently refers to these two ways in which the handle was joined on to the shading-part. In the 57th Se- khiya (compare also the 23rd and the 67th), and in .S'ullavagga VIII, 1,1, will be found rules of etiquette which .show that it was a sign of courtesy or of respect to put down a sun-shade. ^ See the similar phraseology at V, 8, i. On u//itvS, compare oddeli. V, 26, I. ON THE DAILY LIFE OF THE BHIKKHUS. 1 35 ‘ 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 Sawgha [here follow the words of a KammavaM, precisely as in V, 20, 7].’

⁶⁸[Similar paragraphs ending with KammavaMs for license to lift the bowl with a string, and with both a staff and a string.]

⁶⁹I. Now at that time a certain Bhikkhu was a ruminator^, and he, continually ruminating, used to chew the cud. The Bhikkhus murmured, were annoyed, and were indignant, saying, ‘ This Bhikkhu eats food out of hours 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 ®. Whosoever does so, shall be dealt with according to the law

⁷⁰I. Now at that time a certain multitude had 1 Romanthaka. ^ Which is against the rule laid down in the 27th Pa.^ittiya. ^ That would be a breach of the 30th Pa.^ittiya. ‘ That is, according to the 27th, 28th, or 30th Pa/^ittiya. 136 V, 37, I. arranged for the privilege of supplying food to the Sawgha, 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 Sa- ma^^as, 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.’

⁷¹I. 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.’ ‘ If you do not. Sir, I will at once scratch^ 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 ^ On vilikhati, compare VI, 20. V, 27, 3* ON THE DAILY LIFE OF THE BHIKKHUS. 137 work of the woman herself. The Bhikkhu has not done it.’ Then that Bhikkhu, returning to the Arima, 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 dukkaa.’

⁷²Now 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. They 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 your nails according to the length of the flesh.’ Now at that time the A'.^abbaggiya 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.’

⁷³Now 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 ?’ ‘ They are. Lord.’ 138 V, 27, 4. 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 Sip 4 dka-gum to prevent them rusting k of a sheath to hold them in and of all the apparatus of a barber

⁷⁴Now at that time the iOlabbaggiya Bhikkhus wore (&c., as usual, down to) ‘You are not, O Bhikkhus, to have your beards cut (by barbers)^, nor to let them grow long, nor to wear them long on the chin like a goat’s beard ®, nor so cut that they have four corners nor to cut off the hair growing on your breast nor to cut the hair on your bellies into figures nor to wear whiskers nor to remove the hair from your private parts 1®. Whosoever does so, shall be guilty of a dukkaa.’ ^ Khura-sipSikaw. See the notes on V, ii, 2, and Buddha- ghosa’s note at p. 319 of the text. ^ Namatakaw?. See above, V, ii, i, and V, 19, i. * Khura-bhara(/a«. Compare Mahavagga VI, 37. ^ Massuiw kappapentt ti kattariyS massuw Medapenti (B.). On Kattari (a knife), see <?ataka I, 223. It is dear from the first words of the next section that Buddhaghosa’s explanation here is not quite accurate. ® Go-lomikan ti hanukamhi dighaw katvS //^apitaw eaka- massuw vu^.^ati (B.). ® .sf’aturassan ti ^atu-konaw (B.). ’ Parimukhan ti ure loma-sa/«haraa»2 (B.). * A.ddhz.rn\2im. See the various readings and Buddhaghosa’s note at p. 319 of the text. ® 'D&tkik'i.m. It is the Sanskrit dt&dMk^ or da»2shrika; and occurs at (rataka I, 305. On the corresponding rule in the Bhikkhuni-vibhanga, the 2nd Pa.^ittiya, the Old Commentary has sambadho nama ubho upaka^^.^aka mutta-karaaz. V, 27, 5- ON THE DAILY LIFE OF THE BHIKKHUS. I 39 Now at that time a certain Bhikkhu had a fistula\ 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 parts.’

⁷⁵Now at that time the A'^abbaggiya Bhikkhus (&c., as before, down to) ‘ You are not, O Bhikkhus, to have your hair cut off with a knife Whosoever does so, shall be guilty of a dukkaa.’ 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.’ Now at that time the Bhikkhus wore the hair in their nostrils long. People murmured, &c., saying, ‘ Like the devil- worshippers ®.’ They told this matter to the Blessed One. ‘ You are not, O Bhikkhus, to wear the hair in your nostrils long. Whosoever does so, shall be guilty of a dukkaa.’ Now at that time the Bhikkhus had the hair in their nostrils pulled out with a potsherd ^ or with beeswax; and their nostrils were hurt. ' Compare MahSvagga VI, 22, 2. ^ KattarikSyS ti ga«(^a-rudhi-(sic MS.)-slsa-rog’-S,baclha-pa^- feya va//ati, which is simply a repetition of the next paragraph, is all that Buddhaghosa here says. See note above on § 4. ® PisSillikl So also V, 10, 2, of carrying a skull about; and MahSvagga III, 12, 3, of living in the hollow of a tree. * Sakkharik^, said at Mahvagga VI, 14, 5 to be used as a lancet. 140 V, 27 , 6 . They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, the use of pincers k’ Now at that time the A'.^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 dukkaa.’

⁷⁶Now at that time a certain Bhikkhus 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 [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.]

⁷⁷I. Now at that time the Wlabbaggiya Bhikkhus laid up much store of brass ware and copper ware. People who came on a visit to theVihiras, seeing it, murmured, &c., saying, ‘ Like those who spread out copper (for sale)®.’ 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 dukkaak’ * Sa«<fasa. So at Gataka I, 138, 4, a barber pulls out a white hair from the king’s head, suva««a-sa«<f 4 sena. ^ This license is repeated in the next chapter. ® Ka»2sa-pattharikd tl kaOTsa-bha«(fa-vam^^ (B.). They might have all kinds of brass ware, except certain articles, according to chapter 37 below. V, 28, 2. ON THE DAILY LIFE OF THE BHIKKHUS. I4I

⁷⁸Now at that time the Bhikkhus were afraid to use boxes to put eye-ointment in \ and little flat sticks to lay it on with^, and instruments for removing wax from the ear and handles (for razors, staves, &c.)*. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, the use of these things.’ Now at that time the iiT/^abbaggiya Bhikkhus sat down lolling up against their waist-cloths (arranged as a cushion)®, and the edges of the waist-cloths wore out®. 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 dukkaa.’ Now at that time a certain Bhikkhu was sick, and without some handicraft’ he was ill at ease. * Kngdnim. The use of these has been already allowed at Mahavagga VI, 12, i, 2, 4. ’ In the text read awana-saldkaw?, on which see Mahdvagga VI, 12, 3, 4. ® Already allowed in the last chapter. * Bandhana-mattan ti vsi-kattara-yaZ 4 i-adinaw? va bandhana- mattaw (B.). It is clear from this note, and the repetition of the pi in the text, that we have to do here with a special object, and not a mere qualification of the other three. ® Sa?«ghfii-pallatthikaya nisiditv^. See IV, 4, 7 at the end, and the Old Commentary on the 26th Sekhiya. Childers translates it as if it were the same as ukkuikaw nisiditvS ; but it must be different from it as that was aUowed and constantly practised. ® Pa//d lu^^anti. So read (not patti as in the text) in accordance with our note 3 on Mahivagga VIII, 21, i. The second word occurs also above, V, 16, 2; 17, 2. From this passage here it is probable that a/// 4 a-pfidaka at Mahavagga VIII, 21, means a stool. ’ Ay ogam. Compare the Sutta-vibhanga, Pdittiya LXXXVIII, 2, 2; Gataka III, 447, 6. 142 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.’

⁷⁹Now at that time a certain Bhikkhu entered the village for alms without a girdle on, and in the highway^ his waist-cloth fell down 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 dukkaa. I allow, 0 Bhikkhus, a girdle ®.’

⁸⁰Now at that time the A'^abbaggiya Bhikkhus wore (&c., as usual, ending with) ‘You are not, O Bhikkhus, to wear special girdles^—those made of many strings plaited to- ^ RathiySya. The Old Commentary on the Bhikkhuni- vibhahga, Piittiya XIV, says, Rathiy^ ti ra^^M. The word recurs, ibid., Pdittiya LXXXVI, XCVI (the last of which is nearly the same as our passage here). For the more usual form rath ikd, see .ffiiOavagga X, 12. ^ Pabhassittha. Compare Sutta-vibhahga, Pdittiya LXXXIII, I, 2. It is from the root bhrams, not bhds. “ The use of this has already been enjoined at Mahavagga I, 25, 9, 10. It was to be tied on round the waist, over the waist-cloth, to keep it in its place. ‘ It is curious that kai-suttakaw, a kind of girdle which would seem properly to belong here, has been included in a former list of forbidden articles at V, 2, i. V, 29, 2 . ON THE DAILY LIFE OF THE BHIKKHUS. 1 43 gather S those made like the head of a water- snake girdles with tambourines on them girdles with beads on (or with ornaments hanging from them)*. Whosoever does so, shall be guilty of a dukkaa. I allow you, O Bhikkhus, girdles of two kinds—those made of strips of cloth, and those . . . . ® ’ The borders of the girdles decayed through age. ‘ I allow, O Bhikkhus, an edging of brighter material ® and strengthening at the ends The end of the girdle where the knot was tied decayed through age ‘ I allow, O Bhikkhus, a buckle ®.’ [A paragraph on the substances of which it may be made, as usual, see Mahivagga VI, 12, 3 ; Aulla- * KalS.bukaOT. See Buddhaghosa’s note at p. 319 of the text, and compare Bohtlingk-Roth under kalapa, kalapaka. ® De(f(fubhakaOT nima’ udaka-sappi-slsa-sadisaw (B.). Ded- (Aibha corresponds to the later Sanskrit du«6?ubha, an older form of which is dundubha. ® Muraa, literally, ‘tambourines;’ but see Buddhaghosa’s note, loc. cit. * Maddavinaw nSma pS.mahga-sa« 4 ^SnaOT (B.). On pd- mahga, see our note at .sf’ullavagga V, 2, i. ® SukarantakaOT. See Buddhaghosa’s note at p. 319 of the text. We do not venture to translate the term. ® Sobhaam nma veUhetvsi mukha-vaZi-sibhanaw (B.). In the Maf'^ima Sila, § 3, sobhawakam or sobhaa-karaam (so Rh. D.’s MS.) is a kind of game or show. ’’ Guwakaw ndma mudika{? muddhika)-san/> 5 Snena sibbanaw (B.). Clough, under gua, gives inter alia, i. fastening; 2. a plant of the fibres of which bow-strings are made; 3. bow-string. ® Pavananto ti pdsanto (B.). ° Vidho. But both the reading and the explanation are uncertain, and Buddhaghosa says nothing. The word occurs also, and apparently in the same sense, in the Old Commentary on the 86th Paittiya. 144 V, 29 , 3 - vagga V, 5, 2, &c., adding at the end ‘ and made of string.’]

⁸¹Now at the time the venerable Ananda went into the village for alms with light garments on *; and his garments were blown up by a whirlwind. The venerable Ananda, on returning to the Arima, told this matter to the Bhikkhus ; and the Bhikkhus told this matter to the Blessed One. ‘ I allow, O Bhikkhus, a block ^ (to be used as a weight) or a chain ®.’ [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 ^ 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®. ^ Sa««ghaiyo in the plural must mean garments and not waist- cloths only. See the parallel passage in the Bhikkhuni-vibhahga, PdJittiya XCVI. ^ GaMika»«. The use of this article is referred to in VIII, 4, 3, and at Dhammapada, p. 372. That ga«/^i means a block, usually of wood, is clear from the use of dhamma-gawMikaw at (Pataka I, 150 (spelt gawfika however at II, 124), compared with ga«/Ai (block of sandal-wood) above, V, 8, i. The word occurs also in the Old Commentary on the 86th P 4 /httiya. * PSsakaw, which does not correspond to Sanskrit prsaka here, but to pflraka = pdja (Bohtlingk-Roth give inter alia, ‘ Sahl Oder Leiste am Anfange eines Gewebes’). Compare pasanta in Buddhaghosa on mal^^avaakaw in the next section. ‘ See our note on this word at Mahdvagga VIII, 28, 2. ® That is, perhaps, the weight dragged the robe to one side and the legs were visible through the opening. V, 29 , 4 - ON THE DAILY LIFE OF THE BHIKKHUS. I45 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.’

⁸²Now at that time the iOabbaggiya 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 nor arranged like fishing-nets nor arranged with four corners showing ®, nor arranged like flower-stands nor arranged like rows of jewelry ®. Whosoever does so, shall be guilty of a dukkaa.’ [Similar paragraph, ending] ‘You are not, O Bhikkhus, to wear your upper® * Hatthi-soffaka»2 nima nabhi-mulato hatthi-so«(fa-sara/'M- nam olambakaw katv^ nivatthaw, koka-itthlnaw nivasanaw viya (B.). ® Ma^^^a-vaaka« nama ekato dasantam ekato pasantam olambitvd nivatthaz« (B.). ® A'atu-ka««akaw upari dve heMuto dve evaw ^attSro ka««e dassetvi nivatthaw (B.). * TS,la-va«/akaz nama talavaw/’-akirena saakaw olambitvl nivasana?« (B.). See our note on talava«/a above, V, 22, 2, and on 4 maaka-va«/ika-piMaOT below, VI, 2, 4. ® Sata-vallikara ndma digha-satakara aneka-kkhattuw obhaji- ovaMkara karontena nivatthaw vd, padakkhiwa-passesu vi nirantaraw valiyo dassetvi nivatthaw. Sa> 5 e pana ^auto -paiMys. eko vd dve vS, valiyo pamwayanti, va//ati (B.). Compare vallikS and ova//ikaw at V, 2, i. Buddhaghosa’s second explanation would be possible if the reading were sata-valikaw, and is probably only a pis a Her, due to the difficulty of the first, which we have adopted doubtfully. ® Pirupati as opposed to nivdseti above. Compare Dham- mapada, pp. 114, 376; ffataka, vol. i, p. 57, line 16. [20] L 146 V, 29 , 5 . garments as the laymen do. Whosoever does so, shall be guilty of a dukkaa.’

⁸³[Similar paragraph, ending] ‘ You are not, O Bhikkhus, to wear your under garments ^ as the king’s porters do ^ Whosoever does so, shall be guilty of a dukkaa.’

⁸⁴I. Now at that time the .sfabbaggiya Bhikkhus carried a double pingo (a yoke over the shoulders with the weight to be carried on both sides). People murmured, &c., saying, ‘ Like the king’s porters 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 dukkaa. I allow you, O Bhikkhus, to carry a single pingo, a pingo for two bearers and to carry weights on your head, or your shoulders, or against your hips and suspended over your backs.’

⁸⁵I. Now at that time the Bhikkhus did not use tooth-sticks ®, and their mouths got a bad odour. ^ Sazvelliya« nivasetabbaw See Buddhaghosa’s note at p. 319 of the text. ^ Mura(fa-va//i or -ve.ith\. See the note from the Samanta Pdsadika at p. 319 of the text. * Antara-kaawz ndma ma^^,^e laggetva dvihi vahitabbaOT bharaw (B.). *• That is held round by the arm, and resting against the side of the hips. Women in India commonly carry their children so, the children sitting on the hip, with one leg in front and one behind. ® Danta-kaMa«, not ‘tooth-brushes,’ as Childers translates. V, 31 . 2 - ON THE DAILY LIFE OF THE BHIKKHUS. 1 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 ^— the mouth becomes bad-smelling—the passages by which the flavours of the food pass are not pure— bile and phlegm get into ® the food—and the food does not taste well ® to him (who does not use them). These are the five disadvantages, O Bhikkhus, in not using tooth-sticks.’ ‘ There are five advantages, O Bhikkhus, (&c., the converse of the last).’ ‘ I allow you, O Bhikkhus, tooth-sticks.’

⁸⁶Now at that time the iif.^abbaggiya Bhikkhus used long tooth-sticks; and even struck the Sdma- nevdiS with them. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to use long tooth- Mechanical skill had not advanced so far in those days; and we hear nothing of brushes of any kind (see above, V, 2, 3, as to hairdressing). The ‘ tooth-sticks ’ were bits of sweet-smelling wood or root, or creeper (see Gataka I, 80; MahSvazwsa, p. 23), the ends of which were to be masticated as a dentifrice, not rubbed on the teeth. After using them the mouth was rinsed out with water; and so in 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. * 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 eifect. There seems to have been really some idea that the use of them was good for the eye-sight. So Buddha- ghosa says here, aakkhussan ti ^akkhfinawe hitaw ma hoti, pari- hhim ^aneti, quite in accordance with the Sanskrit ^akshushya. The words recur below, VI, 2, 2, in the same sense. ^ Pariyonandhanti. Literally, ‘ envelope,’‘ cover.’ ® Na kkh& 6 .Qi\. This is a different word from ^.^adeti, ‘to cover.’ It is ^.^ad No. 2 in Bohtlingk-Roth. L 2 148 rULLAVAGGA, V, 32, I* sticks. Whosoever does so, shall be guilty of a dukkaa. I allow you, O Bhikkhus, tooth-sticks up to eight finger-breadths in length. And Si- ma;?eras are not to be struck with them. Whosoever does so, shall be guilty of a dukkaa,’ 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 dukkafa. I allow you, O Bhikkhus, tooth-sticks four finger-breadths long at the least’

⁸⁷I. Now at that time the A'-^abbaggiya 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 dukkaa.’ Now at that time the Vihdras were hidden under masses of grass k 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 ' Tia-gahanS. Not covered with thatch, the word for which is t\nz,-kkha.dLAnL See V, ii, 6 ; V, 14, 3, &c. V, 33 . I- ON THE DAILY LIFE OF THE BHIKKHUS. 1 49 on fire to make a counter-fire^, and thus afford yourselves protection.’

⁸⁸Now at that time the .A'^abbaggiya Bhikkhus climbed up trees, and jumped from tree to tree. People murmured, &c., saying, ‘ Like monkeys.’ They told this matter to the Blessed One. ‘ You are not, O Bhikkhus, to climb up trees. Whosoever does so, shall be guilty of a dukkaa.’ 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 Sdvatthi, told this matter to the Bhikkhus (and the Bhikkhus told this matter to the Blessed One ^). ‘ 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.’

⁸⁹I. Now at that time there were two brothers, Bhikkhus, by name Yameu and Tekula®, Brcih- * Paaggiw ditum. See the story at Gataka I, 212, and foil. ^ Omitted in the text. ® Yameutekul£. It is possible that this compound should be dissolved into Yamea and Utekula. Compare the word Yamee at verse 35 of the Udddna (which stands where a nominative should stand, judging by the form of the other words in the Udddna). A comma has there been omitted by misprint after Yamee. V, 33 . I- 150 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 ‘ 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^, he addressed the Bhikkhus, and said; ’ We think that in these words (^.^andaso Sropema) 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 ^^andasi in Pdini, where it always means precisely ‘ in the Veda-dialect,’ requires it; thirdly, it is difficult to understand otherwise the mention of ‘ Brdhmans by birth; ’ and fourthly, this is in accordance with the traditional interpretation of the passage handed down among the Bhikkhus. Buddhaghosa says, , 4 . 4 andaso aropema ti Vedazw viya sakkaa-bhsdya vaana-maggawi aropema. Sakkaa is of course Sawskrfta. ^ See the substance intended at ATullavagga I, i, 3. V, 33> 2- ON THE DAILY LIFE OF THE BHIKKHUS. 1 5 1 ‘You are not, O Bhikkhus, to put the word of the Buddhas into (Sanskrit) verse. Whosoever does so, shall be guilty of a dukkaa. I allow you, O Bhikkhus, to learn the word of the Buddhas each in his own dialect k’

⁹⁰Now at that time the jOabbaggiya Bhikkhus learnt the Lokdyata system k People murmured, &c., saying, ‘ 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. ‘ Now can a man who holds the Lokdyata 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®?’ ‘ This cannot be. Lord.’ ‘ Or can a man who holds this doctrine and discipline to be valuable learn the Lokdyata system ? ’ ^ On the historical conclusions which may be drawn from this tradition, see H. O.’s introduction to the text of the Mahtvagga, pp. xlix and following. ^ This is mentioned also in the Assaldyana Sutta (at the beginning), and in the same terms in the Milinda Paha, p. 10, as one of the branches of learning distinctive of well-educated Brahmans. It is condemned among other ‘ low arts ’ in the very ancient Mahd Sila, § 5. (See Rh. D.’s ‘ Buddhist Suttas from the Paii,’ 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. xiii, Burnoufs version, p. 168), and in which good disciples will take no pleasure (ibid. p. 280). Buddha- ghosa has a note on the passage in the Maha Sila (quoted by Childers sub voce), which shows that it was understood in his time to be, or rather to have been, a system of casuistry. = So also in the ATetokhila Sutta 2 (translated in Rh. D.’s ‘ Buddhist Suttas from the Pli,’ p. 223). 152 V, 33> 3- ‘ This cannot be, Lord.’ ‘You are not, O Bhikkhus, to learn the Lo- kdyata system. Whosoever does so, shall be guilty of a dukkaa.’ Now at that time the Wiabbaggiya Bhikkhus taught the Lokdyata 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 Lo- kciyata system. Whosoever does so, shall be guilty of a dukkaa.’ [Similar paragraphs to the last, ending] ‘ You are not, O Bhikkhus, to learn—to teach— the low arts^ (of divination, spells, omens, astrology, sacrifices to gods, witchcraft, and quackery),’

⁹¹Now 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.’ ' lLir&kkhT\2i-v\gg^. Literally, ‘ brutish, or beastly, wisdom.’ These are set out in full in the seven sections of the Maha Sila (translated in Rh. D.’s ‘Buddhist Suttas from the Pdli,’ pp. 196- 200). As noticed above, the Lokayata system is there mentioned (§ 5) as one of them. Learning or teaching these things are forbidden in almost identical terms to the Bhikkhunis in the Bhik- khuni-vibhahga, Paiittiyas XLIX and L. V, 34. I- ON THE DAILY LIFE OF THE BHIKKHUS. 15 3 ‘ You are not, O Bhikkhus, when one has sneezed, to call out, “ Long life to you.” Whosoever does so, shall be guilty of a dukkaa k’ Now at that time people said to the Bhikkhus when they sneezed, ‘ 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^. I allow you, O Bhikkhus, to reply, “ May you live long!” to laymen who say to you, “Long life to your reverence!”’

⁹²I. 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®!’ 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 ?’ ‘ This Bhikkhu, Lord, has eaten onions, and has ‘ This story forms the Introductory Story also to the Gagga Gataka (No. 155 in Fausboll’s edition). On the superstition here condemned, see Dr. Morris’s remarks in the ‘ Contemporary Review’ for May, 1881. ** Gihi bhikkhave mahgalikd. ’ VyabahiOTSU is for vydbddhiOTSu. See p. 320 of the edition of the text. 154 V. 34 , 2 - 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 dukkaa k’

⁹³Now at that time the venerable Sariputta had wind in his stomach. And the venerable MahU Moggalldna went up to the place where the venerable Sdriputta was, and when he had come there, he said to the venerable Siriputta : ‘ How did you formerly, friend Sariputta, get relief, when you had wind in the stomach ? ’ ‘ By eating onions, my friend They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to eat onions on account of disease.’

⁹⁴I. Now at that time the Bhikkhus made water here and there in the Ardma, and the Ardma was defiled. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to make water at one side (of the Ardma).’ ^ There is a similar rule for the Bhikkhunis in the Bhikkhuni- vibhahga, Pdttiya I. So also onions are mentioned among the things a Gain Bhikkhu may not accept (Ayarahga Sutta II, i, 8 , 13 )- “ It is gruel of various kinds that is prescribed for this malady in Mahdvagga VI, i, 3-17, 2. V, 37 , I- ON THE DAILY LIFE OF THE BHIKKHUS. 155 The Arima 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 way 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 ^.]

⁹⁵Now at that time the Aiabbaggiya Bhikkhus followed evil practices such as these—they used to plant [&c., word for word as in the long list at I, 13, I, 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.’

⁹⁶I. Now at the time when the venerable Kassapa of Uruvea went forth (from the world), much property in brass and wood and earthenware came into the possession of the Sawgha^. And the ^ For some of the details, compare Mahdvagga V, 8, 3, and Mahivagga I, 25, i9=.^ullavagga VIII, i, 5, and ATullavagga VIII, 9 and 10. ® See MahSvagga I, 20, 19-21. 156 ^ULLAVAGGA, V, 37) I- Bhikkhus thought, ‘What kinds of brass ware—of wooden things—of earthenware ^—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 ^—all kinds of wooden things, except divans and long-armed chairs and bowls \ and shoes —and all kinds of earthenware, except ka- takas ®, and large earthen vessels to be used as huts to live ink’ Here ends the Fifth Khandhaka, on minor details. ' See .ffiillavagga VIII, 3, i. “ Paharaatthaw katai paharawt ti vuMati. Yassa kassa ki avudha-sawghatass’ etaz adhiva/^anawz (B.). * See Mahavagga V, 10, 4, 5. ‘ See .Yiillavagga V, 8, 2. ® See Mahavagga V, 6, 4. ® On this word see our note above at V, 22, i. ’ This is the only one of the things here mentioned not referred to in previous rules. Buddhaghosa says, Kumbha-kdrikS ti Dhaniyass’ eva sabba-mattikdmaya-kud vu; 4 / 4 ati. The story of Dhaniya is given in the text of the Vinaya, vol. iii, pp. 42 and following. VI, I, 2. ON DWELLINGS AND FURNITURE. ^57

¹On Dwellings and Furniture.

²Now at that time the Blessed Buddha^ was staying at Rigaha in the Veuvana, in the Kalandaka NivS.pa^ 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

³Now at that time the S&ttki of Rdgaha went at early morn to his garden. And the Setthi of ^ 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, .ffullavagga I, i, 2, where the connection is given in full). “ Compare the note on MahSvagga III, i, i. * So also MahSvagga I, 23, 2, and frequently in the Suttas. 158 VI, I, 3. Ragaha saw those Bhikkhus coming in from this place and from that place, from the woods (&c., as in ^ I, down to the end), and on seeing them he took pleasure therein k And the S&tthi of R 4 ^a- gaha went up to those Bhikkhus, and said to them : ‘ 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&tthi of Raagaha. 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 of Rigp.ha, 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— Vihiras, Aaff.^ayogas, storied dwellings, attics, caves ^.’

⁴Then those Bhikkhus went up to the of Raagaha, and said to him : ‘ The Blessed One, Sir, has allowed us dwellings ; do, therefore, what seemeth to thee good.’ And the Setihi of R^^gaha had sixty dwelling-places put up in one day. * So also of Bimbisira in the Gitaka Commentary, I, 66. ® Buddhaghosa’s note on these pailia lendni has already been given in our note above, Mahavagga I, 30, 4. VI, I, 5- ON DWELLINGS AND FURNITURE. 159

⁵And when the Se//^i of Rigaha had completed those sixty dwelling-places, he went up to the place where the Blessed One was, and [invited him and the Bhikkhu Saswgha for the morrow’s meal; and so on, as usual k down to the time when, after the meal, the Se//^i] 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 ^ these sixty dwelling-places to the Sawgha of the four directions, whether now present, or hereafter to arrive.’ ‘ Even so. Lord !’ said the Se^^M of Rdgaha, in assent to the Blessed One, and he dedicated those sixty dwelling-places to the use of the Sawgha of the four directions whether present or to come ®.’

⁶Then the Blessed One gave thanks to the Se//^i of Raagaha in these verses ^ : ‘ I. 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. * See, for instance, Mahavagga VI, 30, or ATullavagga V, 27. “ Literally, ‘establish’ (pai//^^pehi). ® This formula of dedication has been constantly found in rock- inscriptions in India and Ceylon over the ancient cave-dwellings of Buddhist hermits. See Rh, D. in the ‘Indian Antiquary’ for May, 1872. * The following verses recur below at VI, 9, 2; and also in that connection in the Gataka Commentary, I, 93. l6o rULLAVAGGA. VI, i, 2 .

⁷To give Vihdras to the Sa^^gha, wherein in safety and in peace To meditate and think at ease, the Buddha calls the best of gifts.

⁸Let then the able man, regarding his own weal. Have pleasant monasteries built, and lodge there learned men

⁹Let him with cheerful mind give food to them, and drink. Raiment, and dwelling-places, to the upright in heart.

¹⁰Then 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 ^!’ And when the Blessed One had given thanks to the of R^^gaha in these verses, he rose from his seat, and departed thence.

¹¹I. And the people heard, saying, ‘Vihdras have been allowed by the Blessed One;’ And they built Vihiras zealously. Those Vihdras had no doors *, and snakes, scorpions, and centipedes got in. ’ This verse forms the subject Of one of the ‘Questions of Milinda’ (ed. Trenckner, p. 211). ® The above verses may have stood originally in a different context from that in which they have been handed down, as the opening phrase sttam paihanti would be more intelligible if the word vihdro occurred in the immediately preceding clause. ® Kavda. This is the special word for door. DvSra often roughly translated door, is not really ‘ door,’ but ‘ door- ’ or ‘ gate- way,’ with special reference to the aperture and not to that by which the aperture could be closed. The latter word is also ON DWELLINGS AND FURNITURE. VI, 2 , I. i6i They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, a door k’ 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. ‘ I allow, O Bhikkhus, a hole to pass a string through with which to pull the door to, and a string for that purpose.’ The doors could not be made fastk ‘ I allow, O Bhikkhus, rings on the door for the bolt to work along in, blocks of wood 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 ‘ door,’ in 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 back) of a house, or one of the principal entrances to a walled town or village. See, for instance, Paittiya XIX ; .ffullavagga VIII, 5, i, VIII, 8, I; (jStaka I, 63, 114, 346, 361, II, 63, 140. ^ On this and the following details, compare V, 14, 3, and the notes there. ^ Thakiyanti: literally, ‘covered, or stopped, up.’ The same word is used at .S!ullavagga VIII, i, 5, of closing up the lattices mentioned in the next section (VI, 2, 2). [ 20 ] M i 62 iTULLAVAGGA. . VI, 2, 2. ‘ 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 k and entered, the Vihiras became unprotected. They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, a yantaka, and a pin to it^.’

¹²Now at that time the Vihiras 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) k and to plaster them within and without.’ Now at that time the Vihiras had no windows, and they were bad for the eyes, and had a disagreeable odour. They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, windows of three kinds— windows made with railings k windows made with network and windows made with slips of wood ®.’ ^ Ugghaetvd, an expression used in VIII, i, i of undoing the bolt (ghaikd) just referred to. ® Yantakaw st.ki'kz.m, which is the only expression here used which has not already occurred above at V, 14, 3. Buddhaghosa says, Yantaka-sstikan ti ettha yzM jzm ^anati ta« taw yanta- kaw. Tassa vivara-shikaw kuwikaw kdtuw vatati. ^ See the note at V, 14, 3. ‘ Vediki-vatapdnaw nama ^etiye vedikS-sadisaw (B.). See our note on vedikd above, V, 14, 2. These windows or lattices are mentioned in ATullavagga VIII, 1, 5; Mahavagga I, 25, 18. ® G'ala-vStapS.naw nama ^alaka-baddhaw (B.). Glam, literally ‘ net,’ is given as a word for ‘ window ’ at Abhidhdna- ppadipikd, verse 216. The expression probably corresponds to our ‘lattice,’ and does not mean that an actual net was used. Compare the Anglo-Indian ‘ jalousie.’ ® Salaka-vdtapanaw nama thambhaka-vatapanaw (B.). Pos- VI, 2, 3 - ON DWELLINGS AND FURNITURE. 163 Squirrels and bats' entered through the opening for the window. ‘ I allow, O Bhikkhus, window-blinds (or curtains)^.’ The squirrels and bats still got in through the interstices between the blind (and the wall). ‘ I allow, O Bhikkhus, shutters, and rolls or bags (to fill up interstices with) ®.

¹³Now 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. ‘ I allow, O Bhikkhus, mats made of grass.’ The mats were eaten by mice and white ants. ‘ 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 this means with slips of wood arranged horizontally as in our Venetian blinds. * Vagguliyo. This habit of the bat and its harmlessness are referred to in Milinda Paha, p. 404. Compare the Sanskrit valguli. ® .ff'akkalikan ti. Ettha . 4 olaka-pS,da-puM^,^ana«? bandhituwt anuanami ti attho (B.). The word ^akkali occurs below, VI, 19, probably in the sense here meant. ’ Vatapana-bhisi ti vatapana-pamawena bhisiw katv^ bandhi- iam anuanami ti attho (B.). Probably like the sand-bags used in England to keep out draughts. On the use of the word in other connections, see our note on Mahivagga VIII, 13, i, and the Old Commentary on Paittiya XIV (where five kinds are named) with the KankhS-vitarawi on the last passage quoted by Minayeff, p. 86. * Mi</Aim. 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 unmarried males M 2 164 VI, 2, 3- On the solid bench their limbs ached. ‘ I allow, O Bhikkhus, bedsteads made of laths of split bamboo Now at that time a bier-like masdraka^ bedstead—a masdraka chair—a bier-like bundiki- baddha® bedstead—a bundikibaddha chair—a bier-like kultra-pidaka^ bedstead—a kullra-pi- daka chair—a bier-like 4ha/§/^a-padaka ® bedstead —an iha/§,la-padaka chair—had come into the possession of the Sa^^gha. in the house. Waska(/uwa Subhhti has this in his mind in the explanation he gives in English of vediki (Abhidhana-ppadipikS, verse 222), though he applies it to the wrong word. ^ Bidala-maw,^akaOT nama vetta-maw&w?, veu-vilivahi vS (B.). The word occurs in the GStaka Commentary I, 9, lines 26, 34. Compare the Sanskrit bidala and vidala. ® Masdrako,on which Buddhaghosa says nothing here; but on the Old Commentary to the 14th Pdittiya, where all the four words in this paragraph also occur, he has the following note (see Minayeff, p. 68): Masdrako ti maila-pdde vigghitw^ tattha aaniyo pavesetva kato—just the opposite therefore of ^hz.kkz.- padako below. On aani, compare our note to the 87th Pa.^it- tiya. The four names recur, of chairs only, in the Old Commentary on the 87th and 88th Pa/^ittiyas. ® Buddhaghosa, loc. cit., says, BundikSbaddho ti aanihi mawa-pSde (/awzsapetvS pallahka-sawkhepeaa kato. The first word, bundika, may mean a small bolt. * KuRra-pS.dako ti assa-me«(/Mina« pSda-sadisehi pS,dakehi kato: yo vS pana koi vahka-padako ayaw kulira-pddako (B. loc. cit.). A bedstead or chair with curved or carved legs, especially when carved to represent animals’ feet. Kulira is a crab. ® Aha.4^a-padako ti. Ayaw pana aha.4/^a-pidako nama mailfo ahge vi^^^itvi kato hotiti eva»* parato paliyawz yeva vutto. TasmS aaniyo vi^^^itvd tattha pada-sikha»2 pavesetvS upari $.nim datvd kata-mawo Sha^^a-padako ti veditabbo (B. loc. cit.). This is in agreement with the Old Commentary on the i8th Pa,4ittiya in which this word already occurs. Compare aha^/^a in the Aya- ranga Shya II, i, i, 2, II, i, 10, 6. VI, 2, 4- ON DWELLINGS AND FURNITURE. 165 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 ^—an arm-chair ^—a sofa ®—a sofa with arms to it *—a state chair ®—a cushioned chair ®—a chair raised on a pedestal —a chair with many legs *—a board (to recline on) ®—a cane-bottomed chair —a straw- bottomed chair—had come into the possession of the Samgha. They told this matter (in each case) to the Blessed One. ‘ I allow you, O Bhikkhus, (each of these things).’ ^ Asandiko. Buddhaghosa says, Asandako (sic) ti Murassa- pMam vu^^ati. An Ssandi (cushioned chair) is forbidden at Ma- hdvagga V, 10, 4. ^ U^^akaw pi dsandikan ti vaianato ekato-bhagena digha- piiam eva hi a///^afigula-pddaka« va//ati (B.). * Sattahgo ndma tisu disdsu apassayaw katva mawio (B.). On apassayaw, compare note 9. * Ui^^ako pi sattahgo. Compare note 2. ® Bhadda-pi// 5 an ti vetta-mayaw ptthaw vui, 5 ati (B.). VVe follow Bohtlingk-Roth sub voce bhadra-piAa. ® Piyika ti pilotika-baddhara pitham eva (B.). Childers says ‘bench, stool.’ Compare Sanskrit piMaka (in the addenda to the Petersburg Dictionary). ’ Eaka-pSdaka-piMaz nma daru-pahkdya upari pade /^apetvS. bhoana-phalakaw viya 'kaXa.-pitham v\ikkat\ (B.). * Amaaka-va«/ika-pi/>^az nSma hmaakakarena yog-itaw bahu-pada-pMam (B.). Compare talava«/a at V, 22, 2, and t&la-va«/aka at V, 29, 4. ® Phalakaw. Compare apassena-phalakaw at Mahhvagga I, 25, 12, and below, ATullavagga VI, 20, 2. “ 'Kokkham nhma vakamayawz vd usiramayaw va muwg-a- maya« vS babbag-amayaw vd anto sawvehietv^ baddhaw hoti, says the Old Commentary on the 14th Pittiya. Buddhaghosa gives here the same explanation, omitting vaka. OTLLAVAGGA. VI, 2, 5. 166

¹⁴Now at that time the ^Oabbaggiya 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. ‘ You are not, O Bhikkhus, to sleep on lofty beds. Whosoever does so, shall be guilty of a dukkafa Now at that time a certain Bhikkhu, when sleeping on a low couch, was bitten by a snake They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, supports to your bedsteads N ow at that time the W/^abbaggiya Bhikkhus used lofty supports to their bedsteads, and rocked themselves with these bedstead supports, backwards and forwards *. ‘You are not, O Bhikkhus, to use lofty supports to your bedsteads. Whosoever does so, shall be guilty of a dukkaa. I allow you such supports up to eight inches in length.’

¹⁵Now at that time a quantity of string had come into the possession of the Sawgha. 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. ’ Compare the 8th JiTtla. Sila (Rh. D.’s ‘ Buddhist Suttas,’ p. 191). ^ Compare .ffiillavagga V, 6. * Mawa-paipidakaw mentioned in Mahdvagga I, 25, 16. * Pavedhenti. The reading is doubtful, but the suggestion at p. 321 of the text must be withdrawn. VI, 2, 6. ON DWELLINGS AND FURNITURE. 1 67 ‘ I allow you, O Bhikkhus, to pierce the sides of the bedstead, and thus to weave the string across and across A cloth had come into their possession. ‘ I allow you, O Bhikkhus, to use it as a carpet A mattress stuffed wdth cotton® had come into their possession. ‘ I allow you, O Bhikkhus, to comb out the cotton, and make the cotton up into pillows * if it be of any of these three kinds—cotton produced on trees, cotton produced on creepers, cotton produced from Poaki-grass.’ Now at that time the ATlabbaggiya Bhikkhus made use of pillows half the size of a man’s body. People who came on a visit to the Vihiras murmured, &c., on seeing this, saying, ‘ Like those who still enjoy the pleasures of the w'orld.’ ^ AZ-^apadakara vetuw. Buddhaghosa says nothing, either here or at Mahavagga VIII, 21, where the word also occurs. A//>^apada-//idpana at G'ataka II, 5, 14, is a mode of dressing the hair, probably in broad plaits crossing each other so as to resemble the squares of a chessboard. “ Or ‘rug.’ A'ilimikd ti nama' parikammakatdya bhfimiya ^■^avi-sawrakkhanatthaya attharawaw vu^^ati (B.). It is probably the same word as, or connected with, ^imilikS, used by Buddhaghosa in note 5 on Mahavagga VII, i, 5, and explained by him (in Minayeff, p. 87, line 5) as tala-pawwadihi katS. Both words are possibly diminutives of ^ola, and it is not improbable that the reading should be ^ilimikS. in both cases, as Buddhaghosa so spells the word again in his note below on VI, 2, 7. ® TfllikS. This is undoubtedly what is meant to be forbidden in § 5 of the Ma^^Aima Sila, although Grimblot, ‘ Sept Suttas Palis,’ p. 9, reads kulikawz. See MahSvagga V, ro, 4. * Compare IV, 4, 4, VIII, r, 3, where such pillows are mentioned among the ordinary belongings of a Vihdra. The present rule is repeated below in VI, 14. i68 a:ullavagga. VI, 2, 7, 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 dukkaa. I allow you, O Bhikkhus, to have pillows the size of a man’s head.’

¹⁶Now at that time there was a festival on a high place ^ at Ragaha. 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 wool, 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 ^ 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 Samgha. 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 ®, 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).’ * Giragga-sama^^o. See our note above on V, 2, 6. ^ Bhisi. See the note on this word at Mahdvagga VIII, 13, i. ® Buddhaghosa says here mawa-bhisiw piAe sawharantl ti mawa-pi/^e attharanti attharanatthaya harantt ti yu^^ati (B.). On this use of sawharati compare above, V, ii, 7. VI, 2, 7 - ON DWELLINGS AND FURNITURE. 169 They covered the bedsteads and chairs without putting a cloth beneath them ^ and the stuffing came out from below. ‘ 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, and took them away. ‘ I allow you, O Bhikkhus, to bespatter (the coverings with dye) They still took them away. ‘ I allow you, O Bhikkhus, to use coverings coloured in patches They still took them away. ‘ I allow you, O Bhikkhus, to colour the coverings in patches only the size of a man’s hand * UllokaOT akaritvd hettha Mimikam adatvS (B.). The word occurs again at Mahavagga I, 25, 15 = ATullavagga VIII, r, 3, where cobwebs are to be removed with a cloth (ulloka!). “ Khz.\\m ; but perhaps not necessarily of leather. See the commencement of this section. * So that the coverings would be useless for other purposes. The Pali word is posituwz, which Buddhaghosa explains thus— hesitun ti (so the Berlin MS.) ranena va haliddhaya va upari pusitdni datuw. The word is evidently connected not with the root push, but with the roots prfsh and prush, ‘to bespatter;’ and is the same as phositun at Mahavagga VI, 14, 5, which is probably the better reading of the two. * Bhatti-kammaw. The meaning is doubtful, because the reading is uncertain. Buddhaghosa says, Bhitti-kamman ti(sic) bhisi-Maviya upari bhitti-kammaw. The word is probably analogous in formation to our English ‘patchwork,’ though the ‘patches’ are not of pieces of different coloured 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 V, 9, 2. “ Again both reading and interpretation are open to question. Hattha-bhittin ti pawahgula-bhittiw is all that Buddhaghosa VI, 3 , I- 170

¹⁷I. 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 Much people went to look at their sleeping-rooms. They told this matter to the Blessed One. ‘I allow, O Bhikkhus, the use in your Viharas 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. ‘ 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 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 to lay on the whitewash.’ (Still) the whitewash would not adhere. ‘ I allow you, O Bhikkhus, the use of slime ® (of trees) or of pasted’ says; and we have followed in our translation the reading of the Sinhalese MS. (see p. 321 of the edition of the text), which brings the word into connection with the preceding phrase. ' See V, II, 6, where all these words recur. ^ Paikaya. Buddhaghosa says nothing. ® Ik k as a, 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. * PiMa-maddan ti pi//Aa-khalaOT (B.). Compare the Sanskrit mrfd. VI, 3, I. ON DWELLINGS AND FURNITURE. 171 N ow 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 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 and of oil of beeswax *.’ It lay on the wall too thickly in great drops ‘ I allow you, O Bhikkhus, to wipe it down with a cloth ®.’ 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 * Ku«(faka-mattikan ti ku«(faka-missaka-mattika»« (B.). Compare kutaka-puvaz« in the (rataka Commentary I, 423 (cakes made of flour mixed with this powder). ® Sdsapa-ku//an ti sdsapa-piMam. The word has occurred already at Mahavagga VI, 14, 5, where the reading is ku//a instead of ku(f(fa given in the text here. The latter should be altered in accordance with that passage, and with Buddhaghosa here. ® Sittha-telakan ti vilina-madhu-sitthakaOT (B.). It is mentioned as used for hair-oil at .^ullavagga V, 2, 3. ‘ Aiiussannaw hot! ti binduw bindura hutvd ti//,^ati, says Buddhaghosa. ° ATolakena pa^^uddharituwz. Buddhaghosa says pa^^ut- tharitun ti vaankitim ; but compare for the right form V, 17, i. 172 VI, 3, 2. 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^; 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

¹⁸Now at that time the isTiabbaggiya Bhikkhus had imaginative drawings® painted on their Vihiras —figures of men, and figures of women. People, when they saw them on going to visit the Vihdras, 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 * Ga«(fu-mattikan ti ga«(fupp.da-g(jtha-mattika»2 (B.). * Kasavan ti Smalaka-hariakdna»2 kasdvaw (B.). Compare Mahdvagga VI, 4. ^ Paibh 4 na->^itta»?. The Bhikkhunis were forbidden by the 41st Paiittiya of the Bhikkhuni-vibhahga to go and see such paintings. (Sutta-vibhahga II, 298, where a picture gallery, ATitt- agira, belonging to King Pasenadi of Kosala, is mentioned.) We are not quite sure of the connotation of the term, which appears to imply some reproach. Perhaps it means ‘ suggestive.’ Figures as such were not forbidden; and remains of statues and bas reliefs erected in the VihS.ras, illustrative of every-day life, have been found in great numbers. In the introductory story to the 26th Pattiya it certainly means ‘ indecent.’ VI, 3, 3- ON DWELLINGS AND FURNITURE. 173 women. Whosoever does so, shall be guilty of a dukkaa. I allow you, O Bhikkhus, representations of wreaths and creepers and bone hooks and cupboards

¹⁹Now at that time the Vihdras had too low a basement (&c., as in V, ii, 6 as to roofing, stairs, and balustrade). Now at that time the Viharas were crowded with people 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. ‘ I allow you, O Bhikkhus, to put up a lath and plaster wall half the height of the Vihdra.’ 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 chambers in shape like a quart measure *, and chambers on an upper storey®.’ * All these words occur above at V, ii, 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. ^ Alakamanda, literally, ‘like Kuvera’s city in heaven.’ Bud- dhaghosa tells us why. Aakamandt ti ekahgana manussabhi- ki«« 4 . Aki««a-yakkha, corresponding to this last word, recurs in the standing description of AakamandS at Maha-parinibbana Sutta V, 43 = Maht Sudassana Sutta I, 3. The name of the city is spelt in both those passages with i not 1. * SivikS-gabbho ti iaturassa-gabbho says Buddhaghosa. * Naikt-gabbho ti vitthSrato dviguwa-tigu«-ayamo digha- gabbho (B.). That naikS, is used like nii for a bushel measure follows from a comparison of Gataka ,124, last lines, with I, 126, line 3. ® Hammiya-gabbho ti Skasa-tale ku/%ara-gabbho mudawcfa- 174 VI, 3, 4 - Now at that time the Bhikkhus made inner chambers in the middle of small Vihdras, and there was no room to move about in. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to make the inner chambers at one side of small Vihiras, and in the middle of large ones

²⁰Now at that time the lower part of the lath and plaster wall of the Vihira decayed. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, buttresses of timber Rain leaked through on to the lath and plaster wall of the Vihira®. ‘ I allow you, O Bhikkhus, a protecting arrangement* and cement®.’ 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®. The Bhikkhus, running up, said to that Bhikkhu: ‘Why, Sir, do you make an outcry?’ Then that Bhikkhu told the matter to /^/ 5 , 5 adana-gabbho v 4 (B.). Compare our note on Mahavagga I, 30, 4- * There is a similar injunction at V, 14, 3, with respect to fireplaces in bath-rooms. ® Kulanka-padakaw. See Buddhaghosa’s note at p. 321 of the edition of the text. The remedy here is different from that provided in the similar case, at V, 14, 3, with respect to bathhouses. ® On the use of ovassati compare V, 16, i, and VIII, 3, 3. * Parittfina-kiikan ti tassa parittdnatthaw kifikaw is all that Buddhaghosa says. Compare the end of § 5. ® Uddha-sudhanti va^/^^aka-gomayena ^a ^/^arikaya is. sad- dhi« maddita-mattika« (B.). ® Vissaraw akasi. See the note on .^ullavagga VIII, i, i, where the whole incident is similar. VI, 3, 5 - ON DWELLINGS AND FURNITURE. 175 the Bhikkhus, and they told the matter to the Blessed One. ‘ I allow you, O Bhikkhus, a ceiling-cloth.’

²¹Now 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 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 Now at that time the Vihdras had no verandahs, and no defences They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, verandahs covered terraces inner verandahs and over-hanging eaves ^ The use of these has been already referred to at V, 9, 5. ^ These have already been allowed in .STullavagga V, ii, 6, and V, 14, 3. The license under the present rule extends only to their use in Viharas. ® Apaissarand, which must have some special, technical, meaning unknown to us. Buddhaghosa says nothing. * Alindo nama pamukhaw vu^. 4 ati (B.). Compare Abhidhana- ppadipikd, verse 218. ® Paghanaw ndma yaw nikkhamanta ^a pavisanta ^a pMehi hananti. Tassa vihira-dvire ubhato ku//a»2 (?) niharitva kata- padesass’ etaw adhivaanaw. Paghtnan ti pi vu.^; 4 ati (B.). ' Paku//an ti xaQ,ggh& gabbhassa samanta pariyagaro vu^^ati. Pakuan ti pi pa// 5 o (B.). ’ Osarako ti anaindake vihare vzm'&iM datvd tato da«(i?ake 176 VI, 3. 6. The verandahs were too public; and the Bhik- khus 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 h or an arrangement in form of a moveable screen

²²Now 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. ‘ I allow you, O Bhikkhus, a Service Hall.’ The Service Hall had too low a basement (&c., as in V, ii, 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.

²³The 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, IT, 6, down to the end). There were no vessels for the water. ‘ I allow, O Bhikkhus, chank shells and saucers for the water.’

²⁴Now at that time the Vihdras had no fence round them. ‘ I allow you, O Bhikkhus, to enclose them with osaretvd kataw ^/^adana-panuikhaw (B.). At Gataka III, 446, it is said of a dying man ‘ niharitva osarake nipa^^apesuwz.’ ^ Sa»?saraa-kiiko nama ^akkala-yutto kiiko (B.). A'ak- kala should be compared with ^akkhalikd at VI, 2, 2, and ^akkhali at VI, 19. ® Ugghdana-kiiko, on which Buddhaghosa says nothing. VI, 3 , 9 ‘ ON DWELLINGS AND FURNITURE. 177 ramparts (P 4 k 4 ra) of three kinds—brick walls, stone walls, and wooden fences.’ There was no store-room ‘ I allow, O Bhikkhus, a store-room.’ The store-room had too low a basement, and it was flooded w’ith water. ‘ I allow you, O Bhikkhus, to make it with a high basement.’ 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 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.).’

²⁵Now at that time the Bhikkhus made fireplaces here and there in the Parivea, and the Parivea was covered with the remains of the fires®. ^ Ko//^aka. 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 chamber supposed always to be built over the gateway could be used as a store-room, the difference is not very essential. ^ The whole as above in V, 14, 3, where see the note. ” Uklapo. OnthisuseofthewordcompareA'ullavagga VIII. 1,3. [20] N 1 78 ^ULLAVAGGA. VI, 3, 10. They told this matter to the Blessed One. ‘ I 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, II, 6, as to flooring, stairs, and balustrade, followed by the paragraph as to the door, and the facing, as in V, 14, 3, &c.).

²⁶Now at that time the Ardmas had no fences to them, and goats and cattle injured the plantations k 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 (koi?i'/^aka), and goats and cattle, even so, injured the plantations. ‘ I allow, O Bhikkhus, a gateway, with gates made of stakes interlaced with thorny brakes with fences (across the gateway) made of the akka plant®, with ornamental screen-work over the gateway ^ and with bars.’ [Then the paragraphs allowing the roofing, &c., of this koi'/.^aka as in V, ii, 6, and drains for the Arima, as in V, 14, 3.]

²⁷Now at that time Seniya Bimbisara, the king of Magadha, wanted to build a pdsdda® (residence). * Uparope. Compare Uparopaka at (?dtaka II, 345. ® Apesiyam. See p. 321 of the edition of the text, reading of course kawMaka. ^ Akkavda, on which Buddhaghosa says nothing. A kind of dress made from the stalks of the akka plant is mentioned in Mahdvagga VIII, 28, 2. ^ Tosaa, which is the ornamental erection over a gateway of which such excellent examples in stone have been found at the Sdnchi and Bharhut Topes. ' The exact meaning of the word Pdsdda at the time when this VI, 4, I. ON DWELLINGS AND , FURNITURE. 179 covered with cement and clay, for the use of the Sawgha. 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 Bhaavira (or Portion for Recitation).

²⁸I. Now at that time the householder Andtha VindiksL was the husband of the sister of the R 4 ^a- gaha Se//^i. And Anitha Pifl?ika the householder went to R 4 ^agaha on some business or other. Now at that time the with the Buddha at its head, had been bidden by the Se//,^i of Riagaha for the morrow’s meal. And the SQttki of Ria- gaha gave command to his slaves and work-people, saying, ‘ So get up at early morn, my men, and cook congey, and cook rice, and prepare curries, and prepare delicacies ^! ’ book was written has not yet been precisely ascertained. In later times it meant a building of several storeys, each successive storey being smaller in superficial area than the one immediately beneath it. Compare the Mahfi-loha-pfisada so often mentioned in the Mahavawsa (pp. 161-257), the stone pillars of the lowest stories of which are still one of the sights of Anurfidhapura. ‘ Uttari-bhahgaw. Childers sub voce uttari is in doubt what the meaning of this phrase is. It is no longer uncertain that the word means ‘ delicacy’ of some sort. Whether the term was more N 2 i8o KULLAVAGGA. VI, 4, 2 . And it occurred to Andtha Pi^^jika 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 Migadhan Seniya Bimbisara, together with his retinue, for to-morrow’s meal?’

²⁹Now when the Se///^i of Rigaha had given commandment to his slaves and his work-people, he went up to the place where Anatha Vmdika. 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^^fika 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 Migadhan Seniya Bimbisara to to-morrow’s meal. But a great sacrifice I have set on foot, for the Sa;;?gha, with the Buddha at its head, has been invited for to-morrow’s meal at my house.’ ‘ Did you, O householder, say “the Buddha ?”’ ‘ Yes, 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 Maht- vagga VI, 14, 3 (adding Gataka I, 186, and A'ullavagga IV, 4, 5, VIII, 4, 4), which show that it was eaten with boiled rice or congeyj is mentioned along with ghee and oil; and could be made from the flesh (or other parts) of a sucking-pig. If it were not for the latter circumstance (Gataka I, 197) it might well be pickles or chutney. VI, 4 , 3 ' ON DWELLINGS AND FURNITURE. l 8 l [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 Buddhah” Would it be possible for us, at this very time, to go and visit that Blessed One, the Arahat, the very Buddha ^ ? ’ ‘ 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 Andtha Pindika, 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.

³⁰And Andtha Pi^^fika the householder went up to the gate 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 : ‘ A hundred elephants, a hundred steeds, a hundred chariots with mules ‘A hundred thousand virgins with their jewelled earrings on,— * ‘ Much more so with the reality ’ is to be understood. Compare MahS-parinibbdna Sutta VI, 63 (at the end). • ^ On this rendering of Sammd-sambuddhaw, see Rh. D. s ‘Hibbert Lectures,’ pp. 145-147. ® Assatari. Compare va^^>^atari at Mahavagga V, 9, i, 3. The word recurs below at VII, 2, 5. i82 OTLLAVAGGA. 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 Anitha Piwfika 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.]

³¹And Anatha Pindika 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 P{nd\ka 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 Anitha Pi^^^fika the householder, and said : ‘ Come hither, Sudatta I’ Then Anitha Piaika, 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 h * Brahmawo 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 VI, 4 , 5 - ON DWELLINGS AND FURNITURE. 1 83 ‘Who is not touched by lusts, but calm and free from sinh ‘Has broken all the bars (to freedom of the mind)^, has quenched the anguish in his heart, ‘ Has fixed peace in his mind, and peaceful, sleeps in peace ®.’ 5 *. Then the Blessed One discoursed to Andtha Pi;«^fika 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 Andtha Pi;2(2^ka 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 Andtha parinibbuto not in the sense of ‘ dead,’ but of a living man in the sense of ‘ spiritually free,’ compare Dhammapada, verse ; Sutta Nipata II, 13, i, 12, III, 12, 35; and Maha-parinibbina Sutta IV, 3. ^ Nirfipadhi, i.e. free from Kama, Kilesa, and Kamma. ® Sabbd asattiyo ^^etvd. Having cut or broken all the Ssatti’s (from the root saw^, 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 (dsattaw kuapat Maddetva). Buddha- ghosa says sabbS asattiyo ti ... . hadaye darathaw? yitte kilesa-darathaOT ^inetv^. ® Vineyya and appuya are no doubt gerunds. In a corresponding passage of the Anguttara Nikaya the Phayre MS. reads appeyya, which smoothes over a diflSculty at the expense of the better reading. * The following section is in identical terms with Mahavagga I, 7, 5, 10, V, I, 9, 10, VI, 26, 8, 9. 184 JfULLAVAGGA, VI, 4 , 6 . Piflika 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 Piifika 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 Anitha Pi^^fika 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 SetAi of Ragaha heard that the VI, 4, 7- ON DWELLINGS AND FURNITURE. 185 Order of Bhikkhus which has the Buddha at its head had been invited by Anitha Y\ndSk.z. the householder for the morrow’s meal. And the Se//^i of Rdagaha said to Anatha V\nd\k.a. the householder : ‘ They say, O householder, that you have invited the Bhikkhu-sa;;^gha, 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 Raagaha and Seniya Bimbisdra the Ra of Magadha, made the same offer in the same words, and received the same reply.]

³²Then Andtha V{nd\kai. the householder, when the night was far spent, made ready in the house of the S&iikx of Rdagaha 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 bowded and ' VeyydyikaOT formed from vyaya, expenditure. Veyya- yikan ti vayakaraat vu^/ 5 ati (B.). ** RSagahako negamo. This person has been already mentioned, and there also in intimate connection with the Se/// 5 i of Raagaha, in the Mahavagga VIII, i, 2, 16. It is tolerably clear from the connection that this is no ordinary citizen, but one holding a distinct and semi-official position. In this respect the word is an exact parallel to its neighbour the Stithi. For instances of the word in its more general sense, see Ka/^^ayana (ed. Senart), p. 219, and Di//4avaff2sa III, 3. i86 VI, 4, 8. robed to the house of the Se///^i of Riagaha, and sat down there on the seat spread out for him, together with the Order of Bhikkhus. And Andtha Yindika. 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 k And when the Blessed One had finished his meal, and had cleansed his hands and his bowl, Andtha YindWidL 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 Sivatthi, 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)k Then the Blessed One, after he had instructed and aroused and incited and gladdened Anitha Vind\\i . the householder with religious discourse, arose from his seat, and departed thence. 8 . Now at that time Antha Vmd\k 3 i the householder had many friends and large acquaintance, and his word was held of weight ®. When he had ^ Compare the note on Mahavagga I, 8, 4. ^ A.nnita.m bhagavi aIlata/« sugatd ti. The first word is the standing expression used when the Buddha or a Thera has signified a request, not in so many words, but in some phrase from which the request may be implied, and the person addressed desires to express that he has perceived the intended implication. Compare Dipavawsa XIV, 65, XV, 5. ® Adeyyava/^o ti tassa vaanaw bahuan^ manetabba»2 maw- nanti ti attho (B.). In Puggala III, ii, we have the phrase tassa vaJanaw Sdheyyaw gaMati, which the commentary explains by hadaye adhdtabbaw /^apitabbawt. VI, 4 , 9 - ON DWELLINGS AND FURNITURE. 187 brought the business he had in hand at Rajagaha to its conclusion, he set out towards Sdvatthi; and on the way he gave orders to people, saying, ‘ 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 Pi«^fika the householder had arrived at Sivatthi, 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 ?’

³³And Anatha Vmdka. the householder saw that the garden of fPeta the Kumara had [all these advantages]. And when he saw that, he went to freta the Kumira, and said to him, ‘ Sir, let me have your garden to make an Arima 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.’ ‘ No, O householder, there was no bargain meant®.’ ^ The following speech is identical with that put into Bim- bisdra’s mouth on choosing the Veuvana, above Mahavagga I, 22, 16, 17. Vianavataw, 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 Mahavagga, loc. cit. ^ Na gahito; literally, ‘ it is not taken.’ i88 KULLAVAGGA, VI, 4, 10. Then they asked the lords of justice whether a bargain of sale had been made or not. And the lords decided thus: ‘The Ardma is taken, Sir, at the price which you fixed.’ And Andtha Pmfika the householder had gold brought down in carts, and covered the ( 7 etavana with (pieces) laid side by side^. lo. 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 Ymdika. the householder told his servants to go back and fetch more gold, saying he would cover that piece also. Then thought ( 9 eta the Kumdra, ‘ This can be no ordinary matter for which this householder is ready to lavish so much gold !’ And he said to Andtha Vmdiha. 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 Pmfika the householder thought®, ‘ This Ceta the Kumdra 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 ' It is evident from the illustration of this story on a has 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. ® NaorakaOT bhavissati. Compare Mahavagga I, 9, i, and the commencement of our next chapter below. The idiom recurs in VII, 3, 3. ® The following phrase is identical with that put into the mouth of Ananda, at Mahivagga VI, 36, 3, with respect to Roa the Malla. In the text here there is a slight misprint; the full-stop after iidtamanusso should be struck out. VI, 5 , I. ON DWELLINGS AND FURNITURE. 189 space to 6^eta the Kumira. And Geta. the Prince erected thereon a gateway, with a room over it. And Anitha Pii^^jika the householder built ^ 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) 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 \

³⁴I. Now when the Blessed One had stayed at Ragaha as long as he thought fit, he set out towards Vesall; and journeying straight on he in due course arrived there. And there at Veshli 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) ®, and as zealously provided with the ^ With the following list should be compared the list of things that laymen build for themselves given in Mahavagga III, 5, 7. ^ Kappiya-kuiyo. See Mahavagga VI, 33. ^ Udapana-sildyo. See above, V, 16, 2. * Mawifape. See Mahavagga VIII, 7, i, and above, iMla- vagga VI, 3, 7. ® Navakammaz karonti. This idiom always connotes buildings for the use of the Order. See the passages quoted in our note on .ffullavagga I, 18, 1. If the buildings were for the Bhikkhus, then a Bhikkhu, if for the Bhikkhunis, then a Bhikkhum, was appointed to superintend the works in order to ensure the VI, 5 > 2. 190 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].

³⁵Then that poor tailor murmured, was annoyed, and became indignant, saying, ‘ These Sakyaputtiya Sama;2as 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 ^ 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 in this section are no doubt intended to be the same as those referred to in ATullavagga V, 13, 3. ’ Navakammaw datuw. For the works which ought not to be included, and for those which might be lawfully included in this term, see below, .ffiillavagga VI, 17. Hence the overseer is called navakammika. ON DWELLINGS AND FURNITURE. VI, 6, I. 191 is overseer shall zealously exert himself to the end that the work on the Vihara may be brought to a rapid conclusion, and shall afterwards cause repairs to be executed wherever the buildings have become broken or worn out

³⁶‘ 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 Saz>?gha, saying, “ Let the venerable Saz^^gha hear me. If the time seems meet to the Sawgha, 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 Sawgha hear me. The Samgha. 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 Samgha has given in charge .... (&c., as before). Therefore is it silent. Thus do I understand.’” 6 2 . I. Now when the Blessed One had stayed as long as he thought fit at Vesali he set out towards Sivatthi. * Kha«<fan ti bhinnoMso; phullan ti phalitoMso (B.). The expression recurs below at VI, 17, i. ^ The incident related in the following chapter is identical with the 37th Gataka (including the Introductory Story there given) already translated by Rh. D. in the ‘Buddhist Birth Stories,’ pp. 310-314. 192 VI, 6, 2. Now at that time the pupils of the ^/^abbaggiya Bhikkhus went on in front of the Bhikkhu-sa»«gha which had the Buddha at its head, and occupied the rooms, and occupied the sleeping-places, saying, ‘ This will do for our superiors (upa_|^Myas), this for our teachers (i>^ariyas), this for ourselves.’ And the venerable Sdriputta who had followed after the Bhikkhu-sawgha 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; Sariputta.’ ‘ How do you come to be sitting here, Siriputta?’ Then the venerable Siriputta told the matter to the Blessed One.

³⁷Then the Blessed One on that occasion and in that connection convened a meeting of the Bhikkhu- sawgha, and asked, ‘ Is it true, as I have been told, O Bhikkhus, that the pupils of the W.^abbaggiya Bhikkhus have (acted in this way) ?’ ‘ It is true. Lord.’ Then the Blessed One rebuked them, saying (as usual, see ATullavagga I, i, 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, 6, 3 - ON DWELLINGS AND FURNITURE. 193 pad ^ family before he entered the Order—one versed in the Suttas—one versed in the Rules of the Order—an expounder of the Dhamma ^—one who has attained the first, second, third, fourth GhkndL —one who has entered the first, second, third Path—an Arahat—one who has the threefold wisdom ®—one who has the six powers

³⁸Then the Blessed One addressed the Bhikkhus, and said, ‘ 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®. 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 * On this mention of gahapati as the name of a caste or rank, compare the passage in the Tevi^^a Sutta I, 47 = Samawilaphala Sutta, p. 133 (translated by Rh. D. in ‘Buddhist Suttas from the Pali,’ S. B. E. vol. xi, p. 187), where the word is opposed to awnatarasmiw kule pa-^^aato. “Dhamma is here possibly already used in the special sense to which the term Abhidhamma was afterwards applied. So Pu««a, who in the Ahguttara Nikaya I, 14, is called the chief of the expounders of the Dhamma (compare Dipavawzsa IV, 4), says of himself in the ApadSna abhidhammanayaiirio ’haw. ® Tevi^^o. See Rh. D.’s remarks in ‘Buddhist Suttas,’ pp. 161, 162. ‘ This list contains one or two terms which are omitted in the Gdtaka introduction. * These terms recur at Mahavagga I, 25, 6. [20] O 194 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 banyan. So far back can I remember.” ‘ Then, O Bhikkhus, the monkey and the elephant asked the partridge [the same question], “‘Friends! there was 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^.” ’Tis those who reverence the old That are the men who Dhamma know. ‘ Tittiriyazw brahmaariyaw. It is quite possible that a covert sarcasm is here intended to be understood against the Taittiriya Brahmans. VI, 6, s. ON DWELLINGS AND FURNITURE. 195 Worthy of praise while in this life And happy in the life to come.

³⁹‘ 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 ^ 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, i, 3), he said to the Bhikkhus; ‘ I enjoin upon you, O Bhikkhus, that paying 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 Sajha shall not be exclusively appropriated according to seniority ^ Whosoever does so, shall be guilty of a dukkaa.

⁴⁰‘ 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®—a eunuch *—a Bhikkhu who has been placed under probation®—one who, having been so placed, is * Taw sobhetha yam .... On this idiom compare Mahd- vagga X, 2, 20. “ Compare chapter 7 and also chapter 12. It would seem from these passages that the prohibition to reserve exclusively according 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 seniority. Compare X, 18. * See ATullavagga X, 3. * Compare Mahivagga I, 61, 2. ® See ATuUavagga II, i, 2. 196 VI, 7, I. liable to be thrown back to the beginning of his probationary term^—one who is liable to have a penance (Minatta) 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 Miras and of Brahmas, by all creatures Samaras and Brihmans, gods and men, the A rah a t Sammi- sambuddha.’

⁴¹I. Now at that time people provided arbours (ma^^ifapas), and couches, and room for the use of the Sawgha. And the pupils of the AT/^ab- baggiya Bhikkhus, saying, ‘ It has been laid down by the Blessed One that that which pertains (wholly) to the Sa^^gha shall be used according to seniority, but not that which is given only for the temporary use of the Sa;;«gha,’ went on in front of the Samgha and occupied the maafapas, 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 Sariputta (&c., as in last chapter, §§ i, 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 ‘ See ATulIavagga III, 14. VI, 9 , I. ON DWELLINGS AND FURNITURE. 197 the Sawgha is not, O Bhikkhus, to be reserved for exclusive use according to seniority.’

⁴²I. 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 follows the list of things forbidden in Mahdvagga V, 10, 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 ^—but not to lie down upon them.’ Now at that time people put in the eating- rooms, or in the courtyards, stuffed couches and 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

⁴³I. Now the Blessed One, proceeding on his journey, arrived in due course at Sdvatthi; and there, * These are Nos. r, z, and 7 in the list just referred to, and may be kept if treated in the way laid down in VI, 14, 2 below. “ This rule has already occurred in identical terms at MahS- vagga V, II. Probably both here and there the word such, which we have here added in brackets, is to be understood. 198 VI, 9, 2. at Sivatthi, the Blessed One stayed in the 6^etavana, the park of Andtha Pi««fika. Then Andtha Vmdxka. the householder [invited the Blessed One for the morrow’s meal, and when the meal was over, he said to the Blessed One : ‘What, Lord, shall I do with regard to the Getavana ?’ ‘ You may dedicate it, O householder, to the use of the Sawgha of the four directions ^ either now here present, or hereafter to arrive.’ ‘ Even so. Lord,’ said Andtha Pi«</ika the householder in assent to the Blessed One, and he did so.

⁴⁴Then the Blessed One gave thanks to Anitha Piwflfika the householder in these verses. [Here follow the same verses as were used above in VI, I, 5 on the presentation of the Getavana®.]

⁴⁵I. Now at that time it had been settled that a certain high official at court, a follower of the Aivakas, should provide the day’s meal for the Sa»«gha. And the venerable Upananda the Sdkyan, coming late, but before the meal was over, made the Bhikkhu next (junior to him in seniority*) get * The usual terms are here followed throughout: see, for instance, above, VI, 4, 6, 7. ^ That is ‘ of all the world.’ See our note above on Mahd- vagga VIII, 27, 5, where the phrase has already occurred. ® The verses are quoted in the account of Antha Pi«<fika’s gift given in the Gataka commentary (Fausboll I, 93; Rh. D.’s ‘Buddhist Birth Stories,’ I, 131). * Anantarikaw; perhaps ‘the Bhikkhu (who happened to be) VI, 10, 2. ON DWELLINGS AND FURNITURE. 199 up out of his seat; and the dining-hall was thrown into confusion. Then that minister became indignant, murmured, and was annoyed : ‘ 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 dukkaifa. 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 dukkaah’

⁴⁶Now at that time the isTabbaggiya 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, which is a misprint. Compare MahSvagga IX, 4, 8, and .STullavagga VII, 3, 9, VIII, 4, I. ^ Compare the rule for Bhikkhunis at X, 18. 200 VI, n, 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. ‘ 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 A'.^abbaggiya 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. ‘ I enjoin, O Bhikkhus, that you allot to sick Bhikkhus suitable sleeping-places.’ Now at that time the Avabbaggiya Bhikkhus, on pretext of some slight indisposition^, 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 dukkaa.’

⁴⁷I. Now at that time the Sattarasa-vaggiya Bhikkhus made ready a certain large Vihira in the neighbourhood®, with the intention of dwelling in it. And when the Aabbaggiya Bhikkhus saw what they were doing, they said: ‘ These venerable ones, the Sattarasa-vaggiya Bhikkhus, are ^ Lesakappena ti appakena sisabadhadimattena (B.). 2 The story in this section forms also the introductory story to the 17 th PSiittiya. ® Pa/^/^antimar; perhaps ‘in the border-country.’ Compare pa-^^antaOT nagaraw, a frontier fort at Dhammapada, p. 56. VI, II, I. ON DWELLINGS AND FURNITURE. 201 getting a Vihira ready; come, let us turn them out.’ Some of them said: ‘ Let us stay here ^ whilst they get it ready, and turn them out when it is prepared’ So the iT/^abbaggiya Bhikkhus said to the Sattarasa-vaggiyas: ‘ Depart, Sirs; the Vihara 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 Vihdra the common property of the Sawgha ?’ ‘ Yes, Sirs; that is so.’ ‘Then depart, Sirs; for the Vihira has fallen unto us.’ ‘It Is large. Sirs, this Vihira. You can dwell in it, and we as well.’ Then, full of anger and displeasure, they repeated, ‘ Depart, Sirs; this Vihdra 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 Sarngha, in anger and vexation. Whosoever does so, shall * Agametha ydva. Compare the introductory story to the 46th Paittiya. 202 VI, II, 2. be dealt with according to the law^. I allow you, O Bhikkhus, to allot the lodging-places (common to the Sawgha to those who have need of them)^.’

⁴⁸Now the Bhikkhus thought, ‘How then shall the lodging-places be allotted ?’ They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to appoint as an ap- portioner 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 lo, down to the end of the Kammavid).’

⁴⁹Now 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 sleeping- places, then to apportion accordingly®.’ When apportioning according to the number of sleeping-places, some remained unallotted^. * That is, under the 17 th Paittiya. ® Sendsanam gdhetuzw. Buddhaghosa has nothing on this idiom, but its meaning is sufficiently clear from the connection. ® Seyyaggena gahetuw. Buddhaghosa has no special explanation of agga here, but in his explanation of the passage says that this is to be so done that each Bhikkhu receives room for a couch {m&nk .tih%na,m). Agga must here be agra, to which Bohtlingk-Roth give, from Indian lexicographers, the subsidiary meaning of ‘multitude.’ So below in XII, i, i, the Va^^iputtakas divide money amongst themselves bhikkhu-aggena, ‘according to the number of the Bhikkhus.’ Seyyi is here used in the same meaning as that in which senisana is used throughout the rest of this chapter and the next. See VIII, i, 4. * Uss 4 diyiwsu. Buddhaghosa says ussSrayiwsh ti ma«- VI, II, 3. ON DWELLINGS AND FURNITURE. 203 ‘ I allow you, O Bhikkhus, to apportion according to the number of apartments (Vihdras).’ When so apportioning, some apartments(Vihiras) remained unallotted. ‘ I allow you, O Bhikkhus, to apportion according to the number of buildings (Parive;?as)k’ When so apportioning, some buildings (Parivewas) remained unallotted. ‘ I allow you, O Bhikkhus, to give a supplementary share to each Bhikkhu 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 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)^. They told this matter to the Blessed One. ^a//Mnni atirekSni ahesuw. His reading is in a copy of his work in Burmese characters, and is supported, both here and in PSittiya XLVI, 2, where the word recurs, by a Burmese copy of the text. The Sinhalese reading is the correct one, but one may compare the idiomanaw, or parisawi, ussS,reti at Mahavagga VIII, i, 22, and (jataka I, 419, 434. So at IX, i, 3, 4, the reading ussdreti given in the text is corrected at p. 363 into uss§,deti, in accordance with the reading of the Sinhalese MS. ^ The relation of the Vihdra to the Parivewa is here curious. In the later language parivewa means ‘ cells.’ Here it evidently includes several vihSras. ^ Anubhdganti puna aparai pi bhdgaw datuiw (B.). ® Na akSmd is used here in a sense precisely parallel to that in which it occurs at Mahdvagga VII, 24, 4. See the passages quoted in our note there. ‘ Nissime /^itassa. See on this phrase above, Mahavagga VII, I, 5, and VIII, 2, 3. It is repeated below, VI, 17, 2. 204 VT, II, 4 - ‘You are not, O Bhikkhus, to [do so]. Whosoever does so, shall be guilty of a dukkaa.’ Now at that time the Bhikkhus, after the lodging- places had been allotted, kept them to the exclusion of 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 dukkaa. I allow you to retain them for the three months of the rainy, but not for the dry season.’

⁵⁰Then 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 lodging- places, 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— July); the later, a month after that full moon*; the intermediate (literally that which involves a giving up during the intervening time) is held on the day after the Pavdrawa 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.

⁵¹I. Now the venerable Upananda the S 4 kyan, after having had a lodging allotted to him in ' These first two dates are the days on which the earlier and the later Vassa begins. See Mahdvagga III, 2. VI, 12, 1. ON DWELLINGS AND FURNITURE. 205 Savatthi, went to a certain country-place where a community of the Sawgha resided, and there also had a lodging allotted to him. Then the Bhikkhus there thought, ‘ Now this brother, Upananda the Sikyan, is a maker of strife, quarrelsome, a maker of disputes, given to idle talk, a raiser of legal questions in the Samgha k If he should spend the rainy season here, then shall we all dwell in discomfort. Come, let us question him.’ And they asked the venerable Upananda the Sikyan : ‘ Have not you, friend Upananda, had a lodging allotted to you in Sivatthi ?’ ‘ That is so. Sirs.’ ‘What then do you, friend Upananda, being one, yet take exclusive possession of two (lodging- places)?’ ‘ 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 Bhikkhu- sawgha, and asked the venerable Upananda the Sikyan: ‘ 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 Thus, O ^ These are the acts which render a Bhikkhu liable to the Ta,^^niya Kamma. See ^ullavagga I, i, i. That is, by taking a lodging here you ipso facto renounced 2o ■VI, 13, 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 dukkaa.’

⁵²I. 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 Vinaya, and again and again in reference thereto in praise of the venerable Upali. Then said the Bhikkhus; ‘ The Blessed One speaks (&c., down to) Upili. Come, let us learn the Vinaya under the venerable Upclli.’ And many Bhikkhus, senior and junior, and of medium standing, went to learn the Vinaya under the venerable Updli. The venerable U pali 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 Upili. 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 there you ipso facto renounced your right to get one here. VI, 13 , 2. ON DWELLINGS AND FURNITURE. 207 of equal height, or lower, out of reverence for the law h’

⁵³Now at that time a number of Bhikkhus stood around Up 41 i, waiting for seats 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. ‘ I 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. ^ Compare the fifteen rules of a similar character, Sekhiyas 57- 72, and especially No. 69. ® Onlookers apparently, not strictly learners. On the force of paimaneti, compare the Bhikkhuni-vibhanga, Par%ika I, i, and Gataka II, 423. 2 o VI, 14, I. ‘ I allow you, O Bhikkhus, to sit together on a long 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.’

⁵⁴I. Now at that time Visakhi the mother of Mig4ra was anxious to have a storeyed building (pisdda), with a verandah (ilinda) to it, supported on pillars with capitals of elephant heads built for the use of the Sawgha. Then the Bhikkhus thought, ‘ Of things which appertain to a storeyed building, which has been permitted by the Blessed One, and which not^?’ They told this matter to the Blessed One. * Hatthi-nakhakaw, ‘supported on the frontal globes (kumbhe) of elephants,’ says Buddhaghosa. ^ On the meaning of paribhoga here compare VI, 18, i. The doubt here expressed is curious, as a storeyed building (pSsida) is one of the five kinds of abodes (lendni) specially sanctioned by Mahdvagga I, 30, 4, and jSTullavagga VI, 1,2; and a verandah (alinda) has been also authorised by .ffullavagga 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, I. ON DWELLINGS AND FURNITURE. 209 ‘I 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^^gha, such as couches, divans {&c., as in chapter 8 above, and Mahivagga V, 10, 4). They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to use the stuffed couches (dsandi) after having broken off the legs^, and the divans (pallahka) after having removed the hair, and to comb out the cotton of the mattresses and make pillows of it and to use all the rest as floor covering ®.’

⁵⁵I. Now at that time the Bhikkhus who dwelt in a certain country residence, not far from Sivatthi, were worried by having constantly to provide sleeping accommodation for travelling Bhikkhus who came in (from country-places). And those Bhikkhus * Compare the 87 th Paiittiya. ““ This rule has already been given in VI, 2, 6. ’ It is distinctly laid down without any reservation in MahSvagga V, 10, 5 (in the paragraph erroneously numbered V, ro, 4 in vol. ii, p. 28, of the present work), that the use of any of these things is a dukkaa offence. That this relaxation of that rule should be inserted only here, looks very much like an after-thought, even though the former passage merely refers to the use of these things as seats. This is more especially noteworthy from the fact mentioned in the last note. The rules as to new rugs or mats to be used for sitting upon, are contained in the nth to the 15th Nissaggiya PaJittiyas. [20] P 210 CTLLAVAGGA. VI, IS, 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 ^]. Then the incoming Bhikkhus said to them; ‘ Prepare, Sirs, sleeping accommodation for us.’ ‘ There are no beds, Sirs, belonging to the Sagha. We have given them all away to one of us.’ ‘ What, Sirs ? Have you then made away with property belonging to the Sa»?gha ‘ 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 Sa;;«gha property?’ ‘ It is true. Lord.’

⁵⁶Then 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 Sa;;«gha, or by a company of two or three Bhikkhus (a Gaa), 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 Sa^^gha, or by a Gana., or by an individual. If it be disposed of, such disposal is void; and whosoever has disposed of it, is guilty of a thulla/^/^aya. A Vihira, 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 ^ This is a direct infringement of the 82nd Paiittiya, which forbids property dedicated to the Sawgha being diverted to the use of any individual. VI, i, I. ON DWELLINGS AND FURNITURE. 211 hatchet, or a hoe, or a spade—this is the fourth, &c. Creepers, or bamboos, or xxwxnga, or babbaa grass, or common grass, or clay, or things made of wood, or crockery—this is the fifth, &c. (as before, down to) thulla/^^aya.’

⁵⁷I. Now when the Blessed One had dwelt at Sdvatthi as long as he thought fit, he went on on his journey towards the Kia Hill with a great multitude of Bhikkhus—to wit, with about five hundred Bhikkhus, besides Sariputta and MoggalHna. And the Bhikkhus who were followers of Assa^ and Punabbasu ^ hearing the news, said one to another, ‘ Come, Sirs ; let us divide all the sleeping accommodation belonging to the Sawgha. Sariputta and Moggallana are men of sinful desires, and are under the 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 Kia Hill. And he addressed a number of Bhikkhus, saying, ‘ Do you go, O Bhikkhus, to the followers of Assa_^n 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 Moggal- Hna. Make ready sleeping-places, Sirs, for the Blessed One, and for the Bhikkhu-sawgha, and for Siriputta and Moggallana.” ’ * On these Bhikkhus and their relations with Sariputta and Moggallana, see above, ^ullavagga I, 13-16. P 2 212 VI, i, 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 Sawgha. We have divided it all ’ (was the reply). ‘ The Blessed One, Sirs, is welcome: and he may stay in whatever Vihira he chooses. But Sdriputta and Moggallina are men of sinful desires, and under the influence thereof; for them we will provide no sleeping-places.’

⁵⁸‘What then. Sirs ? Have you divided sleeping accommodation that is the property of the Sa»?gha?’ ‘ That is SO, Sirs.’ The moderate Bhikkhus murmured, &c. (down to) The Blessed One said to the Bhikkhus ; ‘ These five things, O Bhikkhus, are unapportion- able, and are not to be divided either by the Sa;;2gha, or by a Gaa, or by an individual. If divided, the division is void; and whosoever does so, shall be guilty of a thulla/^/^aya. And what are the five (&c., as in VI, 15, 2)^?’

⁵⁹I. Now "when the Blessed One had remained at the Kii'a Hill as long as he thought fit, he proceeded on his journey towards Aavl; and in due course he arrived at Aavi, and there, at Aavi, the Blessed One stayed at the Aggiava Shrine. Now at that time the Bhikkhus of Aavi ^ used to * These expressions ‘untransferable’ (avissa^^iydni) and ‘ unapportionable’ (avebhahgiyani) have already occurred above at Mahavagga VIII, 27, 5. ‘ The Bhikkhus of Aavi are frequently mentioned in connection VI, 17,1. ON DWELLINGS AND FURNITURE. 213 give new building operations in charge (to one or other of their number) 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-wwk 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®, or some roofing-work, or some joinery, or a bar had to be fixed to a door *, when breaches or decay had merely to be repaired ®, or the flooring to be re-plastered ®; and they assigned this office to one another for terms of twenty or thirty years, or with offences in relation to the navakamma»*. See, for instance, Par%ika III, 5, 30. ' For the rule authorising such giving in charge in general cases, see above, VI, 5. ® For most of the following technical terms in building, see our notes above on .^ullavagga V, ir, and V, r, 2. ® See our note on this phrase above, V, ii, 6. * Ga«(fikadhdna-matten 4 ti dvSra-bahanaw upari-kapoa- ga«(fika-yoana-mattena (B.). Gandi is used in this sense at Gataka I, 237. Compare the use of Dhamma-ga«(fika, ‘block of execution,’ at Gdtaka I, 150, II, 124. The word gandiks. occurs also at Gataka I, 474 (last line), in the sense of ‘bunch:’ but it is there probably a misprint; for Oldenberg, in the parallel passage at Bhikkhuni-vibhahga, V&.k\tX\yA I, i, reads bha«</ike. That the two words are easily confused in Burmese writing is shown by the fact that the Berlin (Burmese) copy of Buddhaghosa reads here also bha«</ikadh 4 na-mattena ti, &c., and again afterwards bha«(fika. “ See our note on this phrase above, VI, 5, 2. ® Paribha«(fa-karaa-mattenS ti gomaya-paribha«(/a-kasava- parikarawa-mattena (B.). The very same expression is used in a wholly doubtful sense, and of some process of tailoring, in Mahi- vagga VII, I, 5. 214 VI, 17, 2. for life; or they gave in charge a completely finished Vihdra to a Bhikkhu for such time as should elapse till the smoke rose (from the funeral pyre on which his body should be burnt ^). The moderate Bhikkhus 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 dukkaa. I allow you, O Bhikkhus, to give a Vihdra not yet begun, or not yet finished^, 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 Kddhd.yoga. for a period of seven or eight years, that on a large Vihira or a Pdsdda for ten or twelve years.’

⁶⁰Now at that time the Bhikkhus gave the whole of a Vihdra 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 * Dhftmakilikan ti idaw yiv’ assa ^taka-dhftmo na pawjiiya- titi tiva ayaw viharo etass’ evS, ti evawz dhuma-kSle apaloketvi kata-pariyositaw viMram denti (B.). The word recurs below, applied to sikkhapadaw, in XI, i, 9. ‘ Vippakatan ti ettha vippakato nima yava gop&nasiyo na drohanti. Gopanastsu pana iruhasu bahukato nma hoti: tasmd tato pa//Mya na databbo (B.). The use of bahukato is noteworthy, for in the only other passage where we have found the word (Mahavagga VI, 36, 2), it has a totally different application. There is possibly a misreading in the one MS. available. (? pakato.) VI, 17,3. ON DWELLINGS AND FURNITURE. 215 building belonging to the Sa;i*«gha kept exclusive possession of it—or the Bhikkhus gave work in charge to one not at that time within the boundary ^ —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 [any one of these things]. Whosoever does, he is guilty of a duk- kaa. 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.’

⁶¹Now 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 Sawgha. 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 simazera, or that he has abandoned the precepts, or that he has become guilty of an extreme offence, the Sa^^gha ’ See above, VI, ii, 3. ^ See Mahavagga II, 22, 3, and II, 36, 1-3. In the latter of these two passages the three cases are omitted. In Mahavagga IX, 4, 2, and 8, the whole 23 are given. 2I rULLAVAGGA, VI, i, I. becomes the owner ^—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 Bhikkhunt, or that he has caused a schism in the Sa;;«gha, or that he has shed (a Buddha’s) blood, or that he is an hermaphrodite, then the Sa»«gha becomes the owner,’

⁶²I. Now at that time the Bhikkhus made use elsewhere of beds which were appurtenances ^ to the Vihira of a certain lay-disciple (upisaka). Then that updsaka murmured, Src. They told the matter to the Blessed One. ‘ Things appurtenant to one place are not, O Bhikkhus, to be used in another. Whosoever does so, shall be guilty of a dukka/?a.’ Now at that time the Bhikkhus, fearing to offend if they took (things to sit upon) even into the ^ That is, the navakammiko loses his privileges (his lien on the best sleeping-place, &c.). ® Vihara-paribhogaz«. ‘Meant for use only in that Vihira.’ Compare above, VI, 14, i. VI, 19,1. ON DWELLINGS AND FURNITURE, 217 Uposatha Hall, or the meeting-place, sat on the ground; and their legs and robes got soiled. They told the matter to the Blessed One, ‘ I allow you, O Bhikkhus, to take things away for a certain time onlyk’ Now at that time a large Vihara belonging to the Sawgha went to ruin k The Bhikkhus, fearing to offend, did not take the bedding in it away. They told this matter to the Blessed One, ‘ I allow you, 0 Bhikkhus, to take away things in order to save them from destruction,’

⁶³I, Now at that time there was a very valuable rug, and a very valuable piece of cloth, among the bedding furniture belonging to the Sa;;«gha, They told this matter to the Blessed One k ‘ I allow you, O Bhikkhus, to barter either of these things in order to increase the stock of legally permissible furniture Now at that time the Sa;;^gha had received a ’ Tavakalikaw?, The word occurs in (rdtaka I, 121, 393 (on which see Rh, D. in ‘Buddhist Birth Stories,’ p. I'jo, and ‘Buddhist Suttas,’ p. 241), in Buddhaghosa’s notes on Mahavagga VII, 5, I (above, II, 154, note 7), in the Bhikkhunt-vibhahga, Pdittiya XXV, 2, and in ^uUavagga X, 16, i. “ Sawghassa viharo udriyati. The whole phrase has already occurred at Mahavagga III, 8, ^ Because such things were forbidden by Mahavagga V, 10, 4, though kambala is not there specially mentioned, * Phdtikammatthaya ti va(f(f,^ikammatthdya ti, Vaddhikam- matthaya phatikammaw? A’ ettha samakaw va atirekaw vd aggha- nakam mailja-pi/'yddi-sendsanam eva va//dti (B,), 2i VI, 20, I. bear-skin, and a /^akkali’ rug, and a ^olaka cloth They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to use them as mats to wipe your feet V)n

⁶⁴Now at that time the Bhikkhus walked over the mats used fof 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 dukkaa V

⁶⁵Now at that time the Bhikkhus spat on the newly prepared floor ®, and the colour was spoilt. * 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. ^ According to Mahavagga VIII, 18, this might be used to wipe faces with; and according to Aullavagga 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 /^olaka has some special connotation. * Not to sit upon. * With this should be compared the other rule in Mahavagga V, 6, I, 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 in wording throughout. ® Parikammakataya. 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, II, 6; VI, 3, I ; 17, I ; 27. From the parallel passage at Mahavagga I, 25, 15, and ATullavagga VIII, 3, i, it would seem that the red colouring was used rather for walls, and the black one for floors. VI, 20, 2. ON DWFXLINGS AND FURNITURE. 219 They told this matter to the Blessed One. ‘ You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukkaa. I allow, O 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 with floor-cloth..’ Now at that time the Bhikkhus leant up against the newly prepared walls and the colouring was spoilt. They told this thing to the Blessed One. ‘ You are not, O Bhikkhus, to do so. Whosoever does, shall be guilty of a dukkaa. I allow you, O Bhikkhus, the use of a board to lean up against^’ The board scratched the floor at the bottom, and ruined the wall at the top. ‘ I allow you, O Bhikkhus, to cover it at the top and bottom with cloth.’ Now at that time, fearing to offend, they would not lie down on places over which it was permissible to walk with washen feet ®. ’ The walls 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 flooring (see last note). ® Apassena-phalakaz. This article of furniture is mentioned, with the spittoon, in Mahavagga I, 25, 15, 16, and in the parallel passage at .^ullavagga VIII, i, 3. We have rendered it in the Mahdvagga by ‘board to recline on.’ Compare the use of apas- sayaw in Buddhaghosa’s note on Amllavagga VI, 2, 4 (above, p. 153, note 3) of an arm-chair or sofa. ® Dhotapadaki tidhotapSdakdhutvddhotehipddehi akkamitab- ba//^^ne nipa^^ituw kukku^>Jdyanti. Dhotapadake ti pi pa//^o. Dhotehi padehi akkamitabbaZ/^anass’ eva eta;« adhivaanaz (B.). 220 VT, at, I. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to lie down in such a place when you have spread something over it.’

⁶⁶I. Now when the Blessed One had remained at Aavi as long as he thought fit, he set out on his journey towards Raagaha. And proceeding straight on, he arrived in due course at Ragaha. And there, at Rdagaha, the Blessed One stayed at the Veuvana in the Kalandaka Nivapa. Now at that time there was a scarcity of food at Raagaha The people were unable to provide food for the (whole) Sawgha; and they were desirous of providing food ^ (to be sent to the Vihira) for the use of a special Bhikkhu (designated by the donor) or for special Bhikkhus invited (by the donor in his own house) *, or for (single Bhikkhus) appointed by ticket (issued by the Sa;;2gha) or of providing food during a fortnight or on U posatha * Other special rules for times of scarcity will be found at Maha- vagga VI, 17, 7 ; 18, 4; 19, 2; 20, 4 (repealed for times of plenty in VI, 32). Compare also ParSika IV, i, i. ^ The above modes of receiving food (instead of collecting in a bowl morsels of food given in alms) are the dispensations allowed by MahSvagga I, 30, 4. ^ Uddesa-bhatta»2 k&tum. Compare the story of Upananda at Mahtvagga VI, 19,1. * Nimantanaw katuOT. The word is only used in this special technical sense. Compare the whole story of.sf’ulla-panthaka at Gdtaka I, 116, and especially the last line. ® Salaka-bhattaw? Aatum. See especially above, .S'ullavagga IV, 9; IV, 10. ® Pakkhika;« ktu»?. Both Childers sub voce and Frankfurter VI, 31 , 3 . ON DWELLINGS AND FURNITURE, 221 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. ‘ I allow you, O Bhikkhus, each of three ways of obtaining food.’ Now at that time the A'/labbaggiya 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. ‘ I allow you, O Bhikkhus, to appoint as ap- portioner of rations ^ a Bhikkhu who is possessed of the following five qualifications—(&c., as in IV, 9, down to the end of the Kammavi/^a).’ Now the Bhikkhus who were apportioners of rations, thought; ‘ How then are the rations to be apportioned ?’ They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to apportion them by arranging the food in small heaps, and fastening tickets or marks upon them 2, Now at that time the Sawgha had no dis- (‘ Pali Handbook,’ p. 165), in interpreting the passage at Mahavagga 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 probably means, therefore, to provide food either during the whole of a half-month for one or more specially invited Bhikkhus, or for a larger number on any one day of the half-month to be chosen by the Sazzegha. * Compare above, ATullavagga IV, 4, i. ^ Buddhaghosa says, Salakaya va paikayavS. upanibandh- itvd opuwMitva uddisitun ti va/ 5 anato rukkhasiramaydya salS.- kaya va veuvilivatdlapa««adinayaya padkaya va asukassa ndma salakabhattan ti evam akkharani upanibandhitv^ vi /livarabhoge vS katva sabba salSkayo omuwMitva [sic] punappu- naz« heZ/^a-vasena aoletva . . . databba. 222 VI, 21, 3. 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^ to the Blessed One. ‘ I allow you, O Bhikkhus, to appoint as distributor of lodging-places, &c., a Bhikkhu who has (&c., as in § i, down to the end of the Kammavdid, inserting throughout the appropriate variations in the fifth qualification).

⁶⁷Now at that time articles of trifling value had accumulated in the storehouse of the Sa^^gha. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to appoint as disposer of trifles a Bhikkhu who has (&c., as before, down to the end of the Kammavi/§a). Each separate needle, and pair of scissors, and pair of sandals, and girdle, and pair of braces, and filtering cloth, and regulation strainer and plait and half-plait ^ and gusset®, and half-gusset®, and binding^, and braiding^, is to be given away. If the Sawgha 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 ®.’ * There is another officer (asana-pamwapaka) mentioned at .ffuUavagga XII, 2, 7, whose omission from the list here is worthy of notice. “ Dhamma-karako. See V, 13, i. ® On these words, see Mahavagga VIII, 12, 2. ^ On these two words, see MahSvagga VIII, i, 5. ' These things were to be used only as medicines, according to Mahavagga VI, i, 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. According to VI, 15, 10, none of these five VI, 21, 3- ON DWELLINGS AND FURNITURE. 223 Now at that time the Sa*^gha had no receiver of under-garments or of bowls,—no superintendent of those who kept the grounds in order (the Ara- mikas), and the Aramikas not being looked after, the necessary work was not done,—no superintendent of s 4 maeras, and the sama/^eras not being looked after did not perform their duties. They told each of these matters to the Blessed One. ‘ I 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 period exceeding seven days, but that was a rule that was not very probable to be strictly followed. ^ Stiya; no doubt the same as is spelt elsewhere sSika or saakd, and is used for such purposes as bathing in. 224 VII, I, I.

¹Dissensions in the Order.

²I. Now at that time the Blessed One was staying at Anupiyi^ Anupiyd is a town belonging to the Mallas Now at that time the most distinguished of the young men of the S 4 kya clan had renounced the world in imitation of the Blessed One. Now there were two brothers, Mahanima the Sdkyan, and Anuruddha the Sakyan. Anuruddha the S 4 kyan 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 \ During the four months spent in the 1 With the whole of the following story compare the, in many respects, fuller account given by the commentator on the Dham- mapada (Fausboll, pp. 139 and following). ^ This was the spot where Gotama spent the first week after his renunciation of the world, before he went on to R%agaha (Rh. D.’s ‘ Buddhist Birth Stories,’ I, 87). Professor Fausboll there (Gataka 1,65) reads Anfipiyaw, but all his MSS. have the il short. It is noteworthy that in our text the locative is formed as if the word were feminine, though the neuter form is used for the nominative. ® The more usual mode of adding this description in similar passages at the commencement of all the Suttas would lead us to expect here Mallanaw nigame. * Compare Mahavagga I, 7, r, where the same thing is said of Yasa. VII, I, 2 . DISSENSIONS IN THE ORDER. 225 residence for the season of the rains, he was waited upon by women performing music and came not down from the upper storey of his residence. Then Mahanima the Sikyan thought; ‘ Now the most distinguished of the young men of the S 4 kya 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 Anu- ruddha, renounce the world.’ And he went to Anuruddha the Sdkyan, and said [so to him, adding], ‘ 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.’

³‘ 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 get the water led off again. When that is done, you have to get the weeds pulled up 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 * Nippurisehi turiyehi. That Childers’s rendering, ‘ without men, without people,’ is inadequate is clear from the context at the passage which he quotes from Gataka I, 53. ® Ni(f</apeti. Buddhaghosa says, ‘ Pull up the weeds ’ (tiani). The word occurs also at Gataka I, 215, where there is a similar list of farming operations, which, though smaller, contains one or two items not given here. [20] Q 226 VII, I, 2 . into bundles. When that is done, you have to get it trodden out 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 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®, 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 S 4 kyan 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 * 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. ® Atihardpeti. See Milinda Pawha, p. 66. The simple verb occurs also in a similar connection in the Bhikkhuni-vibhahga in the introductory story to Pd;^ittiya VII. ® That is, had died. VII, 1,3. DISSENSIONS IN THE ORDER. 227 to Anuruddha the Sikyan, 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 Sdkyan made the same request, and received the same reply. And a third time Anuruddha the S 4 kyan made the same request to his mother.]

⁴Now at that time Bhaddiya the Sikya Raa held rule over the Sikyas; and he was a friend of Anuruddha the Sdkyan’s. And the mother of Anuruddha the Sikyan, thinking that that being so, the would not be able to renounce the world, said to her son: ‘ If, beloved Anuruddha, Bhaddiya the S 4 kyan Ria will renounce the world, thou also mayest go forth into the houseless state.’ Then Anuruddha the Sdkyan went to Bhaddiya the Sdkyan R%u., 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 I ^—renounce thou the world according to thy wish.’ ‘ Come, dear friend, let us both renounce the world together!’ ^ Ahara tayd. Buddhaghosa explains that the Raa is beginning to say that he will go with his friend. But a desire 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-) 228 VII, 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 ScLkya Raa said to Anuruddha the Sikyan: ‘ 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 Ria said,] ‘ Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and rr(y brothers.’ ‘ Seven days is not too long. I will wait thus far’ (was the reply).

⁵So Bhaddiya the Sikya Ria, and Anuruddha, and Ananda, and Bhagu, and Kimbila, and De- vadatta—just as they had so often previously gone 'TySh aw. See Dr. Morris’s remarks on this elision in his introduction to the .Sariya Piaka (Pali Text Society, 1882), where he makes it equal to tad ahaw. This seems to us open to question, at least in this passage, where it may possibly stand for te ahaw. VIT, I, 4. DISSENSIONS IN THE ORDER. 229 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 neighbouring district, and took off their fine things, and wrapped them in their robes, and made a bundle of them, and said to U pali the barber; ‘ Do you now, good Upali, turn back. These things will be sufficient for you to live upon.’ But as he was going back, Upili the barber thought: ‘ 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 ?’ 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 Sikyans were. And the Sikya 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 Sakyas 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 230 VII, I, 4 . took their seats on one side. And so seated they said to the Blessed One ; ‘We Sakyas, Lord, are haughty. And this Updli 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 S 4 kya pride be humbled in us S 4 kyans^.’ Then the Blessed One received first Upili 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 and the venerable Anuruddha acquired the Heavenly Vision and the venerable Ananda realised the effect of having entered upon the Stream \ and Devadatta attained to that kind of Iddhi which is attainable even by those who have not entered upon the Excellent Way®. ‘ This reputation of the Skya family for pride is referred to in (rdtaka I, 88, 89. ’’ Tisso vi^^l, see Rh. D.’s remarks at pp. 161, 162 of ‘Buddhist Suttas from the Pdli’ (S. B. E., vol. xi). They are probably here the three vi^^as referred to in the Sutta-vibhahga, Praka I, i, 6-8, as the second of those is the Heavenly Vision, here mentioned in the next clause. ® Dibbaakkhu, 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). * SotSpattiphala; that is, he became free from the delusion of self (sakk£iyadi///^i), from doubt {y\k\]skkhi), and from dependence upon ceremonies or works (silabbata-pSrImSsa). See Rh. D.’s manual, ‘ Buddhism,’pp. 108—no. ® Pothu^^anikl iddhi. What this may be is unknown to us. A fourfold Iddhi is described in detail in the stock passage VII, I, 6. DISSENSIONS IN THE ORDER. 231 5 ^ 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 ; ‘ 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 Bhik- khu, 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‘ Very well,’ said the venerable Bhaddiya, in translated by Rh. D. in ‘ Buddhist Suttas from the Pdli,’ S. B. E., vol. xi, p. 214, and the fourfold Iddhi of the ideal king in the similar passage, loc. cit., pp. 259-261. The Iddhi here 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 an a, 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 represented to have been of bad character. * The following incident, with a summary of the preceding sections, forms the introductory story to the loth Gdtaka (Rh. D.’s ‘Buddhist Birth Stories,’ i. pp. 190-193). The legend may have first arisen as an explanation of the name Bhaddiya, which means ‘ the fortunate one.’ 232 VIT, I, 6 . 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; ‘ 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 you 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^ secure^ with mind as peaceful as an antelope’s 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 : ^ Pannalomo. See our note 2 on ^ullavagga I, 6, i (above, vol. ii, p. 339). ® 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. ’ Migabhhtena ^etasa. 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, bhanta- miga-sappaibhSgo sdsane anabhirato, at (?dtaka I, 303, 6. VIT, 2, r. DISSENSIONS IN THE ORDER. 233 ‘ 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!’

⁷I. Now when the Blessed One had stayed at Anupiya as long as he thought fit, he set out on his journey towards Kosambt. And journeying 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 ^ can I so gain over that, he being well pleased with me, much gain and honour may result to me ? And it occurred to him, ‘ Now this prince Aatasattu 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 bowled and robed, for Raagaha; and in due course he arrived at Raagaha. 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 Adtasattu Then was * In the text, for kin nu read kam nu. ^ This taking upon oneself another shape is not one of the powers of Iddhi included in the first list referred to at note 5, p. 230. 234 VII, 2, 2. prince Aatasattu terrified, and startled, and anxious, and alarmed. And Devadatta said to prince Afatasattu, ‘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 Aitasattu with his inner and outer robes on, and with his bowl in his hand. And prince Aitasattu 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-sawgha.’ And as the idea rose up within him, (that moment) was Devadatta deprived of that his power of Iddhi.

⁸Now at that time a Koliyan, by name Kakudha, who had been (as Bhikkhu) the attendant on Moggal- lina, had just died, and had appeared again in a certain spiritual body^, possessed of a personality as large as two or three of the common rice-fields of a Magadha village, and yet so constituted® that he was * Compare Mahivagga V, i, 22, on this expression. Also below, § 5. ® AilwataraM manomayaw kS.yam upapanno. Perhaps ‘in a mode of existence in which his body was changeable at will.’ (See Childers, sub voce manomayo.) * Attabhdvo. See IX, i, 3. VII, 2, 3. DISSENSIONS IN THE ORDER. 235 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 Moggallina, 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] ‘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 ‘ 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 * VydbSdheti. He could occupy the same space as other beings without incommoding them. The word occurs in the same sense in the passage quoted from Buddhaghosa in Rh. D.’s note i on the MahS-parinibbina Sutta V, 10, but originally occurring in the Ahguttara NikSya. ^ The last paragraph is here repeated in the text. ^ On the use here of /JetasS. ^eto ■ps.xikkz,, compare MahS-pari- nibbana Sutta I, 16, 17. ‘ The following two sections are repeated below, VII, 3, 10, to all the Bhikkhus. 236 YII, 2, 4. 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 ^ to be protected by his disciples in respect of his own conduct.

⁹‘ Again, Moggallina,’ &c. [as before, putting successively ‘ mode of livelihood,’ ‘ preaching of the Dhamma,’ ‘system of exposition,’ &c., ‘insight arising from knowledge,’ for ‘ conduct’]. ‘ 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.’

¹⁰Now when the Blessed One had remained at Kosambi as long as he thought fit, he set out on his journey towards Riagaha. And journeying straight on, he arrived in due course at Raagaha ; and there, at R 4 /agaha, he stayed at the Veuvana in the Ka- landaka Nivipa. * PaJJSsiwsati. Perhaps this word here means ‘he requires, needs.’ vn, 2,5. DISSENSIONS IN THE ORDER. 237 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 Aatasattu is in the habit of going 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 hospitality 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^. Just, O Bhikkhus, as if you were to burst a gall (bladder) ^ 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 Devadatta, to his own destruction. Just, O Bhikkhus, as a plantain, or a bamboo, or a reed gives fruit to its own hurt and its own destruction ®, just so 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. * This phrase runs in the same mould as the one so constantly repeated at the commencement of the MahS-parinibbSna Sutta (I, §§ 4-11). ^ Pittaw bhindeyyuw?. Literally, ‘should break a gall.’ ® These three plants die after producing fruit. * Because she would die if she did. On assatari, compare above, VI, 4, 3, and our note there. 238 vn, 3,1. ‘ Honour destroys the evil man, just as its foal destroys the young she-mule.’ Here endeth the First Portion for Recitation.

¹¹I. 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 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-sa»«gha.’ [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 Moggalldna. ’ This string of epithets recurs in Paraika I, i, 2, of old and venerable Brahmans. VII, 3, 2- DISSENSIONS IN THE ORDER. 239 How much less, then, to so vile and evil-living a person as you^.’ Then Devadatta thought: ‘ Before the king and his retinue the Blessed One denies me, calling me “ evil-living,” and exalts Sariputta and Moggalldna.’ 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.

¹²And the Blessed One said to the Bhikkhus, ‘ Let then the Sa^^gha, O Bhikkhus, carry out against Devadatta the Act of Proclamation ^ in Raagaha, 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. ‘ And thus, O Bhikkhus, shall the Act be carried out. Some discreet and able Bhikkhu (&c.. * In the text read ^^avassa kheSpakassa. 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, khefisika. 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 kheapaka (to express that) he eats, (that is, ‘ gains a living) in sin like that.’ (For the Pali, see the edition of the text, p. 323, where the comma after kheasadisa should be before it.) ^ Pakasaniya-kammaz«. This is not one of the regular official acts of the Sawgha, as described in Amllavagga I, and is only mentioned in this passage. It is not referred to by the Dhammapada commentator. 240 VII, 3, 3 . in the same form as in I, i, 4, down to the end of the Kammavi/^a).’ And the Blessed One said to the venerable Siri- putta, ‘ Do you then, Sariputta, proclaim Devadatta throughout Raagaha.’ ‘ In former times, Lord, I have sung the praises of Devadatta in Raagaha, 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 Riagaha ? ’ ‘Was it not truth that you spoke, Sdriputta, when you Fsol sang his praises ?’ ‘Yea, Lord!’ ‘ Even so, Sariputta, do you now, speaking the truth, proclaim Devadatta throughout Riagaha.’ ‘ Even so. Lord,’ said Sariputta, in assent to the Blessed One.

¹³And the Blessed One said to the Bhikkhus: ‘ Let then the Sa»«gha appoint Sariputta to the office of proclaiming Devadatta throughout R^^a- gaha 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^, down to the end of the Kammavii’i).’ Then Siriputta, being so appointed, entered Ria- gaha 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 Sama/^as! 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- ' See, for instance, I, 22, 2. VIT, 3, 4- DISSENSIONS IN THE ORDER. 241 sight, spake thus: ‘ This cannot be any ordinary affair in that the Blessed One has had Devadatta proclaimed throughout Rdagaha!’

¹⁴And Devadatta went to Aatasattu 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 Ria; and I will kill the Blessed One, and become the Buddha.’ And prince Aatasattu 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 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 Bhik- khus.’ Others of them advised ‘ The Bhikkhus ought not to be slain, for they have done no wrong; * Na orakaw bhavissati. See Mahdvagga I, 9, i, and jfullavagga VI, 4,10, and our note on the latter passage. “ PotthanikaOT. This word has already occurred at Mahd- vagga VI, 23, 3. * Divddivassa. See the use of this word at Gdtaka II, i. [20] R 242 ^ULLAVAGGA, 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.’

¹⁵So these ministers, taking the prince with them, went to the Rda of Magadha, to Seniya Bimbisira, 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 Sa»«gha, or the Dhamma have to do with this ? Has not the Blessed One had a proclamation already made throughout Riagaha 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 Sa»?gha 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 Raa of Magadha, Seniya Bimbisira, said to prince Aitasattu: ‘ Why did you want to kill me, O prince ?’ vn, 3 , 7 . DISSENSIONS IN THE ORDER. 243 ‘ 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 Aitasattu the prince

¹⁶Then Devadatta went to prince ^ A_^itasattu, and said, ‘ Give such orders, O king, to your men that I may deprive the Sama;«a Gotama of life.’ And Aitasattu 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 Sama;«a 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, ‘ 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].

¹⁷And 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 * The early literature already mentions that Adtasattu eventually killed his father. (See, for instance, Sdmafiwa-phala Sutta, p. 154.) Bigandet I, 261 (3rd edition) adds that the mode adopted was by starving him to death in prison. ^ The Buddhist writers being so especially careful in their accurate use of titles, it is particularly noteworthy that Aatasattu is here called prince (kumdra) and not king (rSa). It is almost impossible to avoid the conclusion that this paragraph stood originally in some other connection; and that the events it describes must then have been supposed to have taken place before Aatasattu actually became king. That the Dhammapada commentator says here (Fausboll, p. 143) tasmiw (that is, Atasattu) ra^^e pati//^ite, is no evidence the other way; for that account is either taken from this, or depends ultimately upon it. R 2 244 VII, 3 , 7 - terrified, anxious, excited, and alarmed, he stood stark still and stiffs. 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 !’ ‘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 ^.’ Then the Blessed One discoursed to that man in due order, that is to say (&c., as usual in conversions®, 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. * Patthaddha; that is, prastabdha. See Sutta-vibhahga, PdrSika I, lo, 17, 21. ® This confession and acceptance are in a standing form, which occurs, for instance, at Mahdvagga IX, i, 9 ; Z’ullavagga V, 20, 5. ® See, for instance, ^ullavagga VI, 4, 5. VII, 3 , 9 - DISSENSIONS IN THE ORDER. 245

¹⁸But 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. Oh 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]

¹⁹And 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. I will slay the Blessed One myself.’ Now at that time the Blessed One was walking up and down (meditating) in the shade below ® 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 * falling from it made the foot of the Blessed One to bleed ®. ^ The last two paragraphs of § 7 are repeated in full in the text in each case. ^ The Iddhi here must be the pow'er of religious persuasion. ^ V?ikkhyiya.m. See Mahavagga V, 1, 5, and Mah^-parinib- bS.na Sutta II, 31 (p. 22 of the text). * Papatikd. In the text, by a misprint, this and the preceding word have been joined together. ® Fade ruhiram uppadesi, where ruhirais equal to lohita. 246 VII, 3, 10. Then the Blessed One, looking upwards, said to Devadatta: ‘ Great, O foolish one, is the demerit you have brought forth for yourself k in that with evil and murderous intent you have caused the blood of the Tathigata 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 ^ in that with evil and murderous intent he has caused the blood of the Tathdgata to flow.’

²⁰And 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 (rdtaka II, 275, in the Milinda Pailha, 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 lohitaw uppSdeti: and in numerous passages elsewhere it is added that such a lohituppSdako becomes ipso facto discharged from one or other of the duties and privileges of a member of the Order, just as if he had thrown off the robes. ^ PashtaOT. By a misprint the text has pasutawz. Compare the end of § 16 below. ^ Anantarika-kammaw. 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 pawJ°, and Milinda Pawha, p. 25). The Bodisats, according to GStaka I, 45 (verse 256), are free from such sins. VII, 3, II. DISSENSIONS IN THE ORDER. 247 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 Tathigata of life by violence. The TathAgatas, 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 Tathigata should be slain by any act set on foot by any one besides himself The Tathdgatas, O Bhikkhus, are extinguished (in death) in due course (of nature). Go, therefore, O Bhikkhus, each one to his Vihira, for the Tathagatas require no protection.’ II. Now at that time there was at Rigaha an elephant named Ndldgiri, fierce, and a manslayer. And Devadatta went into Riagaha, and to the elephant stables, and said to the elephant-keepers ^: ‘ I, my friends, am a relative of the riba’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 Sama;za Gotama shall have arrived at this carriage-road^, then loose the elephant N 4 lagiri, and let him go down the road.’ ‘ Hatthi-bharfe. See the note on Mahivagga VI, 37, 2. ^ Rakham; that is, rathydm. Compare (xtaka I, 346, and the Old Commentary on the Bhikkhuni-vibhahga, Pdittiya VII. 248 VII, 3, 12. ‘ 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 Riagaha 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 NMdgiri, 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 Nil 4 giri coming in the distance, they said to the Blessed One : ‘ This elephant. Lord, N 4 l 4 giri, 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 reply.]

²¹Then 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^.’ But those who were believers, full of ^ 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 Gailas at MahSvagga I, 15, 4. VII, 3, 12. DISSENSIONS IN THE ORDER. 249 devotion, able, and gifted with insight, said, ‘’Twill be long e’er 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 Nhlagiri ^; 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 ‘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 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 Ndldgiri 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 Ndligiri the elephant returned to the elephant stables, and stood in its appointed place, and * Mettena ^ittena phari; literally,‘he suffused him with loving heart.’ Compare Rh. D.’s ‘Buddhist Birth Stories,’ i. p. 112. ^ In nagamdsado the m is inserted for euphony. See the instances given by Kuhn, ‘ Beitrage zur Pli-grammatik,’ p. 63. Many others might be added; siva-m-assase, (?ataka, vol. i, verse 27; samana-m-a/^ala, Childers sub voce, &c. Compare the curious use of ^sadeti at .ffullavagga I, 27. * A play on the words is here lost in English (ma mado ma kz. pamddo). 250 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, ‘ But the great Sage has tamed this elephant without a weapon or a stick.’

²²The people were angry, murmured, and became indignant, saying, ‘ How wicked is this Deva- datta, and how wretched^, in that he can go about to slay the Sama;?a Gotama, who is so mighty and so powerful.’ And the gain and honour of Devadatta fell off, while that of the Blessed One increased. ^ 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 ®. The people were angry, murmured, and became indignant, saying, ‘ How can the Sakyaputtiya Sa- ma;^as 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 ^ Alakkhikoti ettha na lakkhetiti alakkhiko nadndtiti attho. Apikata-kammaw karomiti na ^Snatiti 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. “ From here down to the ‘ decision ’ is identical with the introductory story in the Sutta-vibhahga to the 32nd Pa/^ittiya,—a rule the previous existence of which is implied in the decision given here. * Viwwapeti is continually used in the Sutta-vibhahga in this sense, and even occurs already in the Pitimokkha, Paittiya 39. VIT, 3, 14. DISSENSIONS IN THE ORDER. 251 (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 Sawgha^, and (lastly) out of compassion for the laity®. (A Bhikkhu) who shall enjoy an alms in parties of more than three, shall be dealt with according to law 14®. Now Devadatta went to the place where Kokilika, and Ka/^amoraka-tissaka, and the son of Kha;?^a-devi and Samudda-datta were, and said to them, ‘ Come, Sirs, let us stir up a division in the Samaa Gotama’s Sa»2gha, and in the body of his adherents ®.’ When he had thus spoken, Kokalika said to Devadatta, ‘ The Sama;«a Gotama, Sir, is mighty and powerful. How can we [do such a thing] ?’ ‘ Come, Sirs, let us go to the Sama;?a Gotama, and make the following five demands, saying. ^ This whole phrase recurs in Sutta-vibhahga, Parfisg-ika I, g, ri, and in the Ahguttara Nikaya II, 17, 2. In the latter passage Dr. Morris reads dummailwhnaw; see his note at pp. 127, 128. But the Sanskrit Buddhist vocabulary Vyutpatti (teste Bohtlingk- Roth, s. V. mahku) authorises the use of dummahku. ® So the Ahguttara, loc. cit., has, in the same connection, gihinaw anukampaya papiJJ/^dnaw pakkhupa^^^edSya. ® See last note. The idea is here, of course, lest any particular layman should be burdened by providing for many Bhikkhus. * That is, under the 32nd Pa> 4 ittiya, on which rule the Sutta- vibhahga explains the phrase gaa-bhoana. ® Sections 14, 15, and the greater part of 16 recur, word for word, as the introductory story to the loth Sawghidisesa. ® In< 5 akka-bheda« the first word no doubt connotes ‘kingdom, lordship,’ as in dhamma-^akka, ^akkavatti, &c. 252 K-ULLAVAGGA, YII, 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 The following five things. Lord, conduce to such a condition^. 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 *, should thereby commit an offence. It would be good if they should dwell, their lives long, under the trees *—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 ®—if whosoever should ^ This is part of the standing ‘ religious discourse ’ so often ascribed to the Buddha in the Vinaya texts, and given at full in the .^ullavagga I, 1-3. ® It was on precisely the same reasoning that a certain Bhikkhu in Mahavagga VIII, 28, i, endeavoured to get the Buddha to convert to the rejection of all clothing. ’ At Mahdvagga VIII, i, 35, it is laid down that a Bhikkhu may either dress in cast-olF rags, or accept robes from a layman, according as he likes. * This dwelling under trees is expressly forbidden, as regards the season of the rains, in Mahdvagga III, 12, 5. ° 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- dissensions IN THE ORDER. 253 eat fish, should thereby commit an offence.” The Samara 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 Sa;;^gha, and in the party of the Samaa Gotama. For the people believe in rough measures.’

²³And 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 Rdgaha, 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.’

²⁴Then those of the people who were unbelievers, and without reverence or insight, said, ‘These Sakyaputtiya Sama;«as have eradicated evil 254 VII, 3, i . from their minds, and have quelled their passions, while on the other hand the Sama^^a Gotama is luxurious, and his mind dwells on abundance 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 Sawgha 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 Samgha, 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 ^; —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®, and for a kalpa is he boiled in niraya. But whosoever, O Devadatta, makes peace in the SaMgha, when it has been divided, he gives birth to the highest merit, and for a kalpa is he happy in heaven*. Thou hast gone far enough. ' BShulliko bdhullSya yeteti. Both these expressions occur above in Mahdvagga VI, 15, 9, 10, and elsewhere (see, for instance, the introductory stories to (rdtaka. Nos. 6 and 32) as the standing expression for the opposite of the state of mind in which a good Bhikkhu ought to live. ^ MS te ru^^i sawghabhedo. For the connotation of this phrase, compare below, VII, 4, 4. ® KappaMikaOT kibbisaw. At Gataka I, 172, 213, 215, Prof. Fausboll reads kappaZiya. In saying that the fault itself (kibbisaw) is to endure for a kalpa, the meaning of course is that its effects on the Karma will endure so long. ^ Either the text has here preserved (as in other cases elsewhere) VII, 3. 17- dissensions IN THE ORDER, 255 Devadatta, Let not a division in the Sa;;zgha, O Devadatta, seem good to thee. Grievous, O Devadatta, is such division.’ A

²⁵Now the venerable Ananda, having dressed himself early in the morning, went duly bowled and robed into Raagaha for alms. And Devadatta saw the venerable Ananda proceeding through Rd^- gaha 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-samgha.’ And when the venerable Ananda had gone through Ragaha 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 Sazgha.’ 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 ; ‘ 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. 256 VII, 4, r.

²⁶I. Now Devadatta on that day, which was Upo- satha day, arose from his seat, and gave out voting- tickets^, saying, ‘We went. Sirs, to the Sama;^a Gotama and asked for the Five Points, saying—• (&c., as above in VII, 3, 14 and 15). These the Samana 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 Bhik- khus, Vesdliyans, and belonging to the Vaian clan ^ who had but recently joined the Order, and were ignorant of what he had in hand®. 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 Sa^^gha, went out to the hill Gay 4 -slsa, taking those five hundred Bhikkhus with him. Then Siriputta 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- * It may be noticed that Devadatta here takes upon himself the office of asalSka-gthapako without having been appointed to it in the manner required by the rule laid down in .STullavagga IV, 9 and 10. On the process to be followed when voting with tickets, see IV, 4, 26. ® So it is the Vaggians from Vesdlt who are represented, below XII, I, I, to have put forward those Ten Points which gave rise to the Council and the schism at Vesdlt a hundred years after the Buddha’s death. ® Apakatawwuno. VII, 4, 2. DISSENSIONS IN THE ORDER. 257 datta, Lord, has gone forth to Gay 4 -sisa, taking five hundred Bhikkhus with him.’ ‘Verily, Siriputta and Moggallina, 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 Gayi-sJsa. 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 weep ?’ ‘Those, Lord, who are the Blessed One’s chief disciples, Siriputta and Moggallina, even they have gone to Devadatta’s side, approving the Dhamma of Devadatta.’ ‘ That, O Bhikkhu, would be impossible, that Sariputta and Moggallina should approve his teaching. They are gone only to gain those Bhikkhus over again b'

²⁷Now at that time Devadatta, surrounded by a great number of adherents, was seated, preaching the Dhamma. And when he 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 * Bhikkhu-sawnattiyi. The phrase occurs above at IV, 14, 26, and below XII, 2, 8, and corresponds to the expression ^anaw saniidpeti (above, VII, 3, 14), used of Devadatta’s trying to gain the people over to his views. [20] S 258 VII, 4, 3 and Moggallna—are coming to join me, being pleased with my Dhamma.’ When he had thus spoken Kokilika said to De- vadatta: ‘ O venerable Devadatta, trust not Sari- putta 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 Siriputta 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 Siriputta, saying, ‘ The assembly, friend Sariputta, is still alert and sleepless. Will you, friend Sariputta, be so good as to think of some religious discourse to address to the Bhikkhus V My back is tired, and I would stretch myself a little.’ ‘ 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

²⁸Then the venerable Sariputta taught and exhorted the Bhikkhus in a religious discourse touching the marvels of preaching, and the venerable ’ PaibhStu taw bhikkhftnaw dhammt kathd. See our note above on Mahivagga V, 13, 9. ® Compare Mahavagga VIII, 16 = Sutta-vibhanga, Saghd- disesa I, 2, i. VII, 4, 4. DISSENSIONS IN THE ORDER. 259 Moggallina taught and 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 Eye of the Truth ^—(that is, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Then the venerable Siri- putta 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 Siriputta and Moggallina went back to the Veuvana, taking those five hundred Bhikkhus with them. But Kokdlika awoke Devadatta, and said : ‘Arise, friend Devadatta ! Your Bhikkhus have been led away by Sriputta and Moggallina. Did I not tell you, Devadatta, not to trust Siriputta and Moggallina, in that they were inclined towards evil, and were under the influence of evil desires ?’ Then hot blood came forth from Devadatta’s mouth

²⁹But Siriputta and Moggallina 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, Siriputta, let not the reordination of schis- ‘ This expression is the standing one in conversions; see, for instance, MahS,vagga I, 7, 6; .^ullavagga VI, 4, 5, VII, 3, 6. ® The later legends preserved in Spence Hardy and Bigandet say that Devadatta died on the spot. 26 o iTULLAVAGGA, VII, 4, S- matical Bhikkhus seem good to thee. But rather cause such Bhikkhus to confess that they have committed a thulla^^aya offence. And how, Sari- putta, 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 Sdriputta, is still alert and sleepless. Will you, friend Siriputta, 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.’

³⁰Then 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 k masticated them^ 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 * The last three lines have occurred word for word in MahS- vagga VI, 20, 2. * Sawkhiditv^. Compare the use of this word at G'ataka I, 507- VII, 4, 6. DISSENSIONS IN THE ORDER. 261 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. ‘ Like the elephant calf who eateth mud in imitation of the great beast ^ That shakes the earth, and eats the lotus plant, and watches through the night among the waters ^— So will he, poor creature, die that emulateth 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 when a Bhikkhu is possessed, he is worthy, O Bhikkhus, to do the work of an emissary. ‘ Siriputta, 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. ’Mah^-var&ha. At AbhidhSnappadipikS, verse iii,varaha is said to mean ‘ elephant ’ as well as ‘ boar ; ’ and so here Buddha- ghosa says Mahd-varahassa mahS-nagassa. As this explanation possibly rests only on such passages as the present, we have chosen an ambiguous rendering. ® Nadisu ^aggato ti. Ettha so kira hatthi-nago sayaha- samayawz taw nadt-namakaw pokkharamw ogahetva kilanto sabba- rattiw vltindmesi ^alikaw karoti. Tena vuttaw nadlsuaggato ti (B.). 262 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

³¹‘ Devadatta, O Bhikkhus, being overcome, his mind being taken up by eight evil conditions^, is irretrievably (doomed to) remain for a Kalpa in states of suffering and woe 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 fora Kalpa in states of suffering and woe. ‘It 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 ^ On these lines compare some similar expressions at Mahavagga X, 6, 3. “ Asaddhamma. It is very difficult to find a proper rendering for this expression. Dhamma here means, no doubt, ‘quality,’ ‘ condition ’ (as it does in the title of the Sanskrit work Saddharma- puwrfarika, unhappily rendered by Burnous, ‘ Lotus de la bonne loi ’). But the details of the various particulars suggest rather the rendering ‘ surrounding occurrences ’ or ‘ matters,’ for they are objective, external, and not (or only incidentally and secondarily) subjective, internal. ^ Apfiyiko nerayiko. ‘Liable to re-birth in apdya and in 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 two words, for the reasons given by Rh. D. on Maha-parinibbana Sutta I, 23. All the expressions used here recur below at VII, 5, 4. vn, 4,7- DISSENSIONS IN THE ORDER. 26 ^ dishonour, any evil longing or evil friendship, that may accrue to them. And for what reason * ? For as much, O Bhikkhus, that bad influences (isavas) arise, full of vexation and distress 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 Nirvda or Arahat- ship) because he had already attained to some lesser thing®. These are the three (&c., as before).’ * Kim (read kam) atthavasa/« paiyja. So also above, Mahavagga VIII, 15, 7; .ffiillavagga VII, i, 6, and in the MahS,- parinibbSna Sutta V, 28, and Dhammapada, verse 289. The whole of the previous sentence is here repeated in the text. “Vighta-pariabd. 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 dsava, is suggested by Dr. Morris as being similar, both in its derivation and in the history of its meaning, to the Pali one. The principal objection against it is that it has never acquired the bad connotation of dsava, and requires, therefore, to be supplemented by some epithet. ’ Oramattakena visesadhigamena antard vosdnam dpddi. On this phrase, which recurs in full in the Mahd-parinib- 264 VII, 4, 8.

³²“Verily! let no wicked desire whatever arise within you I 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^ the Ta- thigata: He fell into the Aviii hell, guarded fourfold and terrible ^ 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 awfuH is the sea, and great; Just so though one should injure the Tathigata by words,— bSna 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^^anik^ iddhi mentioned above in § 4. * Knukinno isa^^anaw. On the former of these two words the passages at Dipavawsa I, 18, and (?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 Ssddana, ‘ attack,’ as vikubbana does to vikaraa. Buddhaghosa’s notes (text, p. 325) presuppose different readings of both words. “ ‘Guarded fourfold’ is ^atudvarawt, that is, ‘having gates and the ramparts (through which they pass) on all four sides.’ On the general sentiment of these stanzas, and especially of this line, compare the Kokaliya Sutta in the Sutta NipSta (III, 10). ’ Bhasmd is explained by Buddhaghosa as equal to bhayS- nako. VII, 5 , I. DISSENSIONS IN THE ORDER. 265 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! ”

³³I. Now the venerable Upili 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 U pali said to the Blessed One: ‘ The expressions. Lord, “ disunion in the Sawgha,” and “schism in the Sawgha,”are usedk How much. Lord, goes to make disunion and not schism in the Sawgha, and how much goes to make both disunion and schism in the Sawgha ?’ ‘ If one is on one side, Updli, 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, Updli, is disunion in the Sa»«gha, and not schism. ‘ If, Updli, 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 pili, is disunion in the Sawgha, and not schism. ‘ If, Upili, four are on one side, and other four ' Sa.mghz-T&gi and sawgha-bhedo. See Mahavagga X, I, 6 , where other expressions, not here referred to, are also used. 266 VIT, S, 2. are on the other side, and a ninth tell them (&c., as before)—then this, Upali, is both disunion in the Sawgha, and it is schism \ ‘(A separation) of nine, Upili, or of more than nine, is both disunion in the Sa»«gha, and it is schism. ‘ A Bhikkhunl, Upili, 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 Simaera, male or female, nor a layman, nor a lay woman. 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 ^ who can make (one of the number requisite to form) a schism.’

³⁴‘ There is the expression. Lord, “ schism in the Samgha..” How much. Lord, does it require to constitute a schism in the Sawgha ? ’ ‘They put forth®, Upili, 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 Tathigata as not taught ^ That is, stated shortly, it requires the breaking up of a body of at the least nine Bhikkhus to make a schism. ® Pakatatto samana-saOTvasako samana-simdya //tito. On the two last of these expressions, see our notes on MahSvagga IX, 4, 8. The first is there wrongly rendered, and should be translated as it is here; see the frequent passages in which the word occurs (e. g. .ffullavagga I, 5, i; I, 6, i; I, 27, i; II, i, &c., where we have rendered it shortly ‘ a regular Bhikkhu ’). ® The first ten of the following list recur word for word in the Ahguttara NikSya I, ii, 1-20 (Adhammadi-vagga), and the whole eighteen above in the MahSvagga X, 5, 4, 5. VII, g, 4. DISSENSIONS IN THE ORDER. 267 and spoken by him (6), or what has not been practised by the Tathigata as practised by him (7), or what has been practised by the Tathigata 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 Tathigata as not ordained, by him (10), or what is no offence as an offence (ii), 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 they hinder and mislead (their followers) and perform independently U posatha, and Pav 4 ra;« 4 , and (official) acts of the Sawgha. So much, Upali, does it require to constitute a schism in the Samgha..’

³⁵‘ There is the expression, Lord, “ concord in the Sawgha.” What, Lord, does it require to constitute concord in the Sawgha ?’ ‘They put forth, Upali, what is not Dhamma as not Dhamma ’ (and so on through the Eighteen Points down to the end). ^4. ‘To what (result of Karma), Lord, does that * Both the exact Pli form and the interpretation of these terms are 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 in both cases. ® On the whole of the following section, compare above, VII, 3, 16, where much of the phraseology recurs. 268 5 > S* man give rise who brings about a schism in the Sa»«gha 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 Sawzgha is (doomed) to remain for a Kalpa in states of suffering and woe^. He who delights in party (strife), and adheres not to the Dhamma, is cut off from Arahatship ; Having broken up the Sawgha 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 Sas^^gha, 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»«gha, when it was at strife, he is happy for a Kalpa in heaven.” ’

³⁶‘ Can it be. Lord, that one who breaks up the Sa?;^gha is irretrievably (doomed) to remain for a Kalpa in states of suffering and woe ?’ ‘Yes, Updli, that can be.’ ‘ Can it be. Lord, that one who breaks up the Sa;;«gha is not doomed to be reborn in states either of suffering or of woe; that he is not doomed to remain so in such states for a Kalpa ; and that he (his position) is not irretrievable ?’ ‘ Yes, Up 4 li, that can be.’ ^ On this line see our note above on VIT, 4, 7. VII, 5 , 5 - DISSENSIONS IN THE ORDER. 269 ‘ Who then, Lord, [comes under the first head ?]’ ‘ In case, Up 41 i, a Bhikkhu gives out what is not Dhamma as Dhamma, directing his opinion and his approval and his pleasure and his intention^ (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 ^ ; and makes publication thereof®, giving out tickets, and saying, “ Take this (voting-ticket): approve this (opinion)*. This is Dhamma; this is Vinaya; this is the teaching of the Master,”—a man, UpMi, who thus divides the Sa»?gha, 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 :— (< 5 ) . . . in belief that the doctrine is against the Dhamma, but that the schism resulting therefrom would be in accordance with the Dhamma . . . ‘ Vinidhaya AMth'xm, vinidhaya khantiw, vinidhdya rnkim, vinidhiya bhavaw. These expressions all recur in the Sutta-vibhanga, Pdiittiya 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 clear, though each of the words is used in a rather uncommon sense. On khanti, compare diMe sute khantiw? akubbamdno (of the Arahat) at Sutta NipSta IV, 13, 3, and the standing use of the verb khamati, at the end of the Kammavdias. “ Bhede adhamma-diMi; literally, ‘in the schism (there will be) doctrine that is against the Dhamma.’ ® AnussS-veti, which is here equivalent to the technical ‘ publication ’ required in the English law of libel and slander. * See the note above on VII, 4, i. 270 VII, s, 6. (c) . . . 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 . . . (e) . . . 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 . . . (/) ... 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 . . . (^) ... 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.]

³⁷‘ Who then, Lord, is one who breaks up the Sawgha, 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 ?’ ‘ In case, Updli, a Bhikkhu gives out what is not Dhamma as Dhamma [and so on successively VII, s, 6. DISSENSIONS IN THE ORDER. 271 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 toob’ Here ends the Third Portion for Recitation. Here ends the Seventh Khandhaka, on Divisions in the Sa;«gha. * The sum of the last two sections seems to come to this, that practically such a schism as would have the awful effects set out above in § 4 would be impossible in Buddhism. For not only is a formal putting forward and voting on the false doctrine essential to schism as distinct from mere disagreement, but the offending Bhikkhu must also be quite aware that the doctrine so put forth is wrong, or at least doubtful, and also that the schism resulting from his action will be, or will probably be, disastrous to the Dhamma. In other words, the schism must be brought about by deliberately putting forward a doctrine known to be false, or at least doubtful, or with the express intention or hope of thereby injuring the cause of the Dhamma (that is, of the Truth). 2’]2 VIII, I, I.

¹Regulations as to the Duties of the Bhikkhus towards one another.

²I. Now at that time the Blessed One was staying at Sivatthi, in Andtha Piwaika’s Arima. Now at that time incoming Bhikkhus entered the Arima with their sandals on^, or with sunshades held up over them^, or with their heads muffled up®, or with their upper robe carried in a bundle on their heads*; 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 incoming Bhikkhu undid the bolt® of an unoccupied room (Vihira), and opened the door®, and so entered by force ; and a snake fell * That this was a sign of disrespect is clear from Mahvagga V, 12, and the 6ist and 62nd Sekhiyas. ^ See our discussion of the sunshade question in the note on .STullavagga V, 23, 2. ’ OguMitS. See the 23rd and the 67th Sekhiyas. * Stse katvS. Compare VIII, 6, 3. ® Ghaikd. This word is discussed at ^ullavagga V, 14, 3. “ Such an act has been already guarded against by the rule laid down at the end of .ff'ullavagga V, 9, 5, where the same expression is made use of. VIII, 1,2. REGULATION.S AS TO DUTIES OF BHIKKHUS. 273 on to his back from the lintel above S and he was terrified, and made an outcry^. 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, saying, ‘ How can incoming Bhikkhus enter the Arama . ? (&c., as before, down to) .... where they should sleep ®.’ They told the matter to the Blessed One (&c., as usual, I, I, 2, 3, down to) he addressed the Bhikkhus, and said, ‘ Therefore, O Bhikkhus, do I establish a rule of conduct for incoming Bhikkhus, according to which they ought to behave.

³‘An incoming Bhikkhu, O Bhikkhus, when he knows he is about to enter an Arima, ought to take off his sandals, turn them upside down*, beat them (to get the dust) off, take them (up again) in his * Upari-pi///^ito. On piMa (which we should possibly read here), as the lintel of a door, see our note above at jSTullavagga V, 14, 3. It recurs immediately below, VIII, i, 3. ^ Vissaraiw akasi. As Childers, sub voce, expresses doubt as to the meaning of this word, it may be well to note that this phrase occurs above, .Sullavagga V, 10, 2 and VI, 3, 4, and also in the Bhikkhuni-vibhahga, Pa,^ittiya LX, and always in the sense here given. The meaning of the allied idiom, vissaro me bha- vissati, might be just doubtful as used in a peculiar connection at Bhikkhuni-vibhahga, Paraika I, i, and Sa»2ghadisesa III, 3, were it not clear from ibid., Paiittiya LXXXVI, that it means simply ‘ there will be an outcry against me.’ ® The form of this speech bears very 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, 5, i. ■* 'Nika.m katva. So also at VIII, 6, 2. The word is used below and at Mahdvagga I, 25, ii and 15 of a bedstead and chair, and below, VIII, 4, 4, of a bowl when it is being washed. [20] T VITI, I, 2 . 274 hand, put down his sunshade, uncover his head, arrange his upper robe on his back^, and then carefully and slowly enter the Arama. ‘ When he enters the Ardma 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 (ma^^fapa), 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^, 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 * See the note below on VIII, 8, 2. ^ On these expressions, compare the note above on ATullavagga IV, 4, 4 (at the end), and .ffullavagga VIII, i, 5 = Mahavagga I,

⁴19- ’ These cloths (yJolakaw) are not specially permitted anywhere in the Khandhakas, as cloths for wiping the face and feet are in Mahavagga VIII, r, and A’ullavagga VI, 19, respectively. The word is used for ‘duster’ below, VIII, i, 3, and for ‘tinder’ at Milinda Pawha, p. 53. VIII, 1 , 3 - REGULATIONS AS TO DUTIES OF BHIKKHUS. 275 ‘ If the resident Bhikkhu be senior, he ought to be saluted; if junior, he ought to be made to salute (the incomer). The incorner ought to ask as to the lodging-place, which has fallen (to his lot)^, and whether it is occupied or unoccupied. He ought to ask as to lawful and unlawful resorts^, and as to what families have been officially declared to be in want®. ^ ‘ 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^^gha, (and as to) the time at which he ought to enter (it) and at which he ought to leave it.

⁵‘ If the Vihira 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 Vihra is covered with dust®, or the beds or chairs are piled one upon another, and the bedding put in a heap on the top of them®,—then if ^ See the rules as to the division of lodging-places according to the number of applicants at .ATullavagga VI, 21, 2, and especially VI, 11,3. ^ Goaro agoaro. 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 ‘ turning down the bowl ’ with respect to a person at Aullavagga V, 20. ® Sekha-sammatdni kuldni. See the note on the 3rd Pai- desaniya. * All the following expressions have occurred together at Amlla- vagga IV, 4, 4, where an example is given of the course of proceeding here laid down. And they are repeated below, VIII, 2, 2. ® Uklapo. Compare Aullavagga VI, 3, 9, and below, § 5. ® This was the way in which a Bhikkhu, on going away from it. 276 VIII, I, 3. he can do so he ought to clean up the Vihara. ^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^, and the bolsters® 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^ ought to be taken out, and put down on one side ®. ‘ If the Vihira is covered with cobwebs, they should first be removed with a cloth ®. The casements should be dusted, especially in the corners and joints. ‘ If the wall which had been plastered and red- washed, or the floor which had been laid (with earth) and black-washed has become dirty in the corners®, 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. ^ The rest of this section is repeated in full below, VIII, 7, 2. ® Paipddakd. Doubtless the same as forms part of the ^ha^^a-mafla mentioned in the i8th PaMttiya. and above, VI, 2, 5 - ® Bhisi. See the note on Mahdvagga VIII, 13. * Apassena-phalakazw. See the note on .ffiillavagga VI, 20, 2. ® All the expressions in this sentence and the next are the same as those used in a similar connection at Mahavagga I, 25, 15. ® UllokS. See the note at Aullavagga VI, 2, 7, according to which our rendering at Mahdvagga I, 25, 15 should be corrected. ’’ On this mode of preparing walls and floors, see the notes above on ATullavagga VI, 20. * Ka««akitd. See our note above on ATullavagga V, ii, 3. VIII, 1 , 3 - REGULATIONS AS TO DUTIES OF BHIKKHUS. 277 duster^ 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 ^ lest the Vihira should be spoilt® by dust. The sweepings should be gathered together, and cast aside. The translation of our present passage at Mahavagga I, 25, 15, must be corrected accordingly. * .ff'olaka. See the note on this word in last section. ^ Samma^^ati is to sweep (not to scrub), as is apparent from Mahavagga VI, 34, i. " IJhanwi. 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 fihadanti. Uhan (originally ‘ to throw up,’ ‘ raise,’ &c.) seems, like samfihan, to have acquired the meaning of to destroy, injure, spoil. From this meaning of spoiling, fihan evidently came to be used for, or confounded in the MS. with, fihad, ‘to defile (with excrement).’ So the phrase ‘uhananti pi ummihanti pi’ (at Mahavagga I, 49, 4) exactly corresponds in meaning to ‘ omut- tenti pi fihadayanti pi’ in Dhammapada, p. 283. There are other passages showing the same confusion, (i) The gerund, fihai/^a, which occurs in (?^taka II, p. 71 (‘idani kho (ahan) taM uha>^>^a’), is explained by the commentator to mean ‘vaian te slse katva.’ (2) fihanti, in Gatakall, p. 73 (‘aggihuttaw kz, fihanti, tena bhinnd kama«<falfiti’), must mean the same and be = fihadeti. For the monkey here referred to is said to have been guilty of the following dirty trick:—‘ku«(/ika bhindati, aggisaldya M'A.kkz.m. karoti.’ (3) mutteti ohaneti at ATariy^ Piaka II, 5, 4, represents u^/ 5 ara-pasavam katvi at Gataka II,

⁶In the first of these passages uha^.^a may well be a copyist’s blunder, arising from the similarity of the words, for uha^^a. Dr. Morris, to whom we owe the comparison of these passages and the suggested emendation of Mahavagga I, 49, 4, is rather of opinion that the words were confounded by the writers. 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 word livelihood properly and originally meant ‘liveliness,’ and has only afterwards replaced the earlier livelode, to which the sense of livelihood properly belongs. And something of this kind 278 VIII, I, 4.

⁷‘The floor coverings^ 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^. 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 (maua) and the chairs (piMa) 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®. The bolsters and pillows, and the must have occurred, he thinks, in Pali in the use of fthan for hhad. The past participle hhata occurs at jSullavagga VIII, 10, 3. ’ Bhummattharaawz; usually, no doubt, matting of various kinds, but occasionally also skins or rugs of the kinds specially allo-wed by VI, 14, 2. ^ Yathabhagaw?. The use of this word here constitutes the only variation between our passage and that in the Mahavagga I, 25 = below, VIII, 7, 2, where it is replaced by yathaMane or yathipannattam. ’ This passage throws a welcome light on the meaning of manka and p\tha\ for as they were to be beaten to get the dust out, it is clear that they were upholstered. The manka, or bed, must have been a wooden framework, 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 paipadakS. When using it, the sleeper covered it with a mat, or a cotton sheet, and had over 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 pillows, the senasanaw or bedding,—that is, in the more special and limited use of that term (as, for instance, above, § 3, and perhaps below, 7, i). In its larger sense the same word is used, putting the part for the whole, for the whole sleeping apparatus, and is nearly equivalent to seyyayo (so, for instance, in VI, 11 and 12, and below, VIII, 2, i; 6, 2 ; and perhaps VIII, 7, i; whereas the latter term is used in the same connection at VI, 6, VIII, 1 , 5 - REGULATIONS AS TO DUTIES OF BHIKKHUS. 279 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. ‘ (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 ‘ If the winds, bearing dust with them ^ blow from the East, West, North, or South, the window spaces* 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). Say an a, in VI, 8, is a generic term including bed, couch, sofa, and divan, but probably with special reference to these three latter things used in the day-time. ‘ The following paragraph occurs, word for word, at Mahavagga I, 25, II, and below, VIII, 7, 2. ® The following paragraph is the same as Mahdvagga I, 25,18. * SaradvSta. These are the well-known hot winds (like the sand-bearing simoom that blows from North Africa over Italy), against which modern residents endeavour to protect themselves by the use of ‘ tats.’ * There were, of course, no windows in our modern sense, but only spaces left in the wall to admit light and air, and covered by lattices of three kinds allowed by VI, 2, 2. 28o VIII, 2, I. night: if it is hot weather, they should be closed by day, and opened by night. 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^, water should be poured into it. ‘This, O Bhikkhus, is the rule of conduct for incoming Bhikkhus, according to which they ought to behave.’

⁸I. 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®, 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, * The following paragraph is the same as Mahavagga I, 25, 19, and part of it is repeated below, VIII, 10, 3. ^ A,^amana-knmbhi. This formed part of the sanitary apparatus for use in the privy. See above, MahSvagga V, 8, 3, and below, ATullavagga VIII, 9 and 10. ® All the above expressions are used at the opening of Mahavagga IX. VIII, 2,3- REGULATIONS AS TO DUTIES OF BHIKKHUS. 281 do I establish a rule of conduct for resident Bhik- khus, according to which they ought to behave.

⁹‘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. ^ ‘ 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 Samgha, and what is the time when he ought to enter, and ought to leave (it).

¹⁰‘ 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 drinking 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 ’ This paragraph corresponds to the last paragraph of VIII, i, 2. 282 VIII, 3 , I- 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.’

¹¹Now 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.

¹²‘ 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^ (to some one, and only) then set out. If there be no Bhikkhu remaining, a Samaera should be put in charge. If there be no Sama;«era remaining, the attendant who keeps the grounds in order^ should be put in charge. If * Sendsanaw Compare the Old Commentary on the r4th and 15th Paittiyas. The lengthening of the last vowel in k'^ukkh^ is noteworthy. “ Aramiko. In MahSvagga VI, 15, the king wishing to present a man for this purpose, it is there laid down that the Bhikkhus VIII, 3 , 3 * regulations AS TO DUTIES OF BHIKKHUS. 283 there be neither Bhikkhu, nor Samaera, nor A ram Ik a, the bed frame should be laid on four stones^, 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 wooden articles and the earthenware should be put away In order, and the doorways and lattices should be closed^, and then should be set out.

¹³‘ If the Vihira leaks, it should be repaired If he can, or he should exert himself to get the VIhara roofed. If he should thus succeed, it is good. If not, he should put the bed frame on four stones in that part of 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 Vihira 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 open air, 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 ther 1, and cover the whole up with grass or leaves, so that at least the principal articles of furniture might remain (uninjured)®; and (only) then go away. ‘ This, O Bhikkhus, is the rule of conduct for may accept him; and at iiTullavagga VI, 21, 3, a superintendent of such slaves is mentioned as one of the officials of the Order. ^ This is the usual method still adopted by native servants as a safeguard against white ants, who would eat up into the legs of furniture left standing on the ground. ^ This arrangement is referred to above at VIII, i, 3. ® Ahgdni pi seseyyuz. See Buddhaghosa’s note as appended to the edition of the text (p. 325). 284 VIII, 4, I. Bhikkhus about to leave, according to which they should behave themselves.’

¹⁴I. 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.^ 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;;^gha with a meal had fallen to a certain company^; and the venerable Sriputta was the senior (Bhikkhu in that) Sa»«gha. 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 Sari- putta alone. And the venerable Siriputta gave thanks to those people, and then came away alone. The Blessed One saw the venerable Sariputta coming from the distance; and on seeing him, he said to him; ‘ Did the meal, then, Sariputta, pass off well®?’ * For the passages here implied, see I, i, 2, 3. ^ Ajlilatarassa phgassa. This sentence has already occurred at V, 5, 2. ^ On this use of iddho, compare ovido iddho in the Bhik- khuni-vibhahga, Pa; 5 ittiya LVI. VIII, 4, 2- REGULATIONS AS TO DUTIES OF BHIKKHUS. 285 ‘ The meal, Lord, passed off well. But the Bhik- khus went away and left me alone.’ Then the Blessed One, in that connection, having delivered a religious discourse, said to them ; ‘ I allow, O Bhikkhus, four or five of the Bhik- khus, 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^ (to the one who wants to go).’

¹⁵Now at that time the A'.^abbaggiya 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 they pushed on in front of the senior Bhikkhus ; and they encroached on (the space intended for) the senior Bhikkhus ® when taking their seats, and they compelled the junior Bhikkhus to give up their seats to them; and spreading out their upper robes ^ Anantarikaw bhikkhuw. See the note on this phrase at VI, 10, I. Anantarikaw? in the text (with long a) is a misprint. ® Vokkamma, which is not, as Childers supposes, equal to okkamma with euphonic v, but to vyavakramya or vyut- kramya. * Anupakha^^a: which is here used, not in the sense it has at IV, 14, I, but in the sense in which it is used in the i6th and 43rd PaMtiyas, in both which passages it is explained by the Old Commentary by anupavisitvd. This clause and the next occur also at MahSvagga I, 25, 13. 286 VIII, 4 , 3 - (as mats) ^ they took their seats in the space between the houses ^ 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. ‘ When time has been called in the Arima, 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, fold ^ his upper robes and put them on, fasten the block on 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 ®. 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 ' Sawghaiw ottharitva. This use of the Saraghdi is referred to at G'ataka I, 212, and above, I, 13, 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. ® The following section repeats the Sekhiyas, Nos. 3-26, where see further notes. Much of it recurs below in VIII, 5, 2. * Saguaw katvd. Compare Mahdvagga I, 25, 9. ® GaMikaz. See the note on V, 29, 3. It was to prevent the robe being blown up by the wind. The word occurs again in VIII, 5, 2. ® 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).

¹⁶‘ 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 ^ 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 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*. And the senior ^ Paiggahe. See the note on V, 10, 3. Avakkara-pSti, at Mahvagga IV, i, 2 = Aiillavagga VIII, 5, 3, seems to have very nearly the same meaning. The whole of this paragraph is repeated below, § 6. ® Uttaribhahgaw. See the note on VI, 4, i. * On the expressions in this sentence, compare the notes on Sekhiyas 27-32. 288 VIII, 4 , 6 - Bhikkhu is not to begin to eat until the boiled rice has been served out to all. ^ 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 from 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 Bhik- khu’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.

¹⁷‘ The senior Bhikkhu is riot 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 courts * This paragraph repeats Sekhiyas 31-55, where see our notes. “ This is the 57th Sekhiya. VIII, 5,1. REGULATIONS AS TO DUTIES OF BHIKKHUS. 289 ‘ 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. ‘ This, O Bhikkhus, is the rule of conduct that I establish for Bhikkhus at a meal, which they are to observe thereat.’ Here ends the First Portion for Recitation.

¹⁸I. 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, seeirg his wife in that position in the chamber, thought: ‘ My wife has been defiled by that Bhikkhu.’ And he seized him, and beat him. [20] u 290 JtULLAVAGGA, VIII, 5, 2. 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 Arima, 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.

¹⁹‘ A Bhikkhu, O Bhikkhus, who intends to go his round for alms, should put on his waistcloth {&c., as in chapter 4, § 3, sentences i 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 give (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 (Sawghad) with his left hand so as to disclose his bowl h take the bowl in both his hands, ' The bowl is always carried by the left hand under the robe. On pawameti, see the note at V, 9, 5. VIII,5,3- regulations AS TO DUTIES OF BHIKKHUS. 291 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 willing 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 § 3, sentence 3, down to the end). ‘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. ‘ H e 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 * The following section is, word for word, parallel to Mahavaga IV, I, 2-4. ^ Avakk§,ra-pati We have had paiggaha usjd just above (VIII, 4, 4) in a very similar sense and connection. The present word occurs’also at Mahavagga IV, i, 2. U 2 292 VIII, 6, I. 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 ‘ This, O Bhikkhus, is the rule of conduct which I establish for Bhikkhus going their rounds for alms, which they are to observe therein.’

²⁰I. Now at that time a number of Bhikkhus dwelt in the woods; and they provided neither drinking- water, nor water for washing, nor fire, nor drill sticks nor tinder (for starting a fire) ^; 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, ‘ Have you. Sirs, got drinking-water ?’ ^ Y bhindati. To break silence by speaking. See MahSvagga IV, i, 3, where it makes good sense. ^ Arai-sahitaw, on which Buddhaghosa merely says aram- sahite sati aggiwz katUOT pi va//ati. In the <? 4 taka Commentary (I, 212, ed. Fausboll) we have the phrase ararai-sahitam ntha- ritvS a.ggim karonti. At p. 34 of the AssaMyana Sutta (ed. Pischel) we hear of there being an upper and lower stick to the arai; and at p. 53 of the Milinda Pafiha (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. VIII,6,2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 293 ‘ 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 in) conjunction?’ ‘ That, friends, we do not know.’ ‘ Which direction is this ?’ ‘ That, friends, we do not know.’ [On hearing these answersjk the thieves said, ‘ 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 : ‘ Therefore, O Bhikkhus, do I establish a rule of conduct for Bhikkhus dwelling in the woods, according to which they are to behave themselves therein.

²¹‘ A Bhikkhu, O Bhikkhus, who is dwelling in the woods, should rise betimes, place his bowl in the bag^ hang it over his shoulder, arrange his upper robe over his back (over both shoulders) get on ' They are all repeated in the text. “ Thavikl This is possibly one of the bags referred to in the permission granted by Mahivagga 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 village. (See the beginning of the next section.) ® .ff'ivaraw khandhe katva: either in contradistinction to 294 VIII, 6, 3 - 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 i, 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^, 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.’

²²I. Now at that time a number of Bhikkhus carried on robe-making in the open air. The A 7 ?abbaggiya Bhikkhus beat their bedding to get ekawzsaw /^ivaraw katvi (on which question there is a great division among modern Buddhists. Compare Rh. D.’s note on the Mahd-parinibbana Sutta VI, 47), or possibly ‘put it in a roll on his back.’ ' On this expression, see above, VIII, i, 2. ® See Mahavagga VIII, 13, r. VIII, 7 ,2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 295 the dust out in the open space' 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 lodging- places, according to which they are to behave themselves in respect thereof.

²³‘In whatever Vihara he Is staying, if that Vih&ra 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, I, 2, down to the end]^ ‘ 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. ' Angana. This is not ‘ courtyard,’ as Childers renders it, but a part of the Ardma, immediately in 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 part of the day, and not even grass is allowed to grow upon it. The term is a very common one, and its meaning is not doubtful. Compare the Gataka book, I, 124, 151, 421,’ II, 249, 250,

²⁴Ekahganaw? bhavati, at ibid. I, 53, 12, is to become one open space, as ekahganaw karoti at II, 357, is to clear a forest, and turn it into an open space. * The order is slightly different, but all the details are the same. The only addition is that in speaking of taking out the floor coverings, he is directed to notice where they lay. 296 VIIT, 7, 4 .

²⁵‘ The floor coverings should be dried in the sun [and so on as in VIII, i, 4, and 5, to the end, reading “ in the place where it stood (or lay) ” for “ in the place to which it belongs”].

²⁶‘ If he is dwelling in the same Vihara with an older (Bhikkhu), no recitation should be given, nor examination held, nor exhortation made, nor Dhamma spoken^ (to a pupil), without leave being asked of the senior. Nor should a lamp be lighted or extinguished, nor the lattices opened or clo.sed, without his leave. ‘If he is walking up and down on the same .^ahkama 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 down for the Bhikkhus in respect of lodging- places, according to which they are to behave themselves therein.’

²⁷I. Now at that time the Ajabbaggiya 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- * All the preceding expressions have occurred at Mahivagga I, 26, I; see also 32, i, and 38, 6. VIII, 8, 2. REGULATIONS AS TO DUTIES OF BHIKKHUS. 297 khus, ‘ No one, O Bhikkhus, is to [do so]. Whosoever does, shall be guilty of a dukkaa.

²⁸‘ Therefore, O Bhikkhus, do I establish a rule of conduct for the Bhikkhus, in respect of the hot bath-room h 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 * GantSghara, not simply bath-room, but room in which hot or steam baths were taken. Most of the following expressions occur in MahSvagga I, 25, 12, or above at V, 14, 3, 298 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 . [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 . [These chapters simply repeat, word for word, Mahavagga I, 25, 14-24; I, 26, i-ii; I, 32, 3; and I, 33 respectively.] Here ends the Eighth Khandhaka, containing the Rules for Conduct. IX, I, I. ON EXCLUSION FROM THE PATIMOKKHA. 299

¹On Exclusion from the Patimokkha Ceremony.

²I. Now at that time the Blessed One was staying at Sdvatthi, in the Eastern Arima, 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 Bhikkhu- sa?;^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 watch 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 ^ [he made the same request]. ‘ The assembly, Ananda, is not pure^.’ ' Nandimukhiya rattiyS ti aruadhata-kale piti-mukhS. viya ratti khayati ten’ aha nandimukhiya ti (B.). See also our note on this at Mahavagga VIII, 13, i. ’ That is, there is some one present who is disqualified by some 300 IX, I, 2.

³Then the venerable Maha Moggallina thought, ‘ What individual can the Blessed One be referring to in that he says, “ The assembly, Ananda, is not pure.’” And the venerable Maha Moggalldna considered the whole Bhikkhu-sa/;«gha, penetrating their minds with his. Then the venerable Mahh Moggallina perceived who was that individual,—evil in conduct, wicked in character, of impure and doubtful ^ 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^ between you and the Bhikkhus!’ When he had thus spoken, that man kept silence. And a second and a third time the venerable Mahi Moggallina addressed to him [the same words, and with the same result]. Then the venerable Maha Moggallina took that man by the arm and made him go out beyond the porch and bolted the door, fault from taking part in the proceedings, which would therefore be invalid. ^ Sawkassara. See the passages quoted by Dr. Morris in the introduction to his edition of the Ahguttara (pp. viii, ix), though we cannot accept his conclusions. We may add that the Tibetan rendering of Dhammapada 312, given in Rockhill’s ‘ Udana-varga,’ p. 49, from which we might expect some help, throws no light on the exact meaning of the word, the translator contenting himself with an ambiguous phrase. ® Sa»2vaso. See Mahavagga I, 79, 2, and Aullavagga. ^ On these expressions, see the notes above, V, 14, 3, in accordance with which we should read here, in the text sfi. 4 i, for sui. IX, I, 3. ON EXCLUSION FROM THE PATIMOKKHA. 30I and went up to the place where the Blessed One was, and said to him, ‘ 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.’ ‘ How astonishing and curious a thing it is, Mog- gallana, that that foolish fellow should have waited up to the very point when he had to be taken by the arm.’

⁴And the Blessed One said to the Bhikkhus: ‘ 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 ? ‘ 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] ‘ Again, O Bhikkhus, the great ocean remains of the same nature 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 k This is the third [of such qualities]. ‘ Again, O Bhikkhus, all the great rivers—that is to say, the Gahga, the Yamund, the A/^iravati, the ' Na Syataken’ eva. See Aullavagga V, 3, i, and V, 17, 2. ^ Paragraph i is here, and in the succeeding paragraphs, repeated in full. ® T’/^ita-dharnmo, ‘has characteristics which are stable.’ ‘ For ussareti read ussadeti. See our note on VI, ii, 3. 302 IX, 4. Sarabhu, 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 b 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 Timihgala, the Timitimihgala, the Asuras, the Nagas, and the Gan- dhabbas. There are in the great ocean creatures so constituted that they stretch from one to five hundred leagues This is the eighth [of such qualities].

⁵‘ And just in the same way, O Bhikkhus, there are in this doctrine and discipline eight marvellous and wonderful qualities, by the constant perception ’ On these gems, compare Rh. D.’s note on the Maha-sudassana Sutta I, 4, in ‘ Buddhist Suttas from the Pali,’ pp. 249, 250. ® On this belief, compare above, VII, 2, 2, of land creatures, where the same term, attabhdva, is used. IX, I, 4. ON EXCLUSION FROM THE PATIMOKKHA. 303 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 Arahat- ship) This is the first [of such qualities]. ‘ J ust, 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 Sawgha 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 Bhikkhu- sawgha, verily, both is he afar off from the Sa;»gha, * Anna-paivedho. On the use of aiifiS, standing alone, in this sense, see the note above on Mahavagga V, i, 19. 304 IX, r, 4. and the Sawgha from him. This is the third [of such qualities]. ‘ J ust, O Bhikkhus, as the great rivers—that is to say, the Gahga, the Yamund, the Aiiravati, the Sarabhh, 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 Tathagata, renounce their names and lineage, and enter into the number of the Sakyaputtiya Sama;«as. This is the fourth [of such qualities]. ‘ J ust, 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 Sawgha] 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]. ‘ J ust, 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 chank, 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 IX, I, 4. ON EXCLUSION FROM THE pAtIMOKKHA. 305 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 Timingala, the TimitimiAgala, the Asuras, the Nigas, 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 SotA- panno) 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 Anigamin) 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^.’ * This enigmatical saying amounts apparently to this: ‘As a usual thing, no doubt, the rain falls not on that which is covered [20] X 3 o IX, 2, I.

⁶I. Now the Blessed One addressed the Bhikkhus, aid said : ‘ Now henceforth I, O Bhikkhus, will not hold Uposatha, nor recite the Patimokkha; let you yourselves, O Bhikkhus, henceforth hold Uposatha and recite the Patimokkha. It Is, O Bhikkhus, an impossible thing and an inexpedient that the Tathata should hold Uposatha and recite the Patimokkha before an assembly which Is not pure. And the Patimokkha, 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 b ‘ And thus, O Bhikkhus, is it to be interdicted. On the day of Uposatha, on the fourteenth or sisteenth day of the month, and at a time when that individual Is present, thus shall it be proposed in the midst of the Sawgha ; ‘ “ 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, .Oanna»? ativas- satiti ipattiw apa^^itvS pai,^^/^adento awwaw navaw? apattiw apa^^atiti idam etaffz sandhaya vuttaw. Vivaaw nativassatiti apattizw apa^^itva vivaranto a nil aw n’ Spa^^atiti idara etaw sandhaya vuttaz. ^ Patimokkha^ Mapetuw?: exactly analogous to paviraa/« //^apetuOT at MahSvagga IV, i, 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. IX, 3 , 2. ON EXCLUSION FROM THE PATLMOKKHA. 307 do I interdict the Patimokkha to the effect that it shall not be recited when he is present. The P 4 ti- mokkha is accordingly interdicted.” ’

⁷Now at that time the A'.^abbaggiya Bhikkhus thinking, ‘ No one knows that we are guilty,’ 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, iir/^abbaggiya Bhikkhus, thinking, “ No one knows that we are guilty,” are listening to the Patimokkha.’ When the jOabbaggiya 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 ground 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 Wlabbaggiya Bhikkhus have [acted thus] ? ’ ‘ It is true, Lord !’ Then he rebuked them, and when he had delivered a religious discourse, he said: ‘ 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 dukkaa.

⁸‘ There is one kind of inhibition of the Patimokkha, O Bhikkhus, which is illegal, and one X 2 3 o IX, 3, 3- which is legal. There are two . . . ., three . . . ., four (&c., up to) ten kinds of inhibition of the P 4 ti- mokkha which are illegal, and one, two (&c., up to) ten which are legal.

⁹‘ Which is the one kind of inhibition of the Pitimokkha which is illegal ? When one inhibits the Pitimokkha for a breach of morality without ground. This is the one kind, &c. ‘ And which is the one kind of inhibition of the P 4 timokkha which is legal ? When one inhibits the Pdtimokkha 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 Piri_^ika, or for a Sa»«ghi- disesa, or for a PaI;ittiya, or for a P 4 /idesaniya, or for a Dukkaa, and each of them without ground. These are the five kinds, &c. ‘ And which are the five kinds of inhibition of the IX, 3 , 3 * ON EXCLUSION FROM THE pAtIMOKKHA. 309 Pdtimokkha which are legal ? [Same as the last, “ with good ground.”] ‘ And which are the six kinds of inhibition of the Pdtimokkha which are illegal ? When one inhibits the PAtimokkha for an offence against morality .... conduct .... doctrine .... without ground, the offence being one of omission-—when one inhibits the Patimokkha for an offence against morality.... conduct .... doctrine .... without ground, the offence being one of commission ^ These are the six, &c. ‘And which are the six kinds of inhibition of the Patimokkha which are legal ? [Same as the last, “ with good ground.”] ‘ And which are the seven kinds of inhibition of the Pdtimokkha which are illegal ? When one inhibits the PAtimokkha for a Pdrdika, or for a Sa»?gh 4 disesa, or for a Thulla/^/^aya, or for a Pd/^ittiya, or for a Pdidesaniya, or for a Bukhara, or for a Dubbhdsita, and each of them without ground. These are the seven kinds, &c. ‘And which are the seven kinds of inhibition of the Pdtimokkha which are legal ? [Same as the last, “ with good ground.”] ‘And which are the eight kinds of inhibition of the Pdtimokkha which are illegal ? [The same as the six, adding “ offence against the right means of livelihood.”] * The paragraph is repeated in the section full for each of these cases. “ Kata .... akatS .... katdkatS we have rendered here and below as offence of omission—of commission—of both, as seems imperatively demanded by the context. Buddhaghosa, however, says, Akatyd ti tena puggalena s 4 vipatti katd vd hotu akatS vS pStimokkha-/> 5 apanakassa safiwd amfilika-vasena amftlikd hoti. Katakatdya ti katafi ^a akataw ^a ubhayaw gahetva vuttas. 310 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 Pdtimokkha which are illegal ? When (a Bhikkhu) who has been guilty of a Par 4 ^ika is not seated in that assembly i,—when no discussion is still going on (in the assembly) as to a Pardika offence (supposed to have been committed by a Bhikkhu then present),—when (a Bhikkhu) who has abandoned the precepts ^ 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) *, —when (the person charged) does not withdraw his acceptance of the legally prescribed concord (of the assembly) *,—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)— .... of an offence against conduct — .... of an ^ This and the following phrase are further enlarged upon in § 4 and the following sections. ^ See our note on Mahavagga II, 22, 3. ® See Mahavagga X, 5, 13, &c. ‘ PafSdiyati. Buddhaghosa says here, pa. 4 / 5 adiyati ti puna katabbaw^ kammawz paMdiyati. Tena ukkoanake pa/^ittiyaw apa^^ati. IX, 3 , 4 - ON EXCLUSION FROM THE pAtIMOKKHA. 3 1 I 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.]

¹⁰‘And how (can it be legally said that) a Bhikkhu who has been guilty of a PAraika offence is seated in the assembly ? ‘ In case, O Bhikkhus, a Bhikkhu sees that (another) Bhikkhu is incurring a PArdka offence by those means, marks, and signs by which the incurring of a Pardka offence is brought about. Or in case a Bhikkhu does not himself see that (another) Bhikkhu is incurring a Pdrdika offence, but another Bhikkhu inform the (first-mentioned) Bhikkhu, saying, “ Such and such a Bhikkhu, Sir, has been guilty of a Pdrdika offence.” Or in case a Bhikkhu does not himself see that another Bhikkhu is incurring a Pdrdika offence, but that one himself inform the (first-mentioned) Bhikkhu, saying, “ I, Sir, have been guilty of a Pdrdika 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 month, at a time when that individual is present in the midst of the Sawgha ; “ Let the venerable Saiwgha hear me. Such and such an individual has been guilty of a Pdrdika offence. I interdict for him the Pdti- mokkha, to the effect that the Pdtimokkha ought not to be recited at a time when he is present.” That is a legal inhibition of the Pdtimokkha. ‘If, when the Pdtimokkha has been inhibited for 312 31 5 * that Bhikkhu, the assembly should rise on account of any one or other of the Ten Dangers ^—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 Samgha hear me. A discussion had commenced with regard to a Piriika offence of such and such a person, but that matter was not decided. If the time seems meet to the Sam'^a, let the Sawgha 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 Sa»?gha, let him bring forward the following resolution: “Let the venerable Sa;;zgha hear me. A discussion had commenced with regard to a Paraika offence of such and such a person, but that matter was not decided. I interdict the Pitimokkha for him to the effect that the Pitimokkha ought not to be recited at a time when he is present.” That is a legal inhibition of the Pcltimokkha.

¹¹‘ 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 ‘ Piraika offence,’ &c.]

¹²‘ And how (can it be legally said that the person * See the rule laid down in Mahdvagga II, 15, 4. IX; 4, I. ON EXCLUSION FROM THE PATIMOKKHA. 313 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.]

¹³‘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.]

¹⁴‘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 § 4, reading ‘ offence against morality,’ &c., for ‘ Pirika offence.’] These are the ten kinds of the inhibition of P 4 ti- mokkha which are legal. Here ends the First Portion for Recitation.

¹⁵I. Now the venerable Up 4 li^ 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 Updli said to the Blessed One ; ‘When a Bhikkhu, Lord, intends to take upon himself the conduct (of any matter that has to be ^ No doubt in his role of a chief of the Vinaya-dharas, as in MahSvagga IX, 6, &c. 314 IX, 4, I. decided) S under what conditions should he take the conduct thereof upon himself^ ? ’ ‘A Bhikkhu, Upili, 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, Upili, 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, Upili, so considering, come to the conclusion that it is not the right time, he should not, Upili, take charge of it. ‘(Secondly.) If that Bhikkhu, Upili, 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, Upili, so considering, come to the conclusion that it would not be just, he should not take charge of it. ‘(Thirdly.) If that Bhikkhu, Upili, so considering, come to the conclusion that it would be just, he should, Upili, 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, Upili, so considering, come to the conclusion that it would not tend to advantage, he should not, Upili, take charge of it. ‘(Fourthly.) If that Bhikkhu, Upili, so considering, come to the conclusion that it would tend to ' As, for instance, in the last chapter (§§ 4 and following) the Bhikkhu who lays the matter before the Sa/«gha. * Attadinaw Sdiyati, in our explanation of which we follow Buddhaghosa. IX,. 5 , I> ON EXCLUSION FROM THE PATIMOKKHA. 315 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, Upili, so considering, come to the conclusion that he will not, he should not, U pili, take charge of it, ‘(Fifthly.) If that Bhikkhu, Upli, so considering, come to the conclusion that he will find them so, he should further, Upili, consider thus : “Whilst I am taking the conduct of this matter upon myself, will the Sa/^^gha, as a result thereof, fall into strife, quarrel, contention, or dispute, or will there arise a split in the Sawgha, disunion in the Samgha, diversity of position in the Sa»«gha, diversity of action in the SawghaP” If that Bhikkhu, Upili, so considering, come to the conclusion that that will happen, he should not take charge of it. But if that Bhikkhu, Upili, thus considering, should come to the conclusion that that will not happen, he should take charge of it. The taking charge of a matter, Upili, subject to these five conditions, will not give cause to subsequent remorse.’

¹⁶I. ‘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, Upili, ‘ This list has occurred above, Mahavagga X, r, 6; X, 5, 13 ; .ff'ullavagga VII, 5, i. 3i IX, 5, 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, Updli, 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, Updli, 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, Updli, 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 I ”— thus will they say. (d) ‘ And further, a Bhikkhu who warns another should, Up4li, 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 IX, 5 , 2 . ON EXCLUSION FROM THE PATIMOKKHA. 317 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 ^ ? Is this quality found in me, or is it not ? ” If that Bhikkhu, Upali, 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 Pati- mokkhas 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 and in every detail ? Is this quality found in me, or is it not ? ” If, Updli, 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 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, Upili, of which a Bhikkhu about to warn, another should consider before he does so, whether they 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 ? ’ ^ On the whole of this and of the next paragraph, which have occurred already above at IV, 14, 19, see our notes there. ® That is, ‘ Sutta by Sutta.’ On the whole stock phrase, compare our remarks in p. xviii of the Introduction ; and above, Mahd- vagga I, 36, 14; .ffiillavagga IV, 14, 19. * Read na sampayati, in accordance with H.O.’s note at p. 364 of the text. 3i ^ULEAVAGGA. 1X 5) 3- ‘ A Bhikkhu, Upili, 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 ‘These, Upili, are the five,’ &c.

¹⁷‘ 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, Updli, 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.’

¹⁸‘In how many ways, Lord, is it to be brought ’ On these phrases, compare the .AThla Slla«, translated by Rh. D. in ‘Buddhist Suttas,’ p. 190. IX, 5 , 7 - ON EXCLUSION FROM THE PATIMOKKHA. 3 1 9 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.]

¹⁹‘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.]

²⁰[This section is the contrary of ^ 5.]

²¹‘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, Upili—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. 320 X, I, 1.

¹On the Duties of BniKKnuNis.

²Now at that time the Blessed Buddha was staying among the S 4 kyas in Kapilavatthu, in the Nigrodharama. And Mahd-papati the Gotami 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 Gotami! Let it not please thee that women should be allowed to do so.’ [And a second and a third time did Mah 4 -paa- pati the Gotami make the same request in the same words, and receive the same reply.] Then Mah 4 -papati the Gotami 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.

³Now when the Blessed One had remained at Kapilavatthu as long as he thought fit, he set out on his journey towards Vesdli ; and travelling X, I, 3 . ON THE DUTIES OF BHIKKHUNts. 321 Straight on he in due course arrived thereat. And there at Vesili the Blessed One stayed, in the Mahi- vana, in the Khfigira Hall. And Mahd-pa/ 4 patl the Gotami cut off her hair, and put on orange-coloured robes, and set out, with a number of women of the Sdkya clan, towards Vesili; and in due course she arrived at Vesdli, at the Mahivana, at the Khigara Hall. And Maha- paipati the Gotamt, 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 Mah 4 -pa_^d- pati: ‘ Why standest thou there, outside the porch, with swollen feet and covered with dust, sad and sorrowful, weeping and in tears ?’ ‘ 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 Tathdgata.’

⁴Then 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 : ‘ Behold, Lord, Mahd-pa^ 4 pati 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.’ [20] Y 322 X, I, 4 . ‘ 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 gone forth from the household life and entered the 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 ?’ ‘ They are capable, Ananda.’ ‘ If then. Lord, they are capable thereof, since Maha-pa_^apati the Gotaml 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 Tathigata^.’

⁵‘ If then, Ananda, Mahi-paapatl the Gotami take upon herself the Eight Chief Rules let that be reckoned to her as her initiation.’ ®[They are these]: (i) ‘ A Bhikkhuni, even if of * Ananda’s conduct in this matter was afterwards charged against him as a dukkaa. See below, XI, i, 10. ^ The Ktlha. GarudhammS., on which see further our note above on the 21st Pdittiya, and below, X, 9. ® The whole of the following eight paragraphs recur in the X, I, 4. ON THE DUTIES OF BHIKKHUNIS, 323 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 only 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^ in which there is no Bhikkhu. This is a rule .... never to be transgressed. (3) ‘ Every half month a Bhikkhuni is to await from the Bhikkhu-saMgha two things, the asking as to (the date of) the U posatha ceremony and the (time when the Bhikkhu) will come to give the Exhortation ^ This is a rule .... never to be transgressed. (4) ‘After keeping the rainy season (of Was), the Bhikkhuni is to hold Pavaraa (to enquire whether any fault can be laid to her charge) before both Sawghas—as well that of Bhikkhus as that of Bhik- khunis—^with respect to three matters, namely, what has been seen, and what has been heard, and what has been suspected This is a rule .... never to be transgressed. Sutta Vibhanga, Paiittiya XXI, 3, i. It is very instructive to notice the curious blunders which the Tibetan writers (translated by Rock- hill in his ‘Life of the Buddha,’ pp. 62, 63) make in the rendering of the difficult technical terms in these Eight Rules. ' Avasa. Compare Aullavagga I, i, i, VI, 15, i, VIII, i, 2. This rule is the 56th Bhikkhuni Paittiya. ® The Bhikkhunis are to ask two or three days beforehand whether the Uposatha is to be held on the 14th or 15th day of the month, says Buddhaghosa here. Compare also the 59th Bhikkhuni Paittiya, where the whole passage recurs. ’ Compare the 21st Paiittiya, and our note there. ‘ See Mahavagga IV, i, 13, 14. This rule is the same as the 57th Bhikkhuni PaSittiya. The mode of carrying out this rule is explained in detail below, X, 19. 324 KULLAVAGGA, X, I, 5. (5) ‘ A Bhikkhuni who has been guilty of a serious offence is to undergo the Mdnatta 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 she is to ask leave for the upasampad 4 initiation from both Sa»«ghas (as well that of Bhikkhus as that of Bhikkhunis ^). This is a rule .... never to be transgressed. (7) ‘A Bhikkhuni is on no pretext to revile or abuse a Bhikkhu This is a rule .... never to be transgressed. (8) ‘From henceforth official admonition^ 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. ‘ If, Ananda, Mahi-paipati the Gotami take upon herself these Eight Chief Rules, let that be reckoned to her as her initiation.’

⁶Then the venerable Ananda, when he had learnt from the Blessed One these Eight Chief Rules, went to Maha-paipati the Gotami and [told her all that the Blessed One had said]. ^ .Oasu dhammesu. The Six Rules for novices. They are referred to in the Bhikkhuni Vibhanga, under PSittiyas LXIII- LXVII. ^ The actual ordination (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 Paittiyas. * This is the 52nd Bhikkhuni Paittiya. * Vaana-patho. That is, literally, speech. But the reference is, no doubt, to the various kinds of official admonitions given in detail in chapter 20 below. X, I, 6. ON THE DUTIES OF BHIKKHUNis. 325 ‘ Just, Ananda, as a man or a woman, when young 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.’

⁷Then 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; ‘ Mahd-padpati the Gotami, Lord, has taken upon herself the Eight Chief Rules, the aunt of the Blessed One has received the upasampadd initiation.’ ‘ If, Ananda, women had not received permission to go out from the household life and enter the homeless state, under the doctrine and discipline proclaimed by the Tathdgata, 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 ^ and but few men are easily violated^ by robber burglars*; just so, Ananda, under ’ Bahutthikdni. The context shows that we are to understand itthi and notattha. Compare Rockhill’s ‘Life of the Buddha,’ p.6i. ^ SuppadhawsiySni. Compare Bhikkhunt Vibhahga, SawghS- disesa III, i, 2, and see also .ffiillavagga VII, 5, 4. ® .STorehi kumbatthenakehi; on which Buddhaghosa has the following note:—Kumbathenakehi ti kumbhe dtpawaletvS. ena dlokena paraghare bhawfawr viinitvd thenaka^^orehi. 326 X, 2 , I. whatever doctrine and discipline women are allowed to go out from the household life into the homeless 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 Bhikkhunls, their life long not to be overpassed.’ Here end the Eight Chief Rules for the Bhikkhunis.

⁸I. Now Mahi-papati 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, Mahd-paipati the Gotami spake thus to the Blessed One: ‘ What course. Lord, X, 3, I- ON THE DUTIES OF BHIKKHUNis. 327 should I pursue towards these women of the Sakya clan ? ’ Then the Blessed One taught Mahi-pajipati 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 upa- sampadi initiation from Bhikkhus V

⁹Now those Bhikkhunis said to Maha-papati the Gotami: ‘ Neither have you received the upa- sampadi initiation, nor have we; for it has thus been laid down by the Blessed One : “ Bhikkhunis are to be initiated by Bhikkhus.” ’ Then Mahi-padpati 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 Mah 4 -pa^ 4 pati the Gotami took upon herself the Eight Chief Rules, that was to her as the upasampadS. initiation.’

¹⁰I. Now Mahi-padpati the Gotami went up to the place where the venerable Ananda was, and bowed down before him, and stood respectfully on one side. * Compare the 6th Garudhamma above, X, i, 4. 328 X, 4 , I. And, so standing, Mahi-paipati 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 salutations, 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 Tathi- gata allow it ?’ And the Blessed One, on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said; ‘You 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 dukkaa.’

¹¹I. Now Maha-paapati 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, Mahd-pa_^apati the Gotami said to the Blessed One: ‘ What course. Lord, shall we pursue with reference to those precepts for the X) 5 ) I* ON THE DUTIES OF BHIKKHUn!s. 329 Bhikkhunls which are applicable also to the Bhik- khus ?’ ‘ Train yourselves, Gotaml, 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, Gotaml, therein according to the substance thereof, as they are laid down.’

¹²I. Now Mahi-paipati the Gotaml went to the Blessed One [&c., as before], and said: ‘ May the Blessed One preach to me the Dhamma (truth, doctrine) in abstract; so that, having heard the doctrine of the Blessed One, I may remain alone and separate, earnest, zealous, and resolved^.’ ‘ Of whatsoever doctrines thou shalt be conscious, Gotaml, 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 ^ —verily mayest thou then, Gotaml, bear in mind * These last words are the standing expression for the preparatory stage to Arahatship. Compare Mahavagga I, 6, 16; Maha- parinibbana Sutta V, 68. The whole speech frequently occurs in the Sa««yutta Nikaya at the commencement of conversations with the Buddha. ^ Most of these terms have already occurred in the standing ‘ religious discourse ’ which is related to have preceded the enunciation of so many of the rules for Bhikkhus (ATullavagga I, 2, 3). 330 X, 6, I. 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, Go- tami, 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.’

¹³I. Now at that time the Pdtimokkha was not recited to the Bhikkhunis. They told this matter to the Blessed One. ‘ I allow the Pdtimokkha, 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 Pitimokkha to be recited to Bhikkhunis by Bhikkhus.’ Now at that time Bhikkhus went to the residence of the Bhikkhunis and recited the Pdtimokkha 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 S, 6, 2. ON THE DUTIES OF BHIKKHUNIS. 331 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 Piti- mokkha to the Bhikkhunis.^ The Bhikkhunis did not know how to recite the Pitimokkha. They told this matter to the Blessed One. ‘ I allow Bhikkhus, O Bhikkhus, to tell Bhikkhunis how to recite the Pitimokkha.’

¹⁴Now 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 dukkaa.’ 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 ought the confession of a fault to be received from the Bhikkhunis ?’ They told this matter to the Blessed One. ‘ 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 332 iTULLAVAGGA, X, 6, 3. 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 Bhikkhunls. Whosoever does so, shall be guilty of a dukkaa. I allow Bhikkhunls, O Bhikkhus, to receive the confession of a fault from Bhikkhunls.’ The Bhikkhunls did not know how to receive the confession of a fault. They told this matter to the Blessed One. ‘ I allow Bhikkhus, O Bhikkhus, to tell Bhik- khunis how to receive the confession of a fault.’

¹⁵Now at that time disciplinary proceedings (Kammas) were not carried out against Bhik- khunls. They told that matter to the Blessed One. ‘ I allow disciplinary proceedings, O Bhikkhus, to be carried out against Bhikkhunls.’ Then the Bhikkhus thought: ‘ By whom ought disciplinary proceedings to be carried out against Bhikkhunls ?’ They told this matter to the Blessed One. ‘ I allow Bhikkhus, O Bhikkhus, to carry out disciplinary proceedings against Bhikkhunls.’ Now at that time Bhikkhunls 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-roads 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]. X, 7 , I. ON THE DUTIES OF BHIKKHUnJs. 333 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 dukkaa.’ 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.’

¹⁶I. Now at that time Bhikkhunis in Saiwgha 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 was found that both Bhikkhunis competent to take part in an official act 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 would be well if you. Sirs, would carry out disciplinary proceedings against the guilty Bhikkhunis, or absolve their offence: for ^ KammappattS ; on which see ParivSra XIX, 6, 7. 334 X, 8, r. thus has it been laid down by the Blessed One : “ Bhikkhus are to settle for the Bhikkhunis a point at issue.” ’ They told this matter to the Blessed One. ‘ I allow Bhikkhus, O Bhikkhus, to set on foot ’ 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.’

¹⁷I. Now at that time a Bhikkhuni, a pupil of the Bhikkhuni Uppalava## 4 , 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 Sdvatthi. 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. * Ropetuwi, on which Buddhaghosa says: Ta^^aniyadisu imaw* nSma kammaOT etiss^ katabban ti evam ropetvd. X, 9 , I- ON THE DUTIES OF BHIKKHUNis. 335

¹⁸I. Now when the Blessed One had stayed at Vesalt as long as he thought fit, he sat out towards Sdvatthi; and, journeying straight on, he in due course arrived thereat. And there, at Sdvatthi, the Blessed One remained in the (^etavana, Anitha Piflka’s Park. Now at that time the iOabbaggiya Bhikkhus threw dirty water over Bhikkhunis, thinking, perhaps, they would fall in love with them k They told this matter to the Blessed One. ‘ A Bhikkhu is not, O Bhikkhus, to throw dirty water at a Bhikkhuni. Whosoever does so, shall be guilty of a dukkaa. 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 Now at that time the jOabbaggiya Bhikkhus uncovered their bodies, or their thighs, or their private parts, and showed them to Bhikkhunis, or addressed Bhikkhunis with wicked words, or associated with Bhikkhunis, thinking, perhaps, they would fall in love with them They told this matter to the Blessed One. ' On sira^^eyyun compare sSra^^ati at V, 3, i. ® On this decision compare the ‘sending to Coventry’ of .Oanna for levity of conduct towards Bhikkhus at Mah^-parinib- bina Sutta VI, 4, and .ATullavagga XI, i, 13 (where the penalty is called Brahma-da«(/a). * On sampayoeti compare .STullavagga I, 5, at the end. 336 X, 9, 2. ‘ A Bhikkhu is not, O Bhikkhus, to do [any of these things]. Whosoever does, shall be guilty of a dukkaa. 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^^gha.’

¹⁹[The last section repeated of the Wabbaggiya Bhikkhunis, 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 Vihdra) k’ When the prohibition was laid upon them, they would not accept it. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to inhibit them from the Exhortation.’

²⁰Then the Bhikkhus thought: ‘ Is it lawful to hold Uposatha with a Bhikkhuni 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 Bhikkhuni who has been inhibited from the Exhortation until such time as her case has been settled.’ Now at that time the venerable Uddyi, after having inhibited the Exhortation (to one or more Bhikkhunis), went away on a journey. The Bhik- ^ Avar'aan ti vihSrapavesane nivirawaw, says Buddhaghosa. X, 9> 4 ’ ON THE DUTIES OF BHIKKHUNIS. 337 khunis murmured, were indignant, and complained, saying : ‘ How can the venerable Udayi [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 dukkaa.’ 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. ‘ You 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, you 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.’

²¹Now 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 ^ Bhikkhunt Pa£ttiya LVIII. Z [20] 338 XULLAVAGGA. X, 9, 4. Now at that time the whole Bhikkhuni-saOTgha 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-sawgha is not, O Bhik- khus, to go to the Exhortation together. And if it should so go, it is guilty of a dukkaa. 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 Bhikkhunl-sa^^gha salutes the feet of the Bhikkhu-sa»^gha, and requests permission to come for the purpose of the Exhortation being held; may that be granted, they say, to the Bhik-. khuni-sawgha.” ‘ Then he who is entrusted with the recitation of the Pitimokkha 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 Bhikkhunl- samgha 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. 339 the Bhikkhunis ?” If any one is able to do so, and is possessed of the eight qualifications^, 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 Patimokkha is to say : “ There is no Bhikkhu appointed to hold Exhortation to the Bhikkhunis. May the Bhikkhuni-sawgha obtain its desire in o J peace

²²Now 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 dukkafa.’ 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?’ ‘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 ^ These are given at length in the Sutta Vibhahga, Paittiya XXI, 3 , I. ^ Pasadikena sampadetu, on which Buddhaghosa has no note. Perhaps ‘ by means of faith ’ would be a better rendering. 340 X, 10, I. Bhikkhu on a journey. The same case put of a Bhikkhu living in the jungle. The decision is,] ‘ I allow a Bhikkhu living in the jungle, O Bhik- khus, to accept the Exhortation, and to appoint a time and place for the meetingh saying: “There will 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 dukkaa.’ 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 dukkaa.’

²³I. Now at that time Bhikkhunis wore long girdles, and out of them they arranged fringes^. The people murmured, were indignant, and complained, saying: ' As the women who are still enjoying the pleasures of the world do! ’ * Qn sawketaw, see our note above on Mahavagga VIII, 23, 3. ^ Pasuke namentiti gihidarikayo viya ghanapaZakena kaya- bandhanena pisuke namanatthaya bandhanti, says Buddhaghosa. Pasuka is probably equal to the Sanskrit parvaka, and means a fringe arranged round the body, as shown in 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 forbidden to Bhikkhus, see .^Tullavagga V, 29, 2, X, 10, 2. ON THE DUTIES OF BHIKKHUNIS. 341 ‘ A Bhikkhunt is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall be guilty of a dukkaa. I allow a Bhikkhunt, O Bhikkhus, a girdle that will go once round the bodyk and fringes are not to be arranged in it. Whosoever does so, shall be guilty of a dukkaa.’ Now at that time Bhikkhunis arranged fringes in cloth of bambh fibre or in leather, or in white cotton cloth ®, or in plaited cotton cloth or in fringed cotton cloth ®, or in white or in plaited or in fringed /^ola cloth ®, or in plaits or fringes made of thread. 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 Bhikkhunt is not, O Bhikkhus, to wear any of these things. Whosoever does so, shall be guilty of a dukkaa.’

²⁴Now 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-armsk ^ Ekapariyikatan ti ekaviraw parikkhipanakawz, says the Samanta Pasadika. ^ Vilivena pattenati (sic) sawheti veuvMvehi (sic) katapa//ena. * DussapaZenati setavatthapa//ena. ‘ Dussaveiyati dussena kataveniyS. ® DussavaZiySti dussena katava/'/iyl ® .ffolapaZadisu felakavasaw .^olan ti veditabbaw. ’’ Hatthaw? ko// 4 pentiti aggawi baha»2 ko//apetva morapat- tadihi ^ittakaw karonti, says Buddhaghosa. The meaning is not clear. No. 10 of the tattoo marks figured on Plate LII of Cunningham’s ‘ Bharhut Tope,’ referred to in the note on the next section, is a representation of a peacock’s feathers. On aMilla, see Buddhaghosa’s note at p. 327 of the text. Compare the prohibition of the use by Bhikkhus of back-scratchers and other like things ( 7 i’’ul- lavagga V, r, i) connected with shampooing or luxurious bathing. 342 X, 10 , 3 . and the backs of their hands k and their calves % and the upper part of their feet % 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 dukkaa.’

²⁵Now at that time the Avabbaggiya Bhikkhunis [&c., down to] ‘ * A Bhikkhuni is not, O Bhikkhus, to anoint her face, nor to rub ointments on to her face®, 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 dukkaa.’

²⁶[Similar paragraph concluding,] ‘ A Bhikkhuni is not, O Bhikkhus, to make (tattoo marks) by the corners of her eyes®, or on her cheeksh nor to peep out of window ^ nor to stand in the * Hattha-ko^^^an ti pi//.^i-hattha»?. ® Pdan tiahghaw. * Pdda-ko/ 4 ^^an ti piM-pMam. * This paragraph has already occurred above, V, 2, 5 of the Bhikkhus. ® These two injunctions are found also in the 90th and 91st Bhikkhuni Padttiyas. ^ AvahgaOT karontiti avanga-dese adhomukhaw lekhaw ka- ronti (B.). Avahga=Sanskrit apaiiga. ’ VisesakaOT karontiti ganda-padese '/\!ii.txa-sanlhanam vise- sakam karonti (B.). A number of tattoo marks on the cheeks are figured in Plate LII of Cunningham’s ‘ Bharhut Tope.’ ® Olokentiti vatapanaw vivaritva vithi® olokenti (B.). X, II, I. ON THE DUTIES OF BHIKKHUnJs. 343 light (of a half-opened door)^, 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 nor to carry the razor case [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 Tiri- taka plants Whosoever does so, shall be guilty of a dukkaa.’

²⁷I. Now at that time a certain Bhikkhuni, when on her death-bed, said: ‘After I am gone, let my set of necessaries® belong to the Saitgha.’ Then the ^ Saloke dvarow vivaritvd upaifca-kayara dassen- tiyo ti/// 5 anti (B.). Compare Theri-gatha 73. ^ Haritaka-pai2«ikaOT pakiwantlti harltakail k' eva pa««m kz, pakianti, paki«»akSpaai« pasarentlli vuttaw hoti (B.). Compare pa««ika-updsako in the (?ataka I, 411 = 11, 180. ^ Namatakaw? dhSreti. See V, 27, 3, and our note above on V, II, I. The expression evidently means here ‘ to be a barber.’ * This paragraph has already occurred above, in respect to the Bhikkhus (Mahavagga VIII, 39), where see our notes on the various items. ® Parikkhdro; that is, the eight things over which a member 344 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 Bhikkhunt, or a novice under training to become one (a SikkhamdnA), when on her death-bed, should say: “ After I am gone, let my set of necessaries belong to the Sa;;?gha,” then it is the Bhikkhuni-sawgha 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 S 4 maera), 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 k’

²⁸I. Now at that time a certain woman, who had formerly belonged to the clan of the Mallas had entered the Order of the Bhikkhunis. She, seeing a weakly Bhikkhu on the road, struck up against him with the edge of her shoulder, and knocked him over. The Bhikkhus murmured, were indignant, and complained, saying: ‘ How can a Bhik- khuni assault a Bhikkhu ? ’ They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to assault a of the Buddhist Order was allowed proprietary rights—the three robes, the alms-bowl, razor, needle, girdle, and water-strainer. * By the rule laid down in the Mahivagga VIII, 27, the set of robes and the bowl are to be assigned by the Sawgha to those that waited on the sick—at least in the case of Bhikkhus,—and the analogy would doubtless hold good of the Bhikkhunis also. ^ Well known as wrestlers. X, 13, I- ON THE DUTIES OF BHIKKHUNIS. 345 Bhikkhu. Whosoever does so, shall be guilty of a dukkaa. I prescribe that a Bhikkhuni, O Bhik- khus, 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 Bhikkhuni, a confederate of hers, to carry away the foetus in her bowl. And that Bhikkhuni 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 Bhikkhuni. On seeing the Bhikkhuni, that Bhikkhu said: ‘ Come, sister! 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! 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 Bhikkhuni. Come, sister ! take the food.’ Then that Bhikkhuni, 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. 346 X, 15, I. ‘ A Bhikkhuni is not, O Bhikkhus, to carry away a foetus in her bowl. Whosoever does so, shall be guilty of a dukkaa. I allow a Bhikkhuni, O Bhikkhus, on seeing a Bhikkhu, to pull out her bowl, and show it to him.’ The following short section will scarcely bear translating into modern English.

²⁹I. Now at that time the people gave food to the Bhikkhus, and the Bhikkhus gave to the Bhik- khunis. The people murmured, were indignant, and complained, saying : ‘ How can their reverences give away to others what was given for them to have—as if we did not know how to give gifts ?’ They told this matter to the Blessed One. ‘ A Bhikkhu, O Bhikkhus, is not to give away to others what was given for them themselves to have. Whosoever does so, shall be guilty of a dukkaa.’ Now at that time the Bhikkhus had come into the possession of some (meat for) food. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to give it to the Sawgha.’ Too much came into their possession. They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to give away that which was given to special individuals (and to keep that which had come into the possession of the Sawgha as a whole ^).’ ^ Puggalikaw datuw. On this phrase compare the similar one below at X, 24. Buddhaghosa has no note either here or there. X, i, 2 . ON THE DUTIES OF BHIKKHUNIS. 347 Now at that time food, which had been stored up for the Bhikkhus, had come into their possession. They told this matter to the Blessed One. ‘ I allow food that has been stored up to be enjoyed by the Bhikkhunls after they have had it given over to them by the Bhikkhus.’

³⁰[The same repeated, reading Bhikkhuni for Bhikkhu, and vice versa.]

³¹Now at that time the Bhikkhus had come into the possession of some bedding, and the Bhikkhunis had none. The Bhikkhunis sent a messenger to the Bhikkhus, saying; ‘ It would be well if their reverences the Bhikkhus would give us some bedding on loan k’ They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to give bedding to the Bhikkhunis on loan.’

³²Now at that time Bhikkhunis, in their courses, sat down or lay down on stuffed bedsteads and chairs, and the stuffing was soiled with blood. They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to sit down or lie down on a stuffed bedstead or chair. Whosoever does so, shall be guilty of a dukkaa. I allow the use, O Bhikkhus, of an indoor’s robe k’ The indoor’s robe got soiled. ' Tavakalika»2. See the passages quoted in our note above on ^ullavagga VI, 18. 2 Avasatha-yivara;«. See the Old Commentary on this word as occurring in the 47 th Bhikkhuni Paittiya. 348 X, i, 2. They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, the use of a thigh-cloth (a cloth to reach nearly down to the knee The thigh-cloth slipped down. They told this matter to the Blessed One. ‘ I allow it, O Bhikkhus, to be fastened by a thread to be tied round the thigh.’ The thread broke. They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, a loin-cloth, and a string going round the hips (to keep it up)^.’ Now at that time the Avabbaggiya Bhikkhunis used to wear the hip-string always. The people murmured, &c., saying : ‘ Like the women who still enjoy the pleasures of the world! ’ They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to wear a hipstring for constant use I allow its use to one who is in her courses.’ ’ Ai-/^olakaw. Buddhaghosa has no note on this. Kni must be here ‘ that part of the leg immediately above the knee, the front of the thigh.’ Compare Bohtlingk-Roth s. v. No. 2. ^ SaOTvelliyaw kai-suttaka»2. The sa»2velliya« is the ordinary undress as worn for the sake of decency, even now, by a labourer working in muddy paddy fields, or at any severe task. It is a wedge-shaped strip of cotton cloth about a foot and a half long, about five Inches wide at one end, and tapering down to one inch in width at the other. The broad end is fixed on to a string going round the waist (.^ai - suttakaw), and hangs down, when put on, in front of the legs. When worn under other clothes, it remains so; but when the other clothes are taken off for work the narrow end is passed under the body between the legs, and twisted round the hip-string behind (at the small of the back) so as to keep it fast. Its use is forbidden to Bhikkhus at V, 29, 5, where Buddhaghosa says, ‘ Such as wrestlers and labourers wear.’ ^ Its use is also forbidden to Bhikkhus (above, Aullavagga V, 2, I). X, 17, I. ON THE DUTIES OF BHIKKHUNIS. 349

³³I. Now at that time there were found among the Bhikkhunis some who were [deformed in one or other of eleven ways] They told this matter to the Blessed One. ‘ I prescribe, O Bhikkhus, that a woman on whom the upasampada initiation is being conferred, is to be questioned as touching the four-and-twenty Disqualifications And thus, O Bhikkhus, is she to be questioned: (i-ii) “ Have you anyone or other of the eleven deformities [each repeated as above] ? ” (i 2 -i 6 ) “ Have you any of the following diseases— leprosy, boils, dry leprosy, consumption, or fits ?” (17) “Are you a human being®.?” (18) “ Are you a female ? ” (19) “ Are you a free woman ? ” (20) “ Are you free from debts ? ’’ (21) “ Are you not in the king’s service ? ” (22) “ Have your father and mother given their consent ?” (23) “ Are you full twenty years of age ? ” (24) “ Are you duly provided with robes and alms- bowl ? ” “ What is your name ? ” ^ Here follow a number of abnormities, deformities, or diseases, all of which have reference to the womb or its accessories. Some of them are unintelligible to us. Compare the corresponding section in respect to Bhikkhus at Mahvagga I, 68. ^ Of these twenty-four, eleven are the deformities just referred to, and the rest are the same as those for Bhikkhus at Mahavagga I, 76. The number of questions is, in fact, twenty-six, but the last two do not refer to Disqualifications. ’ For the reason of this, see Mahavagga I, 63. 350 X, 17, 2. “ What is the name of your proposer ^ ’

³⁴Now at that time Bhikkhus put the questions as touching the Disqualifications to Bhikkhunis and they who were seeking after the upasampadd initiation became disconcerted and perplexed, and were unable to answer. They told this matter to the Blessed One. ‘ I prescribe, O Bhikkhus, that initiation is to be conferred in the Bhikkhu-sa»«gha upon a Bhikkhuni who has been initiated on the one side in the Bhik- khuni-sa;;«gha, and has there cleared herself (from the Disqualifications).’ Now at that time the Bhikkhunis questioned those who desired to receive the upasampada initiation about the Disqualifications, without having had them instructed beforehand (how to answer). The persons who desired to be ordained became disconcerted and perplexed, and were not able to answer ®. They told this matter to the Blessed One. ‘ I prescribe, O Bhikkhus, that you first instruct the women about to be initiated (how to answer), and that you then question them as to the Disqualifications.’ Then they instructed the candidates in the midst of the assembly, and they still became disconcerted, and could not answer. They told this matter to the Blessed One. ^ Pavattinl; corresponding to upa^^;^aya in the case of Bhikkhus. ® This is in accordance with the rule laid down in X, 2, 2, that Bhikkhus, and not Bhikkhunis, are to confer the upasampadd. ® This paragraph is w'ord for word the same as Mahdvagga I, 76, 2 of the Bhikkhus. X, I, 4- THE DUTIES OF EHIKKHUNIS. 351 ‘ I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in the midst of the assembly. ‘And thus, O Bhikkhus, ought they to be instructed :—First they ought to be made to choose an instructor ^; when they have chosen an instructor their robes and bowl must be shown to them ; “ This is your alms-bowl, this is your waist-cloth, this is your upper garment, this is your under garment, this is your vest, this is your bathing dress Go and stand in such and such a place.” ’

³⁵Ignorant and incompetent (Bhikkhunis) instructed them, and they became disconcerted, perplexed, and unable to answer. They told this matter to the Blessed One. ‘ They are not to be instructed, O Bhikkhus, by unlearned, incompetent Bhikkhunis. Whosoever does so, shall be guilty of a dukka/^a. I prescribe, O Bhikkhus, that they be instructed by learned and competent Bhikkhunis.’

³⁶Bhikkhunis not appointed {to the office of doing so) instructed them. They told this matter to the Blessed One. ‘ Let no one, O Bhikkhus, instruct them without ’ Upa^^^aw. It should be observed that this expression is found only here, and in the corresponding section for the Bhikkhus, at Mahavagga I, 76, 3. Elsewhere, throughout, Upa^^Aaya is the form used for Bhikkhus, and Pavattini for Bhikkhunis. The word is probably here also, as in the Mahavagga I, 76, 3, to be taken as a masculine. 2 These last two are omitted in the corresponding section for the Bhikkhus, Mahdvagga I, 76, 3. On Sawka^^^ikaw, see the note of the Old Commentator on the 96th Bhikkhuni Paittiya, and on Udaka-sSikS, the same on the 22nd Bhikkhuni Paiittiya. 352 X, 17 , 5 . having been appointed thereto. Whosoever does so, shall be guilty of a dukkaa. I prescribe, O Bhikkhus, that a Bhikkhunl appointed to the office instruct them. ‘ And thus, O Bhikkhus, ought she to be appointed—one may either appoint herself, or one may be appointed by another. And how is a Bhikkhunl to appoint herself ? Let a learned, competent Bhikkhunl lay the following motion («atti) before the Sawgha: “ Let the Sawgha, reverend Ladies, hear me. N. N. desires to receive the upasampada initiation from the venerable lady, M. M. If it seem meet to the Sawgha, I will instruct N. N.” Thus may a Bhikkhunl appoint herself. ‘ And how is a Bhikkhunl to be appointed by another ? Let a learned, competent Bhikkhunl lay the following resolution before the Sawgha; “ Let the Sa»«gha, reverend Ladies, hear me. N. N. desires to receive the upasampadi initiation from the venerable lady, M. M. If it seem meet to the Sa^^gha, let A. A. instruct N. N.” Thus may one Bhikkhunl be appointed by another.

³⁷‘ Then let that so appointed Bhikkhunl go to the person who is seeking to be initiated, and thus address her: “ Listen to me, N.N. This is the time for you to speak the truth, to declare that which is. When you are asked about what has happened before the Sawgha, you ought, if it is so, to answer: “ That is so ; ” if it is not so, to answer : “ That is not so.” Be not perplexed, be not disconcerted. I shall ask you thus : “ Are you deformed (&c., down to the end of the twenty-six questions in § i).’” (After the instruction was over, the instructor and the candidate) returned together to the assembly.

³⁸7- ON THE DUTIES OF BHIKKHUNIS. 353 ‘ They are not to return together. Let the instructor return first, and lay the following resolution before the Sawgha : “ Let the Sa^^gha, reverend Ladies, hear me. N. N. desires to receive the upa- sampadi initiation from the venerable lady, M. M.; and she has been instructed by me. If it seem meet to the Sa;;?gha, let N. N. come forward.” Then let her be told to come forward. Then let her be told to adjust her upper robe over one shoulder only, to bow down before the Bhik- khunis, to sit down on her heels, and stretching forth her joined palms, to ask for the upasampadi initiation, saying: “ I ask the Sawgha, reverend Ladies, for initiation. May the SaiWgha, reverend Ladies, raise me up (out of the worldly life), having pity on me.” And a second and a third time is she to repeat that request.

³⁹‘ Then let a learned and competent Bhikkhuni lay the following resolution before the Sawgha: “ Let the Sa»«gha, reverend Ladies, hear me. This person, N. N., desires to receive the upasampadcl initiation from M. M.; and she has been instructed by me. If it seem meet to the Sawgha, let me question N. N. as touching the Disqualifications. Listen to me, N. N. [as before, down to the end of the questions].”

⁴⁰‘ Then let a learned and competent Bhikkhuni lay the following motion before the Sawgha : “ Let the Sawgha, reverend Ladies, hear me. This person, N. N., desires to receive the upasampada initiation from the venerable lady, M. M. She is free from the Disqualifications, and is duly provided with alms- bowl and robes. This person, N. N., asks the Sa»?gha for the upasampad 4 initiation, the vene- [20] A a 354 X, 17 , 8 . rable lady, M. M., being her proposer. If it seem meet to the Sawgha, let the Sawgha receive N. N., the venerable lady, M. M., being her proposer. That, then, is the motion. ‘ “ Let the Sawgha, venerable Ladies, hear me. N. N. desires to receive the upasampadi, the lady, M. M., being her proposer. The Sawgha confers the upasampadd upon N. N., the lady, M. M., being her proposer. Whosoever of the venerable ones agrees thereto, let her keep silence; whosoever agrees not thereto, let her speak. A second time I say the same thing.” [The whole of this paragraph repeated.] And a third time I say the same thing. [Paragraph repeated.] ‘ The Sawgha has conferred the upasampadd upon N. N., the lady, M. M., being her proposer. The Sa;;^gha agrees thereto. Therefore is it silent. Thus do I understand.’ 8 . ‘ Then, further, let her be taken before the Bhikkhu-sa^^gha, and there told to arrange her robe over one shoulder only, to bow down before the Bhikkhus, and, sitting down on her heels, to stretch forth her joined palms, and say : “ I, Sirs, N. N., who, being desirous, of receiving the upasampadi initiation from M. M., have received it on the one side (of the Sa»?gha, from the Bhikkhunis), and have there been declared free (from the Disqualifications), do hereby ask the Sa;i»^gha for the upa- sampadd.” [The rest of the proceedings are the same as before the Bhikkhuni-sagha.] “ May the Sarngha., reverend Sirs, raise me up (out of the worldly life), having pity on me ” And a second time do I hereby ask [&c., repeated]. And a third time do I hereby ask [the same repeated]. X, i. ON THE DUTIES OF BHIKKHUNis. 355 [The rest of the proceedings are the same as in the last sections 6 and 7, putting ‘ Bhikkhu ’ for ‘ Bhikkhuni,’ and ‘ reverend Sirs ’ for ‘ reverend Ladies.’] ‘ Then, further, let them (the Bhikkhus) measure the shadow, tell (the newly-received Bhikkhuni) what season and what date it is, tell her what part of the day it is, tell her the whole formula k and tell the Bhikkhunis: “You are to teach her what are the three things allowed^, and what are the eight things interdicted ’

⁴¹Now at that time Bhikkhunis wasted their time in the dining-hall, doubting as to which should take which seat. They told this matter to the Blessed One. ‘ I prescribe, O Bhikkhus, that the senior eight Bhikkhunis shall take their seats according to seniority, and the rest as they happen to come in.’ Now at that time Bhikkhunis, on the ground that the Blessed One had so prescribed, let the eight senior Bhikkhunis in every other place take * Sawgiti. On the meaning of this curious use of the word, see our note on the corresponding section for the Bhikkhus (MahS- vagga I, 77). “ The three Nissayas, which are doubtless the same as the ist, 2nd, and 4th of the four Resources mentioned'in the corresponding paragraph for Bhikkhus (Mahdvagga I, 77). The third is forbidden to Bhikkhunis, below, X, 23. ® Ktths. akarawiyni. These must bear the same relation to the eight Bhikkhuni PirSkas as the four Interdicts in the corresponding paragraph for the Bhikkhus (Mahvagga I, 78) do to the four Bhikkhu Parikas. A a 2 356 X, 19, I, exclusive possession (of the first eight seats), and the rest arranged themselves as they came in. They told this matter to the Blessed One. ‘ I prescribe, O Bhikkhus, as above, only in the case of the dining-hall. Everywhere else let there be no exclusive right to seats by seniority.’

⁴²I. Now at that time the Bhikkhunis did not hold Pavara#? 4 . They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to omit holding Pavdra;2a. Whosoever does so, shall be dealt with according to law b’ Now at that time the Bhikkhunis held Pavdraraa by themselves, and not in the Bhikkhu-sa»?gha. They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to hold Pa- vdrawd apart, and not in the Bhikkhu-sawgha. Whosoever does so, shall be dealt with according to law Now at that time Bhikkhunis holding Pavirad with the Bhikkhus only, and not apart by themselves, disturbed (the meeting of the Bhikkhu-sawgha). They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to hold Pavd- raa with the Bhikkhu-sawgha only. Whosoever does so, shall be guilty of a dukkaa b’ Now at that time Bhikkhunis spent all their time ’ The 57th Bhikkhuni Pd/^fttiya, which is the same as the 4th Garudhamma above, X, r, 4. * See last note. X, ip, 2. ON THE DUTIES OF BHIKKHUNIS. 357 before noon holding Pavdra;^i [and so had no time left for the early meal]. They told this matter to the Blessed One. ‘ I prescribe, O Bhikkhus, that they hold Pavd- ra;«a in the afternoon.’ When holding FavAranA in the afternoon, they had not time enough [to conclude their own ceremony that day, and take part in that of the Bhikkhus]. They told this matter to the Blessed One. ‘ I allow them, O Bhikkhus, to hold their own Pavara «4 one day, and that with the Bhikkhus the next day.’

⁴³Now at that time the whole of the Bhikkhuni- samgha declaring, each one for herself, her Pavara;«a before the Bhikkhu-sawgha, disturbed (the proceedings). They told this matter to the Blessed One. ‘ I prescribe, O Bhikkhus, that some one learned and competent Bhikkhuni be deputed to make the Pavira#a invitation on behalf of the Bhikkhuni- samgha before the Bhikkhu-sa;«gha. And thus, O Bhikkhus, is she to be deputed: ‘ “ First, the Bhikkhuni is to be asked (whether she be willing to serve). When that has been done, a learned and discreet Bhikkhuni is to lay this motion before the Sa»«gha : Let the Sa»«gha, venerable Ladies, hear me. If it seem meet to the Sawgha, let the Samgha depute N. N. to make the FavAranA invitation on behalf of the Bhikkhuni-saiWgha before the Bhikkhu-sa»?gha. That is the motion. ‘ “ Let the Sawgha, venerable Ladies, hear me. The Samgha deputes N. N. to make the Pavirawa invitation on behalf of the Bhikkhuni-sawgha before the Bhikkhu-sa;;?gha. Whosoever of the venerable 358 X, 19. 3 - ones approves thereof, let her keep silence. Whosoever approves not thereof, let her speak. ‘ “ N. N. is deputed by the Sawgha to make the Pavira ;^4 invitation on behalf of the Bhikkhuni- sawgha before the Bhikkhu-sawgha. The Sawgha approves thereof. Therefore is it silent. Thus do I understand.” ’

⁴⁴‘ When that Bhikkhuni has been deputed, she, accompanied by the Bhikkhuni-sa;;?gha, is to go before the Bhikkhu-sa»«gha, arrange her robe over one shoulder, bow down before the Bhikkhus, and sitting on her heels, to stretch forth her joined palms, and say: “ The Bhikkhuni-saMgha invites the Bhikkhu-sa^^zgha (to point out to them any faults they may have committed) in respect of things heard, or seen, or suspected. May the Bhikkhu-sawgha speak to the Bhikkhuni-sawgha (if there be anything wherein they have offended) out of compassion toward them. Then will they, if they perceive the offence, confess the same. And a second time the Bhikkhuni-sazgha.[the whole repeated]. And a third time.[the whole repeated] k” ’

⁴⁵Now at that time Bhikkhunis inhibited Bhikkhus from the Uposatha, or from the Pavira;z ., or from the Exhortation, or issued commands to them, or asked them to give them leave to rebuke them, or warned them of some offence they supposed they * This, of course, is the same form that each separate member of the Order uses before his or her own Sawgha. Compare our notes above on the corresponding passage in the Mahavagga, IV, i, 4. X, 21. ON THE DUTIES OF BHIKKHUNIS. 359 were committing, or. called upon them to remember whether or not they had committed an offence They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to perform any one of these official acts towards a Bhikkhu. Should she do so, the act is itself invalid, and she is guilty of a dukkaa.’ Now at that time Bhikkhus inhibited Bhikkhunls [&c., as before, giving the contrary decision].

⁴⁶Now at that time the Aiabbaggiya Bhikkhunls had themselves carried in vehicles to which cows were yoked with a bull between them or bulls were yoked with a cow between them. People were annoj'^ed, murmured, and became indignant, saying: ‘ That is what is done at the feast of the Gahgi, and the Mahi They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to be carried in a vehicle. Whosoever does so, shall be dealt with according to law ®.’ Now at that time a certain Bhikkhuni was sick, and unable to go on foot. They told this matter to the Blessed One. ‘ I allow the use of a carriage, O Bhikkhus, to a sick (Bhikkhuni) * On all these official acts of a Bhikkhuni, see the notes above on ^ullavagga I, 5. ^ On all these expressions, see our notes above at Mahdvagga V, 9, 3, where they recur word for word. ’ This is the 85th Bhikkhuni Piittiya. ‘ This is repeated from the 85th Bhikkhuni Pa/^ittiya. The corresponding permission is given to Bhikkhus by Mahavagga V, 10, 2. 360 X, 22 , I. Now the Bhikkhunis thought: ‘Should the carts be yoked with cows or bulls ?’ They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, a cart yoked with cows or bulls, or drawn by hand k’ Now at that time a certain Bhikkhuni was much distressed by the jolting of the cart. They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, the use of a litter or sedan chair

⁴⁷I. Now at that time a courtesan named Kddka.- kisi ® had adopted the religious life under the Bhikkhunis, and she wanted to go to Savatthi to be received as full member of the Order (to receive the upasampadi initiation) by the Blessed One himself And men of abandoned life heard of it, and beset the road. And when Kddh2L\isl, the courtesan, heard that they had done so, she sent a messenger to the Blessed One, saying: ‘ I want to receive the upasampadi initiation ; what course of action should I adopt ? ’ Then the Blessed One, in that connection, addressed the Bhikkhus, after delivering a religious discourse^, and said: ‘ I allow you, O Bhikkhus, to confer the upasampadi initiation (upon Bhikkhunis) even by a messenger®.’ ' Hattha-va//akaw. See the note on Mahivagga V, lo, 3. ® So also for Bhikkhus at Mahavagga V, 10, 3. ® On the meaning of this nickname or epithet, compare our note on Mahdvagga VIII, 2 (and see also VIII, i, i, and 3). *■ As set out in ATullavagga I, i; Mahavagga I, 35, 6. ® The ordinary rul(% no doubt, required, as in the case of Bhik- X, 22, 3. ON THE DUTIES OF BHIKKHUNis. 361

⁴⁸They conferred it by (sending) a Bhikkhu as the messenger. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to confer the upa- sampad^ initiation on a Bhikkhuni by sending a Bhikkhu as messenger. Whosoever does so, shall be guilty of a dukkaa.’ They conferred it by sending a female student .a male novice.a female novice.an ignorant, incompetent Bhikkhuni, as the messenger. [Similar decision in each case.] ‘ I allow you, O Bhikkhus, to confer the upa- sampadi initiation by sending a learned, competent Bhikkhuni as a messenger.’

⁴⁹‘ That Bhikkhuni messenger is to go before the Sawgha, and arranging her robe over one shoulder, is to bow down before the Sawgha, and sitting on her heels, to stretch forth her joined palms, and say: “ N. N., having been desirous of receiving the upasampadd initiation with the lady, M. M. (as her proposer), has received it on the one hand from the Bhikkhuni-sawgha, and has there been declared free (from the Disqualifications ^). But she is prevented by some danger or other from coming before the Sa;igha (to have her initiation confirmed) N. N. asks the Sawgha for initiation. Let the Sagha raise her up (out of the worldly life) out of compassion upon her.’ [To be said thrice.] khus, a Sawgha of not less than ten persons (Mahavagga I, 31, 2, and IX, .4, i), each of ten years standing or more (Mahavagga I, 31, 8). But even for Bhikkhus there were, under special circumstances, certain relaxations of this rule (Mahavagga V, 13, ii^ * See above, X, 17, i, for the twenty-four Disqualifications. ® Compare above, X, i, 4, and X, 17. 362 iTULLAVAGGA. X, 23. ‘ Then let a learned, competent Bhikkhu lay the motion before the Sa^^gha. “ Let the Sa;;?gha, venerable Sirs, hear me. N. N., having been desirous .[statement of fact, as before]. If it seem meet to the Sawgha, let the Samgha confer the upasampada initiation upon N. N., M. M. being her proposer. That is the motion. ‘ “ Let the Samgha, venerable Sirs, hear me. N. N.,.[statement of fact, as before]. The Samgha hereby confers the upasampad 4 initiation upon N. N., M. M. being her proposer. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. N. N.,.(&c., down to) let him speak. And a third time I say the same thing. N. N.,. (&c., down to) let him speak. ‘ “ The Samgha has hereby conferred the upa- sampadd initiation upon N. N., M. M. being her proposer. The Samgha approves thereof. Therefore is it silent. Thus do I understand.” ’ ‘ Then, further, let them (the Bhikkhus) measure the shadow, tell (the messenger that she may tell the newly-received Bhikkhuni) what season and what date it is, tell her what part of the day it is, tell her the whole formula ; and tell the Bhikkhunis to teach her what are the three things allowed, and what are the eight things interdicted

⁵⁰Now at that time Bhikkhunis dwelt in the forest, and men of abandoned life violated them. ' See above, X, 17, 8. X, 24, I. ON THE DUTIES OF BHIKKHUNIS. 363 They told this matter to the Blessed One. ‘A Bhikkhuni is not, O Bhikkhus, to adopt the forest life. Whosoever does so, shall be guilty of a dukkaak’

⁵¹I. Now at that time a certain lay disciple had given to the Bhikkhuni-saMgha a servant’s lodge ^ (to live in). They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, the use of a stable.’ It did not satisfy (their wants) They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, a separate residence for Bhikkhunis.’ That did not satisfy their wants. They told this matter to the Blessed One. ‘ I allow, O Bhikkhus, building operations * (to be carried on for the benefit of Bhikkhunis).’ ’ Compare Mahavagga ,30,4, and I, 7 7, and our note above on X, 17, 8. ^ This word has already occurred, in a list of various buildings, at MahSvagga III, 5, 9, where we have rendered it stable. Bud- dhaghosa says here uddositan (MS. udosita) ti bha«( 7 a-sala, and as at Mahdvagga I, 61, assa-bha«(sS and hatthi-bha«(fa are evidently grooms attending on horses or elephants (compare (rataka I, 62, 3), bha«£fa-sSlS may mean a servant’s hall for the use of that particular class of servants. A lawsuit about anuddosita forms the Introductory Story to the 1st Bhikkhuni Sawzghadisesa, but the passage throws no light on the special meaning of the term. See also the Sutta-vibhahga on Nissaggiya II, 3, 5, and Khudda Sikkha III, 19. The Sanskrit equivalent might perhaps be udavasita, if the reading of the Samanta PasadikS had any traditional value; but the dd is not doubtful in the MSS. of the text at any of the passages quoted. Assa-sald is the word for stable at (jataka I, 62, 3. ® Na sammati. See the note on V, 13, 3. * Navakammaw. See the note above at V, 13, 3. 364 X, 25, I. That did not satisfy their wants. They told this matter to the Blessed One. ‘ I allow Bhikkhunis, O Bhikkhus, to assign certain places to live in to individual members of the Order k’

⁵²I. Now at that time a certain woman who had already conceived, but did not know it, was received into the Order among the Bhikkhunis. Afterwards her womb moved within her*. Then that Bhik- khuni thought: ‘How shall I now conduct myself towards this child ?’ They told this matter to the Blessed One. ‘ I allow her, O Bhikkhus, to bring it up till it have attained to years of discretion ®.’ Then the Bhikkhuni thought: ‘It is not permissible for me to live alone, nor for any other Bhikkhuni to live with a male child. What course ought I to pursue ?’ They told this matter to the Blessed One. ‘ I allow the Bhikkhunis, O Bhikkhus, to depute any one Bhikkhuni, and give her as a companion to that (first-mentioned) Bhikkhuni.’ * Puggalika« ktum. See the note above on X, 15, i. * There is a touching story founded on a similar incident which is given as the Introductory Story to No. 12 of the Gatakas, translated in Rh. D.’s ‘Buddhist Birth Stories,’ pp. 199-205. By the 61 St Bhikkhuni Pd;^ittiya it is lawful or unlawful to initiate a pregnant woman according as she is unconscious or conscious of the fact of her conception. ® VijiMUtam pSpuiti. That is, no doubt, to puberty. Compare the opening phrases of the Introductory Story referred to in the last note (Gataka I, 231) and also (?itaka III, 437. X, 25, 3- ON THE DUTIES OF BHIKKHUnJs. 365 ‘ And thus, O Bhikkhiis, is she to be appointed : First that Bhikkhuni ought to be asked (whether she be willing to undertake the duty). After she has been asked, a learned and competent Bhikkhuni ought to lay the motion before the Sawgha, saying : ‘ “ Let the Sa;;«gha, venerable Ladies, hear me. If it seem meet to the Sa»?gha, let the Sawgha depute N. N. as a companion to M. M. That is the motion. ‘ “ Let the Saswgha,” ’ [&c., as usual, to the end of the Kammavciina.]

⁵³Then that companion Bhikkhuni thought: ‘ Now how should I conduct myself towards this child?’ They told this matter to the Blessed One. ‘ I prescribe that the Bhikkhunls, O Bhikkhus, conduct themselves towards that child precisely as they would towards other men, save only as regards the sleeping under the same roof k’

⁵⁴Now at that time a certain Bhikkhuni, who had been guilty of a grievous offence, was living subject to the Minatta penancek Then that Bhikkhuni thought; ‘ It is not permissible for me to live alone, and it is not permissible for any other Bhikkhuni to live with me. What now ought I to do ? ’ They told this matter to the Blessed One. ‘ I allow the Bhikkhunls, O Bhikkhus, to depute any one Bhikkhuni, and to give her as a companion to that Bhikkhuni. And thus, O Bhikkhus, ought * Sagdrawz; on which Buddhaghosa has no note. * For what this implied, see .STullavagga II, i, 2, and II, 6, i, and compare the 5th Garudhamma above, X, 1,4. 366 X, 26, I. she to be deputed [&c., as in last section but one, down to the end of the Kammavia].’

⁵⁵Now at that time a certain Bhikkhuni first abandoned the precepts, and then threw off the robes Afterwards she came back, and asked the Bhikkhunis to admit her into the Order again. They told this matter to the Blessed One. ‘ A Bhikkhuni ought not, O Bhikkhus, to abandon the precepts. But by having thrown off the robes she is ipso facto incapable of being a Bhikkhuni.’

⁵⁶Now at that time a certain Bhikkhuni, though still wearing the orange-coloured robe, joined a sect of the Titthiyas. Afterwards she came back, and asked the Bhikkhunis to receive her into the Order again. They told this matter to the Blessed One. ‘ A Bhikkhuni, O Bhikkhus, who, when still wearing the orange-coloured robe, has gone over to the Titthiyas, is not to be received again

⁵⁷I. Now at that time Bhikkhunis, fearing to offend, would not let men salute them, or cut their hair or nails, or dress their wounds. ' On the distinction between these two phrases, see the note on MahSvagga II, 22, 3. ^ For the similar rule in the case of Bhikkhus, see lykhSvagga I, 38, I. X, 27, 4 - ON THE DUTIES OF BHIKKHUNIS. 367 They told this matter to the Blessed One. ‘ I allow them, O Bhikkhus, to permit those things.’

⁵⁸Now at that time Bhikkhunis, when sitting on a divan, allowed (other people thereon) to touch them with their heels. They told this matter to the Blessed One. ‘ A BhikkhunI is not, O Bhikkhus, to sit on a divan Whosoever does so, shall be guilty of a dukkaa.’ Now at that time a certain Bhikkhuni was sick, and without using a divan she could not be at ease. They told this matter to the Blessed One. ‘ I allow Bhikkhunis, O Bhikkhus, to use a half- divan

⁵⁹[Rule as to construction of privies ®.]

⁶⁰Now at that time the Bhikkhunis used chunam at their baths. People murmured, saying, ‘ As the women in the world do! ’ They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to use chunam at her bath. Whosoever does so, shall be guilty of a dukkaa. I allow, O Bhikkhus, the use of clay and the red powder of rice husks ^ PallanJsaOT. Compare Mahavagga V,io, 4, 5; .Sullavagga V, 37, VI, 8, VI, 14; and the 42nd Bhikkhuni Paittiya. ^ A<f(/^a-pallahkaz. Probably a cushion, which only one person could use at a time. ® Compare the Rules for the Bhikkhus, Aullavagga VIII, 9, 10, which we have also left untranslated. Buddhaghosa says here, HeM 3 .-vivae upariJ/ 5 ^anne ti ettha sae khpo khato hoti upari pana padaramattam eva sabba-disdsu pawwayati evarupe pi va//ati. * Kukkusaw. Buddhaghosa says here, Kukkusaw mattikan 368 X, 27, 4.. [Similar paragraph, ending] ‘ A Bhikkhuni is not, O Bhikkhus, to use scented clay at her bath k Whosoever does so, shall be guilty of a dukkaa. I allow, O Bhikkhus, the use of common clay.’ Now at that time Bhikkhunis bathing together in the steam-bath room made a tumult. They told this matter to the Blessed One. ‘ Bhikkhunis are not, O Bhikkhus, to bathe in a steam-bath. Whosoever does so, shall be guilty of a dukkafa.’ Now at that time Bhikkhunis bathing against the stream allowed the rush of water against them. They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to bathe against the stream. Whosoever does so, shall be guilty of a dukkaifa.’ Now at that time Bhikkhunis bathed in a place not a common bathing-place, and men of abandoned life violated them. They told this matter to the Blessed One. ‘ A Bhikkhuni is not, O Bhikkhus, to bathe at a place not a common bathing-place. Whosoever does so, shall be guilty of a dukkaa.’ Now at that time Bhikkhunis bathed at a bathing- place used also by men. People murmured, were indignant, and complained, saying, ‘ As those women do who are still living in the pleasures of the world They told this matter to the Blessed One. ti ku«(/akaw H eva mattikaw ^a. The use of these last two was allowed to Bhikkhus by .ffullavagga VI, 3, i, for building purposes. * This is apparently covered by the 88th and 89th Bhikkhuni Pdittiya. X, 27 . 4 - ON THE DUTIES OF BHIKKHUNts. 369 ‘A Bhikkhuni is not, O Bhikkhus, to bathe at a bathing-place used also by men. Whosoever does so, shall be guilty of a dukkaa. I allow, Bhik- khunts, O Bhikkhus, to bathe at a bathing-place used by women.’ End of the Third Portion for Recitation. End of the Tenth Khandhaka, the Bhikkhuni- Khandhaka. 370 XI, I, I.

¹On the Council of RAgagaha. 1^ I. Now the venerable MahA Kassapa addressed the Bhikkhus, and said: ‘ Once I was travelling along the road from PAva to KusinArA with a great company of the Bhikkhus, with about five hundred Bhikkhus. And I left the high road and sat myself down at the foot of a certain tree. ‘Just at that time a certain naked ascetic (Aivaka), who had picked up a MandArava^ flower in KusinArA, was coming along the road towards PAvA. And I saw him coming in the distance, and on seeing I said to him : ‘ “ O, friend ! surely thou knowest our Master ? ” ‘“Yea, friend, I know him. This day the Samara Gotama has been dead a week. That is how I obtained this MandArava flower.” ’ ‘ Then, Sirs, of those of the Bhikkhus who were not yet free from their passions, some stretched out ' The following section differs from the corresponding passage in the ‘ Book of the Great Decease ’ (VI, 36-41) in the very curious and instructive way pointed out by H. O. in the Introduction to his edition of the text, p. xxvi, on which see the remarks of Rh. D. at p. xiii of the General Introduction to his ‘ Buddhist Suttas.’ “ This was a flower which was supposed to grow only in heaven, and its appearance on earth showed that the devas, on some special occasion, had been casting down heavenly flowers upon the earth. XI, I, I. ON THE COUNCIL OF rAgAGAHA. 371 their arms and wept; and some fell headlong on the ground; and some reeled to and fro in anguish at the thought: “Too soon has the Blessed One died ! Too soon has the Happy One passed away ! Too soon has the Light gone out in the world! ” ’ ‘ But those of the Bhikkhus who were free from the passions (the Arahats) bore their grief, collected and composed at the thought; “ Impermanent are all component things. How is it possible [that they should not be dissolved] ? ” ‘ Then I, Sirs, spake thus to the Bhikkhus; “ Enough, Sirs ! Weep not, neither lament! Has not the Blessed One already declared to us that it is the very nature of all things near and dear unto us that we must divide ourselves from them, leave them, sever ourselves from them ? How then. Sirs, can this be possible—that whereas anything whatever born, brought into being and organised, contains within itself the inherent necessity of dissolution—how then can this be possible that such a being should not be dissolved ? No such condition can exist! ” ‘ Then at that time Sirs, one Subhadda, who had gone out from the world in his old age, was seated there in the company of Bhikkhus. And Subhadda, the late-received one, said to the Bhikkhus : “ Enough, Sirs ! Weep not, neither lament! We are well rid of the great Samara. We used to be annoyed by being told, ‘ This beseems you, this beseems you not.’ But now we shall be able to do whatever we like ; and what we do not like, that we shall not have to do k” * In the ‘ Book of the Great Decease ’ the following speech comes before the preceding one. Bb 2 372 iTULLAVAGGA, XI, I, 2. ‘ Come, Sirs, let us chant together the Dhamma and the Vinaya before what is not Dhamma is spread abroad, and what is Dhamma is put aside ; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who hold to the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who hold to the Vinaya become weak ! ’

²‘ Let then the venerable Thera choose out Bhikkhus.’ Then the venerable Mahi Kassapa chose out five hundred Arahats less one. And the Bhikkhus said to the venerable Mah 4 Kassapa : ‘ Lord, this venerable one, Ananda, although he have not yet attained [to Nirva;«a], yet is he incapable of falling into error through partiality, or malice, or stupidity, or fear, and thoroughly have the Dhamma and the Vinaya been learnt by him frorn the Blessed One himself. Therefore let our Lord choose the venerable Ananda. And the venerable Maha Kassapa chose also the venerable Ananda.’

³Then it occurred to the Thera Bhikkhus ; ‘ In what place shall we now chant over together the Dhamma and the Vinaya ? ’ And it occurred to the Thera Bhikkhus: ‘In Ri|^agaha is alms plentiful, and there is abundance of lodging-places. What, now, if we were to spend the rainy season at Raa- gaha, and chant the Dhamma and the Vinaya together there : and if no other Bhikkhus were to go up to Ragaha for the rainy season^?’

⁴Then the venerable Mahi Kassapa laid the * This last was necessary, for if other Bhikkhus spent the Was at Rtagaha, either they must take part in the council, or its XI, I, 6 . ON THE COUNCIL OF RAGAGAHA. 373 resolution before the Sawgha : ‘ Let the venerable Sa»?gha hear me. If the time seems meet to the Sawgha, let the Sawgha appoint that these five hundred Bhikkhus take up their residence during the rainy season at Rdagaha, to chant over together the Dhamma and the Vinaya, and that no other Bhikkhus go up to Rifagaha for the rainy season. This is the resolution. Let the venerable Sawgha hear. The Sa»«gha appoints accordingly. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The Sawgha has appointed accordingly. Therefore is it silent. Thus do I understand.’

⁵So the Thera Bhikkhus went up to Raagaha to chant over together the Dhamma and the Vinaya. And the Thera Bhikkhus thought : ‘ The Blessed One has spoken in praise of the repair of dilapidations. Let us, then, during the first month of the rainy season repair such dilapidations, and during the middle month let us chant over the Dhamma and the Vinaya together.’ And during the first month they repaired dilapidation.

⁶And the venerable Ananda—thinking, ‘Tomorrow is the assembly, now it beseems me not to go into the assembly while I am still only on the way (towards Arahatship)’ — spent the whole night with mind alert. And at the close of the night, intending to lie down, he inclined his body, but before his head reached the pillow, and while his feet were still far from the ground, in the interval he became decisions would have been invalid through its being incompletely constituted (want of vaggatta). 374 XT, I, 7 . free from attachment to the world, and his heart was emancipated from the Asavas (that is to say, from sensuality, individuality, delusion, and ignorance)

⁷And the venerable Mahi Kassapa laid the resolution before the Sa»2gha : ‘If the time seem meet to the Sawgha, I will question Upili concerning the Vinaya,’ And the venerable Upili laid a resolution before the Sawgha; ‘ Let the venerable Sa»?gha hear me. If the time seems meet to the Sa»«gha, I, when questioned by the venerable MahS. Kassapa, will give reply.’ Then the venerable Mahi Kassapa said to the venerable Upili : ‘ Venerable Upili, where was the first Pirclika promulgated ? ’ ‘ In VesMi, Sir.’ ‘ Concerning whom was it spoken ? ’ ‘ Concerning Sudinna, the son of Kalanda.’ ‘ In regard to what matter ? ’ ‘ Sexual intercourse.’ Thus did the venerable Mahd Kassapa question the venerable Upili as to the matter, as to the occasion, as to the individual concerned, as to the (principal) rule, as to the sub-rule as to who would be guilty, and as to who would be innocent of the first Pdreiika. ^ In other words, he became an Arahat. Some MSS. omit the clause about the feet. ^ Anupawnatti. Tumour (Journal of the Asiatic Society of Bengal, 1837, p. 19) translates this word, which is not in Childers, by ‘ the sequel or application of the exhortation.’ We think the pawfiatti refers to the principal rale (as laid down in the Sutta Vibhahga at the close of I, 5, ii), and the anupawriatti to the additions made to it in the following sections. ^ This last clause doubtless refers to the closing words in the account given in the Sutta Vibhahga of each rale. XI, I, 7 . ON THE COUNCIL OF RAGAGAHA. 375 ‘Again, venerable Upili, where was the second Pirka promulgated ? ’ ‘ At Riagaha, Sir.’ ‘ Concerning whom was it spoken ? ’ ‘ Dhaniya, the potter’s son.’ ‘ In regard to what matter ? ’ ‘ The taking of that which had not been given *.’ Thus did the venerable MahS, Kassapa question the venerable Upili as to the matter, and as to the occasion, and as to the individual concerned, and as to the (principal) rule, and as to the sub-rule, and as to who would be guilty, and as to who would be innocent of the second Pirka. ‘Again, venerable Upali, where was the third Pirika promulgated ?’ ‘ At Vesili, Sir.’ ‘ Concerning whom was it spoken ?’ ‘ A number of Bhikkhus.’ ‘ In regard to what matter ? ’ ‘ Human beings Thus did the venerable Mahi Kassapa question the venerable Upili as to [all the particulars, as before] of the third Pdrika. ‘ Again, venerable Up 4 li, where was the fourth P 4 rka promulgated ?’ ‘ At Vesili, Sir.’ ‘ Concerning whom was it spoken ?’ ‘The Bhikkhus dwelling on the banks of the Vaggumudi river.’ ‘ In regard to what matter ?’ ‘ That is, ‘ theft.’ ® That is, murder or manslaughter. ‘ The slaying of’ is to be understood. 376 XI, I, 8. ‘ Superhuman conditions.’ Thus did the venerable Mahi Kassapa question the venerable Up 4 li as to [all the particulars, as before] of the fourth Pirdka. And in like manner did he question him through both the Vinayas^;. and as he was successively asked, so did Updli make reply. 8 . Then the venerable Mahi Kassapa laid a resolution before the Sawgha ; ' Let the venerable Sawgha hear me. If the time seems meet to the Sa»?gha, I would question Ananda concerning the Dhamma.’ And the venerable Ananda laid a resolution before the Sawgha: ‘ Let the venerable Samgha hear me. If the time seems meet to the Sawgha, I, as questioned by the venerable Maha Kassapa, will give reply.’ And the venerable Mahd Kassapa said to the venerable Ananda ; ‘Where, venerable Ananda, was the Brahmaala spoken ? ’ ‘ On the way. Sir, between Raagaha and Nalanda, at the royal rest-house at AmbalaZ/^ikd ‘ Concerning whom was it spoken ? ’ ‘ Suppiya, the wandering ascetic, and Brahma- datta, the young Brdhman.’ Thus did the venerable Mahd Kassapa question ^ Ubhato-vinaye. That is, relating on the one hand to Bhik- khus, and on the other to Bhikkhunis (not Sutta Vibhahga and Khandhakas). The Burmese MS. at Berlin reads ubhato-vi- bhahge, suggested possibly by Buddhaghosa’s expression in the corresponding part of his accounts of this Council at the commencement of the Sumahgala VilSsinl and the Samanta PSsidikS (see Tumour, loc. cit., and H. O., Vinaya III, 2 go.) ^ In the text read rSagdrake, as suggested in the notes at p. 329, and confirmed by the Sutta itself (ed. Grimblot). XI, I, 9 . ON THE COUNCIL OF RAGAGAHA. 377 the venerable Ananda as to the occasion of the Brahmaala, and as to the individuals concerning whom it was spoken. ‘ And again, venerable Ananda, where was the Sima«»a-phala spoken ? ’ ‘At Ragaha, Sir; in (jivaka’s Mango Grove.’ ‘ And with whom was it spoken ?’ ‘ With A^^dtasattu, the son of the Vedehi.’ Thus did the venerable Maha Kassapa question the venerable Ananda as to the occasion of the Sima#»a-phala, and as to the individual concerned. And in like manner did he question him through the five Nikayas, and as he was successively asked, so did Ananda make reply.

⁸Then the venerable Ananda spake thus to the Thera Bhikkhus : ‘ The Blessed One, Sirs, at the time of his passing away, spake thus to me ; “ When I am gone, Ananda, let the Sawgha, if it should so wish, revoke all the lesser and minor precepts ’ ‘ Did you then, venerable Ananda, ask the Blessed One which were the lesser and minor precepts ?’ ‘ No, Sirs.’ Some Theras then said that all the rules save the four Parkas; others that all save those and the thirteen Sawghadisesas; others that all save those and the two Aniyatas; others that all save those and the thirty Nissaggiyas; others that all save those and the ninety-two Pdittiyas ; others that all save those and the four Pdddesaniyas were lesser and minor precepts. Then the venerable Maha Kassapa laid a resolution before the Sa?«gha; ‘ Let the venerable ^ ‘ Book of the Great Decease,’ VI, 3. 378 rULLAVAGGA, XI, I, 10. Sawgha hear me. There are certain of our precepts which relate to matters in which the laity are concerned. Now the laity know of us that “ such and such things are proper for you Samaas who are Sakyaputtiyas, and such and such things are not.” If we were to revoke the lesser and minor precepts, it will be said to us: “A set of precepts was laid down for his disciples by the Samaa Gotama to endure until the smoke should rise from his funeral pyrek So long as their teacher remained with these men, so long did they train themselves in the precepts. Since their teacher has passed away from them, no longer do they now train themselves in the precepts.’ ‘ If the time seems meet to the Sa^^gha, not ordaining what has not been ordained, and not revoking what has been ordained, let it take upon itself and ever direct itself in the precepts according as they have been laid down. This is the resolution. ‘Let the venerable Sawgha hear me. [These things being so^] the Sawgha takes upon itself the precepts according as they have been laid down. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The Sawgha has taken upon itself the precepts according as they were laid down. Therefore does it keep silence. Thus do I understand.’ lo. Now the Thera Bhikkhus said to the vener- ‘ Dhfimaklikaw. See our note above on VI, 17, i. Buddha- ghosa says here, Dhftmak&likan ti yava samanassa Gotamassa parinibba-^itika-dhfimo pawwiyati tavakSlo ti attho. “ The whole repeated. XI, I, 10 . ON THE COUNCIL OF RAGAGAHA. 379 able Ananda: ‘ That was ill done by thee, friend Ananda, in that thou didst not ask the Blessed One which were the lesser and minor precepts. Confess thy fault.’ ‘ Through forgetfulness was it, Sirs, that I did not ask that of the Blessed One. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault ‘ This also, friend Ananda, was ill done by thee, in that thou steppedst upon the Blessed One’s rainy- season garment to sew it. Confess thy fault.’ ‘ It was not. Sirs, through any want of respect to the Blessed One that I did so. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’ ‘ This also, friend Ananda, was ill done by thee, in that thou causedst the body of the Blessed One to be saluted by women first ^ so that by their weeping the body of the Blessed One was defiled by tears. Confess that fault.’ ‘ I did so. Sirs, with the intention that they should not be kept beyond due time. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’ ‘ This too, friend Ananda, was ill done by thee, in that even when a suggestion so evident and a hint so clear were given thee by the Blessed One, thou didst not beseech him, saying, “ Let the Blessed One remain on for a kalpa! Let the Happy One remain on for a kalpa for the good and happiness of the * Compare MahSvagga X, i, 8, at the end. ® It is worthy of notice that this episode is not referred to in the ‘Book of the Great Decease’ (VI, 23-26. Compare V, 46-51). 380 K-ULLAVAGGA. XT, i, ii. great multitudes, out of pity for the world, for the good and the gain and the weal of gods and men^!” Confess that fault.’ ‘ I was possessed (by the Evil One) friends, when I refrained from so beseeching him. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’ ‘ This also, friend Ananda, was ill done by thee, in that thou exertedst thyself to procure admission for women into the Dhamma and Vinaya proclaimed by the Tathagata^ Confess that fault.’ ‘ That did I do, friends, thinking of Mahi Pad- pati the Gotaml, the sister of the Blessed One’s mother; his nurse and comforter, who gave him milk ; how she, when she who had borne him was dead, herself suckled him as with mother’s milk. I see no fault therein. Nevertheless, out of my faith in you, I confess that as a fault.’ II. Now at that time the venerable Pura^^a was wandering through the Southern Hills with a great company of Bhikkhus, with five hundred Bhikkhus. And when the Thera Bhikkhus had completed the chanting over together of the Dhamma and the Vinaya, he, having stayed in the Southern Hills as long as he thought fit, went on to Rifagaha to the Veuvana, to the Kalandaka Nivpa, where the Thera Bhikkhus were, and having greeted the Thera Bhikkhus, he took his seat on one side. ” This refers to the conversations in the ‘ Book of the Great Decease,’ III, 1-4, and 43-60 (especially 56). “ Pariyu//, 4 ita-^itto. The words in parentheses are supplied from the ‘ Book of the Great Decease,’ III, 4, where see Rh. D.’s note on the spelling of the word. ® Pabbajfa«, admission into the Order. XI, I, 12. ON THE COUNCIL OF RAGAGAHA. 38 1 When he was so seated, the Thera Bhikkhus said to him : ‘ The Dhamma and the Vinaya, friend Purda, have been chanted over together by the Thera Bhikkhus. Do thou, then, submit thyself to and learn the text so rehearsed by them h’ ‘ The Dhamma and the Vinaya, Sirs, have been well sung by the Theras. Nevertheless, even in such manner as it has been heard by me, and received by me from the very mouth of the Blessed One, in that manner will I bear it in my memory.’

⁹Now the venerable Ananda said to the Thera Bhikkhus : ‘ The Blessed One, Sirs, said to me at the A time of his death : “ Let then the Sa»«gha, Ananda, when I am dead, impose the higher penalty on AT/^anna the Bhikkhu ‘ Didst thou then, friend Ananda, ask the Blessed One what the higher penalty was ?’ ‘ I did. Sirs, (and the reply was): ‘ Let Kkanna the Bhikkhu, Ananda, say whatever he may wish; but the Bhikkhus should neither speak to him, nor exhort him, nor admonish him.” ’ ‘ Do thou, then, friend Ananda, let A'-^anna the Bhikkhu know that the higher penalty has been imposed upon him.’ ‘ How can I, Sirs, do so ? Passionate is that Bhikkhu, and rough.’ ‘ Go then, friend Ananda, in company with a number of other Bhikkhus.’ ‘ Even so. Sirs,’ said Ananda, in assent to the Thera Bhikkhus. And he took with him a number ^ Sahgttiw upehi. ^ See ‘ Book of the Great Decease,’ VI, 4. 382 XI, I, 13. of Bhikkhus, to wit, five hundred Bhikkhus, and embarked on a boat going up stream, and disembarked at Kosambi, and not far from king Udena’s park he took his seat at the foot of a certain tree.

¹⁰Now at that time king Udena was enjoying himself in the park together with the ladies of his palace. And the ladies heard that their teacher, the venerable Ananda, was seated at the foot of-a tree not far from the park. And they said to king Udena ; ‘ They say that our teacher, the venerable Ananda, is seated at the foot of a tree not far from the park. We desire, Lord, to go and see him.’ ‘ Go, then, and see the Sama7«a Ananda.’ And they went and saluted the venerable Ananda, and took their seats on one side. And he instructed, and aroused, and incited, and gladdened them with religious discourse. And when that discourse was concluded, they presented the venerable Ananda with five hundred robes, and exalted and thanked him for his discourse, and arose from their seats, and saluted him, and keeping him on their right sides as they passed him, they departed thence.

¹¹And king Udena saw the ladies coming from the distance. And on seeing them he said to them: ‘ Well, did you succeed in seeing the Samaa Ananda ? ’ ‘ We saw him. Sire.’ ‘ Did you present the Samara Ananda with any gift ? ’ ‘We gave. Sire, to the venerable Ananda five hundred robes.’ Then king Udena was indignant and annoyed, and became angry, saying : XI, I, 14. ON THE COUNCIL OF RAGAGAHA. 383 A ‘ How can the Samawa Ananda accept so many robes? Would he set up as a hawker in cloths, or would he open a shop ^ ? ’ And king Udena went to where the venerable Ananda was, and after exchanging with him the greetings and compliments of friendship and civility, sat down by his side. And when he was so seated, he said to him : ‘ Did our ladies come hither, Ananda ? ’ ‘ Yes, great king.’ ‘ Did they give anything to your reverence ? ’ ‘ They gave me, great king, five hundred robes.’ ‘ And what does your reverence intend to do with those five hundred robes?’ ‘ I shall divide them, great king, among those of the Bhikkhus whose robes are worn out.’ ‘ And what do you intend, Ananda, to do with the worn-out robes ? ’ ‘ Of those, great king, we shall make counterpanes.’ ‘ And what do you intend to do, Ananda, with the old counterpanes ? ’ ‘ Of those, great king, we shall make bolster cases.’ ‘ And what do you intend to do, Ananda, with the old bolster cases ? ’ ‘ Of those, great king, we shall make carpets.’ ‘ And what do you intend to do, Ananda, with the old carpets ? ’ ‘ Of those, great king, we shall make towels for the washing of the feet’ ‘ And what do you intend to do, Ananda, with the old towels ? ’ * Paggahika-sald, on which Buddhaghosa says nothing. 384 X-ULLAVAGGA. XI, i, 15. ‘ Of those, great king, we shall make dusters.’ ‘ And what do you intend to do, Ananda, with the old dusters ? ’ ‘ Those, great king, we shall tear in shreds, and beat up with mud, and use them for making flooring of clay.’ Then king Udena thought: ‘ These Sakyaputtiya Sama;eas make general use of everything in a conscientious way, and take nothing as one man’s peculiar property h’ And he presented other five hundred pieces of cloth to the venerable Ananda.

¹²But Ananda went on to the Ghosita Ar 4 ma, and sat down then on the seat spread out for him. And the venerable AT^^anna went to the place where he was and saluted him, and took his seat beside him. And when he was so seated, Ananda said to him : ‘ The Sa»«gha, friend ATAanna, has imposed upon you the higher penalty.’ ‘ What then, friend Ananda, is the higher penalty ?’ ‘You, friend AT-^anna, may say to the Bhikkhus whatever you wish ; but the Bhikkhus are neither to speak to you, nor exhort you, nor admonish you.’ ‘ Shall I not be even a slain man, friend Ananda, so long as I am neither spoken to, nor exhorted, nor admonished by the Bhikkhus ? ’ said AT-^anna, and he fainted and fell. Then the venerable A'Aanna, pained, grieved, and seized with remorse through the higher penalty, remained alone and separate, earnest, zealous, and resolved. And ere long he attained to that supreme * Na kulSvaw gmenti, on which Buddhaghosa says nothing. XI, I, i. ON THE COUNCIL OF RAGAGAHA. 385 goal ^ of the higher life for the sake of which men even of good family go out from all and every household gain and comfort to become houseless wanderers— yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face ! And he became conscious that rebirth was at an end for him, that the higher life had been fulfilled, that all that should be done had been accomplished, and that, after this present life, there would be no beyond^! So the venerable ATanna became yet another among the Arahats. And after he had attained to Arahatship, the venerable A'-^anna went to the venerable Ananda, and said : ‘ Remove from me now, friend Ananda, the higher penalty.’ ‘ From the moment, friend iOanna, that you had realised Arahatship, from that moment was the higher penalty removed from you.’

¹³Now whereas five hundred Bhikkhus, without one failing, without one more, took part in this rehearsal of the Vinaya, therefore is that rehearsal of the Vinaya called ‘ that of the five hundred Here ends the Eleventh Khandhaka, on the Rehearsal by the Five Hundred. * That is, Arahatship, NirvSa. “ This Nirvana paragraph is constantly recurring (e.g. ‘Book of the Great Decease,’ V, 68 ; Mahavagga V, i, 18; Sawyutta VII, i). * Compare XII, 2, 9. C c [20] 386 irULLAVAGGA, XII, I, I.

¹On the Council of VESALi.

²I. Now at that time, a century ^ after the death of the Blessed One, the Bhikkhus of VesAll, Va^- ^ians, promulgated at VesAli the ten theses ;—(i) that storing salt in a horn vessel was permissible; (2) that the midday meal might be eaten when the sun’s shadow showed two finger breadths after noon; (3) that he who intends to go into the village could begin to eat again after he had once left off; (4) that a number of Bhikkhus residing within the same boundary might hold Uposatha separately; (5) that a Sagha not at unity within itself might carry out an official act, undertaking to inform Bhikkhus of it: (6) that it was permissible for a Bhikkhu to do anything adopted as a practice by his UpaMya ; (7) that curds might be eaten by one who had already finished his midday meal; (8) that it was permissible to drink unfermented toddy; (9) that a rug or mat need not be of the limited size prescribed if it had no fringe; (10) that it was permissible to receive gold and silver * As pointed out at p. xxii of our Introduction, we believe this number ought not to be taken too literally, but to be considered a round number, * The above terms are explained below, §§ i, 10, and 2, 8. XII, I, I. ON THE COUNCIL OF VESAcf. 387 Now at that time the venerable Yasa, the son of K 4 ka#^/aka, who was wandering through the Vafan country, arrived at Vesdlt; and there the venerable Yasa stayed at the Mahdvana, in the KAigdra Hall, Now at that time the Vaan Bhikkhus of Vesali, on Uposatha day, filled a copper pot with water and placed it in the midst of the Bhikkhu-sa?«gha, and said to such of their Vesllian lay disciples as came there; ‘ Give, Sirs, to the Sa»?gha a kahfipa/^ak or half a one, or a pdda, or a masaka. It will be wanted for the Sawgha, for the provision of various utensils.’ When they had thus spoken, the venerable Yasa, the son of KAkandaka, said to the lay disciples ; ‘ Do, Sirs, nothing of the kind. The use of gold and silver is not allowed to the Sakyaputtiya Sa- ma^^as. The Sakyaputtiya Samazas neither allow it to be given to them, nor take charge of it. The Sakyaputtiya Samaras are men whose gems and jewelry have been laid aside, and who are without silver and without gold.’ Though the lay disciples from Vesdlt had been thus addressed by the venerable Yasa, the son of K 4 ka#fl?aka, they gave money to the Sajwgha. And the Va^^ian Bhikkhus of Vesili, at the close of the night, reserving one portion^, divided that money according to the number of the Bhikkhus. And they said to the venerable Yasa, the son of K 4 ka^<a?aka ; ‘ This, friend Yasa, is thy due portion of the money,’ * About a penny; on this and the following terms, see Rh. D.’s ‘ Ancient Coins and Measures, &c.,’ p. 6. “ Paiviso. See Mahdvagga VIII, 27, 4. C C 2 388 XII, I, 2. ‘ I have no due portion in that money. I do not allow any money to be given to me.'

³Then the Va^^an Bhikkhus of Vesili said one to another: ‘ This brother, Yasa, the son of Kkandaka, upbraids and reviles, and renders dissatisfied believing and faithful followers. Come, let us carry out against him the Act of Reconciliation b’ And they did so. Then the venerable Yasa, the son of Yiandaka, said to them ; ‘It has been laid down. Sirs, by the Blessed One, that a companion shall be appointed to go as messenger with a Bhikkhu against whom the Act of Reconciliation has been carried outb Appoint, Sirs, a Bhikkhu, as companion messenger to me.’ And the Vaian Bhikkhus of Ves 4 h deputed a Bhikkhu to that work, and gave him as a companion messenger to the venerable Yasa. And the venerable Yasa, taking the companion Bhikkhu with him, entered into Vesili, and said to the believing laymen there : ‘ I am said. Sirs, to be upbraiding and reviling, and rendering dissatisfied believing and faithful followers, thereby that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma, and what is against the Vinaya to be against the Vinaya, and what is Vinaya to be Vinaya.

⁴‘ Now the Blessed'One was once. Sirs, staying at Sivatthi in the 6^etavana, Anitha Pi;^^i?ika’s pleasure-ground. And there. Sirs, the Blessed One exhorted the Bhikkhus, and said; ’•Paisdraiya-kamma. See .ffiillavagga I, 18. ^ On Anudfita, see Aullavagga I, 20-22. XII, I, 3. ON THE COUNCIL OF VESAlL 389 ‘ “ There are, O Bhikkhus, four obstructions of the sun and moon, by which when the sun and moon are affected, they give no heat and they give no light, and they are no longer glorious. And what are the four ? They are clouds and fog and dusty smoke and RAhu k by which when the sun and the moon are affected they give neither heat nor light nor sheen. Just so, O Bhikkhus, there are four stains by which when Sama;^as and Brahmans are affected they give neither heat nor light nor sheen. And what are the four ? There are some Samaeas and BrAhmans who drink strong drink, and things intoxicating, abstaining not therefrom This is the first of such stains. And further, O Bhikkhus, there are some Samaras and BrAhmans who practise sexual intercourse, and abstain not therefrom. This is the second of such stains. And further, O Bhikkhus, there are some Samaras and BrAhmans who accept silver and gold, abstaining not from the use thereof. This is the third of such stains. And lastly, O Bhikkhus, there are some Samaas and BrAhmans who gain their livelihood by low arts abstaining not from such means of life. This is the fourth of such stains.” ‘ Thus spoke. Sirs, the Blessed One : and when the Happy One had thus spoken, the Master further said ; ‘ “ Stained by lust and malice, some Samaras and BrAhmans, ^ That is, eclipse. ^ It is curious that this matter is not, like all the following, referred to in the Silas. See Rh. D.’s ‘Buddhist Suttas,’ p. 190. ® Those, namely, which are set out in the Mahd Sila (Rh. D.’s ‘ Buddhist Suttas,’ pp. 196-203). 390 XII, I, 4. Men blinded by ignorance, praise things that seem to have delight. Strong drink they drink and fierce, indulge in sensual acts. Devoid of wisdom, silver and gold they take. And by low arts some Samaras and Brihmans live. Stains are such actions called by the Buddha of the Solar race. Stains—by which defiled some Sama;^as and Brdhmans, Impure brutes and unclean, give neither heat nor light. Covered rather by darkness, purblind, enslaved by craving lusts. They enlarge the realm of death h and dread rebirth they gain.” ‘ It is for upholding this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma ; what is against the Vinaya to be against the Vinaya, and what is Vinaya to be Vinaya.

⁵‘ And once the Blessed One was staying. Sirs, at Raagaha, in the Veuvana, at the Kalandaka, Nivdpa. Now at that time among the royal attendants sitting together in the women’s apartment in the palace, the following saying was heard ; “ Silver and gold is allowed to the Sakyaputtiya Samaras. ^ That is, by being repeatedly reborn they continually die. VaddAenti kaasin ti punappunawt kalevara-nikkhipamdna- bhumiwz vaddAenti, says Buddhaghosa. The word occurs at Gataka ,146. XII, I, 4 . ON THE COUNCIL OF VEsAl!. 391 The Sakyaputtiya Sama;?as accept it, and take it in charge.” Now at that time Mai/^haka, a village headman, was present. And he said to the people there: “ Say not so. Sirs. Neither is silver and gold allowed to the Sakyaputtiya Samaras, nor do they accept it, nor take it in charge. The Sakyaputtiya Samaras are men who have laid aside gems and jewelry, and are without silver, and without gold.” And the headman, Ma^^iihaka, succeeded in satisfying them. ‘ Then the headman, Ma;?i-^uaka, went to the place where the Blessed One was and saluted him, and took his seat on one side. And he told the Blessed One the whole matter and said : “‘Now am I, Lord, in maintaining as I did, one who speaks according to the word of the Blessed One, one who does not falsely represent the Blessed One, one who does not put forth minor matters in the place of the true Dhamma ? And is there anything that leads to blame in such discussion, this way and that, as touching the observance of the rules of the order^ ?” ‘ “ Most certainly, Ma;?ii<iaka, in maintaining thus you speak in accordance with my word, and do not represent me falsely, nor put forth minor matters as the true Dhamma. Nor is there anything leading to blame in such discussions. For gold and silver is not allowed, Mai/^;uaka, to the Sakyaputtiya Samaras, nor ought they to accept it, nor take it in charge. Men who have laid aside gems and jewelry are the Sakyaputtiya Sama^^as, ^ The whole is repeated in the text. “ The whole of this speech recurs, nearly word for word, in the Mahvagga VI, 31, 4. 392 XII, I, 5 . men without silver and without gold. For to whomsoever, MawiMaka, gold and silver are allowed, to him also the five kinds of sensual pleasure 1 are allowed. And to whomsoever these five kinds of pleasure are allowed, him you may know of a certainty to be following neither the rule of the Sama;«as, nor the rule of the sons of Sakya. Although, MaiMaka, I have said that he who is in need of grass may seek for grass, and he who is in need of wood may seek for wood, and he who is in need of a conveyance may seek for a conveyance, and he who is. in need of a servant may seek for a servant; yet have I never said in any way whatever that gold or silver may be sought after or accepted.” ‘ It is for maintaining this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma ; that what is against the Vinaya is against the Vinaya, and what is Vinaya is Vinaya.’

⁶‘ And once, Sirs, the Blessed One at the same place, at Raagaha, on the occasion of the matter of Upananda, the Sikyan, distinctly laid down a precept by which gold and silver were forbidden ‘ It is for maintaining this opinion that I, Sirs, have been said to be upbraiding and reviling and rendering dissatisfied believing and faithful followers, in that I have said what is against the ’ Compare .ffiillavagga VII, i, 2. ^ This is set out in full in the Sutta Vibhahga in the Introduction to the 18th Nissaggiya PdHttiya. XII, I, 7 . ON THE COUNCIL OF VESALt. 393 Dhamma to be against the Dhamma, and what is Dhamma to be Dhamma ; that what is against the Vinaya is against the Vinaya, and what is Vinaya is Vinaya.’

⁷When he had thus spoken, the lay brethren said to Yasa, the son of K 4 ka«</aka : ‘ There is but one, Sirs k who is a Sakyaputtiya Sama;«a, our master, Yasa, the son of Kaka«^/aka. All the rest are no Sama^^as, neither Sakyaputtiyas. Let the venerable Yasa, the son of Kaka;«^??aka, dwell among us. We will exert ourselves to provide him with robes, and food, and medicine, and the necessaries for the sick.’ Then the venerable Yasa, the son of KAkandaka, having gained over the lay brethren, returned with the companion Bhikkhu to the Arima.

⁸And the Va^^an Bhikkhus of Vesali asked the companion Bhikkhu : ‘ Did Yasa, the son of Ka- kaidaka, obtain, Sir, the forgiveness of the lay brethren ?’ ‘ Evil, Sirs, hath been wrought against us. Yasa, the son of KAkandaka, and he alone has been decided to be a Sakyaputtiya Samara, and all of us neither Sama;^as nor Sakyaputtiyas.’ Then the Va^^^an Bhikkhus of Vesali said; ‘ The venerable Yasa, the son of Kika«^/aka, without being deputed by us, has proclaimed to laymen (a false doctrine) Come, let us carry out the Act of Suspension® against him.’ And * They are speaking to Yasa and the anudfita. ^ This cannot refer to the 9th Pdittiya, which only speaks of making known grievous offences. Ahguttara II, 5, 2 refers to laymen as well as to samaeras. “ Ukkhepaniya-kamma. See ATullavagga I, 25. 394 XII, I, 8 . they assembled together with the intention of doing so. But the venerable Yasa, the son of K 4 kaWaka, rose up into the sky and descended at Kosambi. And he sent messengers to the Bhikkhus of the Western country, and of Avanti, and of the Southern countryk saying, ‘Let your reverences come! We must take in charge this legal question before what is not Dhamma is spread abroad, and what is Dhamma is put aside; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who argue in favour of the Dhamma become weak ; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak. ’ 8 . Now at that time the venerable Sambhiita S 4 «avisi ^ was dwelling on the Ahogahga Hill®. And thither the venerable Yasa, the son of Kakaflaka, went; and on his arrival he saluted the venerable Sambhhta Si#avasi, and took his seat on one side ; and being so seated he said to him ; ‘Lord, these Vaian Bhikkhus of Vesali have ^ On these terms, compare note on MahSvagga VII, i, i. ^ Sdwavist is, literally, he who wears a hempen dress. In the traditions of the Sanskrit Buddhist literature we find mentioned a Sdavdsika, said to be a predecessor, in the teacher and pupil line, of Upagupta (Wassilief, p. 44). The Nepalese call him Soavasi (Rajendralil Mitra, ‘ Sanskrit Buddhist Literature of Nepdl,’ p. 10). He is the hero of the SS.«avasi AvadS.na part of the Bodhisatva Avadna Kalpalata (Mitra, p. 67, Bendall ‘ Catalogue of Cambridge MSS.,’ p. 42), where the name is explained: ‘ I wished for an ochre-coloured robe (sowa); hence I was called Savasi.’ ® See, for the position of this mountain, our note last quoted. XII, I, 9 . ON THE COUNCIL OF VEsAlL 395 put forward ten theses.’ And he told him what they were and added: ‘ Come now, Lord, let us take in charge this last question before what is not Dhamma is spread abroad, and what is Dhamma is put aside; before what is not Vinaya is spread abroad, and what is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those who argue in favour of the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak.’ ‘ Even so, Lord,’ said the venerable Sambhhta SAwavAsi, in assent to the venerable Yasa Kika«- fl?aka-putta. Then about sixty Bhikkhus from the Western country, all of whom were hermits, all of whom lived only on alms, all of whom dressed only in castoff clothes, and kept only three robes, and all of whom were Arahats, assembled together at the Ahogahga Hill. And about eighty-eight from Avanti and the Southern country, some of whom were hermits, and some of whom lived only on alms, and some of whom dressed only in cast-off clothes, and some of whom kept only three robes, but all of whom were Arahats, met together with them on the Ahogahga Hill.

⁹And the Thera Bhikkhus, consulting together, came to this conclusion : ‘ This legal question, now, is hard and subtle. How can we obtain such support that we may have the greater power at the decision thereof^?’ ’ In the text the full words of I, i are here repeated. ® Compare below, XII, 2, i. 396 XII, I, 10. Now at that time the venerable Revata was dwelling at Soreyya, and he was wise in the traditions, one who had learned the Agamas (the four Nikayas), and knew by heart the Dhamma, the Vi- naya, and the Mitikas; intelligent, discreet, and wise, modest, conscientious, devoted to the precepts k And the Thera Bhikkhus thought that if they could gain him over to their side, they would attain their end. And the venerable Revata, by the divine ear, clear and surpassing that of men, heard the Thera Bhikkhus as they were thus consulting together; and he thought: ‘ This legal question is both hard and subtle, it would not become me to hold back therefrom. But even now those Bhikkhus (the Va^^ians) will be coming. It would be unpleasant travelling for me were I to fall in with them. Let me go on before them.’ So the venerable Revata went from Soreyya to Sa»?kassa. And when the Thera Bhikkhus went to Soreyya, and asked : ‘ Where is the venerable Revata?’ they said : ‘ He is gone to Sawkassa.’ Now the venerable Revata had gone on from Sa»?kassa to Ka;eakiia. And when the Thera Bhikkhus came to Sawkassa, and asked : ‘ Where is the venerable Revata ? ’ they said : ‘ He is gone on to Ka«;2akua.’ And in the same way they followed him thither, and to Udumbara, and to Agga- lapura, and to Sahadti, and there they met with the venerable Revata. lo. And the venerable Sambhhta Siavisi said to the venerable Yasa, the son of Kakaoaka : ’ These adjectives have occurred above at Mahavagga X, i, 2, and .ffullavagga I, ii, i. XII, I, 10 . ON THE COUNCIL OF VESALL 397 ‘ Friend, the brother Revata is wise in the traditions, has learnt the Agamas, knows by heart the Dhamma, the Vinaya, and the Matikis, he is intelligent, discreet, and wise, modest, conscientious, and devoted to the precepts. If we ask the venerable Revata a puzzling question, he is capable of spending the whole night on that one question. And even now the venerable Revata will call upon a Bhikkhu who is an in toner and a pupil of his. Do you, therefore, when the Bhikkhu has concluded, go to the venerable Revata and ask him concerning these ten theses (points).’ ‘ Even so. Sir,’ said the venerable Yasa, the son of Kdkawflaka, in assent to the venerable Sambhhta Scl;?avisi. And the venerable Revata called upon the Bhikkhu, the pupil of his, the intoner. And when the Bhikkhu had concluded, the venerable Yasa, the son of Kika/^flhka, went to the venerable Revata, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Revata^: ‘ Is the horn-salt-license. Lord, allowable ?’ ‘ What, Sir, is this horn-salt-license ? ’ ‘Is it allowable. Lord, to carry about salt in a horn with the intention of putting it into food which has not been salted ? ’ ‘ No, Sir, it is not allowable.’ ‘Is the two-inch-license. Lord, allowable?’ ‘ What, Sir, is this two-inch-license ? ’ ‘ Is it allowable. Lord, to eat the midday meal ^ Sarabhdaka«. See our note above atullavagga V, 3, 2. 2 The whole of the following questions and answers recur below at XII, 2, 8, where the reasons of the answers also appear. 398 XII, I, 10 . beyond the right time, provided only that the shadow has not yet turned two inches ? ’ ‘ No, Sir, it is not allowable.’ ‘ Is the village-trip-license. Lord, allowable?’ ‘ What, Sir, is this village-trip-license?’ ‘Is it allowable. Lord, for one who has once finished his meal, and refused any more, to eat food which has not been left over, on the ground that he is about to proceed into the village ? ’ ‘ No, Sir, it is not allowable.’ ‘ Is the circuit-license, Lord, allowable ? ’ ‘ What, Sir, is this circuit-license ’ ‘ Is it allowable. Lord, for a number of Bhikkhus who dwell within the same circuit, within the same boundary, to hold separate U posathas ? ’ ‘ No, Sir, it is not allowable.’ ‘ Is the indemnity-license, Lord, allowable ?’ ‘ What, Sir, is this indemnity-license ? ’ ‘ Is it allowable. Lord, for a Sawgha, which is not legally constituted^, to perform an official act on the ground that they will afterwards obtain the sanction of such Bhikkhus who may subsequently arrive ? ’ ‘ No, Sir, it is not allowable.’ ‘ Is the precedent-license. Lord, allowable?’ ‘ What, Sir, is this precedent-license ? ’ ‘ Is it allowable. Lord, to do a thing on the ground that, “ My preceptor (upa_^^^dya) has practised this; or my teacher (aariya) has practised that ?” ’ ‘ In some cases. Sir, this is allowable, and in some not ‘ Vaggena. See our note on the 21st Pd/ 5 ittiya, and iiTulla- vagga V, 2, I. ^ That is, of course, according as the thing enjoined is, or is not, XII, I, 10. ON THE COUNCIL OF VESiLt. 399 ‘ Is the churn-license, Lord, allowable ?’ ‘ What, Sir, is this churn-license ? ’ ‘ Is it allowable. Lord, for one who has once finished his meal, and has refused any more, to drink milk not left over from the meal, on the ground that it has left the condition of milk, and has not yet reached the condition of curds ^ ? ’ ‘ No, Sir, it is not allowable.’ ‘ Is it allowable. Lord, to drink toddy ?’ ‘ What, Sir, is this toddy ? ’ ‘ Is it allowable. Lord, to drink spirits which have left the condition of not being spirits, and yet have not acquired intoxicating properties^?’ ‘ No, Sir, it is not allowable?’ ‘ Is a rug or mat (when it is beyond the prescribed size) lawful. Lord, because it is unfringed ? ’ ‘ No, Sir, it is not allowable.’ ‘ Is gold and silver. Lord, allowable ? ’ ‘ No, Sir, it is not allowable.’ ‘ These are the ten theses. Lord, which these Va^^an Bhikkhus of Vesili have put forth. Come, Lord, let us take this legal question in hand before that which is not Dhamma is spread abroad, and that which is Dhamma is put aside; before that which is not Vinaya is spread abroad, and that which is Vinaya is put aside; before those who argue against the Dhamma become powerful, and those lawful. ’EAma.kko kappatt ti idaw dhammikaw sandMya vutta»?, says Buddhaghosa. ^ That is, which is neither liquid nor solid: something apparently like buttermilk. ^ It is a question constantly arising under the excise laws in India and Ceylon, whether the liquor in the case has become arrack, or is only arrack in the making, and unfermented. This last is called unfermented toddy. 400 XII, 2, I. who argue in favour of the Dhamma become weak; before those who argue against the Vinaya become powerful, and those who argue in favour of the Vinaya become weak/ ‘Even so. Sir,’ said the venerable Revata, in assent to the venerable Yasa, the son of Kaka;?^zfaka. Here ends the First Portion for Recitation.

¹⁰I. Now the Vaian Bhikkhus of Vesali heard the rumour; ‘Yasa, they say, the son of K 4 ka?^«raka, wishing to take this legal question in hand, is seeking about for support, and support they say he is succeeding in getting.’ And they thought: ‘ This legal question, now, is hard and subtle. How can we obtain such support that we may have the greater power at the decision thereof^ ?’ And they thought: ‘The venerable Yasa, who dwells at Soreyya, is wise in the traditions, and is one who has learnt the Agamas, who knows by heart the Dhamma, the Vinaya, the Matikas, is intelligent, discreet, and wise, modest, conscientious, and devoted to the precepts. If we could gain him over to our side, we should attain our end.’ Then the Vaian Bhikkhus of Veshli got together much property, requisites, a number of things of the Samaras’ life—to wit, bowls and robes, and rugs, and needlecases, and girdles, and filters, and regulation-pots And, taking this property with * Compare above, XII, i, 9. ' On Dhamma-karaka, see our note at .ffiillavagga V, 13, i. XII, 2, 3. ON THE COUNCIL OF VESAlJ. 401 them, they went up stream by boat to Sahaiti, and there disembarked, and took their meal at the foot of a certain tree.

¹¹Now to the venerable Sa//^a, who retired apart and was plunged in meditation, there occurred this doubtful problem : ‘ Are the Bhikkhus of the East, or the Bhikkhus of the West, the more in accordance with the Dhamma in the opinion that they hold ? ’ And having gone over the Dhamma and the Vinaya in his mind, he came to the conclusion, ‘ The Bhikkhus of the East are not, and the Bhikkhus of the West are, in accordance with the Dhamma in the opinion that they hold.’ And a certain one of the deities in the Pure Abode '■ perceived how this doubtful problem had arisen in the venerable Sd/.^a’s mind, and as quickly as a strong man could stretch forth his bent arm, or draw it in again when it was outstretched, so quickly did that deity vanish from the Pure Abode, and appeared before the venerable Saia; saying to him : ‘ Thou art quite right, SlAa.; it is the Eastern Bhikkhus whose opinions are against the Dhamma, and the Western Bhikkhus whose opinions accord therewith. Do thou, therefore, O Sa/,^a, even as the Dhamma is, so take thy stand ! ’ ‘ Both formerly, O deity, and now, also, do I take my stand even as the Dhamma is. Notwithstanding, I shall not make manifest my opinion until (the Sa»«gha) shall have appointed me (judge) over this question

¹²Now the Va^^an Bhikkhus of Vesali, taking with them the aforesaid property, went to the place * The Heaven, so called. [20] D d Compare below, § 6. 402 XXTLLAVAGGA. XII, 2, 3. where the venerable Revata was, and said to him: ‘ Let the venerable Thera receive at our hands these requisites of a Samara’s life.’ But he refused to receive it, saying, ‘ Not so, my friends. I have all the things ^ I want.’ Now at that time a Bhikkhu named Uttara, who had been twenty years admitted into the Order was the attendant upon the venerable Revata. And the Vajian Bhikkhus of Ves 4 U went to him, and said: ‘ Let your reverence receive at our hands these requisites of a Sama;«a’s life.’ But he made the same reply. Then they said: ‘ People used to offer such requisites to the Blessed One. If he received them, they were happy. If he did not receive them, they used to offer them to the venerable Ananda, saying, “ Let the vefterable Thera receive these requisites of a Samara’s life : that will be just as if the Blessed One had received them.” Let the venerable Uttara receive these things ; that will be as if the Thera had received them.’ Then the venerable Uttara, being thus importuned by the Vag'^^an Bhikkhus of Vesali, accepted one robe, saying, ‘You may tell me, friends, what you want.’ ‘ Let the venerable Uttara say thus much for us to the Thera: “ Let the venerable Thera say thus much in the meeting of the Sawgha—‘ It is in the regions of the East that the Buddhas, the Blessed Ones, are born. It is the Bhikkhus of the East who hold opinions in accord with the Dhamma, whereas the Bhikkhus of the West do not.’ ” ’ * Literally, ‘ I have the three robes.’ ® Visativasso; that is, since his upasampada. XIT, 2, 4. ON THE COUNCIL OF VESALt. 403 ‘ Even SO, Sirs,’ said the venerable Uttara, in assent to the Va^^ian Bhikkhus of Vesali. And he went to Revata, and told him what they had said. ‘Thou urgest me, O Bhikkhu, to that which is against the Dhamma,’ said the Thera, and sent away the venerable Uttara^. And the Va^^an Bhikkhus of Vesali said to the venerable Uttara: ‘What, friend Uttara, did the Thera say ? ’ ‘ It is an evil you have wrought me. Sirs. The Thera has sent me away, saying, “ Thou urgest me, O Bhikkhu, to what is against the Dhamma.” ’ ‘ Are you not. Sir, of full age, of twenty years (since your u pas amp add) ? ’ ‘ Yes. Sirs, I am.’ ‘Then do we take the nissaya under you as your pupils ^.’

¹³Now the Sawgha met together with the intention of deciding the legal question. And the venerable Revata laid a resolution befqre the Sawgha, saying, ‘ Let the venerable Sa»2gha hear me. If we were to settle this question, it might be that those Bhikkhus who had at first taken the matter in hand might raise it again If it seem meet to the Sa»?gha, let the Sawgha settle it at that place where it arose.’ ‘ Padmesi. That is, permanently from attendance upon him. Compare MahSvagga I, 27, 2, where the word is used of the formal dismissal or turning away of a pupil. * Garu-nissayaw gawhdma; on which Buddhaghosa has nothing, though the phrase does not occur elsewhere in the Khan- dhakas. Compare the 63rd Paittiya. D d 2 3 404 £:ULLAVAGGA. XII, 2 , 5. Then the Thera Bhikkhus went to VesiH, with the intention of settling the matter there. Now at that time the eldest Thera in the world, Sabbakdmi by name, one who was of a hundred and twenty years’ standing from the date of his upasam- pada, and who had been a pupiP of the venerable Ananda, was living at Vesili. And the venerable Revata said to the venerable Sambhhta Siavasi: ‘ I shall go to that Vihira in which the Thera Sabbakami dwells. Do you go betimes to the venerable Sabbakimi, and question him as touching these ten points.’ ‘ Even so. Lord,’ said the venerable Sambhhta S 4 «avisi, in assent to the venerable Revata. And the venerable Revata came to that Vihira in which the venerable Sabbakimi lived ; and a sleeping-place was made ready for the former in the inner chamber, and for the latter in front thereof. And the venerable Revata, thinking, ‘ This Thera, though so old, does not care to sleep,’ did not go to rest. And the venerable Sabbakami, thinking, ‘ This Bhikkhu, though a traveller and tired, does not care to sleep,’ did not go to rest.

¹⁴Then when the night was far spent, the venerable Sabbakim! said to the venerable Revata : ‘ By what manner of life, beloved one, have you lived now these so many years ?’ ‘ By continuing in the sense of love, honoured friend, have I continued thus so many years.’ ‘ They say that you have continued thus, beloved one, by easiness of life : and that indeed, beloved one, is an easy life, (I mean) the continuing in love.’ ^ Literally, ‘ had dwelt in the same VihSra with.’ XII, 2, 6. ON THE COUNCIL OF VESAlL 405 ‘ Even long ago, Sir, when I was a layman, was much love laid up in my heart, therefore is it that now also I live much in the sense of love, and indeed since long I have attained to Arahatship. And by what manner of life have you lived now these many years ? ’ ‘ By continuing in the sense of the emptiness (of worldly things) have I, beloved one, lived these many years.’ ‘ They say that you, honoured friend, have continued thus by the sense of being a man born to greatness ^; and that indeed, honoured friend, is the same feeling, (I mean) the sense of the emptiness of things.’ ‘ Even long ago, beloved one, when I was a layman, had I a strong sense of the emptiness of things, therefore is it that now also I live much in that feeling, and indeed since long I have attained to Arahatship.’ 6 . Now^ this conversation between the Thera Bhikkhus was still unfinished when the venerable Sambhfita Si;zavist arrived there. And he went up to the venerable Sabbakdmi, and saluted him, and took his seat beside him. And, so seated, he said to the venerable Sabbakdmi; ‘These Va^^an Bhikkhus of Vesili have put forth in Vesili these ten points ;’ and he told them all ‘ Now you, O Thera, have mastered much Dhamma and Vinaya at the feet of your preceptor. ' Mahpurisa. On the subsequent history of which word, see Senart’s ‘Lgende du Buddha,’ pp. 54, 107. ^ .STarahi. Compare ‘Book of the Great Decease,’ III, 53; Childers, p. 32. * The text repeats XII, 1,1. 4o XII, 2, 7. What, then, is the conclusion to which you, O Thera, come as you lay over in your mind the Dhamma and the Vinaya ;—whose opinion is in accordance with the Dhamma, that of the Bhikkhus of the East, or that of the Bhikkhus of the West ? ’ ‘ You also. Sir, have mastered much Dhamma and Vinaya at the feet of your preceptor. What, then, is the conclusion to which you. Sir, come as you lay over in your mind the Dhamma and the Vinaya ;— whose opinion is in accordance with the Dhamma, that of the Bhikkhus of the East, or that of the Bhikkhus of the West ?’ ‘ The conclusion to which I come, Lord, as I so lay over in my mind the Dhamma and the Vinaya, is this—that the Bhikkhus of the East hold an opinion that is not in accord with the Dhamma, while the Bhikkhus of the West are in accord with the Dhamma. Notwithstanding, I do not intend to make manifest my opinion until (the Sa»«gha) shall have appointed me (referee) over this question k’ ‘ The conclusion to which I also have come. Sir, as I lay over in my mind the Dhamma and the Vinaya, is this—that the Bhikkhus of the East hold an opinion that is not in accordance with the Dhamma, while the Bhikkhus of the West are in accord with the Dhamma. Notwithstanding, I do not intend to make manifest my opinion until (the Sawgha) shall have appointed me (referee) over this question.’

¹⁵Then the Sazgha met together with the intention of enquiring into this legal question. But while they were enquiring into it, both was much pointless speaking brought forth aqd also the sense * Compare above, § 2. XII, 2, 7 - ON THE COUNCIL OF VESAlL 407 in no single speech was clear Then the venerable Revata laid a resolution before the Sawgha : ‘ Let the venerable Samgha. hear me. Whilst we are discussing this legal question, there is both much pointless speaking, and no sense is clear in any single speech. If it seem meet to the Sa»?gha, let the Sa;;^gha settle this legal question by referring it (to a jury) 2.’ And he chose four Bhikkhus of the East and four Bhikkhus of the West—from the Bhikkhus of the East the venerable Sabbakdml, and the venerable SaZa, and the venerable Khua-sobhita, and the venerable Visabha-gimika—and from the Bhikkhus of the West, the venerable Revata, and the venerable Sambhhta Sd;?avisi, and the venerable Yasa, the son of Kdka^^Zaka, and the venerable Sumana. Then the venerable Revata laid a resolution before the Sagha: ‘Let the venerable Sawgha hear me. During the enquiry into this matter there has been much pointless talk among us, and in no single utterance is the sense clear. If it seem meet to the Saiwgha, let the Sawgha delegate four Bhikkhus of the East and four Bhikkhus of the West to settle this question by reference. This is the resolution. ‘ Let the venerable Sa^^gha hear me. During the enquiry into this matter there has been much pointless talk among us, and the sense in any single utterance is not clear. The Sawgha delegates four Bhikkhus of the East and four Bhikkhus of the West to settle this question by reference. Whoso- * So above in ^ullavagga IV, 14, 19, where the proceeding adopted in the subsequent sentences is laid down for use on such an occasion. ® Ubbhikdya. See the passage quoted in the last note. 4o XII, 2, 8. ever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. The delegation is made accordingly. The Sawgha approves thereof. Therefore is it silent. Thus do I understand.’ Now at that time a Bhikkhu named Ata, of ten years’ standing, was the reciter of the Pitimokkha to the Sawgha. Him did the Sawgha appoint as seat regulator ^ to the Thera Bhikkhus. Then the Thera Bhikkhus thought, ‘ At what place, now, ought we to settle this legal question ? ’ And it occurred to them: ‘ This Vilika Arima is a pleasant place, quiet and undisturbed. Let us settle the matter there.’ And thither the Thera Bhikkhus proceeded to enquire into the question. 8 . Then the venerable Revata laid a resolution before the Sarngha ^: ‘ Let the venerable Samgha hear me. If it seem meet to the Samgha, I will question the venerable Sabbakami as touching the Vinaya.’ And the venerable Sabbakimi laid a resolution before the Sawgha : ‘ If it seem meet to the Samgha, I, when asked by Revata touching the Vinaya, will give reply.’ And the venerable Revata said to the venerable Sabbakimi; ‘Is the horn-salt-license, Lord, allowable ?’ ^ Asana-paiiwapakaw. This office is not mentioned in the other Khandhakas. We should expect to find it at ATullavagga VI, 21, 2, The reason of this is that it is no office of authority. The different referees would take their seats in the order of their seniority, and all that the dsana-pawifapaka would have to do would be to see that they were provided with everything they required (it was not much, chiefly mats or rugs to sit upon) in the hall or grove where they met. ^ Here, of course, consisting of the eight referees. XII, 2, 8, ON THE COUNCIL OF VESAlL 4O ‘ What, Sir, is this horn-salt-license ? ’ ‘Is it allowable, Lord, to carry about salt in a horn with the intention of putting it into food which has not been salted ? ’ ‘ No, Sir, it is not allowable.’ ■ ‘ Where was such a claim rejected ? ’ ‘ At ScLvatthi, in the Sutta Vibhahga.’ ‘ Of what offence is the person, who does so, guilty ? ’ ‘ Of Piiittiya, in eating food which has been put by b’ ‘ Let the venerable Sawgha hear me. This first point, having been examined into by the Sawgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the first vote.’ ‘ Is the two-inch-license. Lord, allowable ?’ ‘ What, Sir, is this two-inch-license ? ’ ‘ Is it allowable. Lord, to eat the midday meal beyond the right time, provided only that the shadow of the sun has not yet turned two inches ? ’ ‘ No, Sir, it is not allowable.’ ‘ Where has such a claim been rejected ? ’ ‘ At Rdagaha, in the Sutta Vibhahga.’ ‘ Of what offence is he, who does so, guilty ?’ ‘ Of Phittiya, in eating at the wrong time ^.’ ‘ Let the venerable Sawgha hear me. This second point, having been examined into by the Sawgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the second vote.’ ‘ Is the village-trip-license. Lord, allowable ?’ ' Pa/ 5 ittiya XXXVIII. " VUiitiya. XXXVII. 410 XII, 2, 8. ‘ What, Sir, is this village-trip-license ?’ ‘ Is it allowable for one who has once finished his meal, and has refused any more, to eat food which has not been left over, on the ground that he is about to proceed into the village ? ’ ‘ No, Sir, it is not allowable.’ ‘ Where was such a claim rejected ? ’ ‘ At Savatthi, in the Sutta Vibhahga.’ ‘ Of what offence is he, who does so, guilty ? ’ ‘ Of Pi-^ittiya, in eating food which has not been left over b’ ‘ Let the venerable Sa»«gha hear me. This third point, having been examined into by the Sawgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the third vote.’ ‘ Is the circuit-license. Lord, allowable ? ’ ‘ What, Sir, is this circuit-license ? ’ ‘Is it allowable. Lord, for a number of Bhikkhus who dwell within the same circuit, within the same boundary, to hold separate U posathas ? ’. ‘ No, Sir, it is not allowable.’ ‘ Where was such a claim rejected ? ’ ‘ At Raagaha, in the U posatha Sa»?yutta ^.’ ‘ Of what offence is he, who does so, guilty ? ’ ‘ Of Dukkaa, in neglecting the Vinaya.’ ‘ Let the venerable Sa»«gha hear me. This fourth point, having been examined into by the Sa;;^gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast the fourth vote.’ ' PSJittiya XXXV. ‘‘ Sa«?yutta must here be used for ■ Khandhaka. The passage referred to is MahSvagga II (the Uposatha Khandhaka), 8, 3. XII, 2,8. ON THE COUNCIL OF VESAlL 41I ‘ Is the indemnity-license, Lord, allowable?’ ‘ What, Sir, is this indemnity-license ? ’ ‘ Is it allowable. Lord, for a Sa^^gha which is not legally constituted to perform an official act, on the ground that they will afterwards obtain the sanction of such Bhikkhus as subsequently arrive ? ’ ‘ No, Sir, it is not allowable.’ ‘ Where was such a claim rejected ?’ ‘ In the Aampeyyaka section, in the body of the Vinaya h’ ‘ Of what offence is he, who does so, guilty ? ’ ‘ Of Dukkaa, in neglecting the Vinaya.’ ‘ Let the venerable Sa»«gha hear me. This fifth point, having been examined into by the Samgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this fifth vote.’ ‘ Is the precedent-license, Lord, allowable?’ ‘ What, Sir, is this precedent-license ? ’ ‘ Is it allowable. Lord, to do a thing on the ground that “ My preceptor (upa^^^dya) has practised this,” or “ My teacher (dariya) has practised that ? ” ’ ‘ In some cases,Sir, it is allowable, and in some not^’ ‘ Let the venerable Sa^^gha hear me. This sixth point, having been examined into by the Sawgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this sixth vote.’ ‘ Is the churn-license. Lord, allowable?’ ‘What, Sir, is this churn-license?’ * Vinaya-vatthu. Here used as a title, apparently of the Khandhakas. The passage referred to is in the .ffampeyyaka Khandhaka (Mahdvagga IX, 3, 5). * See the note above on XII, i, 10. 412 XII, 2, 8. ‘Is it allowable, Lord, for one who has once finished his meal, and has refused any more, to drink milk not left over from the meal, on the ground that it has left the condition of milk and has not yet reached the condition of curds ? ’ ‘ No, Sir, it is not allowable.’ ‘ Where was such a claim rejected ? ’ ‘ At Sdvatthi, in the Sutta Vibhahga.’ ‘ Of what offence is he, who does so, guilty ? ’ ‘ Of Pdittiya, in eating food which has not been left over V ‘ Let the venerable Sawgha hear me. This seventh point, having been examined into by the Sawgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this seventh vote.’ ‘ Is it allowable. Lord, to drink toddy ? ’ ‘ What, Sir, is this toddy ? ’ ‘ Is it allowable. Lord, to drink spirits which have not yet become spirits and have not yet acquired intoxicating properties ? ’ ‘ No, Sir, it is not allowable.’ ‘ Where was it rejected ? ’ ‘ At Kosambi, in the Sutta Vibhanga.’ ‘ Of what offence is he, who does so, guilty?’ ‘ Of Pdiittiya, in the drinking of fermented liquors and strong drink ®.’ ‘ Let the venerable Sawgha hear me. The eighth point, having been examined into by the Sawgha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this eighth vote.’ 1 PaKttiya XXXV. Pd/^ittiya LI. XII, 2, 8. ON THE COUNCIL OF VESAlL 413 ‘ Is the unfringed-seat, Lord, allowable^ ?’ ‘ No, Sir, it is not allowable.’ ‘Where has it been rejected ‘ At Savatthi, in the Sutta Vibhanga.’ ‘ Of what offence is he, who uses such a seat, guilty ? ’ ‘ Of Pa/^ittiya, in using a thing which ought to be cut down (to the proper size)^.’ ‘ Let the venerable Sawgha hear me. This ninth point, having been examined into by the Sa^^gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this ninth vote.’ ‘ Is gold and silver. Lord, allowable ? ’ ‘ No, Sir, it is not allowable.’ ‘ Where was it forbidden ?’ ‘ At Ragaha, in the Sutta Vibhanga.’ ‘ Of what offence is he, who takes it, guilty ? ’ ‘ Of Piittiya, in accepting gold and silver ®.’ ‘ Let the venerable Sazgha hear me. This tenth point, having been examined into by the Sa»«gha, has been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master. Thus do I cast this tenth vote.’ ‘ Let the venerable Sawgha hear me. These ten points, having been examined into by the Sawgha, have been found to be false Dhamma and false Vinaya, and not contained in the teaching of the Master.’ ^ That is, does the fact of its being unfringed make legal a mat or rug otherwise illegal by reason of its size? See above, XII, r, lo. ^ YiMiya. LXXXIX. ’ The 18th Nissaggiya Pd.4ittiya. 414 STULL AVAGGA. xn, 3,9. ‘ ^ This legal question, Sir, has been concluded ; and being settled, it is settled once for all. Nevertheless, Sir, do you question me on these ten points in the midst also of the Sa?«gha^ in order to persuade those Bhikkhus So the venerable Revata questioned the venerable Sabbakimi on the ten points also in the midst of the Sawgha, and as he was questioned on one after the other, the venerable Sabbakimi gave reply.

¹⁶Now whereas at this rehearsal of the Vinaya seven hundred Bhikkhus, without one more, without one being wanting, took part, therefore is that rehearsal of the Vinaya called ‘ That of the seven hundred Here ends the Twelfth Khandhaka, on the Rehearsal by the Seven Hundred. ^ It is clear from the word tva.m avuso, that Sabbakamt is here addressing Revata. ® That is not only of the referees, but of all the Bhikkhus there at Vesali. ® Bhikkhunaw sawilattiyd. See the use of this phrase at Aaillavagga IV, 14, 26, and VII, 4, i, and our note on the latter of those two passages. * Compare XI, i, 15. NOTE ON THE BHAAAVArAS. As the division into Bhaavaras or Portions for Recitation is of some value in the history of the way in which the books were handed down, and is now overshadowed by the more practical division for modern purposes adopted in this translation into chapters and sections, the following table may be of use ;— Present division. Pali title. Page in text. Extent in text. Khandhaka I. Chapter . Pa/^ama-bhdavdrat« .... 14 14 14 - Dutiyaka-bhSav£lraOT .... 24 10 „ 21 . Uruvela-piihSriyaw tatiyaka-bhS.- «avara»2 niMitatw. 35 II .. 24 - ATatutthaka-bh. . . . 44 9 30 - UpaggAa,yk - vatta - bh. xaitKxXzm pankwxam . 58 14 „ 33 - Khattham bhdavara»2 .... 61 3 ,, 38- Sattamaw? bhawavdratw .... 71 10 .. 63 - Abhayftvara-bh. xattK&am . . . 81 10 >. 79 - 98 ?i 7 Khandhaka II. Chapter 16. Awna-titthiya-bh. vattlixiam . . IIS 16 .. 27. Abdand-vatthu-bh. vattKiXam . . 128 13 „ 36. Uposatha-khandhaketatiyawbha- «avara«2. 136 8 Khandhaka III. Chapter 8. Vassdvdsa-bh. niZitawr . . . 148 II » 14. 155 7 Khandhaka IV. Chapter 6. Pa/^ama-bh. mtthiiam .... 164 9 „ 18. 178 14 Khandhaka V has no Bhawavdras, and ends in the text on page. 198 20 4i Khandhaka VI. Chapter ig. Bhesa^^a-anuwwdta-bh.pa/^ama»« 209 10 „ 30. lAkkhaNi-hh.. mtthitzm .... 233 24 „ 33. .^atu-visati-bh. mtlMX2jn . . . 240 7 » 40. 251 II Khandhaka VII. Chapter 7. Adaya-bh. niZAitaw .... 259 7 .. 13. 265 6 Khandhaka VIII. Chapter i. PaAamaka-bh. niMitaOT . . . 281 14 „ 15. Visakhd-bhaavSraOT .... 294 13 » 32. 310 16 Khandhaka IX. Chapter 4. Vdsabha-gama-bhdavdra»2pa/>4a- ma;w. 322 II „ 6. UpSli-pu/^.^^d-bhaavdraOT duti- y 2 m . 328 6 » 7. 333 5 Khandhaka X. Chapter 2. DighSvu-bhSavdra»« paXamaOT 349 13 „ 6. 359 10 Khandhaka I-IV. None. Khandhaka V. Chapter 21. Dutiya-bhSwavdraw. 129 25 n . 143 14 Khandhaka VI. Chapter 3. Bhdavdra»« m//> 4 itaw pa/. 4 ama»» 154 9 „ II, Dutiya-bhaavdraJ. 167 13

¹⁷177 10 Khandhaka VII. Chapter 2. PaAamaka-bhdwavdraw niZAitaw 188 9 „ 3. Bhdavdra»« mtihiidim dutiya»2 . 198 10 „ 5. Bh 4 «avaraOT mtthitam tatiyaw 206 8 Khandhaka VIII. Chapter 4. BhSwavdraw paZamaOT . . . 215 8 „ 12. Dutiya-bhawavdraOT. 231 i » 14 . 231 — NOTE ON THE BHANAVArAS. 417 Khandhaka IX. Chapter 3. Paiamo bhaavfiro ^ . . . . 247 12 .. 5 . 251 4 Khandhaka X. Chapter 8. Pa/,^ama-bhaavaraz . . . . 261 9 „ 16. Dutiya-bhaavaraw .... 271 10 „ 27. Tatiya-bhSavaraw. 281 10 Khandhaka XI has none. 292 9 Khandhaka XII. Chapter i. Pa//^ama-bhaavara« .... 301 8 „ 2. 307 6 On this it may be observed—

¹⁸The last Bhaavara in each Khandhaka is not referred to either by name or by number, except in Mahavagga II, and in ^ullavagga VII and X. In the Mahavagga fourteen of the Bhdwavaras hat?e special titles, independent of their number in the particular Khandhaka.

¹⁹Probably two Bhawavaras in Mahavagga V, all the Bhaa- varas in .ffullavagga I-IV, and the first in iTullavagga V, are not noticed in the printed text.

²⁰Making allowance for these we have in the Mahivagga 31 (? 32) Bhaavaras, occupying about 350 pages of Pali text, and about 610 pages in our translation. In books V-XII of the .ffullavagga we have 20 Bhaavaras, occupying about 200 pages of Pali text, and about 350 pages in our translation. Total 51 (? 52) Bhfiavaras, occupying about 550 pages of Pali, and about 960 pages of translation.

²¹As in the printed text repetitions have been avoided by a mode of reference to former passages which was impossible in the MSS., the average length of the matter contained in a Bhawavara, as written much more in full in the MSS., would be somewhat greater than its average length as actually printed. It would probably amount to what, if printed verbatim, would occupy in space not much less than a sheet of the size and type used in the edition of the text. Thus the three BhSavaras in Mahavagga VIII, which owing to the subject-matter are printed with only a few such contractions, occupy respectively 14, 13, and 16 pages of the text. ’ Sic. This is the only instance in the Vinaya of a masculine use of the word. [20] E e 4i

²²The recital in the usual sara-bhanna (or intonation, see JSTullavagga V, 3) of such a ‘ portion for recitation ’ would occupy in time about half-an-hour.

²³Spence Hardy informs us in his ‘ Eastern Monachism ’ (p. 168) that the Digha Nikaya contains 64, the Ma^^/^ima Nikaya 80, the Sawzyutta Nikdya 100, and the Ahguttara Niktya 120 Bhaavaras. In fact it is only a few of the longer Suttas in the first two collections which are actually divided into Bhaavaras in the MSS.; and only the longer Nipatas in the Ahguttara. There are no Bhdavaras in the Eka- and Duka- Nipfttas of that collection; and there are also none in the Sawyutta Nikdya, and none in any of the books of the later literature contained in the Abhidhamma Piaka (including all those in the Khuddaka Nikaya) as yet published.

²⁴The division into BhSavSras is not made use of in many books of the Piakas themselves, or in the fifth-century commentaries of Buddhaghosa and others. In the Sutta-vibhahga it is only used in Paraikas I-III, and in the Parivara not at all. When Spence Hardy says therefore (loc. cit. p. 172) that the Piakas and commentaries combined contain 5347 BhSwavaras, he must be referring to a mere calculation and not to the actual use of the MSS. On the other hand, the fact of BhaavSras being used in the Dipava»«sa and the Khudda-sikkhS, may possibly afford some clue to the age in which those works were composed.