The Mahavagga

¹(the admission to the order of bhikkhus.) I 1 . i. At that time the blessed Buddha dwelt at 1 To this book is prefixed, as introduction, an account of the first events after Gotama’s attaining Buddhahood, down to the conversion of his two chief disciples, Sariputta and Moggallana (chaps. 1-24). Among the elements of historical or legendary character with which, in the Vinaya Piaka, the discussion of the monastic discipline is interwoven, this account occupies by far the first place, both in extent and in importance. For it contains the oldest version accessible to us now and, most probably, for ever, of what the Buddhist fraternity deemed to be the history of their Master’s life in its most important period. The connection in which this legendary narration stands with the main subject of the first Khandhaka is not difficult to account for. The regulations regarding the admission to the fraternity, which are discussed in this Khandhaka, could not but present themselves to the redactors of the Piaka as being the very basis of their religious discipline and monastic life. It was possible to fancy the existence of the Sawgha without the Patimokkha rules, or without the regulations about the Pavararaa festival, but it was impossible to realise the idea of a Sa7»gha without rules showing who was to be regarded as a duly admitted member of the fraternity, and who was not. It is quite natural, therefore, that the stories or legends concerning the ordination of Bhikkhus were put in connection with the record of the very first events of the history of the Sawzgha. Nor is it difficult to account for the theory formulated by the 74 I, I, i. Uruvela, on the bank of the river Neraari , at the foot of the Bodhi tree (tree of wisdom), just after he had become Sambuddha. And the blessed Buddha sat cross-legged at the foot of the Bodhi tree uninterruptedly during seven days, enjoying the bliss of emancipation . historians of the Buddhist ecclesiastical law, of different successive forms in which the ordination of Bhikkhus had been performed. In the beginning, of course, there was nobody but the Buddha himself who could ordain Bhikkhus; to him those who desired to be received, expressed their wish, and he conferred on them the pabbaa and upasampada ordinations by the formula: ‘Ehi bhikkhu,’ &c. (see I, 6, 32, 34, &c.) It was a very natural conception that afterwards, as the Sawzgha grew larger, the Buddha should have transferred the power of admitting new members to the Bhikkhus themselves, and should have instituted that form of ordination which the redactors of the Piaka found valid at their own time. The transition, however, from the supposed oldest form of ordination (the so-called ehi-bhikkhu-upasampada) to that latter form is in the Vinaya legends not represented as immediate. There is described aij intermediate stage between the two, the ordination by the three saraagamanas, or by the candidate’s three times repeated declaration of his taking refuge in the Buddha, the Dhamma, and the Sazragha (see Mahavagga I, 12). The reason which has led the redactors of the Vinaya Piaka to this construction, was most probably the important part which in the upasam- padi service of the later time devolved upon the preceptor (upa§-- g-Mya) of the candidate. As only learned Bhikkhus, who had completed the tenth year after their own upasampadd, could perform the function of upaMya at the upasampadd ordination of other Bhikkhus (Mahavagga I, 31, 8), it was natural that the redactors of the Vinaya found it impossible to ascribe this form of upasampada service to the first times of Buddha’s teaching. For these times, therefore, they recorded another form, the upasampada by the three sararaagamanas, the introduction of which they assigned, very naturally, to the time soon after the conversion of Yasa’s friends, by which event the number of Bhikkhus had been augmented at once from seven to sixty-one. 1 The Lilayan or Phalgu river in Behar; see General Cunningham’s map, Archaeological Reports, vol. i. plate iii. 2 After having reached the sambodhi and before preaching to I,x,2. ADMISSION TO THE ORDER OF BHIKKHUS. 75

²Then the Blessed One (at the end of these seven days) during the first watch of the night fixed his mind upon the Chain of Causation , in direct and in reverse order: ‘ From Ignorance 2 spring the sa m- the world the truth he has acquired, the Buddha remains, according to the tradition, during some weeks at Uruvela, ‘ enjoying the bliss of emancipation.’ The Mahavagga, which contains these legends in their oldest forms, assigns to this stay a period of four times seven days; the later tradition is unanimous in extending it to seven times seven days (Buddhaghosa in the commentary on the Mahavagga; (Pataka Atthav. vol. i. p. 77 seq.; Dipavawsa I, 29, 30; Lalita Vistara, p. 488 seq.; Beal, Romantic Legend, p. 236 seq., &c.) 1 The Chain of Causation, or the doctrine of the twelve nidinas (causes of existence), contains, as has often been observed, in a more developed form an answer to the same problem to which the second and third of the four Noble Truths (ariyasa(T>a) also try to give a solution, viz. the problem of the origin and destruction of suffering. The Noble Truths simply reduce the origin of suffering to Thirst, or Desire (Tawha), in its threefold form, thirst for pleasure, thirst for existence, thirst for prosperity (see I, 6, 20). In the system of the twelve nidanas Thirst also has found its place among the causes of suffering, but it is not considered as the immediate cause. A concatenation of other categories is inserted between tanhii. and its ultimate effect; and on the other hand, the investigation of causes is carried on further beyond tawha. The question is here asked, What does tah& come from ? and thus the series of causes and effects is led back to avia (Ignorance), as its deepest root. We may add that the redactors of the Piakas, who of course could not but observe this parallelity between the second and third ariyasaAfcas and the system of the twelve nidanas, go so far, in one instance (Anguttara-Nikdya, Tika-Nipata, sol. ke of the Phayre MS.), as to directly replace, in giving the text of the four ariyasaWas, the second and third of them by the twelve nidanas, in direct and reverse order respectively. Professor Childers has furnished a valuable note on the nidanas; see Colebrooke, Miscellaneous Essays (second edition), II, 453 seq. 2 In the SammSdi/// 5 isuttanta (Ma^^ima-Nikaya, sol. khft of Tumour’s MS.) we find the following explanation of what Ignorance is: ‘ Not to know Suffering, not to know the Cause of suffering, 76 I, I, 2 . kharas , from the sazzkh&ras springs Consciousness, from Consciousness spring Name-and-Form, from Name-and-Form spring the six Provinces (of the not to know the Cessation of suffering, not to know the Path which leads to the cessation of suffering, this is called Ignorance.’ The same is repeated in the explanation of the nidana formula, which is given in the Vibhanga (Abhidhamma-Piaka, PaiMasamuppada- vibhanga, sol. k\ of the Phayre MS.), and we must accept it, therefore, as the authentic expression of Buddhistical belief. It is obvious, however, that this explanation leaves room for another question. Ignorance, we are told, is the source of all evil and of all suffering, and the subject ignored is stated to be the four Truths. But who is the subject that ignores them ? All attributes (as the vinii&na, &c.), that constitute sentient beings and enable them to know or to ignore, are said to be first produced by Ignorance, and we should conclude, therefore, that they cannot exist before Ignorance has begun to act. Or are we to understand that it is the Ignorance incurred by a sentient being in a preceding existence, that causes the sakharas and Consciousness, the connecting links between the different existences, to act and to bring about the birth of a new being ? As is well known, this Ignorance (Avidya) plays a great part also in the Brahmanical philosophy of the Upanishads; and the Buddhist belief is, no doubt, founded to a considerable extent on older theories. But we cannot venture in a note to touch upon one of the most difficult and interesting questions which await the research of Indianists. 1 It is very frequently stated that there are three sawkharas or productions: kayasawzkhara, vaHsazrckhara, and ^ittasawz- khilra, or, productions of body, of speech, and of thought (see, for instance, the SammadiZfosuttanta, Maggima-Nikiiya, sol. khfi of Tumour’s MS.) The kSyasawkhSra consists, according to the Sawkhara-Yamaka (Abhidhamma-Piaka), in inhalation and expiration (ass&sapassasa); the vaisawkhara in attention and investigation (vitakkaviiarl); the /§ittasa?«khtira in ideas, sensations, and all attributes of mind except attention and investigation (saffilS ka vedani ka Mapetva vitakkaviMre sabbe pi ^ittasampayuttaki dhammS). The Vibhanga (Abhidhamma- Piaka, Pai&£asamupp&davibhanga, 1 . 1 .) gives, when discussing the sazrckharas, six categories instead of the three: ’ Now which are I, i, 2. ADMISSION TO THE ORDER OF BHIKKI-IUS. 77 six senses 1 ), from the six Provinces springs Contact, from Contact springs Sensation, from Sensation springs Thirst (or Desire), from Thirst springs Attachment, from Attachment springs Existence, from Existence springs Birth, from Birth spring Old Age and Death, grief, lamentation, suffering, dejection, and despair. Such is the origination of this whole mass of suffering. Again, by the destruction of Ignorance, which consists in the complete absence of lust, the sawdkharas are destroyed, by the destruction of the sawkhdras Consciousness is destroyed, by the destruction of Consciousness Name-and-Form are destroyed, by the destruction of Name-and-Form the six Provinces are destroyed, by the destruction of the six Provinces Contact is destroyed, by the destruction of Contact Sensation is destroyed, by the destruction of Sensation Thirst is destroyed, by the destruction of Thirst Attachment is destroyed, by the destruction of Attachment Existence is destroyed, by the destruction of Existence Birth is destroyed, by the destruction of Birth Old Age and Death, grief, lamentation, suffering, dejection, and despair are the sawzkhdras that are produced by Ignorance ? Sawzkharas (or, productions) that lead to righteousness, sawzkharas that lead to sinfulness, sawkharas that lead to immovability, productions of body, of speech, and of thought.’ The Pali words are: ‘Tattha katame avigg r apa&§aya sawkhanl? puwreabhisawkharo apuimabhi- sazrckharo aa'%abhisakharo kayasazwkharo va&sawkharo kiitz.- sawrkharo.’ The list of fifty-five categories belonging to the samkhara-khandha, which Sp. Hardy gives in his Manual (p. 404 seq.; comp, also Rh. D., ‘Buddhism,’ p. 91 seq., and ‘Buddhist Suttas from the Pali,’ p. 242), is not founded, as far as we know, on the authority of the Piakas themselves, but on later compendia and commentaries. 1 I. e. eye, ear, nose, tongue, body (or the faculty of touch), and mind. 78 b I, 3- destroyed. Such is the cessation of this whole mass of suffering.’

³Knowing this the Blessed One then on that occasion pronounced this solemn utterance : ‘ When the real nature of things becomes clear to the ardent, meditating Brahma;za, then all his doubts fade away, since he realises what is that nature and what its cause.’

⁴Then the Blessed One during the middle watch of the night fixed his mind upon the Chain of Causation, in direct and reverse order: ‘From Ignorance spring the sawzkhiras, &c.Such is the origination of this whole mass of suffering, &c. Such is the cessation of this whole mass of suffering.’

⁵Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brahmazza, then all his doubts fade away, since he has understood the cessation of causation.’

⁶Then the Blessed One during the third watch of the night fixed his mind, &c.

⁷Knowing this the Blessed One then on that occasion pronounced this solemn utterance: ‘When the real nature of things becomes clear to the ardent, meditating Brahmazza, he stands, dispelling the hosts of Mara, like the sun that illuminates the sky.’ Here ends the account of what passed under the Bodhi tree. I, 2, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 79

⁸Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the Aapala banyan tree (banyan tree of the goat-herds 1 ). And when he had reached it, he sat cross-legged at the foot of the Aapala banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation.

⁹Now a certain Brahmaza, who was of a haughty disposition , went to the place where the Blessed One was; having approached him, he exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, he stationed himself near him ; then standing near him that Brih- mazza thus spoke to the Blessed One: ‘ By what, Gotama, does one become a Brahmazza, and what are the characteristics that make a man a Brahmazza?’

¹⁰And the Blessed One, having heard that, on this occasion pronounced this solemn utterance: ‘ That Brihmazza who has removed (from himself) all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge (or, of the Veda), who has fulfilled the duties of holiness, such a Brahmazza may 1 Buddhaghosa: ‘ The goat-herds used to go to the shadow of that banyan tree and to sit there; therefore it was called the banyan tree of the goat-herds.’ The northern Buddhists say that this tree had been planted by a shepherd boy, during the Bodhi- satta’s six years’ penance, in order to shelter him; see Beal, Rom. Legend, pp. 192, 238, and the Mahavastu. 2 ‘Huhuhka^-Stiko.’ Buddhaghosa: ‘Because he was di//^a- mangalika, he became filled with haughtiness and wrath, and went about uttering the sound “huhuwz.”’ DiMamangalika (having seen something auspicious ?) is obscure to us. 8 o I, 3> i- justly call himself a Brahmaa, whose behaviour is uneven to nothing in the world/ Here ends the account of what passed under the Ajrapala tree.

¹¹Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Aapala banyan tree to the Muialinda tree. And when he had reached it, he sat cross-legged at the foot of the Mu/£alinda tree uninterruptedly during seven days, enjoying the bliss of emancipation.

¹²At that time a great cloud appeared out of season, rainy weather which lasted seven days, cold weather, storms, and darkness. And the Naga (or Serpent) king Muialinda came out from his abode, and seven times encircled the body of the Blessed One with his windings, and kept extending his large hood over the Blessed One’s head, thinking to himself: ‘ May no coldness (touch) the Blessed One! May no heat (touch) the Blessed One! May no vexation by gadflies and gnats, by storms and sunheat and reptiles (touch) the Blessed One !’

¹³And at the end of those seven days, when the Naga king Muialinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One. 1 , 4 , 2 . ADMISSION TO THE ORDER OF BHIKKHUS. 8 1

¹⁴And the Blessed One, perceiving that, on this i occasion, pronounced this solemn utterance: ‘Happy \ is the solitude of him who is full of joy, who has \ learnt the Truth, who sees (the Truth). Happy is \ freedom from malice in this world, (self-)restraint \ towards all beings that have life. Happy is freedom • from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought “ I am!” This truly is the highest happiness!’ Here ends the account of what passed under the Muialinda tree.

¹⁵Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Mufalinda tree to the Radyatana (tree; when he had reached it, he sat cross-legged at the foot of the Raayatana tree uninterruptedly during seven days, enjoying the bliss of emancipation.

¹⁶At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relation of the merchants Tapussa and Bhallika, thus spoke to the merchants 1 Buddhaghosa says that Raayatana (lit. a royal apartment) was the name of a tree. It is the same tree which in the Lalita Vistara (p. 493, ed. Calcutta) is called TSrayarca, and in the Dipavawsa (II, 50) Khtrapala. The place where the two merchants met Buddha, is thus described in the Mahavastu: kshiri- kivanasha»</e bahudevatake ^etiye. [i] G 82 I. 4. 3 - Tapussa and Bhallika: ‘Here, my noble friends, at the foot of the Raziya tana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to him, the Blessed One, by (offering him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.’

¹⁷And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him; standing near him, the merchants Tapussa and Bhallika thus addressed the Blessed One : ‘ May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing! ’

¹⁸Then the Blessed One thought: ‘The Tathi- gatas 1 do not accept (food) with their hands. Now 1 The term TatMgata is, in the Buddhistical literature, exclusively applied to Sammdsambuddhas, and it is more especially used in the Piakas when the Buddha is represented as speaking of himself in the third person as ‘the Tathagata.’ The meaning ‘ sentient being,’ which is given to the word in the Abhidhanap- padipika, and in Childers’s Dictionary, is not confirmed, as far as we know, by any passage of the Piakas. This translation of the word is very possibly based merely on a misunderstanding of the phrase often repeated in the Sutta Piaka: hoti tathagato paraw maraud, which means, of course, ‘does a Buddha exist after death?’ In the Gaina books we sometimes find the term tattha- gaya (tatragata), ‘ he who has attained that world, i.e. emancipation,’ applied to the Ginas as opposed to other beings who are called ihagaya (idhagata), ‘living in this world.’ See, for instance, the Ginafaritra, § 16. Considering the close relation in which most of the dogmatical terms of the Gainas stand to those of the Bauddhas, it is difficult to believe that tathagata and tatthagaya I, 4, S' admission to the order of bhikkhus. 83 with what shall I accept the rice-cakes and. lumps of honey?’ Then the four Mahir&jra gods , understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), ‘ May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!’ The Blessed One accepted those new stone bowls; and therein he received the rice-cakes and honey lumps, and those, when he had received, he ate.

¹⁹And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed 2 his bowl and his hands, bowed down in reverence should not originally have conveyed very similar ideas. We think that on the long way from the original Magadhi to the Pali and Sanskrit, the term tatthagata or tatthagata (tatra-t-igata), ‘he who has arrived there, i. e. at emancipation,’ may very easily have undergone the change into tathagata, which would have made it unintelligible, were we not able to compare its unaltered form as preserved by the (fainas. 1 The four guardian gods of the quarters of the world; see Hardy’s Manual, p. 24. Their Pali names, as given in the Abhi- dhanappadipikd, vv. 31, 32, the Dipavawsa XVI, 12, &c., were, Dhatara///ia, VirtiZfeka, Virupakkha, andVessavarca or Kuvera. 2 Onitapattapawi, which is said very frequently of a person who has finished his meal, is translated by Childers, ' whose hand is removed from the bowl’ (comp, also Trenckner, Pali Miscellany, p. 66). We do not think this explanation right, though it agrees with, or probably is based on, a note of Buddhaghosa (‘pattato ka apanitapaflifft ’). Onita, i. e. avanita, is not apanita, and the end of the dinner was marked, not by the Bhikkhu’s removing his hand from the bowl, but by his washing the bowl (see Afulla- vagga VIII, 4, 6), and, of course, his hands. In Sanskrit the meaning of ava-ni is, to pour (water) upon something; see the Petersburg Dictionary. We have translated, therefore, onita- pattaplwi accordingly. G 2 8 4 I, 5> I- at the feet of the Blessed One and thus addressed the Blessed One: ‘We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in him).’ These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad . Here ends the account of what passed under the Raayatana tree.

²⁰Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Raayatana tree to the Aap&la banyan tree. And when he had reached it, the Blessed One stayed there at the foot of the Aapala banyan tree.

²¹Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: ‘ I have penetrated this doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who 1 Because there was no Sawzgha at that time, their declaration of taking refuge, by which they became upasakas, could refer only to the dyad (the Buddha and the Dhamma), instead of to the triad of the Buddha, the Dhamma, and the Sawgha. 1,5.4- ADMISSION TO THE ORDER OF BHIKKHUS. 85 are given to desire, intent upon desire, delighting in desire, the law of causality and the chain of causation will be a matter difficult to understand ; most difficult for them to understand will be also the extinction of all sawkharas, the getting rid of all the substrata (of existence 1 ), the destruction of desire, the absence of passion, quietude of heart, Nirv 4 «a! Now if I proclaim the doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me.’

²²And then the following. ... 2 stanzas, unheard before, occurred to the Blessed One: ‘ With great pains have I acquired it. Enough! why should I now proclaim it ? This doctrine will not be easy to understand to beings that are lost in lust and hatred. ‘ Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.’

²³When the Blessed One pondered over this matter, his mind became inclined to remain in quiet, and not to preach the doctrine. Then Brahma 1 The upadhis (substrata of existence) are specified in the com- mentaryonthe Sutta-Nipata, ap. Dhammapada, p.433: ‘sabbfipadhi- VAtn parikkhaya ’ti sabbesam khandhakdmaguwakilesabhisarakhdra- bhedanaw upadhinaw parikkhiwatta.’ Probably abhisakhara is not co-ordinate with the other members of the compound, but is determined by them, comp, pabbaggabhisaffikhdra, iddhabhisaw- khara, gamikabhisawkhara. The upadhis, therefore, according to this passage, consist: firstly, in the actions of mind that are directed towards the khandhas (i. e. that have the effect of propagating and augmenting the dominion of the khandhas); secondly, in the actions tending to the fivefold pleasures of sense ; and thirdly, in those connected with kilesa (evil passion). 2 Buddhaghosa explains anaMariya by anua/^ariya, which is alike unintelligible to us. The Lalita Vistara (p. 515, ed. Calcutta) has abhikshwam (‘repeatedly’). 86 5> 5- Sahampati *, understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: ‘ Alas! the world perishes! Alas ! the world is destroyed ! if the mind of the Tathagata, of the holy, of the absolute Sambuddha inclines itself to remain in quiet, and not to preach the doctrine.’

²⁴Then Brahmh Sahampati disappeared from Brahma’s world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm.

²⁵And Brahmi Sahampati adjusted his upper robe so as to cover one shoulder, and putting his right knee on the ground, raised his joined hands towards the Blessed One, and said to the Blessed One: ‘ Lord, may the Blessed One preach the doctrine ! may the perfect One preach the doctrine ! there are beings whose mental eyes are darkened by scarcely any dust; but if they do not hear the doctrine, they cannot attain salvation. These will understand the doctrine.’

²⁶Thus spoke Brahma Sahampati; and when he had thus spoken, he further said: ‘ The Dhamma hitherto manifested in the country of Magadha has been impure, thought out by contaminated men. But do thou now open the door of the Immortal ; let them hear the doctrine discovered by the spotless One! ‘As a man standing on a rock, on mountain’s 1 It is difficult to believe thatthe Pali name of Brahma Sahampati, the ruler of the Brahma worlds (see Spence Hardy’s Manual, pp. 43> 56), is not connected with the Brahman svayambhu of the Brahmanical literature. Perhaps the Sanskrit equivalent of sahampati might be svayampati. 2 A mat a, an epithet of Arahatship, which may perhaps mean simply ambrosia. See Rh. D., Buddhism, pp. 60, in, 184. I, 5, io. ADMISSION TO THE ORDER OF BHIKKHUS. 87 top, might overlook the people all around, thus, O wise One, ascending to the highest palace of Truth, look down, all-seeing One, upon the people lost in suffering, overcome by birth and decay,—thou, who hast freed thyself from suffering! 1 Arise, O hero; O victorious One! Wander through the world, O leader of the pilgrim band, who thyself art free from debt. May the Blessed One preach the doctrine; there will be people who can understand it!’

²⁷When he had spoken thus, the Blessed One said to Brahmd Sahampati: ‘ The following thought, Brahmi, has occurred to me : “ I have penetrated this doctrine,.... (&c., down to end of § 2).” And also, Brahma, the following .... 1 stanzas have presented themselves to my mind, which had not been heard (by me) before: “With great pains,.... (&c., down to end of § 3).” When I pondered over this matter, Brahma, my mind became inclined to remain in quiet, and not to preach the doctrine.’

²⁸And a second time Brahma Sahampati said to the Blessed One : 1 Lord, may the Blessed One preach the doctrine.(&c., as in §§ 6, 7).’ And for the second time the Blessed One said to Brahmd Sahampati : ‘ The following thought.... (&c., as before).’

²⁹And a third time Brahma Sahampati said to the Blessed One: ‘ Lord, may the Blessed One preach the doctrine, .... (&c., as before).’ Then the Blessed One, when he had heard Brah- m&’s solicitation, looked, full of compassion towards sentient beings, over the world, with his (all-perceiving) eye of a Buddha. And the Blessed One, looking over the world with his eye of a Buddha, 1 See § 3 with our note for this omitted word. 88 I, 5> ir - saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin.

³⁰As, in a pond of blue lotuses, or water-roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them,—

³¹Thus the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened,. . . . (&c., the text repeats § io) ; and when he had thus seen them, he addressed Brahma Sahampati in the following stanza : ‘ Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahmi, despairing of the weary task, to men.’ t 3. Then Brahma Sahampati understood : ‘ The Blessed One grants my request that He should preach the doctrine.’ And he bowed down before the Blessed One, and passed round him with his right side towards him; and then he straightway disappeared. Here ends the story of Brahma’s request. I, 6 , 4. ADMISSION TO THE ORDER OF BHIKKHUS. 89

³²Now the Blessed One thought: ‘ To whom shall I preach the doctrine first ? Who will understand this doctrine easily?’ And the Blessed One thought: ‘There is Aara Kalama ; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Ai&ra Kaldma? He will easily understand this doctrine.’

³³Then an invisible deity said to the Blessed One: ‘Aara Kalama has died, Lord, seven days ago.’ And knowledge sprang up in the Blessed One’s mind that Aara KdlAma had died seven days ago. And the Blessed One thought: ‘Highly noble was Aara Kalama. If he had heard my doctrine, he would easily have understood it.’

³⁴Then the Blessed One thought: ‘To whom shall I preach the doctrine first ? Who will understand this doctrine easily?’ And the Blessed One thought: ‘There is Uddaka Rimaputta ; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Uddaka Rama- putta ? He will easily understand this doctrine.’

³⁵Then an invisible deity said to the Blessed One: ‘Uddaka Ramaputta has died, Lord, yesterday evening.’ And knowledge arose in the Blessed One’s mind that Uddaka Ramaputta had died the previous evening. And the Blessed One thought: 1 Aara Kalama and Uddaka Ramaputta were the two teachers to whom Gotama had attached himself first after his pabbaa. See Fausboll’s Gataka, vol. i. p. 66; Rh. D., Buddhism, p. 34. 90 I> 6 , g. ‘Highly noble was Uddaka Rimaputta. If he had heard my doctrine, he would easily have understood it.’

³⁶Then the Blessed One thought: ‘To whom shall I preach the doctrine first? Who will understand this doctrine easily?’ And the Blessed One thought: ‘The five Bhikkhus 1 have done many services to me ; they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the doctrine first to the five Bhikkhus?’

³⁷Now the Blessed One thought: ‘Where do the five Bhikkhus dwell now V And the Blessed One saw by the power of his divine, clear vision, surpassing that of men, that the five Bhikkhus were living at Benares, in the deer park Isipatana . And the Blessed One, after having remained at Uruvela as long as he thought fit, went forth to Benares.

³⁸Now Upaka, a man belonging to the Ajdvaka sect (i. e. the sect of naked ascetics), saw the Blessed One travelling on the road, between Gaya and the Bodhi tree; and when he saw him, he said to the Blessed One: ‘Your countenance, friend, is serene; your complexion is pure and bright. In whose 1 See about the five companions of Buddha’s self-mortification, in the time before the sambodhi, the ( 7 ataka, vol. i. p. 67 ; Hardy, Manual, p. 165 ; Rh. D., Buddhism, p. 35. The names of the five Bhikkhus were, Kowiaftfta, Vappa, Bhaddiya, Mahanama, Assa^-i. 2 Perhaps instead of kho ’me (=kho ime) we should read kho me. 3 ‘ The Mrigadawa, or Deer Park, is represented by a fine wood, which still covers an area of about half a mile, and extends from the great tower of Dhamek on the north, to the Chaukundi mound on the south.’ Cunningham, Arch. Reports, I, p. 107. I, 6, xo. ADMISSION TO THE ORDER OF BHIKKHUS. 91 name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?’

³⁹When Upaka the Aivaka had spoken thus, the Blessed One addressed him in the following stanzas: ‘ I have overcome all foes; I am all-wise ; I am free from stains in every way; I have left everything; and have obtained emancipation by the destruction of desire. Having myself gained knowledge, whom should I call my master? I have no teacher ; no one is equal to me ; in the world of men and of gods no being is like me. I am the holy One in this world, I am the highest teacher, I alone am the absolute Sambuddha ; I have gained coolness (by the extinction of all passion) and have obtained Nirvana. To found the Kingdom of Truth I go to the city of the Kasis (Benares); I will beat the drum of the Immortal in the darkness of this world.’

⁴⁰(Upaka replied): ‘You profess then, friend, to be the holy, absolute Cfina .’ (Buddha said): ‘Like me are all Uinas who have reached extinction of the Asavas ; I have overcome me) all states of sinfulness; therefore, Upaka, am I the Gina..’ When he had spoken thus, Upaka the A<Uvaka replied: ‘It may be so, friend;’ shook his head, took another road, and went away.

⁴¹And the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five Bhikkhus were. And 1 G in a, or the victorious One, is one of the many appellations common to the founders of the Bauddha and (?aina sects. 2 Sensuality, individuality, delusion, and ignorance (Kama, Bhava, T>\ttK\, and Avigga). 92 I, 6, it. the five Bhikkhus saw the Blessed One coming from afar; when they saw him, they concerted with each other, saying, ‘Friends, there comes the samawa Gotama, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him ; nor rise from our seats when he approaches; nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down.’ xr. But when the Blessed One gradually approached near unto those five Bhikkhus, the five Bhikkhus kept not their agreement. They went forth to meet the Blessed One; one took his bowl and his robe, another prepared a seat, a third one brought water for the washing of the feet, a foot-stool, and a towel . Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. Now they addressed the Blessed One by his name, and with the appellation ‘ Friend.’

⁴²When they spoke to him thus, the Blessed One said to the five Bhikkhus: ‘ Do not address, O Bhikkhus, the Tathagata by his name, and with the appellation “Friend.” The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus! The immortal (Amata) has been won (by me); I will teach you; to you I preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you 1 Buddhaghosa, in a note on iTullavagga II, i, i, says that p&dapiAa is a stool to put the washed foot on, padakathalika (or pidakathalikdf), a stool to put the unwashed foot on, or a cloth to rub the feet with (padaghawzsana). I, 6, 16 . ADMISSION TO THE ORDER OF BHIKKHUS. 93 will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.’

⁴³When he had spoken thus, the five monks said to the Blessed One: ‘ By those observances, friend Gotama, by those practices, by those austerities, you have not been able to obtain power surpassing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?’

⁴⁴When they had spoken thus, the Blessed One said to the five Bhikkhus: ‘The Tathagata, O Bhik- khus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus; the immortal has been won (by me); I will teach you, to you I will preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.’

⁴⁵And the five Bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five Bhikkhus a second time (as above). And the five Bhikkhus said to the Blessed One a third time (as above).

⁴⁶When they had spoken thus, the Blessed One 94 I, 6 , 17 . said to the five Bhikkhus: ‘ Do you admit, O Bhik- khus, that I have never spoken to you in this way before this day?’ ‘ You have never spoken so, Lord.’ ‘ The Tathagata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus, &c. (as above).’ And the Blessed One was able to convince the five Bhikkhus; and the five Bhikkhus again 1 listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them). x 7. And the Blessed One thus addressed the five Bhikkhus : ‘There are two extremes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes ? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortifications: this is painful, ignoble, and profitless. By avoiding these two extremes, O Bhikkhus, the Tath&gata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvana.

⁴⁷‘Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which con- 1 As they had done before when they underwent austerities together with the Bodhisatta at Uruvela. 2 Of the literature that exists referring to the discourse which follows now (the Dhammaiakkappavattana Sutta), it will suffice to quote M. Seer’s Etudes Bouddhiques, I, p. 189 seq., and Rh. D., ‘Buddhist Suttas from the Pali,’ pp. 137-155, and in the Fortnightly Review for December 1879. I, 6 , 22. ADMISSION TO THE ORDER OF BHIKKHUS. 95 duces to calm, to knowledge, to the Sambodhi, to. Nirvana? It is the holy eightfold Path, namely,) Right Belief, Right Aspiration, Right Speech, Right j Conduct, Right Means of Livelihood, Right Endea- J vour, Right Memory, Right Meditation. This, O ^ Bhikkhus, is the Middle Path the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvana.

⁴⁸‘This, O Bhikkhus, is the Noble Truth of Suffering: Birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering; Separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence 1 is suffering.

⁴⁹‘This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.

⁵⁰‘This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (it ceases with) the complete cessation of this thirst,—a cessation which consists in the absence of every passion,—with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire.

⁵¹‘This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering: 1 Clinging to the five elements of existence, rupa, vedana, sa iini, sazkhar&, vinnana. See § 38 seq. 96 I, 6, 23. that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation.

⁵²‘“This is the Noble Truth of Suffering;”— thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. “ This Noble Truth of Suffering must be understood,” thus, O Bhikkhus, of this doctrine,.... (&c., down to intuition). “This Noble Truth of Suffering I have understood,” thus, O Bhikkhus, of this doctrine, . . . . (&c., down to intuition).

⁵³‘“This is the Noble Truth of the Cause of suffering,” thus, O Bhikkhus, (&c.) “ This Noble Truth of the Cause of suffering must be abandoned . . . . has been abandoned by me,” thus, O Bhikkhus, ( &C -)

⁵⁴“‘ This is the Noble Truth of the Cessation of suffering,” thus, O Bhikkhus, (&c.) “This Noble Truth of the Cessation of suffering must be seen face to face .... has been seen by me face to face,” thus, O Bhikkhus, (&c.)

⁵⁵“‘ This is the Noble Truth of the Path which leads to the cessation of suffering,” thus, O Bhikkhus, (&c.) “This Noble Truth of the Path which leads to the cessation of suffering, must be realised .... has been realised by me,” thus, O Bhikkhus, (&c.)

⁵⁶‘As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifi- 1 I. e. the thirst (taha), which is declared in this Noble Truth to be the cause of suffering, must be abandoned. 1,6,30. ADMISSION TO THE ORDER OF BHIKKHUS. 97 cations and its twelve constituent parts ; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Mira’s and Brahma’s world, among all beings, Samaras and Brahma#as, gods and men.

⁵⁷‘But since I possessed, O Bhikkhus, with persect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods.(&c., as in § 27).

⁵⁸‘And this knowledge and insight arose in my mind: “ The emancipation of my mind cannot be lost; this is my last birth ; hence I shall not be born • i))) again! Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the venerable Koudauiia obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.’

⁵⁹And as the Blessed One had founded the Kingdom of Truth (by propounding the four Noble Truths), the earth-inhabiting devas shouted : ‘ Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Sama;za nor by a Brah- maa, neither by a deva, nor by Mara, nor by Brahma, nor by any being in the world.’ 1 The three modifications and twelve constituent parts are those specified in §§ 23-26. [ 13 ] H 9 8 h 6, 31. Hearing the shout of the earth-inhabiting devas, the /£atumaharatfika devas (gods belonging to the world of the four divine maharajas) shouted, .... (&c., as above). Hearing the shout of the /situ- maharaika devas, the tavati?«sa devas , . . . . the yhma devas, .... the tusita devas, .... the nimmanarati devas, .... the paranimmita- vasavatti devas, .... the brahmakayika devas shouted: ‘Truly the Blessed One,....’ (&c.,as above).

⁶⁰Thus in that moment, in that instant, in that second the shout reached the Brahma world; and this whole system of ten thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas. And the Blessed One pronounced this solemn utterance: ‘ Truly Kondanna has perceived it (“ a n- wasi”), truly Kondanna has perceived it!’ Hence the venerable Kondanna received the name A nna- takondanua (Kondanna who has perceived the doctrine).

⁶¹And the venerable AwwatakoaMa, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the doctrine of the Teacher, thus spoke to the Blessed One: ‘Lord, let 1 The thirty-three devas of the Yedic mythology. This enumeration gives the gods who reside in the different worlds, beginning from the lowest (the bhumma deva, who inhabit the earth), and gradually ascending to the higher devalokas. See Hardy, Manual, p. 25. I, 6, 35. ADMISSION TO THE ORDER OF BHIKKHUS. 99 me receive the pabbaa and upasampada ordinations from the Blessed One/ ‘ Come, O Bhikkhu,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus this venerable person received the upasampadi ordination.

⁶²And the Blessed One administered to the other Bhikkhus exhortation and instruction by discourses relating to the Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘ Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’

⁶³And having seen the Truth, having mastered the Truth, .... (&c., as in § 32), they thus spoke to the Blessed One: ‘ Lord, let us receive the pabbah and upasampadct ordinations from the Blessed One.’ ‘Come, O Bhikkhus,’ said the Blessed One, ‘well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these venerable persons received the upasampada ordination.

⁶⁴And the Blessed One, living on what the Bhikkhus brought him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the Dhjimma ; in this way the six persons lived on what the three Bhikkhus 1 brought home from their alms pilgrimage. 1 Those three Bhikkhus of the five, who had been converted, H 2 IOO I, 6, 36. 36, 37. And the venerable Mahanama and the venerable Assajfi, when they received from the Blessed One.(&c., as in §§ 33, 34, down to :). Thus these venerable persons received the upasampadi ordination.

⁶⁵And the Blessed One thus spoke to the five Bhikkhus : ‘ The body (Rftpa), O Bhikkhus, is not the self. If the body, O Bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: “ Let my body be such and such a one, let my body not be such and such a one.” But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: “ Let my body be such and such a one, let my body not be such and such a one.” 39-41. ‘Sensation (Vedand), O Bhikkhus, is not the self, .... (&C. 1 ) Perception (Sa«« 4 ) is not the self, .... The Sawkhdras 2 are not the self, . . . . Consciousness (Vrnnana) is not the self, .... (&C. 1 )

⁶⁶‘ Now what do you think, O Bhikkhus, is the body permanent or perishable?’ went about for alms; while the Buddha remained with their two companions, and instructed them. 1 This is shown exactly in the same way and with the same words that are used in § 38 with regard to the body. Body, sensations, perceptions, sazrckharas, and consciousness are the well- known five classes (khandha) of bodily and mental parts and powers; see Rh. D., ‘Buddhism,’ p. 90 seq. The self (attd), which, if it exists at all, must be permanent and imperishable, is not to be found in any one of these five classes, which are all subject to origin and decay. This discourse of the Buddha’s, which is frequently called the Anattalakkhawa Sutta (Sutta of the not having the signs of self), shows the perishable nature of the five khandhas, and that the khandhas are not the self. But it does not deal with the question, whether the self exists or not, in any other way. 2 See the note on chap. 1. 2. 1,6,47- ADMISSION TO THE ORDER OF BHIKKHUS. IOI ‘ It is perishable, Lord.’ ‘And that which is perishable, does that cause pain or joy?’ ‘ It causes pain, Lord.’ ‘And that which is perishable, painful, subject to change, is it possible to regard that in this way: ‘ This is mine, this am I, this is my self?’ ‘ That is impossible, Lord.’

⁶⁷‘Is sensation permanent or perishable ?’.... (&C. 1 )

⁶⁸‘ Therefore, O Bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me, is not my self: thus it should be considered by right knowledge according to the truth.

⁶⁹‘ Whatever sensation, .... (&c. 2 )

⁷⁰‘Considering this, O Bhikkhus, a learned, noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the Sawkharas, weary of consciousness. Becoming weary of all that, he divests himself of passion ; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted ; that holiness is completed ; that duty is fulfilled; and that there is no further return to this world .’

⁷¹Thus the Blessed One spoke; the five Bhikkhus were delighted, and rejoiced at the words of the Blessed One. And when this exposition had been 1 Here follow the same questions, answers, and rejoinders, with regard to sensation, perception, the sa#zkharas, and consciousness. 2 The same with regard to the other four khandhas. 3 Compare Burnous, 1 Lotus de la bonne Loi,’ p. 481. 102 b 7 > i- propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas . At that time there were six Arahats (persons who had reached absolute holiness) in the world. End of the first Bhazzavara. 7 2 , i. At that time there was in Benares a noble youth, Yasa by name, the son of a seMi (or treasurer 3 ) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no 1 See the note on § 9. 2 A well-known scene in the life of the Bodhisatta has evidently been represented after the model of this story. See (PStaka I, p. 61; Lalita Vistara, p. 251; Bigandet, Life of Gaudama, p. 55. Nowhere in the Pali Piakas is the story told about the Bodhisatta himself. 3 This was a position of honour among the merchants. In the later literature we hear of an office of seZZi (seZZ/$i-ZZMna) in a city, to which any one with the requisite wealth and talent was eligible (Gritaka I, 120-122); and, according to the Mahavawzsa, the king appointed to an office called seZita, apparently at his court (Mah. p. 69). The Gahapati, or Treasurer, one of the seven jewels of a king, is explained by Buddhaghosa to be setthi- gahapati (see Rh. D.’s note on Maha-sudassana Sutta I, 41). ‘The SeZAi,’ standing alone, or ‘the Maha-seZZzi,’ means Anatha Pi»< 7 ika ((Pataka I, 95, 227-230; Dhammapada Commentary, p. 395). Below, in chapter 9, § 1, it would seem that the rank of sellh'i was hereditary, and this is confirmed by the later literature; but this applies to the social rank only, and not to the office. I, 7, 3. ADMISSION TO THE ORDER OF BHIKKHUS. IO man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil amp was burning through the whole night.

⁷²And Yasa, the noble youth, awoke sooner than usual; and he saw his attendants sleeping; one had her lute leaning against her arm-pit ; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had dishevelled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into 1 2 . When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ‘Alas! what distress ; alas ! what danger!’

⁷³And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Nonhuman beings opened the gate, in order that no being might prevent Yasa the noble youth’s leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth’s leav'ng the world, and going forth into the houseless state. And Yasa, the noble youth, went to the deer park Isipatana. 1 Pleasures of the eye, ear, nose, tongue, and touch. 2 Hatthappattaw susSnaw marine, literally, ‘one would think a cemetery had (suddenly) come to one’s hand.’ 104 b . 4 -

⁷⁴At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when he saw him, he left the place where he was walking, and sat down on a seat laid out (for him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: ‘Alas! what distress; alas! what danger!’ And the Blessed One said to Yasa, the noble youth : 1 Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down; I will teach you the Truth (Dhamma).’

⁷⁵And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. When Yasa, the noble youth, was sitting near him, the Blessed One preached to him in due course : that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire h

⁷⁶When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, 1 Nekkhamma is neither naishkramya nor naishkarmya, but naishkamya. Itivuttaka, sol. khi (Phayre MS.) : k&manam eta m nissararcaw yad ida m. nekkhammaw, rfipinam eta« nissaraaw yad ida« aruppawz. I, 7, 9. ADMISSION TO THE ORDER OF BHIKKHUS. 105 the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge) : ‘ Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’

⁷⁷Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the setthi, the householder (her husband), and having approached him, she said to the se///n, the householder: ‘Your son Yasa, O householder, has disappeared.’ Then the setthi, the householder, sent messengers on horseback to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the setthx, the householder, saw on the ground the marks of the gilt slippers; and when he saw them, he followed them up.

⁷⁸And the Blessed One saw the settii, the householder, coming from afar. On seeing him, he thought: ‘ What if I were to effect such an exercise of miraculous power, that the se/?/zi, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also.’ And the Blessed One effected such an exercise of his miraculous power.

⁷⁹And the settn, the householder, went to the place where the Blessed One was; having approached him, he said to the Blessed One : ‘ Pray, Lord, has the Blessed One seen Yasa, the noble youth?’ ‘Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.’ 106 MAHAVAGGA. I, 7, 10. And the s&ttki, the householder, who thought: ‘Indeed, sitting here I shall see Yasa,the noble youth, sitting here also !’ became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him.

⁸⁰When the se///zi, the householder, was sitting near him, the Blessed One preached to him in due course ; that is to say, he talked about the merits obtained by alms-giving,.... (&c., as at end of § 5). And the s&ltix, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: ‘ Glorious, Lord! glorious, Lord! J ust as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him.’ This was the first person in the world who became a lay-disciple by the formula of the holy triad.

⁸¹And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge which he had seen with his mind and understood; and his mind became free from attachment to the world, and was I, 7, 13. ADMISSION TO THE ORDER OF BHIKKHUS. IO released from the Asavas. Then the Blessed One thought: ‘ Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood; and his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.’ And the Blessed One put an end to that exertion of his miraculous pow r er.

⁸²Then the se?//n, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth : ‘ My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.’

⁸³Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the se///zi, the householder: ‘ What do you think then, O householder? That Yasa has (first) won only an imperfect 1 degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating-the stage of knowledge which he had seen with his mind and understood ; and that his mind has thus become free from attachment to the world, and has become released from the Asavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house ?’ ‘ Not so, Lord.’ 1 The stage of a sekha, i. e. a person who has attained to any stage in the Noble Eightfold Path (such as sotlpattiphala, &c.) inferior to the highest (Arahatship). 108 MAHAVAGGA. I, 7, 14 . ‘ Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was contemplating the stage of knowledge which he had seen with his mind and understood, his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.’

⁸⁴‘It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that the mind of Yasa, the noble youth, has become free from attachment to the world, and has become released from the Asavas. Might, Lord, the Blessed One consent to take his meal with me to-day together with Yasa, the noble youth, as his attendant ?’ The Blessed One expressed his consent by remaining silent. Then the se///zi, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, departed thence.

⁸⁵And Yasa, the noble youth, soon after the sez'/zi, the householder, was gone, said to the Blessed One: ‘Lord, let me receive the pabbajd and upasampada ordinations from the Blessed One.’ ‘ Come, O Bhikkhu,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus this venerable person received the upasampada ordination. At that time there were seven Arahats in the world. End of the story of Yasa’s pabbaa. I, 8, 3. ADMISSION TO THE ORDER OF BHIKKHUS. IO

⁸⁶And in the forenoon the blessed One, having put on his under-robes , took his alms-bowl, and, with his /Hvara on, went with the venerable Yasa as his attendant to the house of the se///d, the householder. When he had arrived there, he sat down on a seat laid out for him. Then the mother and the former wife of the venerable Yasa went to the place where the Blessed One was ; having approached him and having respectfully saluted the Blessed One, they sat down near him.

⁸⁷Then the Blessed One preached to them in due course; that is to say, he talked about the merits obtained by alms-giving,.... (&c., as in chap. 7.5,6, down to:); thus they obtained, while sitting there, the pure and spotless Eye of the Truth (that is, the knowledge): ‘ Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’

⁸⁸And having seen the Truth,.... (&c., as above, $$ 5,6, down to:), dependent on nobody else for knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Glorious, Lord! glorious Lord! Just as if one should set up (&c., as in chap. 7.10, down to:). We take our refuge, Lord, in the Blessed One, and in the Dhamrna, and in the fraternity of Bhikkhus; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him.’ These were the first females in the world who became lay-disciples by the formula of the holy triad. 1 The rules about the dress of a Bhikkhu who is going to the village are given in the Afullavagga VIII, 4, 3 ; 5, 2. Compare Rh. D.’s note on the Maha-parinibbana Sutta V, 45. I IO I, 8 , 4 .

⁸⁹And the mother and the father and the former wife of the venerable Yasa with their own hands served and offered 1 excellent food, both hard and soft, to the Blessed One and to the venerable Yasa; and when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the venerable Yasa by religious discourse; and then he rose from his seat and went away.

⁹⁰Now four lay persons, friends of the venerable Yasa, belonging to the families of Benares, and to the highest after the settki families, by name Vimala, Subihu, Yx\mr&.g\, and Gavampati, heard: ‘Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’ When they had heard that, they thought: ‘ Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’ 1 According to Subhuti (in Childers’s Dictionary) sampavareti means that the host hands dishes to the guest until the latter says, ‘I have had enough.’ Childers accordingly translates sampavareti, ‘to cause to refuse.’ But as pavareti means, ‘to cause to accept,’ it is impossible that sampavareti should have exactly the opposite meaning. We prefer, therefore, to take it as an emphatic synonym of pavareti. I, 9, 4. ADMISSION TO THE ORDER OF BHIKKHUS. Ill

⁹¹Those four persons went to the place where the venerable Yasa was; having approached him and having respectfully saluted the venerable Yasa, they stood by his side. And the venerable Yasa went with his four lay-friends to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Yasa said to the Blessed One: ‘Lord, here are four lay-friends of mine, belonging to the se///d families of Benares and to the highest after the settii families; their names are Vimala, Subahu, Pu««ai, and Gavampati. May the Blessed One administer exhortation and instruction to these four persons/

⁹²Then the Blessed One preached to them, .... (&c., as in chap. 8. 2).

⁹³And having seen the Truth,.... (&c., down to :) dependent on nobody else for the knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Lord, let us receive the pabbai and upasampada ordinations from the Blessed One.’ ‘ Come, O Bhikkhus,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these venerable persons received the upasampada ordination. And the Blessed One administered to these Bhikkhus exhortation and instruction by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas. I 12 I, to. At that time there were eleven Arahats in the world. Here ends the story of the ordination of the four laymen.

⁹⁴Now fifty lay persons, friends of the venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard, .... (&c., as in chap. 9, §§ 1, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas. At that time there were sixty-one Arahats in the world.

⁹⁵And the Blessed One said to the Bhikkhus : ‘ I am delivered, O Bhikkhus, from all fetters, human and divine. You, O Bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O Bhikkhus, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men. Let not two of you go the same way . Preach, O Bhikkhus, the doctrine 1 This cannot be understood as a general rule, for it is repeated nowhere where precepts for wandering Bhikkhus are given, and, on the contrary, numerous instances occur in the Sacred Texts I, 11,2. ADMISSION TO THE ORDER OF BHIKKHUS. I 1 3 which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. They will understand the doctrine. And I will go also, O Bhikkhus, to Uruvela, to Senani- nigama , in order to preach the doctrine.’

⁹⁶And Mara the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One in the following stanza: ‘ Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samara.’ Buddha replied : ‘ I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.’ (Mira said) : ‘ The fetter which pervades the sky, with which mind is bound, with that fetter I will bind thee. Thou wilt not be delivered from me, O Samawa.’ (Buddha replied): ‘Whatever forms,sounds,odours, flavours, or contacts there are which please the in which two or more Bhikkhus are mentioned as wandering together, without any expression of disapproval being added. The precept given here evidently is intended to refer only to the earliest period in the spread of the new doctrine; just as in chap. 12 a form of upasampada is introduced by Buddha which was regarded as inadmissible in later times. 1 The correct spelling of this name appears to be Senanini- gama(‘the General’s Town’), and not Senanigama (‘the Army’s Town ’); the Crataka Atthava««ana (vol. i. p. 68) and the Paris MS. of the Mahavagga (manu secunda) read Senaninigama. The Lalita Vistara has Senapatigrama. [13] I I, 12, I. 114 senses, in me desire for them has ceased. Thou art struck down, O Death/ Then Mira the wicked One understood: ‘ The Blessed One knows me, the perfect One knows me,’ and, sad and afflicted, he vanished away. Here ends the story of Mara.

⁹⁷At that time the Bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabbaa and upasam- padi ordinations, thinking : ‘ The Blessed One will confer on them the pabbaa and upasampada ordinations.’ Thus both the Bhikkhus became tired (from the journey), and also those who desired to obtain the pabbai and upasampada ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind : ‘ The Bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabbaa and upasam- padi ordinations, thinking: “ The Blessed One will confer on them the pabbaA and upasampada ordinations.” Now both the Bhikkhus become tired, and also those who desire to obtain the pabbaga and upasampadi ordinations. What if I were to grant permission to the Bhikkhus, saying: “Confer henceforth, O Bhikkhus, in the different regions, and in the different countries, the pabbai and upasampadi ordinations yourselves (on those who desire to receive them).”’

⁹⁸And the Blessed One, having left the solitude I, 12, 4. ADMISSION TO THE ORDER OF BHIKKHUS. 11 5 in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c. What if I were to permit, . . . (&c., as in § i).

⁹⁹‘ I grant you, O Bhikkhus, this permission: Confer henceforth in the different regions and in the different countries the pabba/^a and upasampadi ordinations yourselves (on those who desire to receive them). And you ought, O Bhikkhus, to confer the pabbaa and upasampadh ordinations in this way: Let him (who desires to receive the ordination), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say:

¹⁰⁰‘“I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Sawzgha. And for the second time I take (&c. Sawgha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Sa;«gha.” ‘ I prescribe, O Bhikkhus, the pabbai and upasampadh ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).’ _ End of the account of the upasampad 4 ordination by the threefold declaration of taking refuge . 1 On this ceremony, which is still gone through before the regular ordination, see the remarks in the note on chapter 1, § 1. 116 MAHAVAGGA. I, 13, x.

¹⁰¹And the Blessed One, after having kept the vassa residence , thus addressed the Bhikkhus : ‘ By wise contemplation, O Bhikkhus, and by wise firmness of exertion have I attained the highest emancipation, have I realised the highest emancipation. Attain ye also, O Bhikkhus, the highest emancipation, realise the highest emancipation, by wise contemplation and by wise firmness of exertion.’

¹⁰²And Mira the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One by the following stanza: 1 Thou art bound by Mira’s fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Sama#a.’ (Buddha replied): ‘ I am delivered from Mira’s fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.’ Then Mira the wicked One understood: ‘ The Blessed One knows me, the perfect One knows me and, sad and afflicted, he vanished away.

¹⁰³And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Uruveli. And the Blessed One left the road and went to a certain grove; having gone there, and having entered it, he sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove 1 See about the vassa residence the rules given in Book III. I, 14, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 11 7 together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away.

¹⁰⁴Then those companions, doing service to their friend, went in search of that woman ; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing him they went to the place where the Blessed One was; having approached him, they said to the Blessed One : ‘ Pray, Lord, has the Blessed One seen a woman passing by?’ ‘ What have you to do, young men, with the woman ?’ ‘ We were sporting, Lord, in this grove, thirty friends, rich young men, together with our wives. One of us had no wife; for him we had procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. Therefore, Lord, we companions, doing service to our friend, go in search of that woman, and roam about this grove.’

¹⁰⁵‘Now what think you, young men? Which would be the better for you; that you should go in search of a woman, or that you should go in search of yourselves ?’ ‘ That, Lord, would be the better for us, that we should go in search of ourselves.’ ‘ If so, young men, sit down, I will preach to you the Truth (Dhamma).’ The rich young companions replied: ‘Yes, Lord,’ and respectfully saluted the Blessed One, and sat down near him. n 1, 14, 4.

¹⁰⁶Then the Blessed One preached to them,. . . . (&c., as in chap. 8. 2, or 9. 3).

¹⁰⁷And having seen the Truth, .... (&c., as in chap. 9. 4 down to:). Thus these venerable persons received the upasampada ordination. Here ends the story of the thirty rich young companions. End of the second Bhaavara.

¹⁰⁸And the Blessed One, wandering from place to place, came to U ruvela. At that time there lived in Uruvela three 6'ailasUruvela Kassapa, Nadi Kassapa (Kassapa of the River, i. e. the Neraard), and Gaya Kassapa (Kassapa of the village Gaya). Of these the Gaila Uruvela Kassapa was chief, leader, foremost, first, and highest over five hundred Gailas ; Nadi Kassapa was chief .... (&c., down to highest over) three hundred Gaiilas, Gaya Kassapa was chief .... (&c., down to highest over) two hundred Gailas.

¹⁰⁹And the Blessed One went to the hermitage of 1 The Gailas (i. e. ascetics wearing matted hair) are Brah- manical vSnaprasthas. The description of their ascetic life given in many passages of the G&taka Atthavawzan& and of the Apadana exactly agrees with the picture of the forest life of the 6X0/3101 which so frequently occurs in the Mahabh&rata. In the Mahavagga (VI, 35, 2) it is expressly stated that the Gailas recognised the authority of the Veda, and it is in keeping with this that the usual term for adopting the state of a Gaila is ‘isipabbaam pabbaati ’ (frequently in the Gat. Atth.), i. e. leaving the world and becoming a Az'shi. I, 15, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 11 9 the Gaila Uruveld Kassapa; having gone there, he said to the Gafila Uruveld Kassapa: ‘ If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.’ ‘ It is not disagreeable to me, great Samara, but there is a savage Naga (or Serpent) king of great magical power , a dreadfully venomous serpent; let him do no harm to you/ And a second time the Blessed One said to the Gaila Uruveld Kassapa : ‘ If it is not disagreeable,’ &c. ‘ It is not disagreeable,’ &c. And a third time the Blessed One said : ‘ If it is not disagreeable,’ &c. ‘ It is not disagreeable,’ &c. ‘ He is not likely to do any harm to me. Pray, Kassapa, allow me a place in the room where your fire is kept.’ ‘ Stay there, great Samara, as you wish it.’

¹¹⁰Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect and surrounding himself with watchfulness of mind . And the Naga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought: ‘ What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones, 1 Iddhi. Compare the passages referred to by Rh. D. in ‘ Buddhist Suttas from the Pali,’ pp. 2, 40, 239; and further Mahavagga VI, 15, 8, and .A!ullavagga VII, 1, 4, and VII, 2, 1. 2 Satiwz upaMapetvfL Sati is here a more precise idea than memory. 120 I, I 5 > 4 - and marrow of this Niga; but were to conquer the fire, which he will send forth, by my fire.’

¹¹¹And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the Naga, who could not master his rage , sent forth flames. And the Blessed One, converting his body into fire , sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames. And the £railas, surrounding the fire room, said : ‘Truly the countenance of the great Samara is beautiful, but the Naga will do harm to him .’

¹¹²That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow of that Naga, and conquering the Naga’s fire by his fire, threw him into his alms-bowl, and showed him to the Ga.si la Uru- veli Kassapa (saying), ‘Here you see the Ndga, Kassapa; his fire has been conquered by my fire.’ Then the Gafifia Uruveld Kassapa thought: ‘Truly the great Samara possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Naga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (araha) as I am.’ 6 4 . Near the Nerawara river the Blessed One 1 Buddhaghosa explains makkha by kodha. 2 Compare .ffullavagga IV, 4, 4, where Dabba also teodhStuw samapaati, that is, his finger is on fire. 8 Compare the Editor’s corrections at isfullavagga, p. 363. 4 In §§ 6, 7 (excepting the last clause of § 7) the story related in §§ 1-5 is repeated in a more popular style. This appears to us to be a more archaic redaction than the preceding. We do not know I, 15, 7. ADMISSION TO THE ORDER OF BHIKKHUS. 121 said to the Caila Uruvela Kassapa: ‘If it is not disagreeable to you, Kassapa, let me dwell this moonlight night in your fire room.’ ‘ It is not disagreeable to me, great Samara, but in your own behalf I warn you off. There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.’ ‘ He is not likely to do any harm to me; pray, Kassapa, allow me a place in your fire room.’ When he saw that Kassapa had given his permission, fearlessly He, who had overcome all fear, entered. When the chief of Serpents saw that the Sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men', joyful and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of Serpents sent forth flames like a burning fire. Then the chief of men , the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the Uadlas looked at the fire room (saying), ‘Truly the countenance of the great Samara is beautiful, but the Ndga will do harm to him.’

¹¹³And when that night had elapsed, the flames of the Naga were extinguished, but the various- coloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours any other instance in the Pali Piakas of a similar repetition, excepting a short passage at the end of chap. 24. 3; and one other in the Maha-padhana Sutta. 1 Literally, ‘ the Snake among men,’ or ‘ the Elephant among men’ (manussandgo). 122 I, i, i. appeared on the A iigi rasa’s 1 body. Having put the chief of Serpents into his alms-bowl, he showed him to the Brahmaa (saying), ‘ Here you see the Naga, Kassapa; his fire has been conquered by my fire.’ And the Caila Uruvelh Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: ‘ Stay with me, great Samara, I will daily provide you with food.’ End of the first Wonder.

¹¹⁴And the Blessed One resided in a certain grove near the hermitage of the Gafila Uruveli Kassapa. And on a beautiful night the four Maharagas , filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands.

¹¹⁵And when that night had elapsed, the Gaila U ruvela Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘ It is time, great Samara, the meal is ready. Who were they, great Samara, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to 1 According to Vedic tradition the Gautamas, as is well known, belong to the Angirasa tribe. 2 See chap. 4. 4. I, 17, 2. ADMISSION TO THE ORDER OF BHIKKHUS. 123 the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands ?’ ‘ They were the four Maharajas, Kassapa, who came to me in order to hear my preaching/ Then the Cadla Uruveld Kassapa thought: ‘ Truly the great Samara possesses high magical powers and great faculties, since even the four Maharajas come to hear his preaching. He is not, however, holy like me.’ And the Blessed One ate the food offered by the Caila Uruvela Kassapa, and continued to stay in that same grove. End of the second Wonder.

¹¹⁶And on a beautiful night Sakka (.Sakra or Indra) the king of the devas, filling the whole grove with light by the brilliancy of his complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stood near him like a great firebrand, surpassing in beauty and brilliancy the splendour of the former appearances.

¹¹⁷And when that night had elapsed (&c., as in chap. 16. 2). End of the third Wonder. 124 I, 18.

¹¹⁸And on a beautiful night Brahmd Sahampati (&c., as in chap. 17). End of the fourth Wonder.

¹¹⁹At that time a great sacrifice which the Cfaila Uruvela Kassapa used to celebrate was approaching, and all the people of Anga and Magadha wished to go to that sacrifice carrying abundant food, both hard and soft. Now the Uadi a Uruvela Kassapa thought: ‘ Presently my great sacrifice is approaching, and all the people of Anga and Magadha will come and bring with them abundant food, both hard and soft. If the great Samaa should perform a wonder before that great assembly, gain and honour would increase to the great Samara, and my gain and honour would diminish. Well, the great Samaa shall not appear here to-morrow.’

¹²⁰Then the Blessed One, understanding by the power of his mind this reflection which had arisen in the mind of the Uadla Uruvela Kassapa, went to Uttara Kuru ; having begged alms there, he took the food (he had received) to the Anotatta lake ; there he took his meal and rested during the heat of the day at the same place. And when the night had elapsed, the Uaila Uruveld Kassapa went to the place where the Blessed One was; having approached him, he said to the 1 One of the supposed seven great lakes in the Himavant. 1 , 20 , 1 . ADMISSION TO THE ORDER OF BHIKKHUS. I 25 Blessed One : ‘It is time, great Samara, the meal is ready. Why did you not come yesterday, great Samara? We have thought of you: “Why does the great Samara not come ?” and your portions of food, both hard and soft, were served up for you.’

¹²¹(Buddha replied): ‘ Did you not think, Kassapa: “Presently my great sacrifice (&c., as above down to:). Well, the great Samara shall not appear here tomorrow ? ”

¹²²‘ Now I understood, Kassapa, by the power of my mind this reflection which had arisen in your mind, and I went to Uttara Kuru; having begged alms there, I took the food to the Anotatta lake; there I took my meal and rested during the heat of the day at the same place.’ Then the Ga?ila Uruvela Kassapa thought: ‘Truly the great Samara possesses high magical powers and great faculties, since he is able to understand by the power of his mind the thoughts of other people. He is not, however, holy like me.’ And the Blessed One ate (&c., as in chap. 16. 2). End of the fifth Wonder.

¹²³At that time the Blessed One had rags taken from a dust heap (of which he was going to make himself a dress). Now the Blessed One thought: ‘Where shall I wash these rags?’ Then Sakka the king of the devas, understanding in his mind the thought which had arisen in the mind of the Blessed One, dug a tank with his own hand, 126 I, 20, 2. and said to the Blessed One: ‘ Lord, might the Blessed One wash the rags here.’ And the Blessed One thought: ‘ What shall I rub the rags upon ?’ Then Sakka the king of the devas, understanding, &c., put there a great stone and said: ‘ Lord, might the Blessed One rub the rags upon this stone.’

¹²⁴And the Blessed One thought: ‘ What shall I take hold of when going up (from the tank)?’ Then a deity that resided in a Kakudha tree, understanding, &c., bent down a branch and said : ‘ Lord, might the Blessed One take hold of this branch when going up (from the tank).’ And the Blessed One thought: ‘ What shall I lay the rags upon (in order to dry them)?’ Then Sakka the king of the devas, understanding, &c., put there a great stone and said: ‘ Lord, might the Blessed One lay the rags upon this stone.’

¹²⁵And when that night had elapsed, the Aadla Uruvela Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘It is time, great Samawa, the meal is ready. What is this, great Samara ? Formerly there was here no tank, and now here is this tank. Formerly no stone was put here; by whom has this stone been put here ? Formerly this Kakudha tree did not bend down its branch, and now this branch is bent down.’

¹²⁶‘ I had rags, Kassapa, taken from a dust heap; and I thought, Kassapa: “ Where shall I wash these rags ?” Then, Kassapa, Sakka the king of the devas, understanding in his mind the thought which had arisen in my mind, dug a tank with his hand and said to me : “ Lord, might the Blessed One wash the I, 20, 7. ADMISSION TO THE ORDER OF BHIKKHUS. 1 27 rags here.” Thus this tank has been dug by the hand of a non-human being. ‘ And I thought, Kassapa : “ What shall I rub the rags upon ?” Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.

¹²⁷‘And I thought, Kassapa : “What shall I take hold of when going up (from the tank)?” Then, Kassapa, a deity, &c. Thus this Kakudha tree has served me as a hold for my hand. ‘ And I thought, Kassapa : “ Where shall I lay the rags upon (in order to dry them) ?” Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.’

¹²⁸Then the Uaila Uruvela Kassapa thought: ‘Truly the great Samara possesses high magical powers and great faculties, since Sakka the king of the devas does service to him. He is not, however, holy like me.’ And the Blessed One ate (&c., as in chap. 16. 2).

¹²⁹And when that night had elapsed, the Ghiila U ruvela Kassapa went to the place where the Blessed One was; having approached him, he announced to the Blessed One that it was time, by saying, ‘ It is time, great Samara, the meal is ready.’ (Buddha replied): ‘ Go you, Kassapa ; I will follow you.’ Having thus sent away the Uadla Uruvela Kassapa, he went to pluck a fruit from the j’ambu tree after which this continent of Uambudipa (the Uambu Island, or India) is named ; then arriving before 1 See about this g-ambu tree, which grows in the forest of Hima- vant, Hardy’s Manual, p. 18 seq. 128 I, 20, 8. Kassapa he sat down in the room where Kassapa’s (sacred) fire was kept l .

¹³⁰Then the Gad la Uruvela Kassapa saw the Blessed One sitting in the fire room; seeing him he said to the Blessed One: ‘ By what way have you come, great Samara ? I have departed before you, and you have arrived before me and are sitting in the fire room.’

¹³¹‘ When I had sent you away, Kassapa, I went to pluck a fruit from the ^ambu tree after which this continent of Gambudlpa is named; then I arrived before you and sat down in the fire room. Here is theambu fruit, Kassapa, it is beautiful, fragrant, and full of flavour; you may eat it, if you like.’ ‘ Nay, great Samara, to you alone it is becoming to eat it; eat it yourself.’ And the Gaila Uruveld Kassapa thought: ‘Truly the great Samara possesses high magical powers and great faculties, since he is able, having sent me away before him, to go and pluck a fruit from the ^ambu tree after which this continent of Gambudlpa is named, and then to arrive before me and to sit down in the fire room. He is not, however, holy like me.’ And the Blessed One ate (&c., as in chap. 16. 2).

¹³²And when that night had elapsed (&c., as in § 7, down to:). Having thus sent away the Gadla Uruveli Kassapa, he went to pluck a fruit from a mango tree growing near the jmmbu tree after which this continent of Gambudlpa is named, &c. He 1 Very probably it is this story in which a similar legend has originated that the Ceylonese tell about Mahinda, the converter of their island ; see Dipavawzsa Xil, 75. I, 20, 12. ADMISSION TO THE ORDER OF BHIKKHUS. 1 29 went to pluck a fruit from an emblic myrobalan tree, &c., from a yellow myrobalan tree growing near the ^ambu tree, &c. He went to the Tava- tizzzsa heaven to pluck a piri/£/£/zattaka (or pari- ^ataka) flower; then arriving before Kassapa he sat down in the fire room. Then the GatWa Uru- veli Kassapa saw (&c., as in § 8).

¹³³‘When I had sent you away, Kassapa, I went to the Tavatizzzsa heaven to pluck a pariiMattaka flower; then I arrived before you and sat down in the fire room. Here is the p&rH/£/zattaka flower, Kassapa; it is beautiful and fragrant; you may take it, if you like.’ ‘ Nay, great Samazza, to you alone it is becoming to keep it; keep it yourself.’ And the Gaila (&c., as in § 9). ‘He is not, however, holy as I am.’

¹³⁴At that time one day the GWilas, who wished to attend on their sacred fires, could not succeed in splitting fire-wood. Now these GWilas thought: ‘ Doubtless this is the magical power and the high faculty of the great Samazza that we cannot succeed in splitting fire-wood.’ Then the Blessed One said to the Gat'Aa Uruvela Kassapa : ‘ Shall the fire-wood be split, Kassapa ?’ ‘ Let it be split, great Samazza.’ Then in a moment the five hundred pieces of fire-wood 1 were split. And the Gafila Uruvela 1 Bigandet (Life of Gaudama, p. 135) translates this passage from the Burmese version: ‘ Gaudama split it in a moment, in five hundred pieces.’ Doubtless the true meaning is, that there were five hundred pieces of wood, one for each of the five hundred GaZilas over whom was Kassapa chief. In the following two stories (§§ 13, 14) we have five hundred sacred fires. [>3l K 13 ° I, 20, 13. Kassapa thought: ‘Truly the great Samawa possesses high magical powers and great faculties, since even the fire-wood splits itself (at his command). He is not, however, holy like me.’

¹³⁵At that time the GWilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&c., as in the preceding story).

¹³⁶At that time the Ghiilas, after having attended on their sacred fires, could not succeed in extinguishing the fires (&c., as above).

¹³⁷At that time in the cold winter nights, in the time between the ashakd festivals , when snow falls, the Chidas plunged into the river Nerasara, and emerged again, and repeatedly plunged into the water and emerged. And the Blessed One created five hundred vessels with burning fire ; at those the Gailas coming out of the river warmed themselves. And the (Gailas thought: ‘ Doubtless this is the magical power and the high faculty of the great 6amaa that these vessels with fire have been caused to appear here.’ And the (raila Uruvela Kassapa thought: ‘Truly the great Samaza possesses high magical powers and great faculties, since he can create such great vessels with fire. He is not, however, holy like me.’

¹³⁸At that time a great rain fell out of season ; and a great inundation arose. The place where the Blessed One lived was covered with water. Then 1 The ashaka festivals, about which accurate details are given in the Grzhya Siitras, were celebrated about the wane of the moon of the winter months marganrsha, taisha, and magha; see Weber, Die vedischen Nachrichten von den Naxatra, II, p. 337, and H. O.’s note on the .STuikhayana Grz'hya, 3, 12, ap. Indische Studien, XV, p. 145. 2 Buddhaghosa explains mandamukhiyo by aggibhSanani. I, 20, 17. ADMISSION TO THE ORDER OF BHIKKHUS. I 3 I the Blessed One thought: ‘ What if I were to cause the water to recede round about, and if I were to walk up and down in the midst of the water on a dust-covered spot.’ And the Blessed One caused the water to recede round about, and he walked up and down in the midst of the water on a dust- covered spot. And the Gadla Uruvelh Kassapa, who was afraid that the water might have carried away the great Samara, went with a boat together with many Gailas to the place where the Blessed One lived. Then the Garila Uruvela Kassapa saw the Blessed One, who had caused the water to recede round about, walking up and down in the midst of the water on a dust-covered spot. Seeing him, he said to the Blessed One : ‘Are you there, great Samara?’ ‘ Here I am, Kassapa,’ replied the Blessed One, and he rose in the air and stationed himself in the boat. And the Gaila Uruvelh Kassapa thought: ‘Truly the great Samara possesses high magical powers and great faculties, since the water does not carry him away. He is not, however, holy like me.’

¹³⁹Then the Blessed One thought: ‘This foolish man will still for a long time think thus: “ Truly the great Samara possesses high magical powers and great faculties; he is not, however, holy like me.” What if I were to move the mind of this Gaila (in order to show him my superiority).’ And the Blessed One said to the Gaila Uruvela Kassapa: ‘You are not holy (araha), Kassapa, nor have you entered the path of Arahatship, nor do you walk in such a practice as will lead you to Arahatship, or to entering the path of Arahatship.’ k 2 132 I, 20,18. Then the Gaiila Uruvela Kassapa prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: ‘ Lord, let me receive the pabbaa and upasampadh ordinations from the Blessed One.’

¹⁴⁰(Buddha replied): ‘You, Kassapa, are chief, leader, foremost, first, and highest of five hundred GWilas; go first and inform them of your intention, and let them do what they think fit.’ Then the GWila Uruvela Kassapa went to those Ghiilas; having gone to them, he said to those Gh./ilas: ‘ I wish, Sirs, to lead a religious life under the direction of the great Samara; you may do, Sirs, what you think fit.’ (The Uadlas replied): ‘We have conceived, Sir, an affection for the great Samara long since ; if you will lead, Sir, a religious life under the great Samara’s direction, we will all lead a religious life under the great Samara’s direction.’

¹⁴¹Then the GWilas flung their hair , their braids, their provisions , and the things for the agnihotra sacrifice into the river, and went to the place where the Blessed One was ; having approached him and prostrated themselves before him, inclining their heads to the feet of the Blessed One, they said to the Blessed One: ‘ Lord, let us receive the pabbah and upasampadi ordinations from the Blessed One.’ 1 Which they had cut off in order to receive the pabbaya ordination, see chap. 12. 3. 2 We are extremely doubtful about the meaning of khrikSa, which Buddhaghosa explains by kharibh&ra. Perhaps it may mean provisions of any description of which each G aila used to keep one khari (a certain dry measure). I, 20, 24. ADMISSION TO THE ORDER OF BHIKKHUS. 1 33 ‘ Come, O Bhikkhus,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these venerable persons received the upa- sampada ordination.

¹⁴²And the dfadla Nadi Kassapa saw the hair, the braids, the provisions, the things for the agni- hotra sacrifice, which were carried down by the river; when he saw that, he became afraid that some misfortune might have befallen his brother. He sent some ffadlas, saying, 1 Go and look after my brother,’ and went himself with his three hundred Uadlas to the venerable Uruveli Kassapa; having approached him, he said to the venerable Uruvela Kassapa : ‘ Now, Kassapa, is this bliss ?’ (Uruvel 4 Kassapa replied): ‘Yes, friend, this is bliss.’

¹⁴³And the Uailas (who had come with Nadi Kassapa (&c., as in § 19).

¹⁴⁴And the Uadla Gaya Kassapa saw (&c., as in § 20); when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some GWilas, saying, ‘ Go and look after my brothers,’ and went himself with his two hundred Gafi las to the venerable Uruvela Kassapa (&c., as above).

¹⁴⁵And the Uadlas (who had come with Gaya Kassapa (&c., as in § 19).

¹⁴⁶1 At the command of the Blessed One the five hundred pieces of fire-wood could not be split and were split, the fires could not be lit up and 1 This is evidently a remark added to the text by a reader or commentator. x 34 I, 21, I. were lit up, could not be extinguished and were extinguished ; besides he created five hundred vessels with fire. Thus the number of these miracles amounts to three thousand five hundred.

¹⁴⁷And the Blessed One, after having dwelt at Uruvela as long as he thought fit, went forth to Gayasisa *, accompanied by a great number of Bhik- khus, by one thousand Bhikkhus who all had been GWilas before. There near Gayd, at Gayasisa, the Blessed One dwelt together with those thousand Bhikkhus.

¹⁴⁸There the Blessed One thus addressed the Bhikkhus: ‘ Everything, O Bhikkhus, is burning. And how, O Bhikkhus, is everything burning ? ‘ The eye, O Bhikkhus, is burning; visible things are burning; the mental impressions based on the eye are burning; the contact of the eye (with visible things) is burning; the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful, that also is burning. With what fire is it burning? I declare unto you that it is burning with the fire of lust, with the fire of anger, with the fire of ignorance ; it is burning with (the anxieties of) birth, decay, death, grief, lamentation, suffering, dejection, and despair.

¹⁴⁹‘ The ear is burning, sounds are burning, &c. .... The nose is burning, odours are burning, &c. 1 According to General Cunningham, Gayasisa (‘the head of Gaya’) is the mountain of Brahmayoni near Gaya. Arch. Rep. Ill, 107. 1 , 21 , 4 - ADMISSION TO THE ORDER OF BHIKKHUS. 1 35 . . . . The tongue is burning, tastes are burning, &c.The body is burning, objects of contact are burning, &c.The mind is burning, thoughts are burning, &c. 1

¹⁵⁰‘ Considering this, O Bhikkhus, a disciple learned (in the scriptures), walking in the Noble Path, becomes weary of the eye, weary of visible things, weary of the mental impressions based on the eye, weary of the contact of the eye (with visible things), weary also of the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful. He becomes weary of the ear (&c., down to ... . thoughts 1 ). Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world.’ When this exposition was propounded, the minds of those thousand Bhikkhus became free from attachment to the world, and were released from the Asavas. Here ends the sermon on ‘ The Burning.’ End of the third Bhi;zavara concerning the Wonders done at Uruvela. 1 Here the same exposition which has been given relating to the eye, its objects, the sensations produced by its contact with objects, &c., is repeated with reference to the ear and the other organs of sense. 136 I, 22 , I.

¹⁵¹And the Blessed One, after having dwelt at Gayasisa as long as he thought lit, went forth to Riagaha, accompanied by a great number of Bhik- khus, by one thousand Bhikkhus who all had been Cfadlas before. And the Blessed One, wandering from place to place, came to Raagaha. There the Blessed One dwelt near Raagaha, in the LaZz 7 zi- vana pleasure garden, near the sacred shrine of SupatizVka .

¹⁵²Then the Magadha king Seniya Bimbisara heard : ‘ The Samazza Gotama Sakyaputta, an ascetic of the Sakya tribe, has just arrived at Rafagaha and is staying near Raagaha, in the Laz'/zivana pleasure garden, near the sacred shrine of Supatiz'z'/za. Of Him the blessed Gotama such a glorious fame is spread abroad : “ Truly he is the blessed, holy, absolute Sambuddha, endowed with knowledge and conduct, the most happy One, who understands all worlds, the highest One, who guides men as a driver curbs a bullock, the teacher of gods and men, the blessed Buddha. He makes known the Truth, which he has understood himself and seen face to face, to this world system with its devas, its Maras, and its Brahmas; to all beings, Samazzas and Brahmazzas, 1 LaZ/^ivana (Sansk. yashivana), literally, ‘ stick forest,’ means a forest consisting of bambus. General Cunningham has the following note about this bambu forest: ‘In 1862, when I was at Rtijgir (i. e. Raagaha), I heard the bambu forest always spoken of as Jaktiban; ... I fixed the position of the bambu forest to the south-west of R&jgir on the hill lying between the hot-springs of Tapoban and old Raagrfha.’ Reports, III, 140. The word we have rendered sacred shrine is ATetiya. 1,22,4- ADMISSION TO THE ORDER OF BHIKKHUS. I 37 gods and men; he preaches that Truth (Dhamma) which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; he proclaims a consummate, perfect, and pure life.” It is good to obtain the sight of holy men (Arahats) like that.’

¹⁵³And the Magadha king Seniya Bimbisara, surrounded by twelve myriads of Magadha Brahmaas and householders , went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. And of those twelve myriads of Magadha Brahmaas and householders some also respectfully saluted the Blessed One and sat down near him; some exchanged greeting with the Blessed One, having exchanged with him greeting and complaisant words, they sat down near him; some bent their clasped hands towards the Blessed One and sat down near him; some shouted out their name and their family name before the Blessed One and sat down near him; some silently sat down near him.

¹⁵⁴Now those twelve myriads of Magadha Brih- maas and householders thought: ‘How now is this? has the great Samara placed himself under the spiritual direction of Uruvela Kassapa, or has Uruvela Kassapa placed himself under the spiritual direction of the great Samara?’ And the Blessed One, who understood in his mind the reflection which had arisen in the minds of those twelve myriads of Magadha Brihmawas and householders, addressed the venerable Uruvela Kassapa 1 The word householder (gahapati) is used here, as is the case not unfrequently, to denote householders of the third caste. Compare Rh. D.’s note on Maha-sudassana Sutta, p. 260. 138 MAHAVAGGA. I, 22, 5. in this stanza : ‘ What knowledge have you gained, O inhabitant of Uruveli, that has induced you, who were renowned for your penances , to forsake your sacred fire? I ask you, Kassapa, this question: How is it that your fire sacrifice has become deserted?’ (Kassapa replied): ‘ It is visible things and sounds, and also tastes, pleasures and woman that the sacrifices speak of ; because I understood that whatever belongs to existence 3 is filth, therefore I took no more delight in sacrifices and offerings 4 5 .’

¹⁵⁵‘ But if your mind, Kassapa (said the Blessed One 6 ), found there no more delight,—either in visible things, or sounds, or tastes,—what is it in the world of men or gods in which 0 your mind, Kassapa, now finds delight? Tell me that.’ (Kassapa replied): ‘ I have seen the state of peace (i. e. Nirvaa) in which the basis of existence (upadhi 3 ) and the obstacles to perfection (ki»- 1 Literally, ‘who is known as emaciate.’ This is said with reference to the mortifications practised by the Gailas or Vana- prasthas. The Mahabharata (III, 1499) uses the same adjective (kma) of a Gaila. Vadano we take for a participle, but it is possible also to read vada no, 1 tell us,’ which Professor Jacobi (Zeitschrift der Deutschen Morg. Ges., XXXIV, p. 187) prefers. Buddhaghosa takes kisakovadano for a compound of kisaka and ovad&na : tSpasanaw ovadako anusasako. 2 The meaning is: The mantras which are recited at the sacrifices contain praises of visible things, &c., and the rewards that are promised to him who offers such sacrifices do not extend beyond that same sphere. 3 The Pali word is upadhi, which is translated by Childers, ‘ substratum of being.’ See our note on chap. g. 2. In this passage upadhi is said to refer to the Khandhas (Buddhaghosa). 4 Here we have the Vedic distinction of greater and smaller sacrifices (yaatayas anduhotayas). 5 The words ‘said the Blessed One’ (ti Bhagava avoia) are probably interpolated from a gloss, as they destroy the metre. 6 Doubtless Buddhaghosa is right in explaining ko by kva. I, 22, 8. ADMISSION TO THE ORDER OF BHIKKHUS. 1 39 ^ana 1 ) have ceased, which is free from attachment to sensual existence, which cannot pass over into another state, which cannot be led to another state; therefore I took no more delight in sacrifices and olferings.’

¹⁵⁶Then the venerable Uruvela Kassapa rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: ‘ My teacher, Lord, is the Blessed One, I am his pupil; my teacher, Lord, is the Blessed One, I am his pupil.’ Then those twelve myriads of Magadha Brahmawas and householders understood: ‘ Uruvela Kassapa has placed himself under the spiritual direction of the great Samara.’ 7, 8. And the Blessed One, who understood in his mind the reflection that had arisen in the minds of those twelve myriads of Magadha Brahma was and householders, preached to them in due course (&c., as in chap. 7, §§ 5, 6, down to:). Just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha Brahmawas and householders with Bimbisara at their head, while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): ‘ Whatsoever is subject to the condition of origination is subject 1 Akiwana here, and elsewhere, used as an epithet of Arahatship, refers to the state of mind in which the kireanas, that is, lust, malice, and delusion (so in the Sawgiti Sutta of the Digha Nikaya), have ceased to be. It is literally ‘being without the somethings,’ which are the things that stand in the way, the obstacles to Buddhist perfection; and Buddhaghosa (in the Su- mangala Vilasini on the passage in the Sawgiti Sutta) explains accordingly kiwfcana by paibodha. 140 MAHAVAGGA. I, 22, 9. also to the condition of cessation.’ One myriad announced their having become lay-pupils.

¹⁵⁷Then the Magadha king Seniya Bimbisara, having seen the Truth (&c.down to) dependent on nobody else for the knowledge of the Teacher’s doctrine, said to the Blessed One: ‘In former days, Lord, when I was a prince, I entertained five wishes ; these are fulfilled now. In former days, Lord, when I was a prince, I wished : “ O that I might be inaugurated as king.” This was my first wish, Lord; this is fulfilled now. “ And might then the holy, absolute Sambuddha come into my kingdom.” This was my second wish, Lord; this is fulfilled now.

¹⁵⁸1 “And might I pay my respects to Him, the Blessed One.” This was my third wish, Lord; this is fulfilled now. “And might He the Blessed One preach his doctrine (Dhamma) to me.” This was my fourth wish, Lord ; this is fulfilled now. “ And might I understand His, the Blessed One’s doctrine.” This was my fifth wish, Lord ; this is fulfilled now. These were the five wishes, Lord, which I entertained in former days when I was a prince ; these are fulfilled now.

¹⁵⁹‘Glorious, Lord! (&c., as in chap. 7. 10, down to:) who has taken his refuge in Him. And might the Blessed One, Lord, consent to take his meal with me to-morrow together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent.

¹⁶⁰Then the Magadha king Seniya Bimbisara, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away. I, 22, 13. ADMISSION TO THE ORDER OF BHIKKHUS. 14I And when the night had elapsed, the Magadha king Seniya Bimbisara ordered excellent food, both hard and soft, to be prepared, and had dinner-time announced to the Blessed One in the words : ‘ It is time, Lord, the meal is ready/ And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and with his /Hvara on entered the city of Rhagaha accompanied by a great number of Bhikkhus, by one thousand Bhikkhus who all had been Gadlas before.

¹⁶¹At that time Sakka the king of the devas, assuming the appearance of a young Brahman, walked in front of the Bhikkhu fraternity with Buddha at its head, singing the following stanzas: ‘ The self-controlled One with the self-controlled, with the former Gadlas, the released One with the released, the Blessed One, gold-coloured like an ornament of sihgl gold b has entered Raagaha. ‘ The emancipated One with the emancipated, with the former Ghiilas, &c. ‘ He who has crossed (the ocean of passion) with them who have crossed (it), with the former Gailas, the released One with the released, the Blessed One, gold-coloured like an ornament of sihgl gold, has entered Rafagaha. ‘ He who is possessed of the ten Noble States 1 2 1 Gold colour is one (the 17th) of the thirty-two lakkhawa which form the characteristics of Buddha as a mahapurisa. 2 The ten ariyav&sas. Buddhaghosa says: dasasu ariyava- sesu vutthav&so. The Sawgiti Sutta gives the ten Noble States, as follows: r. being free from the five bad qualities (paUahga),

¹⁶²being possessed of the six good qualities (Maanga), 3. being guarded in the one thing (ekarakkha), 4. observing four things (^aturapassena), 5. rejecting each of the four false truths (pa- nunna paMeka-saWa), 6. seeking right things (samavayasa- 142 I, 22, X. and of the ten Powers l , who understands the ten Paths of Kamma 2 and possesses the ten (attributes of Arahatship) 3 , the Blessed One, surrounded by ten hundred of followers, has entered RTyagaha.’

¹⁶³The people when they saw Sakka the king of the devas, said : ‘ This youth indeed is handsome; this youth indeed has a lovely appearance; this youth indeed is pleasing. Whose attendant may this youth be?’ When they talked thus, Sakka the king of the devas addressed those people in this stanza : ‘He who is wise, entirely self-controlled, the unrivalled Buddha, the Arahat, the most happy upon earth : his attendant am I.’

¹⁶⁴And the Blessed One went to the palace of the Magadha king Seniya Bimbisara. Having gone there, he sat down with the Bhikkhus who followed him, on seats laid out for them. Then the Magadha king Seniya Bimbisdra with his own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at dhesana), 7. having pure aims (anavila-sawzkappa), 8. being full of ease (passaddhakaya-sawzkhara), 9. being emancipated in heart (suvimuttaitta), 10. being emancipated in ideas (suvi- muttapawiia). The Sawgiti then further enlarges on the meaning of each of these ten. 1 The ten Balas, which are ten kinds of knowledge (nana); see Burnous, Lotus, p. 781 and following, and compare Gataka I, 78. 2 Buddhaghosa explains dasadhammavidft by dasakammapatha- vidfi. 3 Buddhaghosa explains dasabhi <Pupeto by supplying ase- khehi dhammehi. The first eight of the ten asekhft dhamma consist in the full perfection of sammadiMi (right belief) and the other categories enumerated in the formula of the Noble Eightfold Path; the ninth and tenth are the perfection of sammfmaa (right knowledge) and sammavimutti (right emancipation). I, 22, 18. ADMISSION TO THE ORDER OF BHIKKHUS. 1 43 its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him.

¹⁶⁵Sitting near him the Magadha king Seniya Bimbisara thought: ‘ Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible for all people who want (to see him), by day not too crowded, at night not exposed to much noise and alarm, clean of the smell of people, hidden from men, well fitted for a retired life V

¹⁶⁶And the Magadha king Seniya Bimbisara thought: ‘There is the Veuvana , my pleasure garden, which is not too far from the town and not too near, suitable for going and coming.(&c., down to a retired life). What if I were to make an offering of the Veuvana pleasure garden to the fraternity of Bhikkhus with the Buddha at its head?’

¹⁶⁷And the Magadha king Seniya Bimbisara took a golden vessel (with water in it, to be poured over the Buddha’s hand); and dedicated (the garden) to the Blessed One (by saying), ‘ I give up this Veuvana pleasure garden, Lord, to the fraternity of Bhikkhus with the Buddha at its head.’ The Blessed One accepted the hrhma (park). Then the Blessed One, after having taught, incited, animated, and gladdened the Magadha king Seniya 1 The site of the Veuvana (‘bambu forest’) near Ragagaha has not yet been discovered. ‘ It must have occupied about the position where the ancient basements, marked K. K. K. and G. in Cunningham’s map of Ragugrha (pi. xiv, Reports, vol. i), were found by him’ (Rh. D., ‘Buddhism,’ p. 62 note). 144 I, 23, 1. Bimbis&ra by religious discourse, rose from his seat and went away. And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘ I allow you, O Bhik- khus, to receive the donation of an arima (a park).’

¹⁶⁸At that time Sa»^iaya, a paribbiaka (wandering ascetic), resided at Raagaha with a great retinue of paribbaakas, with two hundred and fifty paribbaakas. At that time Sariputta and Moggallana (two young Brahmawas) led a religious life as followers of Saaya the paribbiaka; these had given their word to each other: 1 He who first attains to the immortal (amata, i.e. Nirvdwa) shall tell the other one.’

¹⁶⁹Now one day the venerable Assai in the forenoon, having put on his under-robes, and having taken his alms-bowl, and with his /£ivara on, entered the city of Riagaha for alms; his walking, turning back, regarding, looking, drawing (his arms) back, and stretching (them) out was decorous ; he turned his eyes to the ground, and was dignified in deportment. Now the paribbaaka S&riputta saw the venerable Assai, who went through Rafagaha for alms, whose walking, &c., was decorous, who kept his eyes on the ground, and was dignified in deportment. Seeing him he thought: ‘ Indeed this person is one of those Bhikkhus who are the worthy ones (Arahats) in the world, or who have entered the path of Arahat- ship. What if I were to approach this Bhikkhu and I, 23, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I45 to ask him: “In whose name, friend,have you retired from the world? Who is your teacher? Whose doctrine do you profess?’”

¹⁷⁰Now the paribMaka Sariputta thought: ‘This is not the time to ask this Bhikkhu; he has entered the interior yard of a house, walking for alms. What if I were to follow this Bhikkhu step by step, according to the course recognised by those who want something V And the venerable Assai, having finished his alms-pilgrimage through Ra^'agaha, went back with the food he had received. Then the paribbaaka Siriputta went to the place where the venerable Assail was; having approached him, he exchanged greeting with the venerable Assai; having exchanged with him greeting and complaisant words, he stationed himself at his side; standing at his side the paribbaaka S&riputta said to the venerable Assai: ‘Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess 2 ?’

¹⁷¹(Assafi replied): ‘ There is, friend, the great Samaa Sakyaputta, an ascetic of the Sakya tribe; in His, the Blessed One’s, name have I retired from the world ; He, the Blessed One, is my teacher; and His, the Blessed One’s, doctrine do I profess.’ 1 This seems to us the meaning of atthikehi upa.nna.ta.rn magga m. Sariputta followed Assai as suppliants are accustomed to follow their proposed benefactor till a convenient season arrives for preferring their request. 2 The same words as are put in the mouth of Upaka, when addressing the Buddha, above, chap. 6, § 7 (and see below, § 6). [13] L 146 I, 23 . 5 - ‘And what is the doctrine, Sir, which your teacher holds, and preaches to you?’ ‘ I am only a young disciple, friend; I have but recently received the ordination; and I have newly adopted this doctrine and discipline. I cannot explain to you the doctrine in detail; but I will tell you in short what it means.’ Then the paribbaaka Sdriputta said to the venerable Assai: ‘ Well, friend, tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter ?’

¹⁷²Then the venerable Assatp pronounced to the paribbaaka Sariputta the following text of the Dhamma: * Of all objects which proceed from a , cause, the Tathagata has explained the cause, and He has explained their cessation also; this is the doctrine of the great Samara .’ And the paribbavaka Sariputta after having heard this text obtained the pure and spotless Eye of the Truth (that is, the following knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’ (And he said): ‘ If this alone be the Doctrine (the Dhamma), now you have reached up to the state where all sorrow ceases (i. e. Nirviza), (the state) which has remained unseen 1 This famous stanza doubtless alludes to the formula of the twelve Nidanas (see chap. x. 2) which explains the origination and cessation of what are called here ‘dhamma hetuppabhava.’ Hetu and papaya (the word so frequently used in the formula of the Nidanas) are nearly synonymous. Colebrooke (Life and Essays, vol. ii. p. 419) says that the Bauddhas distinguish between hetu, ‘proximate cause,’ and papaya (pratyaya), ‘concurrent occasion; ’ but, in practical use, this slight difference of meaning, if it really existed, has but little weight attached to it. I, 24, 1. ADMISSION TO THE ORDER OF BHIKKHUS. I47 through many myriads of Kappas (world-ages) of the past.’

¹⁷³Then the paribbaaka Sari putta went to the place where the paribbaaka Moggallana was. And the paribba£'aka Moggallana saw the paribbagaka Sariputta coming from afar; seeing him he said to the paribbagaka Sariputta: ‘ Your countenance, friend, is serene ; your complexion is pure and bright. Have you then really reached the immortal, friend ?’ ‘Yes, friend, I have attained to the immortal.’ ‘And how, friend, have you done so ?’ 7-9. ‘ I saw, friend, the Bhikkhu Assagi who went through Rdagaha for alms (&C. 1 , down to:); “But I will tell you in short what it means.” “‘Tell me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; why do you make so much of the letter ?”

¹⁷⁴‘Then, friend, the Bhikkhu Assajd pronounced the following Dhamma sentence : “ Of all objects which proceed from a cause, the Tathagata has explained the cause, and He has explained their cessation also ; this is the doctrine of the great Samara.’” And the paribbagaka Moggallana, after having heard (&c., as in § 5, down to the end).

¹⁷⁵Then the paribbafaka Moggallana said to the paribbaaka Sariputta : ‘ Let us go, friend, and join 1 See §§ 2-4. Instead of ‘ The paribba§-aka Sariputta,’ of course, the pronoun of the first person is to be read; instead of ‘ The venerable Assai ’ read, ‘ The Bhikkhu Assagi; ’ and further, the vocative ‘Friend’ (Ivuso), addressed to Moggallana, is inserted three or four times in the course of this narration. L 2 148 I, 24, 2. the Blessed One; that He, the Blessed One, may be our teacher.’ (S&riputta replied): ‘ It is on our account, friend, that these two hundred and fifty paribbaakas live here (as followers of Sa%"aya), and it is we whom they regard; let us first inform them also of our intention; then they may do what they think fit.’ Then S&riputta and MoggaMna went to the place where those paribbaakas were; having approached them, they said to the paribbaakas : ‘ Friends, we are going to join the Blessed One; that He, the Blessed One, may be our teacher.’ (The paribbafakas replied): ‘ It is on your account, Sirs, that we live here, and it is you whom we regard ; if you, Sirs, are about to place yourselves under the spiritual direction of the great Samara, we all will place ourselves also under the spiritual direction of the great Samara.’

¹⁷⁶Then Sariputta and Moggallana went to the place where the paribbagaka Sangaya was; having approached him, they said to the paribbagaka Sau- gaya : ‘Friend, we are going to join the Blessed One ; that He, the Blessed One, may be our teacher.’ (Sawaya replied): ‘Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).’ And a second time Siriputta and Moggallana said, &c. And a third time Sariputta and Moggall&na said, &c. (And a third time he replied): ‘Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).’

¹⁷⁷But Sariputta and Moggallana took with them those two hundred and fifty paribbaakas and went to the Veuvana. But the paribbagaka Sangaya I, 24,3. ADMISSION TO THE ORDER OF BHIKKHUS. 1 49 began, on the spot, to vomit hot blood from his mouth l . And the Blessed One saw them, Sariputta and Moggallana, coming from afar; on seeing them he thus addressed the Bhikkhus : ‘ There, O Bhikkhus, two companions arrive, Kolita and Upatissa ; these will be a pair of (true) pupils, a most distinguished, auspicious pair.’ When 3 (Sariputta and Moggallana), who had reached emancipation in the perfect destruction of the substrata (of existence), which is a profound subject accessible only to knowledge, came to the Veuvana, the Teacher, who saw them, foretold about 1 The later Burmese and Chinese works translated by Bigandet (Life of Gaudama, p. 152) and by Beal (Romantic Legend, p. 330) add that he died. This is not in the Pali text, and the Sinhalese account given by Hardy (Manual, p. 197) is directly opposed to that statement. 2 Upatissa was called Sariputta after his mother (‘ The Son of Slri ’); Kolita had the family name Moggallana (compare Beal, Romantic Legend, pp. 324, 331). The name Upatissa occurs in Asoka’s well-known edict which has been found at Bairat. The king there quotes ‘ The Question of Upatissa ’ among the texts, the study of which he recommends to the brethren and sisters of the fraternity and to the laymen of either sex. This very probably refers to the dialogue between Assai and Sariputta. 3 As to this repetition of what had been related before, comp, the note on chap. 15. 6, 7. The words from gambhire down to upadhisarakhaye form a floka. This is one of several instances where an older passage in verse, and probably first composed in some nearly related dialect, appears in the Pali Piakas in prose. It is this which explains the extraordinary grammatical construction of the first seven words. Compare Rh. D.’s note on the similar instance at Maha-parinibMna Sutta V, 62. The exclamation put into the mouth of S&riputta, and afterwards of Moggallana (above, chap. 23, §§ g, 10), ought also, perhaps, to be included in the same category. I, 24, 4. *5° them: ‘ These two companions who are now coming— Kolita and Upatissa—these will be a pair of (true) pupils, a most distinguished, auspicious pair.’

¹⁷⁸Then Sariputta and Moggallina went to the place where the Blessed One was; having approached him, they prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: ‘Lord, let us receive the pabbayyi and upasampada ordinations from the Blessed One.’ ‘ Come, O Bhikkhus,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these venerable persons received the upasampada ordination.

¹⁷⁹At that time many distinguished young Maga- dha noblemen led a religious life under the direction of the Blessed One. The people were annoyed, murmured, and became angry (saying), ‘ The Samara Gotama causes fathers to beget no sons; the Samazza Gotama causes wives to become widows; the Samazza Gotama causes families to become extinct. Now he has ordained one thousand Cadlas, and he has ordained these two hundred and fifty paribbayakas who were followers of Sazzyaya; and these many distinguished young Magadha noblemen are now leading a religious life under the direction of the Samazza Gotama.’ And moreover, when they saw the Bhikkhus, they reviled them in the following stanza : ‘ The great Samazza has come to Giribbaya (i. e. Rayagaha) of the Magadha people, leading with him all the followers of Sazzyaya; who will be the next to be led by him?’

¹⁸⁰Some Bhikkhus heard those people that were 1,25,1. ADMISSION TO THE ORDER OF BHIKKHUS. X 5 I annoyed, murmured, and had become angry ; these Bhikkhus told this thing to the Blessed One. (He replied): ‘ This noise, O Bhikkhus, will not last long; it will last only seven days; after seven days it will be over. And if they revile you, O Bhikkhus, in this stanza: “ The great Samara has come, &c.,” you should reply to the revilers in the following stanza : “ It is by means of the true doctrine that the great heroes, the Tath&gatas, lead men. Who will murmur at the wise, who lead men by the power of the Truth?’”

¹⁸¹At that time the people, when seeing the Bhikkhus, reviled them in the following stanza: ‘ The great Sama#a has come, See.’ Then the Bhikkhus replied to the revilers in the following stanza: ‘ It is by means of the true doctrine, &c.’ Then the people understood: ‘ It is by truth, and not by wrong, that the Sakyaputtiya Samaras lead menand thus that noise lasted only seven days, and after seven days it was over. Here ends the narration of the ordination of S&riputta and Moggallana. End of the fourth Bhaavara. 25 k

¹⁸²At that time some Bhikkhus, as they had no upapayas (preceptors) and received no exhorta- 1 The chief object of the first book being to discuss the regulations for the upasampada ordination, at which the preceptor 152 I, 25, 2. tion and instruction, went on their rounds for alms wearing improper under and upper garments (or, wearing their under and upper garments improperly), and in an improper attire. While people were eating, they held out their alms-bowls in which were leavings of food k over the hard food (which the people were eating), and held them out over soft food, and held them out over savoury food, and held them out over drinks. They asked for soup and boiled rice themselves, and ate it; in the dining halls they made a great and loud noise.

¹⁸³The people were annoyed, murmured, and became angry (saying), ‘ How can the Sakyaputtiya Samaras go on their rounds for alms wearing improper under and upper garments, .... (&c., as in § i, down to drinks)? How can they make so great and loud a noise in the dining halls ? They behave like Brdhmazzas at the dinners given to them.’

¹⁸⁴Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. Those Bhikkhus who were moderate, frugal, modest, con- (upaMya) of the candidate has a principal part, the text now goes on to relate the institution of the office and up &ggh ay as, and to explain the mutual duties incumbent on upaMyas and pupils (saddhivihSrikas). 1 Buddhaghosa has the following note on uttiZZapatta: ‘uttiZZa- pattan ti piiZaya £araakapattaw, tasmiw hi mantissa uiZZ/^asaw- wino (this word is spelt so in the Paris MS. as well as in the Berlin MS. of the Samanta Pasadika; the usual spelling is \ikkh\tthz.), tasma uttiZZapattan ti vuttawz. athava uZZ/^ahitvi pattaw upani- mentiti evam ettha attho daZZiabbo.’ We take the word, as the former of Buddhaghosa’s two explanations implies, for a composition of wkkh'Uthz.. For the conversion of palatal consonants into dentals, see E. Kuhn, Beitrage zur Pali-Grammatik, p. 36, and on the use of the word compare Trenckner’s Milinda Pawho, pp. 2x, 214. I, 25, 6. ADMISSION TO THE ORDER OF BHIKKHUS. I 53 scientious, anxious for training, were annoyed, murmured, and became angry: 1 How can the Bhikkhus go on their rounds for alms wearing improper under and upper garments, &c. ? How can they make so great and loud a noise in the dining halls ? ’

¹⁸⁵These Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘ Is it true, O Bhikkhus, that some Bhikkhus go on their rounds, .... (&c., down to), that they make a great and loud noise in the dining halls ?’ ‘ It is true, Lord.’

¹⁸⁶Then the Blessed Buddha rebuked those Bhikkhus: ‘It is improper, O Bhikkhus, what these foolish persons are doing, it is unbecoming, indecent, unworthy of Samaras, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, go on their rounds, See. ? How can they make so great and loud a noise in the dining halls ? This will not do, O Bhikkhus, for converting the unconverted, and for augmenting the number of the converted; but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted being estranged.’

¹⁸⁷And the Blessed One rebuked those Bhikkhus \ in many ways, spoke against unfrugality, ill-nature, \ immoderation, insatiableness, delighting in society, I and indolence; spoke in many ways in praise of \ frugality, good-nature, of the moderate, contented, who have eradicated (sin), who have shaken off (sin), of the gracious, of the reverent, and of the energetic. And having delivered before the Bhikkhus a religious 154 I> 25, 7 - discourse in accordance to, and in conformity with these subjects, he thus addressed the Bhikkhus: ‘ I prescribe, O Bhikkhus, (that young Bhikkhus choose) an uaggk&ya (or preceptor). ‘ The upaMya, O Bhikkhus, ought to consider the saddhiviharika (i.e. pupil) as a son; the saddhiviharika ought to consider the upa^- gh §.ya as a father. Thus these two, united by mutual reverence, confidence, and communion of life, will progress, advance, and reach a high stage in this doctrine and discipline.

¹⁸⁸‘And let them choose, O Bhikkhus, an upa^- gha ya in this way : Let him (who is going to choose an aaggkaya) adjust his upper robe so as to cover one shoulder, salute the feet (of the intended upajf- ghaya), sit down squatting, raise his joined hands, and say: “Venerable Sir,be my upaggi&ya; venerable Sir, be my upaMya; venerable Sir, be my upa^^dya.” (If the other answer): “ Well,” or, “Certainly,” or, “Good,” or, “All right,” or, “Carry on (your work) with friendliness (towards me),” or should he express this by gesture (lit. by his body), or by word, or by gesture and word, then the npag- ^aya has been chosen. If he does not express this by gesture, nor by word, nor by gesture and word, the upaMya has not been chosen.

¹⁸⁹‘The saddhiviharika, O Bhikkhus, ought to observe a strict conduct towards his apagghaya. And these are the rules for his conduct: Let him arise betimes, and having taken off his shoes 1 and adjusted his upper robe so as to cover one shoulder, 1 If he had put on shoes for having a walk early in the morning or for keeping his feet clean (Buddhaghosa). I, 25, 10. ADMISSION TO THE ORDER OF BHIKKHUS. 1 55 let him give (to the upagg'Mya) the teeth-cleanser and water to rinse his mouth with. Then let him prepare a seat (for the upaMya). If there is rice- milk, let him rinse the jug and offer the rice-milk (to the upagMya). When he has drunk it, let him give water (to the upajAya), take the jug, hold it down, rinse it properly without (damaging it by) rubbing, and put it away. When the u p a.ggh a y a has risen, let him take away the seat. If the place is dirty, let him sweep the place.

¹⁹⁰‘If the upaMya wishes to go into the village, let (the saddhiviharika) give (to the upa^- gh& ya) his under garment, take (from him) his second under garment (i.e. his house-dress?), give him his girdle, lay the two upper garments upon each other 1 and give them (to the upajMya), rinse the alms-bowl, and give it him with some water in it. If the upaMya wishes (to go with) an attendant Bhikkhu, let him put on his under garment so as to conceal the three circles (viz. the navel and the two knees) and as to cover the body all around; then let him put on his girdle, lay the two upper garments upon each other and put them on, tie the knots, take his alms-bowl, after having it rinsed, and follow the upa^/^dya as his attendant. Let him not go too far (from the upazMya) nor too near. Let him take (from the upaMya) what has been put into his alms-bowl .

¹⁹¹‘When the up &ggh aya speaks, let (the sad- 1 Buddhaghosa explains sagunam katva by ekato katva. 2 According to Buddhaghosa the meaning of these words is: If the alms-bowl of the upaMya has become too heavy or hot by the food put into it, the saddhiviharika ought to take it and give his own bowl to the upaMya. MAI-IAVAGGA. I, 25, u. 156 dhiviharika) not interrupt him. If the upa^- gh &ya is in danger of committing an offence by the words he says, let (the saddhiviharika) keep him back. When (the upagsaya) turns back (from his alms-pilgrimage), let the saddhiviharika go back (to the Vihara) before (the upa^/zaya), prepare a seat, get water for the washing of his feet, a foot-stool, and a towel ; then let him go to meet the upaj’ - - ^aya, take his bowl and his robe, give him his second under garment (his house-dress ?), and take his under garment. If the robe (of the upaggiaya.) is wet with perspiration, let him dry it a while in a hot place, but let him not leave the robe in a hot place. Let him fold up the robe. When folding up the robe, let him fold it up so as to leave (every day) four inches (more than the day before) hanging over at the corners, in order that no fold may arise in the middle of it . Let him .... the girdle . If there is any food received in the alms-bowl, and the upaMya desires to eat it, let him give water (to the upa ggh ay a) and then offer him the food.

¹⁹²‘ Let him offer to the upa^/zaya (water) to drink. When the upaMya has finished his meal, let (the saddhiviharika) give him water, take his alms-bowl, hold it down, rinse it properly without (damaging it by) rubbing, pour the water out, and dry (the bowl) a while in some hot place, but let 1 See Chap. 6. 11, with the note. 2 I. e. in order that the folds might not fall upon the same place every day, and the robe might be worn out at that place (Buddha- ghosa). 3 The Pali text is : ‘ Obhoge kayabandhanaw katabbam.’ Bud- dhaghosa’s note runs as follows: ‘Kayabandhanazw sazrcgharitvd (read sawharitva) /dvarabhoge pakkhipitva Zapetabbaw.’ We do not venture to offer any conjectures as to the meaning of this passage. I, 25, 12. ADMISSION TO THE ORDER OF BHIKKHUS. 157 him not leave the bowl in the hot place. Let him put away the alms-bowl and the robe. When he puts away the alms-bowl, let him do so holding the alms-bowl with one hand, and first feeling with the other hand under the bed or under the chair (where he is going to put the bowl), and let him not put the bowl on the bare ground. When he hangs up the robe, let him take the robe with one hand and stroke with the other hand along the bambu peg or rope on which the robe is to be hung up, and hang up the robe so that the border is turned away from him (and turned to the wall), and the fold is turned towards him. When the upaMya has risen, let him take away the seat and put away the water for the washing of the feet, the foot-stool, and the towel \ If the place is dirty, let him sweep the place.

¹⁹³‘If the upaggiaya. wishes to bathe, let him prepare a bath. If he wants cold water, let him get cold water; if he wants hot water, let him get hot water. If the upa.ggka.ya. wishes to go to the ^antighara 1 2 , let (the saddhiviharika) knead the powder , moisten the clay , take up the chair belonging to the ^antaghara, follow the upag- gh &ya from behind, give him the chair, take his 1 See Chap. 6. xi, with the note. 2 A ^antaghara (Sansk. yantragrz'ha, according to Dr. Biihler’s conjecture) is a bathing-place for hot sitting baths. See Aullavagga Y, 14, 3 ; VIII, 8; Kuhn’s Zeitschrift fur vergleichende Sprachf., XXV, 323. 3 It is first moistened by water and then kneaded into lumps (Buddhaghosa),—no doubt to be rubbed over the person who is bathing. 4 The face was besmeared with moistened clay in order to protect it from the heat. See ATullavagga V, 14, 3. X58 MAHAVAGGA. I, 25, 13. robe and put it aside, give him the powder and the clay. If he is able , let him also enter theantd- ghara. When he is going to enter the ^anta- ghara, let him besmear his face with clay, cover himself from before and behind, and thus enter the ^antdghara.

¹⁹⁴‘ Let him not sit down so as to encroach on senior Bhikkhus, nor let him dislodge junior Bhik- khus from their seats. Let him wait upon the upagvfcdya in theantdghara. When he is going to leave the ^antaghara, let him take up the chair belonging to the ^antdghara, cover himself from before and behind, and thus leave the ^antaghara. Let him wait upon the uagghaya also in the water. When he has bathed, let (the saddhiviharika) go out of the water first, let him dry his own body, put on his dress, then wipe off the water from his upag- £~AAya’s body, give him his under garment and his upper garment, take the chair belonging to thean- tdghara, go before the upagghaya, prepare a seat for him, and get water for the washing of his feet, a foot-stool, and a towel . Let him offer to the upa^- ^dya (water) to drink.

¹⁹⁵‘If (the upaggvdya) likes being called upon to deliver a discourse, let him call upon (the upagghaya to do so). If (the upagghaya) likes questions being put to him, let him put questions (to the upagghaya). ‘ If the Vihdra, in which the upagghaya dwells, is dirty, let him clean that Vihdra, if he is able to do so. When cleaning the Vihdra, let him first take away the alms-bowl and the robe (of the upagghaya) 1 I. e. if he is not prevented by indisposition (Buddhaghosa). 2 See Chap. 6.11, with the note. I, 25, 16. ADMISSION TO THE ORDER OF BHIKKHUS. I 59 and lay them aside. Let him take away the mat and the sheet 1 and lay them aside. Let him take away the mattress and the pillow and lay them aside.

¹⁹⁶‘ Let him turn down the bed, take it away properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. Let him turn down the chair, take it away properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. Let him take away the supporters of the bed 2 and put them aside. Let him take away the spitting-box and put it aside. Let him take away the board to recline on 3 4 and put it aside. Let him take away the carpet, after having noticed how it was spread out, and put it aside. If there are cobwebs in the Vihara, let him remove them as soon as he sees them. Let him wipe off the casements 1 and the corners of the room. If a wall which is coated with red chalk, is dirty, let him moisten the mop, wring it out, and scour the wall. If the floor is coated black and is dirty, let him moisten the mop, wring it out, and scour the floor. If the floor is not blacked, let him sprinkle it with water and scrub it in order that the Vihira may not become dusty. Let him heap up the sweepings and cast them aside.

¹⁹⁷‘Let him bask the carpet in the sunshine, clean it, dust it by beating, take it back, and spread it out as it was spread before. Let him put the supporters of the bed in the sunshine, wipe them, 1 See VIII, 16, 3. 4. 2 The bedstead rested on movable supporters. See Zullavagga VI, 2, 5 - 3 See .Sullavagga VI, 20, 2. 4 See the Samanta PasadM, ap. Minayeff, Pratimoksha, p. 87. 160 mahAvagga. i, 25,17. take them back, and put them in their place. Let him put the bed in the sunshine, clean it, dust it by beating, turn it down, take it back properly without rubbing it (against the floor) and without knocking it against door and doorpost, and put it in its place. Let him put the chair in the sunshine, &C. 1 Let him put mattress and pillow in the sunshine, clean them, dust them by beating, take them back, and lay them out as they were laid out before. Let him put the mat and sheet in the sunshine, &C. 1 Let him put the spittoon in the sunshine, wipe it, take it back, and put it in its place. Let him put in the sunshine the board to recline on, &C. 1

¹⁹⁸‘ Let him put away the alms-bowl and the robe. When he puts them away (&c., as in § 11, down to:), and hang up the robe so that the border is turned away from him and the fold is turned towards him.

¹⁹⁹‘ If dusty winds blow from the East, let him shut the windows on the East. If dusty winds blow from the West, let him shut the windows on the West, &c. 2 If it is cold weather, let him open the windows by day and shut them at night. If it is hot weather, let him shut the windows by day and open them at night.

²⁰⁰‘If the cell is dirty, let him sweep the cell. If the store-room is dirty, let him sweep the storeroom. If the refectory, &c. If the fire room, &c. If the privy is dirty, let him sweep the privy. If there is no drinkable water, let him provide drinkable water. If there is no food, let him provide food. If there is no water in the waterpot for rinsing the mouth with, let him pour water info the pot. 1 As in the preceding clause. 2 The same for North and South. I, 25, 21 . ADMISSION TO THE ORDER OF BHIKKHUS. l6l

²⁰¹‘If discontent has arisen within the upag- ghayas heart, let the saddhiviharika appease him , or cause him to be appeased (by another), or compose him by religious conversation. If indecision has arisen in the npaggkaya’s mind, let the saddhiviharika dispel it, or cause it to be dispelled, or compose him by religious conversation. If the upaggk&ya takes to a false doctrine, let the saddhiviharika discuss it, or cause another to discuss it, or compose (the upaMya) by religious conversation.

²⁰²‘If the upaj’^aya is guilty of a grave offence, and ought to be sentenced to parivasa discipline , let the saddhiviharika take care that the Samgha sentence the apagghaya to parivasa discipline. If the u p aggh ay a ought to be sentenced to recommence his penal discipline, let the saddhiviharika take care that the Sawgha may order the upa^- gh &ya to recommence his penal discipline. If the manatta discipline ought to be imposed on the upaMya, let the saddhiviharika take care that the Sawgha impose the manatta discipline on the apaggkaya. If the apaggkaya is to be rehabilitated (when his penal discipline has been duly undergone), let the saddhiviharika take care that the Samgha rehabilitate the apaggkaya. 1 Literally, make it (the discontentedness) clear. Buddhaghosa reads vftpakdsetabbo vfipakas&petabbo, which he explains thus: ‘ vfipakasetabbo means, “ Let (the saddhiviharika) lead him to another place;” vupakasapetabbo means,“Let him tell another Bhikkhu to take the Thera and go with him elsewhere.” ’ 2 The second and third books of the A'ullavagga contain a detailed explanation of parivasa and of the other technical terms contained in this paragraph. [13] M 162 I, 25, 22.

²⁰³‘If the Sawgha wishes to proceed against the upajMya by the tajaniyakamma , or the nissaya, or the pabb&^aniyakamma, or the pais&razziyakamma, or the ukkhepaniyakam- ma, let the saddhiviharika do what he can in order that the Sawgha may not proceed against the upa^-Mya or may mitigate the proceeding. Or if the Sawgha has instituted a proceeding against him, the taaniyakamma, &c., or the ukkhepaniya- kamma, let the saddhivih&rika do what he can in order that the upaMya may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Samgha. may revoke its sentence.

²⁰⁴‘If the robe of the upaggi&ya must be washed, let the saddhivih&rika wash it or take care that the u paggAaya’s robe is washed. If a robe must be made for the upagghaya, let the saddhivihdrika make it or take care that the upaMya's robe is made. If dye must be boiled for the upaggh&ya, &c. If the robe of the upa^- gk &ya must be dyed, &c. When he dyes the robe, let him dye it properly and turn it whenever required, and let him not go away before the dye has ceased to drop.

²⁰⁵‘ Let him not give his alms-bowl to any one without the permission of his upaMya. Let him not accept an alms-bowl from any one else without the permission of his apagghaya. Let him not give his robe to any one else, &c. Let him not accept a robe from any one else ; let him not give articles 1 The discussion about the taaniyakamma and the other disciplinary proceedings alluded to in this paragraph is given in the first book of the A'ullavagga. I, 26, 1. ADMISSION TO THE ORDER OF BHIKKHUS. 1 63 (required for a Bhikkhu) to any one else; let him not receive (such) articles from any one else ; let him not shave the hair of any one else ; let him not have his hair shaven by any one else; let him not wait upon any one else ; let him not have done service by any one else; let him not execute commissions for any one else ; let him not have commissions executed by any one else ; let him not go with any one else as his attendant; let him not take any one else with him as his attendant; let him not carry any one’s food received by him in alms (to the Vih&ra); let him not have the food received by himself in alms carried by any one (to the Vih&ra) without the permission of his upaj^/fcaya. Let him not enter the village, or go to a cemetery, or go abroad on journeys without the permission of his upagfaya. If his upapaya is sick, let him nurse him as long as his life lasts, and wait until he has recovered.’ End of the duties towards an upa^/^aya.

²⁰⁶‘The upaMya, O Bhikkhus, ought to observe a strict conduct towards his saddhiviharika. And these are the rules for his conduct: Let the upaMya, O Bhikkhus, afford (spiritual) help and furtherance to the saddhiviharika by teaching, by putting questions to him, by exhortation, by instruction. If the upaMya has an alms-bowl and the saddhivihirika has not, let the upa^/jaya give the alms-bowl to the saddhiviharika or take care M 2 164 MAHAVAGGA. I, 2 6 , 2. that the saddhivih&rika gets an alms-bowl. If the upaMya has a robe and the saddhivih&rika has not, let the upaMya give the robe, &c. If the upaAaya has the articles (required for a Bhikkhu) and the saddhivihirika has not, &c. 2-6. ‘If the saddhiviharika is sick, let (the upaMya) arise betimes and give him the teeth - cleanser and water to rinse his mouth with. Then let him prepare a seat (for the saddhiviharika). If there is rice-milk (&c., as in chap. 25. 8, 9, down to :), and give it him with some water in it. When he expects: “ Now he must be about to return,” let him prepare a seat, get water for the washing of his feet (&c., as in chap. 25. 10-13 k down to :). Let him offer to the saddhivihirika water to drink. 7-10. ‘If the Vihira in which the saddhivihi- rika dwells, is dirty (&c., as in chap. 25. 14-22).

²⁰⁷‘If the robe of the saddhiviharika must be washed, let the upa^^dya tell the saddhiviharika: “Thus must you wash your robe,” or let him take care that the saddhivihirika’s robe is washed. If a robe must be made for the saddhi- vih&rika, let the upaMya tell the saddhiviharika: “Thus must you make the robe,” or let him take care that the saddhivihdrika’s robe is made. If dye must be boiled for the saddhivi- hirika, &c. If the robe of the saddhiviharika must be dyed, let the upaMya tell, &c. When he dyes the robe, let him dye it properly, and turn it whenever required, and let him not go away before the dye has ceased to drop. If the saddhi vihirika 1 Instead of, ‘ Follow the upaMya from behind’ (chap. 25.12), read here, ‘ Go (with the saddhiviharika).’ I, 27, 1. ADMISSION TO THE ORDER OF BHIKKHUS. 165 is sick, let him nurse him as long as his life lasts, and wait until he has recovered.’ End of the duties towards a saddhiviharika.

²⁰⁸At that time the saddhivihirikas did not observe a proper conduct towards their u pa^/^ayas. The moderate Bhikkhus 1 were annoyed, murmured, and became angry, saying, ‘ How can the saddhi- viharikas not observe a proper conduct towards their upa^/kiyas ? ’ These Bhikkhus told this thing to the Blessed One. (Then Buddha questioned the Bhikkhus): ‘ Is it true, O Bhikkhus, that the saddhiviharikas do not observe a proper conduct towards their upajf- ^Vzayas ?’ (They replied): ‘ It is true, Lord.’ Then the blessed Buddha rebuked those Bhikkhus : ‘How can the saddhi vihirikas, O Bhikkhus, not observe a proper conduct towards their upa^/ziyas?’ Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus : ‘Let a saddhiviharika, O Bhikkhus, not forbear to observe a proper conduct towards 1 We believe that the words ‘The moderate Bhikkhus’ are intended here and throughout the whole work as an abbreviation of the fuller phrase, ‘Those Bhikkhus who were moderate, frugal, modest, conscientious, anxious for training’ (chap. 25. 3). 2 All this is an abbreviation of what has been given at full length in chap. 25. 4-6. I, 27, 2. 166 his upaMya. He who does not observe it, is guilty of a dukkaa 1 offence.’

²⁰⁹Notwithstanding this, they did not observe a proper conduct. They told this thing to the Blessed One. ‘I ordain, O Bhikkhus, to turn away (a saddhi- viharika) who does not observe a proper conduct. And he ought, O Bhikkhus, to be turned away in this way: (The upa^/fcaya is to say) : “ I turn you away,” or, “ Do not come back hither,” or, “ Take away your alms-bowl and robe,” or, “ I am not to be attended by you any more.” Whether he express this by gesture, or by word, or by gesture and word, the saddhivihdrika has then been turned away. If he does not express this by gesture, nor by word, nor by gesture and word, the saddhi- vihdrika has not been turned away.’

²¹⁰At that time saddhiviharikas who had been turned away did not beg pardon (of their upa^/fci- yas). They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that (a saddhivi- hirika who has been turned away) should beg pardon (of his upa^/zaya)/ They did not beg pardon notwithstanding. They told, &c. ‘I prescribe, O Bhikkhus, that (a saddhiviha- rika) who has been turned away shall not forbear to beg pardon (of his upaMya). If he does not beg pardon, it is a dukkaa offence.’ 1 Those slight offences which were not embodied in the Pati- mokkha are called dukkaa offences. They range, as to their gravity, with the paittiya offences of the Patimokkha. For him who had committed a dukkaa offence, no further penance was required than a simple confession of his fault. See iifullavagga XI, 1, 10. I, 27, 7. ADMISSION TO THE ORDER OF BHIKKHUS. l67

²¹¹At that time upaMyas, when the saddhi- vihctrikas begged their pardon, would not forgive them. They told, &c. ‘ I prescribe, O Bhikkhus, forgiving.' Notwithstanding this they did not forgive. The saddhivih&rikas went away, or returned to the world, or went over to other schools. They told, &c. ‘ Let him who is asked for his pardon, not withhold it. He who does not forgive, is guilty of a dukkaa offence.’

²¹²At that time upaMyas turned away (a saddhiviharika) who observed a proper conduct, and did not turn away one who did not observe it. They told, &c. ‘ Let no one, O Bhikkhus, who observes a proper conduct, be turned away. He who turns him away is guilty of a dukkaa offence. And let no one, O Bhikkhus, who does not observe a proper conduct, not be turned away. (An upaMya) who does not turn him away is guilty of a dukkaa offence.

²¹³‘In five cases, O Bhikkhus, a saddhiviharika ought to be turned away: when he does not feel great affection for his u pagghaya, nor great inclination (towards him), nor much shame, nor great reverence, nor great devotion (towards the u pa^- gh& ya). In these five cases, O Bhikkhus, a sad- dhivih&rika ought to be turned away. ‘ In five cases, O Bhikkhus, a saddhiviharika ought not to be turned away: when he feels great affection for his upaMya, great inclination (towards him), &c. In these five cases, O Bhikkhus, a saddhiviharika ought not to be turned away.

²¹⁴‘ In five cases, O Bhikkhus, it is right to turn away a saddhiviharika: when he does not feel i68 I, 27, 8. great affection, &c. In these five cases, O Bhikkhus, it is right to turn away a saddhivih&rika. ‘ In five cases, O Bhikkhus, it is not right, &c. 8 . ‘ In five cases, O Bhikkhus, an upa^^dya who does not turn away a saddhivihirika, trespasses (against the law), and an upajr^&ya who turns him away, does not trespass: when he does not feel great affection, &c. In these five cases, &c. ‘ In five cases, O Bhikkhus, an upajMya who turns away a saddhivihdrika, trespasses (against the law), and an upa^/Mya who does not turn him away, does not trespass, &c.’

²¹⁵At that time a certain Brahmaa came to the Bhikkhus and asked them for the pabbaji ordination. The Bhikkhus were not willing to ordain him. As he did not obtain the pabbai ordination .from the Bhikkhus, he became emaciated, lean, discoloured, more and more livid, and the veins became visible all over his body. And the Blessed One saw this Brdhmaa, who had become emaciated, &c. When he had seen him, he said to the Bhikkhus : ‘ How is it, O Bhikkhus, that this Br&hmaa has become emaciated, &c. ?’ ‘ This Brahmazza, Lord, came to the Bhikkhus and asked them for the pabbajg'a ordination (&c., as above, down to:), and the veins became visible all over his body.’

²¹⁶Then the Blessed One said to the Bhikkhus: ‘ Now, O Bhikkhus, who remembers anything about this Brahmaa ?’ I, 28, 4. ADMISSION TO THE ORDER OF BHIKKHUS. 1 69 When he had spoken thus, the venerable Sariputta said to the Blessed One: ‘ I remember something, Lord, about this Brahmawa.’ ‘ And what is it you remember, Sariputta, about this Brihmawa ?’ ‘This Brahmaa, Lord, one day, when I went through Raagaha for alms, ordered a spoonful of food to be given to me; this is what I remember, Lord, about this Brahmawa.’

²¹⁷‘ Good, good, Sariputta; pious men, Sariputta, are grateful and remember what has been done to them. Therefore, Sariputta, confer you the pab- bagga and upasampadi ordinations on that Brahmaa.’ ‘Lord, how shall I confer the pabbagg& and upasampada ordinations on this Brahmaa?’ Then the Blessed One on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I abolish, O Bhikkhus, from this day the upasampadd ordination by the threefold declaration of taking refuge , which I had prescribed. I prescribe, O Bhikkhus, that you confer the upa- sampadd ordination by a formal act of the Order in which the announcement (watti) is followed by three questions .

²¹⁸‘And you ought, O Bhikkhus, to confer the 1 See chap. 12 and the note on chap. 1. 1. 2 The form for bringing a formal motion before the Order is the following : The mover first announces to the assembled Bhikkhus what resolution he is going to propose; this announcement is called watti (see, for instance, § 4). After the watti follows the question put to the Bhikkhus present if they approve the resolution. This question is put either once or three times ; in the first case we have a wattidutiya kamma(see, for instance, II, chap. 6); in the second case, a flattiatuttha kamma (as in this chapter). I, 28, 5* 170 upasampada ordination in this way: Let a learned, competent Bhikkhu proclaim the following iiattx before the Samgha : ‘ Let the Sawgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadi ordination from the venerable N. N. (i. e. with the venerable N. N. as his ay>agghaya). If the Samgha is ready, let the Sawgha confer on N. N. the upasampada ordination with N. N. as upa^^aya. This is the natti. 5, 6. ‘Let the Sawzgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampada ordination from the venerable N. N. The Samgha confers on N. N. the upasampada ordination with N. N. as upaggfi&ya. Let any one of the venerable brethren who is in favour of the upasampada ordination of N. N. with N. N. as upa^- gkaya, be silent, and any one who is not in favour of it, speak. ‘ And for the second time I thus speak to you: Let the Sawgha (&c., as before). ‘And for the third time I thus speak to you: Let the Sawgha, &c. ‘ N. N. has received the upasampada ordination from the Samgha with N. N. as aagghaya. The Sawgha is in favour of it, therefore it is silent. Thus I understand .’

²¹⁹At that time a certain Bhikkhu shortly after having received the upasampada ordination, aban- 1 With this and the following chapters should be compared the corresponding ordinance laid down in chapters 74-76- J, 29, 3 - admission to the order of bhikkhus. 1 71 doned himself to bad conduct. The Bhikkhus said to him: ‘You ought not to do so, friend; it is not becoming.’ He replied: * I never asked you, Sirs, saying, “Confer on me the upasampada ordination.” Why have you ordained me without your being asked?’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, ordain a person unless he has been asked to do so. He who does, commits a dukka?a offence. I prescribe, O Bhikkhus, that you ordain only after having been asked.

²²⁰‘And (a Bhikkhu) ought to be asked in this way: Let him who desires to receive the upasam- padi ordination, go to the Sagha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus with his head, sit down squatting, raise his joined hands, and say: “I ask the Sawgha, reverend Sirs, for the upasampada ordination; might the Sawgha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me.” And for the second time, &c.; and for the third time let him ask, &c.

²²¹‘ Then let a learned, competent Bhikkhu proclaim the following natti before the Sawgha : “Let the Sawgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampada ordination from the venerable N. N.; N. N. asks the Sa m- gha for the upasampadi ordination with N. N. as naggkaya. If the Samgha is ready, &C. 1 ’” 1 Here follows the complete formula of a ?Tatti£atuttha kamma, as in chap. 28. 4-6. The only difference is, that here in the watti, as well as in the three questions, the words ‘N. N. asks the Sawzgha for the upasampadS ordination with N. N. as upaMya’ are inserted after the words ‘desires to receive the upasampada ordination from the venerable N. N.’ I, 3 °> I- I 72

²²²At that time an arrangement had been made at Ragagaha that the Bhikkhus were to receive excellent meals successively (in the houses of different rich upasakas). Now (one day) a certain Brah- maa thought: ‘Indeed the precepts which these Sakyaputtiya Samaras keep and the life they live are commodious ; they have good meals and lie down on beds protected from the wind . What if I were to embrace the religious life among the Sakyaputtiya Samaras ? ’ Then this Brahmaa went to the Bhikkhus and asked them for the pabbaa ordination ; the Bhikkhus conferred the pabbaa and upa- sampada ordinations on him.

²²³When he had been ordained, the arrangement of successive meals (with the rich up&sakas) came to an end. The Bhikkhus said to him: ‘ Come, friend, let us now go on our rounds for alms.’ He replied: ‘I have not embraced the religious life for that purpose—to going about for alms; if you give me (food), I will eat; if you do not, I will return to the world.’ (The Bhikkhus said): ‘ What, friend! have you indeed embraced the religious life for your belly’s sake ?’ ‘ Yes, friends.’

²²⁴The moderate Bhikkhus were annoyed, murmured, and became angry: ‘ How can a Bhikkhu embrace the religious life in so well-taught a doctrine and discipline for his belly’s sake V 1 On this curious expression, compare Aullavagga IV, 4, 8. It is frequently repeated below. I, 30, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I 73 These Bhikkhus told this thing to the Blessed One. (The Buddha said): ‘ Is it true, O Bhikkhu, that you have embraced the religious life for your belly’s sake ? ’ (He replied): ‘ It is true, Lord.’ Then the blessed Buddha rebuked that Bhikkhu: ‘ How can you, foolish person that you are, embrace the religious life in so well-taught a doctrine and discipline for your belly’s sake ? This will not do, O foolish one, for converting the unconverted and for augmenting the number of the converted.’ Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus :

²²⁵‘ I prescribe, O Bhikkhus, that he who confers the upasampadd ordination (on a Bhikkhu), tell him the four Resources : ‘The religious life has morsels of food given in alms for its resource. Thus you must endeavour to live all your life. Meals given to the Sawgha, to certain persons, invitations, food distributed by ticket, meals given each fortnight, each uposatha day (i. e. the last day of each fortnight), or the first day of each fortnight, are extra allowances. ‘The religious life has the robe made of rags taken from a dust heap for its resource. Thus you must endeavour to live all your life. Linen, cotton, silk, woollen garments, coarse cloth, hempen cloth are extra allowances. ‘The religious life has dwelling at the foot of a tree for its resource. Thus you must endeavour to live all your life. Viharas, addtayogas, storied dwellings, attics, caves 1 are extra allowances. 1 These are the five kinds of dwellings (parea lenani) which are declared to be allowable, ^Tullavagga VI, 1, 2. The single expres- 174 I, 3 G I- ‘The religious life has decomposing urine as medicine 1 for its resource. Thus you must endeavour to live all your life. Ghee, butter, oil, honey, and molasses are extra allowances.’ Here ends the fifth Bhaavara, which contains the duties towards upaMyas.

²²⁶At that time a certain youth came to the Bhik- khus and asked them to be ordained. The Bhikkhus told him the (four) Resources before his ordination. Then he said: ‘ If you had told me the Resources, venerable Sirs, after my ordination, I should have persisted (in the religious life); but now, venerable Sirs, I will not be ordained; the Resources are repulsive and loathsome to me.’ The Bhikkhus told this thing to the Blessed One. ‘ You ought not, O Bhikkhus, to tell the Resources (to the candidates) before their ordination. He who does, is guilty of a dukkai'a offence. I prescribe, O Bhikkhus, that you tell the Resources (to the newly-ordained Bhikkhus) immediately after their upasampadi.’ sions are explained by Buddhaghosa in his note on A’ullavagga . 1 . as follows : ‘ a.ddAa.yogo ’ti suva««avangageha#z, pasado ’ti digha- pasado, hammiyan ti upariakasatale pati/^itakuagaro pasado yeva, guhd’ti i///$akaguhd sildguhd daruguhd pawsuguhd,’ i. e. ‘AddAa.- yoga is a gold-coloured Bengal house. Pasada is a long storied mansion (or, the whole of an upper storey). Hammiya is a Pasada, which has an upper chamber placed on the topmost storey. Guha is a hut made of bricks, or in a rock, or of wood.’ 1 Compare Mahavagga VI, 14, 6. I, 3T, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I 75

²²⁷At that time some Bhikkhus performed the upasampadi service with a chapter of two or three Bhikkhus. They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, receive the upasampadi ordination before a chapter of less than ten Bhikkhus. He who performs the upasampada service (with a smaller number of Bhikkhus), is guilty of a dukkaa offence. I prescribe you, O Bhikkhus, the holding of upasampadi services with a chapter of ten Bhikkhus or more than ten/

²²⁸At that time some Bhikkhus conferred the upasampadi ordination on their saddhivihi- rikas one or two years after their own upasampadi. 1 Thus also the venerable Upasena Van- gantaputta conferred the upasampadi ordination on a saddhivihirika of his one year after his own upasampadi. When he had concluded the vassa residence, after two years from his own upasampadi had elapsed, he went with his saddhivihirika, who had completed the first year after his upasampadi, to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him.

²²⁹Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to the venerable Upasena Vangantaputta: ‘ Do things go well with you, Bhik- khu ? Do you get enough to support your life ? Have you made your journey with not too great fatigue ?’ ‘ Things go pretty well with us, Lord; we get 1 This story recurs in the Gataka Commentary II, 449. 176 I, 3 G 5 - enough, Lord, to support our life, and we have made our journey, Lord, with not too great fatigue.’ The Tathagatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of sense, not void of sense ; to what is void of sense the bridge is pulled down for the Tathagatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine or when they intend to institute a rule of conduct to their disciples.

²³⁰And the Blessed One said to the venerable Upananda Vangantaputta: ‘ How many years have you completed, O Bhikkhu, since your upasam- pada ?’ ‘ Two years. Lord/ ‘And how many years has this Bhikkhu completed ?’ ‘ One year, Lord.’ ‘ In what relation does this Bhikkhu stand to you?’ ‘ He is my saddhiviharika, Lord.’ Then the blessed Buddha rebuked him: ‘ This is improper, O foolish one, unbecoming, unsuitable, unworthy of a Samara, unallowable, and to be avoided. How can you, O foolish one, who ought to receive exhortation and instruction from others, think yourself fit for administering exhortation and instruction to another Bhikkhu ? Too quickly, O foolish one, have you abandoned yourself to the ambition of collecting followers. This will not do (&c., as in chap. 30. 3). Let no one, O Bhikkhus, confer the upasampadS. ordination who has not J, 31, 8. ADMISSION TO THE ORDER OF BHIKKHUS. I 77 completed ten years. He who does, is guilty of a dukkaa offence. I prescribe, O Bhikkhus, that only he who has completed ten years, or more than ten years, may confer the upasampada ordination.’

²³¹At that time ignorant, unlearned Bhikkhus (who said), ‘ We have completed ten years (since our upasampada), we have completed ten years,’ conferred the upasampada ordination ; (thus) ignorant upa^/^iyas were found and clever saddhi- vihhrikas; unlearned upaMyas were found and learned saddhiviharikas ; upatfMyas were found who had small knowledge, and saddhiviharikas who had great knowledge; foolish upag- gh&yas were found and wise saddhivihhrikas. And a certain Bhikkhu who had formerly belonged to a Titthiya school, when his upaggkaya remonstrated with him (on certain offences) according to the Dhamma, brought his upa^/zaya (by reasoning) to silence and went back to that same Titthiya school .

²³²The moderate Bhikkhus were annoyed, murmured, and became angry : ‘How can those ignorant, unlearned Bhikkhus confer the upasampada ordination (saying), “We have completed ten years, we have completed ten years ?” (Thus) ignorant upag- gh ayas are found and clever saddhivihhrikas (&c., down to:), foolish upagghayas are found and wise saddhivihhrikas.’ These Bhikkhus told, &c. ‘ Is it true, O Bhikkhus, &c. ?’ ‘ It is true, Lord.’

²³³Then the blessed Buddha rebuked those Bhikkhus : ‘ How can these foolish persons, O Bhikkhus, 1 See the conclusion of this in chapter 38. N [13] i ?8 I. 3 2 > I- confer the upasampadi ordination (saying), “We have, &c ?” (Thus) ignorant upaj^/^ayas are found, &c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.’ Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhikkhus : ‘ Let no ignorant, unlearned Bhikkhu, O Bhikkhus, confer the upasampada ordination. If he does, he is guilty of a dukkaa offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may confer the upasampada ordination.’

²³⁴x. At that time some Bhikkhus whose upaj r - gh a y a s were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction , as they had no aariyas and received no exhortation and instruction, went on their rounds for alms wearing improper under and upper garments (&c., as in chap. 25. 1-6, down to:), he thus addressed the Bhikkhus : ‘ I prescribe, O Bhikkhus, (that young Bhikkhus choose) an iiariya . 1 Buddhaghosa can scarcely be right in explaining pakkha- sawkanta by titthiyapakkhasawzkanta. 2 Aariya as well as upaMya means ‘teacher,’ or ‘preceptor.’ It is very difficult or rather impossible to draw a sharp line of distinction between iHariya and upaAaya. The duties of an aariya towards his antevasika, and of an antevasika towards his t/£ariya, as indicated in chaps. 32, 33 (=^ullavag5a VIII, 13, 14), are exactly the same as those of an upaMya I, 32,1. ADMISSION TO THE ORDER OF BHIKKIIUS. I 79 ‘ The aariya, O Bhikkhus, ought to consider the antevclsika (i.e. disciple) as a son; the antevM sika ought to consider the a/£ariya as a father. Thus these two, united' by mutual reverence, confidence, and communion of life, will progress, advance, and reach a high stage in this doctrine and discipline. ‘ I prescribe, O Bhikkhus, that you live (the first) ten years in dependence (on an Mariya); he who has completed his tenth year may give a nissaya 1 himself. towards his saddhiviharika and vice versa (chaps. 25, 26=rYul- lavagga VIII, 11, 12). The position of an upaMy a, however, was considered as the more important of the two; at the upa- sampada service the upag-Mya had a more prominent part than the aariya, as we may infer from chaps. 28, 29, and from the explanations on the 65th paTittiya rule which are given in the Sutta Vibhahga. There it is said that, if the upasampada ordination had been conferred, against the rule, on a person that has not yet attained his twentieth year, the upagMya has made himself guilty of a paTittiya offence, the afariya and the other present Bhikkhus only of a dukkaa offence. We may add that the succession of Vinaya teachers from Upali down to Mahinda, which is given in the Dipavawzsa (BMwavaras IV and V), is a succession of upaMyas and saddhiviharikas (see IV, 36, 42, 43, &c.), not of afariyas and antevasikas; the duty of instructing the young Bhikkhus in the holy doctrines and ordinances seems, therefore, to belong to the upag^/zaya rather than to the a/£ariya; compare also Dipavawsa VII, 26. So among the Brahmazzas, on the contrary, the aMrya is estimated higher than the upadhyaya; see Manu 11,145; Yawavalkya I, 35. Compare also chap. 36.1 (end of the paragraph), and Buddhaghosa’s explanation of that passage. 1 Nissaya (i. e. dependence) is the relation between aTariya and antevasika. The antevasika lives ‘niss&ya’ with regard to the aTariya, i.e. dependent on him; the aariya gives his nissaya to the antevasika, i.e. he receives him into his protection and care. At chap. 36. 1, ‘nissaya’ is said also of the relation between upa^^aya and saddhiviharika. N 2 i8o I, 32, 2.

²³⁵‘And let (the antevasika), O Bhikkhus, choose his aiariya in this way: Let him adjust his upper robe so as to cover one shoulder, salute the feet (of the i/£ariya), sit down squatting, raise his joined hands, and say: “Venerable Sir, be my aTariya, I will live in dependence on you, Sir.’” (This formula is repeated thrice.) ‘(If the other answers): “ Well” (&c., as in chap. 2 5 - 7 )-

²³⁶‘The antev&sika, O Bhikkhus, ought to observe a strict conduct towards his aiariya’(&c., as in chap. 25. 8-24). End of the duties towards an aTariya.

²³⁷‘The a./£ariya, O Bhikkhus, ought to observe a strict conduct towards his antevasika’ (&c., as in chap. 26). End of the duties towards an antevasika. End of the sixth Bhaavara.

²³⁸At that time the antevasikas did not observe a proper conduct towards their afariyas (&c., as in chap. 27. 1-8). I, 36 , 1 . ADMISSION TO THE ORDER OF BHIKKHUS. l 8 l

²³⁹1,2. At that time ignorant, unlearned Bhikkhus (who said), ‘We have completed ten years (since our upasampadi), we have completed ten yearsgave a nissaya (i. e. they received young Bhikkhus as their antevasikas); (thus) ignorant Mariyas were found and clever antevasikas; unlearned aariyas were found and learned antev&sikas; Mariyas were found who had small knowledge, and ante- v&sikas who had great knowledge; foolish Mariyas were found and wise antevasikas. The moderate Bhikkhus were annoyed (&c., as in chap. 3 i- 7 . 8). ‘ Let no ignorant, unlearned Bhikkhu, O Bhikkhus, give a nissaya. If he does, he is guilty of a duk- kaa offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may give a nissaya.’

²⁴⁰At that time the Bhikkhus whose a/£ariyas and upa^/ziyas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction, were not acquainted with (the rules about) the cessation of their nissayas . They told this thing to the Blessed One. ‘There are five cases of cessation of a nissaya, O Bhikkhus, between (saddhivihirika and) up z.g- 1 That is, ‘ did not know how to decide whether their nissaya was destroyed, or not.’ 182 I, 3 6 > 2 - ^Aaya : When the upaj^^aya is gone away, or he has returned to the world, or has died, or is gone over to a (schismatic) faction; the fifth case is that of order (given by the upagffcaya to the saddhivi- hdrika 1 ). These, O Bhikkhus, are the five cases of the cessation of a nissaya between (saddhiviha- rika and) up ^ggh aya. ‘There are six cases of cessation of a nissaya, O Bhikkhus, between (antevasika and) aiariya: When the a/£ariya is gone away, &c.; the fifth case is that of order (given by the a Mariya to the antevasika); or (sixthly) when the diariya and the upaMya have come together at the same place . These, O Bhikkhus, are the six cases of cessation of a nissaya between (antevisika and) aiariya.

²⁴¹‘ In five cases, O Bhikkhus, a Bhikkhu should not confer the upasampadd ordination, nor give a nissaya, nor ordain a novice : When he does not possess full perfection in what belongs to moral practices ; or does not possess full perfection in what belongs to self-concentration; or does not possess full perfection in what belongs to wisdom ; or does 1 This refers, according to Buddhaghosa, to the pawarnana (turning away of the saddhivih&rika); see chap. 27. 2. 2 Buddhaghosa: ‘ Coming together maybe understood either by seeing or by hearing. If a saddhiviharika who lives in dependence (nissiya) on his aariya sees his upaMya paying homage to a sacred shrine in the same Vihara, or going on his rounds in the same village, cessation of the nissaya (towards the aariya) is the consequence. If he hears the voice of his upa^- ghz.y&, who preaches the Dhamma or gladdens (lay-people by religious discourse), in the Vihara or in the interior of a house, and if he recognises that it is his upa^^aya’s voice, cessation of the nissaya (towards the aTariya) is the consequence.’ 3 About the ordination of novices, see chap. 54. 3. I, 36, 8. ADMISSION TO THE ORDER OF BHIICKHUS. 183 not possess full perfection in what belongs to emancipation ; or does not possess full perfection in what belongs to knowledge and insight into emancipation. In these five cases, O Bhikkhus, a Bhikkhu should not confer the upasampadd ordination, nor give a nissaya, nor ordain a novice.

²⁴²‘ In five cases, O Bhikkhus, a Bhikkhu may confer the upasampada ordination, give a nissaya, and ordain a novice: When he possesses full persection in what belongs to moral practices, &c. In these five cases, O Bhikkhus, a Bhikkhu may, &c.

²⁴³‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not possess for himself full perfection in what belongs to moral practices, and is not able to help others to full perfection in what belongs to moral practices; or does not possess for himself full perfection in what belongs to self-concentration, and is not able to help others to full perfection in what belongs to self-concentration, &c.

²⁴⁴‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he possesses for himself full persection in what belongs to moral practices, and is able to help others to full perfection, &c.

²⁴⁵‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is unbelieving, shameless, fearless of sinning, indolent, forgetful. In these five cases, &c.

²⁴⁶‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is believing, modest, fearful of sinning, strenuous, of ready memory. In these five cases, &c.

²⁴⁷‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When as regards 184 b 3 6 > 9- moral practices he is guilty of moral transgressions ; or when as regards the rules of conduct 1 he is guilty of transgressions in his conduct; or when as regards belief he is guilty of heresy; or when he is unlearned; or when he is foolish. In these five cases, &c.

²⁴⁸1 In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When as regards moral practices he is not guilty of moral transgressions, &c.; when he is learned; and when he is wise. In these five cases, &c.

²⁴⁹‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to nurse or to get nursed an antevasika or a saddhi viharika when he is sick, to appease him or to cause him to be appeased when discontent with religious life has sprung up within him, to dispel or to cause to be dispelled according to the Dhamma doubts of conscience which have arisen in his mind; when he does not know what is an offence; or does not know how to atone for an offence. In these five cases, &c.

²⁵⁰‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able (&c., down to:); when he knows what is an offence; and knows how to atone for an offence. In these five cases, &c.

²⁵¹‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to train an antevfisika or a saddhiviharika in the precepts of proper conduct , to educate him 1 According to Buddhaghosa, moral transgression (adhisila) is said with regard to offences against the paragdka and sazgha- disesa rules, while transgressions in conduct (a.ggh&k&ra) consist in offences against the minor rules of the Patimokkha. Buddha- ghosa’s explanation is confirmed by the Mahavagga IV, 16, 12. 2 According to Buddhaghosa, this refers to instruction in the I, 36, 16. ADMISSION TO THE ORDER OF BHIKKHUS. 185 in the elements of morality , to instruct him in what pertains to the Dhamma, to instruct him in what pertains to the Vinaya, to discuss or to make another discuss according to the Dhamma a false doctrine that might arise. In these five cases, &c.

²⁵²‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able, &c.

²⁵³‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence ; or does not know what is a light offence ; or does not know what is a grave offence ; when the two Patimokkhas are not perfectly known to him in their entirety, with all their divisions and their whole course, and with the entire discussion according to the single rules and to the single parts of each rule. In these five cases, &c.

²⁵⁴‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he knows, &c.

²⁵⁵‘And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence ; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence ; khandhakavatta (i. e. in the rules contained in the Khandhaka texts, Mahavagga and Ahtllavagga ?). See also Spence Hardy, Manual, p. 492. 1 This means instructing him in the sekhapa»«atti (Buddha- ghosa). We cannot say what is the accurate meaning of the last term, which apparently, as its verbal meaning seems to imply, refers to ordinances for those Bhikkhus who have entered the path of sanctification, but have not yet attained Arahatship. Spence Hardy (Manual, p. 493) gives the term sekha-sila, which he explains as the observance of precepts in order to become a sekha. See also Hardy’s note on fidibrahmaariya-sila, 1 . 1 . p.492. i86 I. 36 > 17 - or when he has not completed the tenth year (after his upasampada). In these five cases, &c.

²⁵⁶‘In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he knows (&c., down to:); when he has completed ten years or more than ten years (after his upasampada). In these five cases, &c.’ End of the sixteen times five cases concerning O the admissibility of upasampada.

²⁵⁷‘ In six cases, O Bhikkhus, a Bhikkhu should not confer, &C. 1 ’ End of the sixteen times 2 six cases concerning the admissibility of upasampada.

²⁵⁸At that time that Bhikkhu who, having formerly belonged to a Titthiya school, had (by reasoning) put to silence his upa^ 7 /ay a, when he remonstrated with him according to the Dhamma, and had returned to that same Titthiya school , came back again and asked the Bhikkhus for the upasampada ordination. The Bhikkhus told, &c. ‘ That Bhikkhu, O Bhikkhus, who having formerly 1 Chap. 37 is exactly identical with chap. 36. 2-15, but for the sixth case, which, throughout chap. 37, is added each time at the end of the five cases given in chap. 36, ‘ When he has not completed the tenth year (after his upasampada);’ and respectively, ‘ When he has completed ten years or more than ten years (after his upasampada).’ 2 It should be, ‘Fourteen times.’ s See chap. 31, § 6. 1,38,3- ADMISSION TO THE ORDER OF BHIKKHUS. 187 belonged to a Titthiya school, has put to silence his upaMya when he remonstrated with him according to the Dhamma, and has returned to that same Titthiya school, must not receive the upasampadd ordination, if he comes back. On other persons, O Bhikkhus, who have formerly belonged to Titthiya schools and desire to receive the pabbaa and upasampadd ordinations in this doctrine and discipline, you ought to impose a parivasa (a probationtime) of four months.

²⁵⁹‘And you ought, O Bhikkhus, to impose it in this way: Let him (who desires to receive the ordination) first cut off his hair and beard ; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands, and tell him to say: “I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Sazzgha. And for the second time, &c. And for the third time take I my refuge in the Buddha, and for the third time take I my refuge in the Dhamma, and for the third time take I my refuge in the Sawgha.”

²⁶⁰‘Let that person, O Bhikkhus, who has formerly belonged to a Titthiya school, approach the Sa;?zgha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), sit down squatting, raise his joined hands, and say: “ I, N. N., reverend Sirs, who have formerly belonged to a Titthiya school, desire to receive the upasam- pada ordination in this doctrine and discipline, and ask the Sazvgha, reverend Sirs, for a parivasa of four months.” Let him ask thus a second time. Let him ask thus a third time. i88 I» 38 - 4 - ‘Then let a learned, competent Bhikkhu proclaim the following watti before the Sa;«gha: “Let the Sa/«- gha, reverend Sirs, hear me. This person N. N., who has formerly belonged to a Titthiya school, desires to receive the upasampadd ordination in this doctrine and discipline. He asks the Sawgha for a pariv&sa of four months. If the Sa;«gha is ready, let the Sa»2gha impose on N. N., who has formerly belonged to a Titthiya school, a pariv&sa of four months. This is the watti.

²⁶¹‘ “ Let the Sagha, reverend Sirs, hear me. This person N. N., who has, &c. He asks the Sawgha for a parivasa of four months. The Samgha imposes on N. N., who has formerly belonged to a Titthiya school, a pariv&sa of four months. Let any one of the venerable brethren who is in favour of imposing a parivasa of four months on N. N., who has formerly belonged to a Titthiya school, be silent, and any one who is not in favour of it, speak. A pariv&sa of four months has been imposed by the Sawgha on N. N., who has formerly belonged to a Titthiya school. The Sawgha is in favour of it, therefore it is silent. Thus I understand.”

²⁶²‘ And this, O Bhikkhus, is the way in which a person that has formerly belonged to a Titthiya school, succeeds or fails in satisfying (the Bhikkhus and obtaining upasampadi when the probationtime is over). ‘ What is the way, O Bhikkhus, in which a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus)? ‘ In case, O Bhikkhus, the person that has formerly belonged to a Titthiya school, enters the village I, 38, 7. ADMISSION TO THE ORDER OF BHIKKHUS. I 89 too early, and comes back (to the Vihara) too late, thus, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus). * And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, frequents the society of harlots, or of widows, or of adult girls, or of eunuchs, or of Bhikkhunis, thus also, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the. Bhikkhus).

²⁶³‘And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show himself skilled in the various things his fellow Bhikkhus have to do, not diligent, not able to consider how those things are to be done, not able to do things himself, not able to give directions to others, thus also, O Bhikkhus, &c. ■ ‘And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show keen zeal, when the doctrine is preached to him or when questions are put, in what belongs to morality, to contemplation, and to wisdom, thus also, O Bhikkhus, &c.

²⁶⁴‘And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, becomes angry, displeased, and dissatisfied, when people speak against the teacher, the belief, the opinions, the persuasion, the creed of the school he formerly belonged to ; and is pleased, glad, and satisfied, when people speak against the Buddha, the Dhamma, and the Sagha; or he is pleased, glad, and satisfied, when people speak in praise of the teacher, &c.; and becomes angry, displeased, dissatisfied, when people speak in praise of the Buddha, the 190 mahAvagga. 1,38,8. Dhamma, and the Sa;«gha; this, 0 Bhikkhus, is a decisive moment for the failure of a person that has formerly belonged to a Titthiya school (in obtaining admission to the Sawgha). ‘ Thus, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus). When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus failed in satisfying (the Bhikkhus), the upasam- pad& ordination should not be conferred on him. 8-10. ‘And what is the way, O Bhikkhus, in which a person that has formerly belonged to a Titthiya school, succeeds in satisfying (the Bhikkhus) ? ‘ In case, O Bhikkhus, the person that has formerly belonged to a Titthiya school, does not enter the village too early (&c., point by point the contrary of the preceding). ‘ When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus succeeded in satisfying (the Bhikkhus), the upasam- pada ordination ought to be conferred on him.

²⁶⁵‘ If a person, O Bhikkhus, that has formerly belonged to a Titthiya school, comes (to the Bhikkhus) naked, it is incumbent on his upajMya to get a robe for him. If he comes with unshaven hair, the Sawgha’s permission ought to be asked for having his hair shaved . ‘ If fire-worshippers and Cailas come to you, O Bhikkhus, they are to receive the upasampada ordination (directly), and no parivasa is to be imposed on them. And for what reason ? These, O Bhikkhus, hold the doctrine that actions receive their 1 Compare chap. 48. I, 39, 2, ADMISSION TO THE ORDER OF BHIKKHUS. 191 reward, and that our deeds have their result (according to their moral merit). ‘ If a Sakya by birth, O Bhikkhus, who has belonged to a Titthiya school, comes to you, he is to receive the upasampada ordination (directly), and no parivisa is to be imposed on him. This exceptional privilege, O Bhikkhus, I grant to my kinsmen.’ Here ends the exposition on the ordination of persons that have formerly belonged to Titthiya schools. End of the seventh Bhdzavara.

²⁶⁶At that time these five diseases prevailed among the people of Magadha :—leprosy, boils, dry leprosy, consumption, and fits. The people who were affected with these five diseases went to (Avaka Komarabhaa 1 and said: ‘ Pray, doctor, cure us.’ ‘ I have too many duties, Sirs, and am too occupied. I have to treat the Magadha king Seniya Bimbisara, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head. I cannot cure you.’ ‘All that we possess shall be yours, doctor, and we will be your slaves; pray, doctor, cure us.’ ‘ I have too many duties, Sirs,&c.; I cannot cure you.’

²⁶⁷Now those people thought: ‘ Indeed the precepts which these Sakyaputtiya Samaras keep and 1 (rivaka was physician to king Bimbisara, and one of the chief partisans of Buddha at the court of Raagaha. See VIII, 1, the introduction of the Samamlaphala Sutta, &c. 192 I» 39 , 3 - the life they live are commodious; they have good meals and lie down on beds protected from the wind. What if we were to embrace the religious life among the Sakyaputtiya Samaras: then the Bhikkhus will nurse us, and Gavaka Komarabhab&a will cure us.’ Thus these persons went to the Bhikkhus and asked them for the pabbafa ordination ; the Bhikkhus conferred on them the pabbaa and upa- sampada ordinations; and the Bhikkhus nursed them, and Gfvaka Komarabhaia cured them.

²⁶⁸At that time the Bhikkhus, who had to nurse many sick Bhikkhus, began to solicit (lay people) with many demands and many requests: ‘ Give us food for the sick; give us food for the tenders of the sick; give us medicine for the sick.’ And also G'ivaka K omarabhaWa, who had to treat many sick Bhikkhus, neglected some of his duties to the king.

²⁶⁹Now one day a man who was affected with the five diseases went to Gfvaka KomarabhaG£a and said : ‘ Pray, doctor, cure me.’ ‘ I have too many duties, Sir, and am too occupied ; I have to treat the Magadha king Seniya Bimbisara, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head ; I cannot cure you.’ ‘All that I possess shall be yours, doctor, and I will be your slave; pray doctor, cure me.’ ‘ I have too many duties, Sir, &c.; I cannot cure you.’

²⁷⁰Now that man thought: ‘ Indeed the precepts which these Sakyaputtiya Samaras keep (&c., down to:): then the Bhikkhus will nurse me, and G’ivaka KomarabhaAfa will cure me. When I have become free from sickness, then I will return to the world.’ Thus that man went to the Bhikkhus and asked them for the pabbaa ordination; the Bhikkhus I, 39, 7. ADMISSION TO THE ORDER OF BIIIKKHUS. 193 conferred on him the pabbaja and upasampadi ordinations; and the Bhikkhus nursed him, and frivaka KomdrabhaAla cured him. When he had become free from sickness, he returned to the world. Now GWaka KomarabhaAfa saw this person that had returned to the world; and when he saw him he asked that person: ‘Had you not embraced the religious life, Sir, among the Bhikkhus?’ ‘ Yes, doctor.’ ‘And why have you adopted such a course, Sir?’ Then that man told Glvaka KomarabhaA£a the whole matter.

²⁷¹Then GWaka KomirabhaA£a was annoyed, murmured, and became angry : ‘How can the venerable brethren confer the pabbaa ordination on a person affected with the five diseases ?’ And Gavaka KomarabhaAfa went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him, Gfvaka KomarabhaAfa said to the Blessed One: ‘ Pray, Lord, let their reverences not confer the pabbasi ordination on persons affected with the five diseases.’

²⁷²Then the Blessed One taught, incited, animated, and gladdened Gavaka KomarabhaA&a by religious discourse; and G'ivaka K omarabhaA&a, having been taught .... and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘ Let no one, [13] o 194 I, 40, 1. O Bhikkhus, who is affected with the five diseases, receive the pabbaa ordination. He who confers the pabbai ordination (on such a person), is guilty of a dukka/'a offence.’

²⁷³At that time the border provinces (of the kingdom) of the Magadha king Seniya Bimbisara were agitated. Then the Magadha king Seniya Bimbisara gave order to the officers who were at the head of the army: ‘Well now, go and search through the border provinces .’ The officers who were at the head of the army accepted the order of the Magadha king Seniya Bimbisara (by saying), ‘Yes, Your Majesty.’

²⁷⁴Now many distinguished warriors thought: ‘ We who go (to war) and find our delight in fighting, do evil and produce great demerit. Now what shall we do that we may desist from evil-doing and may do good ?’ Then these warriors thought: ‘ These Sakyaput- tiya Samaras lead indeed a virtuous, tranquil, holy life; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If we could obtain pabbaa with the Sakyaputtiya Samaras, we should desist from evil-doing and do good.’ Thus these warriors went to the Bhikkhus and 1 On uinatha, compare the use of \xkkhekkh&m\ at Maha- parinibMna Sutta I, 1 (p. 1), which Buddhaghosa rightly explains by u/£/Windissami. But we think it better to adhere here to the reading uMinatha, in accordance with the MSS. I, 40, 4. ADMISSION TO THE ORDER OF BHIKKHUS. 195 asked them for the pabbafa ordination; the Bhikkhus conferred on them the pabbaa and upasampadi ordinations.

²⁷⁵The officers at the head of the army asked the royal soldiers : ‘Why, how is it that the warriors N. N. and N. N. are nowhere to be seen ?’ ‘ The warriors N. N. and N. N., Lords, have embraced religious life among the Bhikkhus.’ Then the officers at the head of the army were annoyed, murmured, and became angry : ‘ How can the Sakyaputtiya Samaras ordain persons in the royal service ?’ The officers who were at the head of the army told the thing to the Magadha king Seniya Bim- bisara. And the Magadha king Seniya Bimbis&ra asked the officers of justice: ‘Tell me, my good Sirs, what punishment does he deserve who ordains a person in the royal service ?’ ‘The upaMya, Your Majesty, should be beheaded; to him who recites (the kammavdM), the tongue should be torn out; to those who form the chapter, half of their ribs should be broken.’

²⁷⁶Then the Magadha king Seniya Bimbisara went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Magadha king Seniya Bim- bisira said to the Blessed One: ‘ Lord, there are unbelieving kings who are disinclined (to the faith); these might harass the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not confer the pabbaa ordination on persons in royal service.’ Then the Blessed One taught (&c., see chap. 39. 7, o 2 196 MAHAVAGGA. I, 41. down to:), thus addressed the Bhikkhus : ‘ Let no one, O Bhikkhus, who is in the royal service, receive the pabbad ordination. He who confers the p a b b &gg a ordination (on such a person), is guilty of a dukkaa offence.’

²⁷⁷At that time the robber Angulimala 1 had embraced religious life among the Bhikkhus. When the people saw that, they became alarmed and terrified ; they fled away, went elsewhere, turned away their heads, and shut their doors. The people were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samaras ordain a robber who openly wears the emblems (of his deeds)?’ Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told the thing to the Blessed One. The Blessed One thus addressed the Bhikkhus: ‘ Let no robber, O Bhikkhus, who wears the emblems (of his deeds), receive the pabbaa ordination. He who confers the pabbai ordination (on such a person), is guilty of a dukkaa offence.’ 1 The robber Angulimala (i. e. he who wears a necklace of fingers), whose original name was Ahimaka, had received this surname from his habit of cutting off the fingers of his victims and wearing them as a necklace. See Spence Hardy, Manual, p. 249 seq. I, 42, 2. ADMISSION TO THE ORDER OF BHIKKHUS. 197

²⁷⁸At that time the Magadha king Seniya Bim- biscira had issued the following decree : 1 No one is to do any harm to those who are ordained among the Sakyaputtiya Samaras; well taught is their doctrine ; let them lead a holy life for the sake of the complete extinction of suffering.’ Now at that time a certain person who had committed robbery was imprisoned in the jail. He broke out of the jail, ran away, and received the pabbaa ordination with the Bhikkhus.

²⁷⁹The people who saw him, said: ‘Here is the robber who has broken out of jail; come, let us bring him (before the authorities).’ But some people replied : 1 Do not say so, Sirs. A decree has been issued by the Magadha king Seniya Bimbisara: ‘No one is to do any harm to those who are ordained, &c.’ People were annoyed, murmured, and became angry, thinking : ‘ Indeed these Sakyaputtiya Samaras are secure from anything; it is not allowed to do any harm to them. How can they ordain a robber who has broken out of jail ?’ They told this thing to the Blessed One. ‘ Let no robber, O Bhikkhus, who has broken out of jail, receive the pabbai ordination. He who confers the pabba ggt ordination (on such a person), is guilty of a dukkaa offence.’ 198 b 43-

²⁸⁰At that time a certain person who had committed robbery had run away and had become ordained with the Bhikkhus. At the royal palace a proclamation was written : ‘ Wherever he is seen, he is to be killed/ The people who saw him, said: ‘ Here is the proclaimed robber; come, let us kill him ’ (&c., as in chap. 42). ‘ Let no proclaimed robber, O Bhikkhus, receive the pabbaa ordination. He who confers the pabbaa ordination (on such a robber), is guilty of a dukkaa offence.’

²⁸¹At that time a certain person who had been punished by scourging had been ordained with the Bhikkhus. People were annoyed, &c.: ‘How can these Sakyaputtiya Samaras ordain a person that has been punished by scourging ? ’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, who has been punished by scourging, receive the pabbaa ordination. He who confers the pabbaa ordination (on such a person), is guilty of a dukkaa offence.’

²⁸²At that time a certain person who had been punished by branding (&c., as in chap. 44, down to the end). ADMISSION TO THE ORDER OF BHIKKHUS. 1 99 I, 47-

²⁸³At that time a certain person who was in debt, ran away and was ordained with the Bhikkhus. When his creditors saw him, they said: ‘ There is our debtor; come, let us lead him (to prison).’ But some people replied : ‘ Do not say so, Sirs. A decree has been issued by the Magadha king Seniya Bim- bisira: 1 No one is to do any harm to those who are ordained with the Sakyaputtiya Samaras; well taught is their doctrine; let them lead a holy life for the sake of the complete extinction of suffering.’ People were annoyed, murmured, and became angry: ‘ Indeed these Sakyaputtiya Samaras are secure from anything; it is not allowed to do anything to them. How can they ordain a debtor ?’ They told this thing to the Blessed One. ‘ Let no debtor, O Bhikkhus, receive the pabbaa ordination. He who confers the pabbasd ordination (on a debtor), is guilty of a dukkaa offence.’

²⁸⁴At that time a slave ran away and was ordained with the Bhikkhus. When his masters saw him, they said: ‘ There is our slave; come, let us lead him away (back to our house),’ (&c., as in chap. 46). ‘ Let no slave, O Bhikkhus, receive the pabbajd ordination. He who confers the pabbai ordination (on a slave), is guilty of a dukkaa offence.’ 200 I, 48, 1.

²⁸⁵At that time a certain smith 1 who was bald- headed, having had a quarrel with his father and mother, had gone to the Ar&ma and received pab- ba gg& with the Bhikkhus. Now the father and mother of that bald-headed smith, searching after that bald-headed smith, came to the Ardma and asked the Bhikkhus: ‘ Pray, reverend Sirs, have you seen such and such a boy ?’ The Bhikkhus, who did not know him, said : ‘We do not know him;’ having not seen him, they said: ‘ We have not seen him.’

²⁸⁶Now the father and mother of that bald-headed smith, searching after that bald-headed smith, found him ordained with the Bhikkhus ; they were annoyed, &c.: ‘ These Sakyaputtiya Samaras are shameless, wicked, and liars. They knew him and said : “We do not know himthey had seen him and said: “We have not seen him.” This boy has been ordained with the Bhikkhus.’ Now some Bhikkhus heard the father and mother of that bald-headed smith, who were annoyed, &c. Those Bhikkhus told the thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that the Sawgha’s permission is asked for having (the new coming Bhikkhus) shaved.’ 1 Buddhaghosa explains kammirabha«(/u by tulataramiuz- rfako (read tuladharam.) suvarawakdraputto. At Dhammapada, v. 239, kammara is said of a silversmith. There was probably no distinction in these early times between gold, silver, copper, and iron smiths; the same man being an artificer in all kinds of metal. 1,49, 2- ADMISSION TO THE ORDER OF BHIKKHUS. 201

²⁸⁷At that time there was in Ragagaha a company of seventeen boys, friends of each other; young Upili 1 was first among them. Now Upali’s father and mother thought: ‘How will Upali after our death live a life of ease and without pain ?’ Then Upili’s father and mother said to themselves: ‘If Upali could learn writing, he would after our death live a life of ease and without pain.’ But then Upali’s father and mother thought again: ‘If Upali learns writing, his fingers will become sore. But if Upali could learn arithmetic, he would after our death live a life of ease and without pain.’

²⁸⁸But then Upali’s father and mother thought again: ‘If Upali learns arithmetic, his breast will become diseased . But if Upali could learn moneychanging , he would after our death live a life of ease and comfort, and without pain.’ But then Upili’s father and mother said to themselves: ‘ If Upali learns money-changing, his eyes will suffer. Now here are the Sakyaputtiya Samaras, who keep commodious precepts and live a commodious life; they have good meals and lie down on beds protected from the wind. If Upali could be ordained with the 1 This Upali is different from the famous Upali who belonged to the chief disciples of Buddha; the latter came not from Raga- gaha, but from the Sakya country. 2 Buddhaghosa: ‘ He who learns arithmetic, must think much; therefore his breast will become diseased.’ 3 We prefer this translation of rfipa to translating it by ‘painting,’ on account of Buddhaghosa’s note : ‘ He who learns the rhpa-sutta must turn over and over many kdrshaparcas and look at them.’ 202 I. 49 . 3 - Sakyaputtiya Samaras, he would after our death live a life of ease and without pain.’

²⁸⁹Now young Upali heard his father and mother talking thus. Then young Upali went to the other boys; having approached them, he said to those boys: ‘ Come, Sirs, let us get ordained with the Sakyaputtiya Samaras.’ (They replied): ‘If you will get ordained, Sir, we will be ordained also.’ Then those boys went each to his father and mother and said to them : ‘ Give me your consent for leaving the world and going forth into the houseless state.’ Then the parents of those boys, who thought, ‘It is a good thing what all these boys are wishing so unanimously for,’ gave their consent. They went to the Bhikkhus and asked them for the pabbaji ordination. The Bhikkhus conferred the pabbaa and upasampada ordinations on them.

²⁹⁰In the night, at dawn, they rose and began to cry: ‘ Give us rice-milk, give us soft food, give us hard food!’ The Bhikkhus said: ‘Wait, friends, till day-time. If there is rice-milk, you shall drink; if there is food, soft or hard, you shall eat; if there is no rice-milk and no food, soft or hard, you must go out for alms, and then you will eat.’ But those Bhikkhus, when they were thus spoken to by the other Bhikkhus, threw their bedding about and made it wet, calling out: ‘ Give us rice-milk, give us soft food, give us hard food!’

²⁹¹Then the Blessed One, having arisen in the night, at dawn, heard the noise which those boys made ; hearing it he said to the venerable Ananda : ‘ Now, Ananda, what noise of boys is that ?’ Then the venerable Ananda told the thing to the Blessed One. I, 49, 6. ADMISSION TO THE ORDER OF BHIKKHUS. 203 ‘ Is it true, O Bhikkhus, that the Bhikkhus knowingly confer the upasampada ordination on persons under twenty years of age ?’ ‘ It is true, Lord.’ Then the Blessed One rebuked those Bhikkhus : ‘ How can those foolish persons, O Bhikkhus, knowingly confer the upasampada ordination on persons under twenty years of age ? 6 . ‘A person under twenty years, O Bhikkhus, cannot endure coldness and heat, hunger and thirst, vexation by gadflies and gnats, by storms and sun- heat, and by reptiles; (he cannot endure) abusive, offensive language; he is not able to bear bodily pains which are severe, sharp, grievous, disagreeable, unpleasant, and destructive to life; whilst a person that has twenty years of age, O Bhikkhus, can endure coldness, &c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.’ Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhikkhus: ‘ Let no one, O Bhikkhus, knowingly confer the upasampada ordination on a person under twenty years of age. He who does, is to be treated according to the law .’ 1 The law alluded to is the 65th pa/£ittiya rule. Generally in the Khandhakas, which presuppose, as we have stated in our preface, the existence of the Patimokkha, direct repetition of the rules laid down there has been avoided. If, nevertheless, in the Khandhakas a transgression alluded to in the Patimokkha had to be mentioned again, then in most cases the Khandhakas, instead of directly indicating the penance incurred thereby, use of the guilty Bhikkhu the expression, ‘yathadhammo k&retabbo,’ i. e.‘he is to be treated according to the law.’ See H. O.’s Introduction to his edition of the Mah&vagga, p. xx note. 204 I, 50.

²⁹²At that time a certain family had died of pestilence ; only a father and his son were left; they received the pabbaA ordination with the Bhikkhus and went together on their rounds for alms. Now that boy, when food was given to his father, ran up to him and said : ‘ Give some to me too, father ; give some to me too, father.’ People were annoyed, &c.: ‘ These Sakyaputtiya Samaras live an impure life; this boy is a Bhik- khunl’s son.’ Some Bhikkhus heard, &c. They told this thing to the Blessed One, &c. ‘ Let no one, O Bhikkhus, confer the pabba/^a ordination on a boy under fifteen years of age. He who does, is guilty of a dukkaa offence.’

²⁹³At that time a believing, pious family, who devoted themselves to the (especial) service of the venerable Ananda, had died of pestilence. Only two boys were left; these, when seeing Bhikkhus, ran up to them according to their old custom, but the Bhikkhus turned them away. When they were turned away by the Bhikkhus, they cried. Now the venerable Ananda thought: ‘ The Blessed One has forbidden us to confer the pabbaa ordination 1 Buddhaghosa explains ahivatakaroga by mdribySdhi, and says : ‘ When this plague befalls a house, men and beasts in that house die; but he who breaks through wall or roof, or is “roga madigato(?),” may be saved.’ I, S, i. ADMISSION TO THE ORDER OF BHIKKHUS. 205 on a boy under fifteen years of age, and these boys are under fifteen years of age. What can be done in order that these boys may not perish ?’ And the venerable Ananda told this thing to the Blessed One. ‘ Are these boys able, Ananda, to scare crows ?’ 1 They are, Lord.’ In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘ I allow you, O Bhikkhus, to confer the pabbad ordination on crow-keeper boys even under fifteen years of age.’

²⁹⁴At that time the venerable Upananda, of the Sakya tribe, had two novices, Kanaka and Ma- haka; these committed sodomy with each other. The Bhikkhus were annoyed, &c. : ‘ How can novices abandon themselves to such bad conduct ?’ They told this thing to the Blessed One, &c. ‘ Let no one, O Bhikkhus, ordain two novices. He who does, is guilty of a dukkaa offence .’

²⁹⁵At that time the Blessed One dwelt at Rafagaha during the rainy season, and remained at the same place during winter and summer. The people were annoyed, &c. : ‘The (four) regions are .... and 1 This seems very unpractical: and the rule is accordingly practically abrogated again by chapter 55. 2 We must leave ‘ahundarika’ untranslated; Buddhaghosa says nothing about this obscure word. 206 *> 53. 2. covered by darkness to the Sakyaputtiya Samaras; they cannot discern the (four) regions/ Some Bhik- khus heard, &c.

²⁹⁶Then the Blessed One said to the venerable Ananda: ‘ Go, Ananda, take a key and tell the Bhikkhus in every cell: “Friends, the Blessed One wishes to go forth to Dakkhkagiri. Let any one of the venerable brethren who thinks fit, come to him.” ’ The venerable Ananda accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ took a key, and said to the Bhikkhus in every cell: ‘ Friends, the Blessed One,’ &c.

²⁹⁷The Bhikkhus replied : ‘ Friend Ananda, the Blessed One has prescribed 1 that Bhikkhus are to live (the first) ten years in dependence (on their Mariyas and upa^/ziyas), and that he who has completed his tenth year, may give a nissaya himself. Now if we go there, we shall be obliged to take a nissaya there; then we shall stay there for a short time, then we must go back again and take a new nissaya. If our Mariyas and upa/- ^Myas go, we will go also; if our aariyas and upapayas do not go, we will not go either. Otherwise our light-mindedness, friend Ananda, will become manifest/

²⁹⁸Thus the Blessed One went forth to Dakkhi- wigiri followed only by a few Bhikkhus. And the Blessed One, after having dwelt at Dakkhiwagiri as long as he thought fit, went back to Ragagaha again. Then the Blessed One said to the venerable Ananda: ‘How is it, Ananda, that the perfect 1 See chap. 32.1. 1, 54, I. admission to the order of bi-iikkhus. 207 One has gone forth to Dakkhmagiri with so few Bhikkhus ?’ Then the venerable Ananda told the thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘ I prescribe, O Bhikkhus, that a learned, competent Bhikkhu lives five years in dependence (on his iariya and upa^"- ^Aaya), an unlearned one all his life.

²⁹⁹‘ In five cases, O Bhikkhus, a Bhikkhu should not live without a nissaya (i. e. independent of aAariya and upaMya): when he does not possess full perfection in what belongs to moral practices (&c., as in chap. 36. 2). In these five cases, O Bhikkhus, a Bhikkhu should not live without a nissaya. ‘ In five cases, O Bhikkhus, a Bhikkhu may live without a nissaya: when he possesses full perfection in what belongs to moral practices (&c., as in chap. 36. 3). In these five cases, O Bhikkhus, a Bhikkhu may live without a nissaya. 6-13. ‘And also in other five cases, &C. 1 ’ End of the eighth Bhazavara, which is called the Abhayuvara Bhazavara .

³⁰⁰Then the Blessed One, after having resided at Raagaha as long as he thought fit, went forth to 1 Supply these pentads and hexads, respectively, from chaps. 36. 6, 7; 8, 9; 14, 15; 16, 17; 37. 1, 2; 5, 6; 7, 8; 13, 14. 2 Abhayuvara means, ‘ secure from anything.’ This refers to the expression used in chap. 42, § 2. 208 I. 54 ; 2 - Kapilavatthu. Wandering from place to place he came to Kapilavatthu. There the Blessed One dwelt in the Sakka country, near Kapilavatthu, in the NigrodhArAma (Banyan Grove). And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl and with his <£lvara on went to the residence of the Sakka Suddhodana (his father). Having gone there, he sat down on a seat laid out for him. Then the princess, who was the mother of Rahula , said to young Rahula: ‘ This is your father, RAhula ; go and ask him for your inheritance.’

³⁰¹Then young Rahula went to the place where the Blessed One was; having approached him, he stationed himself before the Blessed One (and said): ' Your shadow, Samara, is a place of bliss.’ Then the Blessed One rose from his seat and went away, and young Rahula followed the Blessed One from behind and said: ‘ Give me my inheritance, Samaza ; give me my inheritance, Samara.’ Then the Blessed One said to the venerable SAriputta: ‘Well, SAriputta, confer the pabbaA ordination on young RAhula.’ (SAriputta replied): ‘ How shall I confer, Lord, the pabbaA ordination on young RAhula?’

³⁰²In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘ I prescribe, 1 The Buddha’s former wife. This is, as far as we know, the only passage in the Pali Piakas which mentions this lady, and it deserves notice that her name is not mentioned. Probably this name was unknown to the Buddhists in early times, and thus we may best account for the difference of the simply invented names given to this lady by later writers. Compare Rh. D., Buddhism, p. 50 seq. I, 54 , 5 . ADMISSION TO THE ORDER OF BHIKKHUS. 209 O Bhikkhus, the pabbaa ordination of novices by the threefold declaration of taking refuge. ‘ And you ought, O Bhikkhus, to confer the pab- bai ordination (on a novice) in this way: Let him first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say: “ I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Sawgha. And for the second time, &c. And for the third time, &c.” ‘ I prescribe, O Bhikkhus, the pabba/^i ordination of novices by this threefold declaration of taking refuge.’ Thus the venerable Sariputta conferred the pab- baa ordination on young Rahula.

³⁰³Then the Sakka Suddhodana went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Sakka Suddhodana said to the Blessed One: ‘ Lord, I ask one boon of the Blessed One.’ (The Buddha replied): ‘ The perfect Ones, Gotama, are above granting boons (before they know what they are 1 ).’ (Suddhodana said): ‘ Lord, it is a proper and unobjectionable demand.’ ‘ Speak, Gotama.’

³⁰⁴‘ Lord, when the Blessed One gave up the 1 Granting a boon (vara) is a constant phrase used of princes when making an open promise to give to any one whatever they should ask. See, for instance, the Gataka Story, No. 9, where the person to whom the boon was given laid it by for a convenient season; and then asked the king to make her son heir-apparent, in violation of all ancient law and custom. [13] P 210 b 55- world, it was a great pain to me; so it was when Nanda 1 did the same ; my pain was excessive when Rihula too did so. The love for a son, Lord, cuts into the skin; having cut into the skin, it cuts into the hide; having cut into the hide, it cuts into the flesh, .... the ligaments, .... the bones; having cut into the bones, it reaches the marrow and dwells in the marrow. Pray, Lord, let their reverences not confer the pabbaa ordination on a son without his father’s and mother’s permission/ Then the Blessed One taught the Sakka Suddho- dana (&c., see chap. 39. 7). ‘ Let no son, O Bhikkhus, receive the pabbai ordination without his father’s and mother’s permission. He who confers the pabbaa ordination (on a son without that permission), is guilty of a dukkaa offence.’

³⁰⁵Then the Blessed One, after having resided at Kapilavatthu as long as he thought fit, went forth to Savatthi. Wandering from place to place he came to Savatthi. There the Blessed One dwelt at Savatthi, in the Gbtavana, the Arama of Ani- thapbwfika. At that time a family who devoted themselves to the (especial) service of the venerable Sariputta sent a boy to the venerable Sariputta (with this message): 1 Nanda was a son of Mahapaapati, a half-brother of the Buddha. See the story of his conversion in Rh. D.’s Buddhist Birth Stories, p. 128 (later and fuller accounts can be seen in Hardy, Manual, p. 204 seq.; Beal, Romantic Legend, p. 369 seq.) I, 56 . ADMISSION TO THE ORDER OF BHIKKHUS. 2 I I ‘ Might the Thera confer the pabbai ordination on this boy.’ Now the venerable Sariputta thought: 1 The Blessed One has established the rule 1 that no one may ordain two novices, and I have already one novice, Rahula. Now what am I to do ?’ He told the thing to the Blessed One. ‘ I allow, O Bhikkhus, a learned, competent Bhikkhu to ordain two novices, or to ordain as many novices as he is able to administer exhortation and instruction to.’

³⁰⁶Now the novices thought: ‘ How many precepts 2 are there for us, and in what (precepts) are we to exercise ourselves ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, ten precepts for the novices, and the exercise of the novices in these (ten precepts), viz. abstinence from destroying life; abstinence from stealing; abstinence from impurity; abstinence from lying; abstinence from arrack and strong drink and intoxicating liquors, which cause indifference (to religion); abstinence from eating at forbidden times; abstinence from dancing, singing, music, and seeing spectacles; abstinence from garlands, scents, unguents, ornaments, and finery; abstinence from (the use of) high or broad beds; abstinence from accepting gold or silver. I pre- 1 See chap. 52. 2 Sikkhapadani, literally, ‘ Paths of Training.’ Compare chap. 60. P 2 212 I, S 7 > r - scribe, O Bhikkhus, these ten precepts for the novices, and the exercise of the novices in these (ten precepts).’

³⁰⁷At that time novices did not show reverence and confidence towards the Bhikkhus, and did not live in harmony with them. The Bhikkhus were annoyed, murmured, and became angry : ‘ How can the novices not show reverence and confidence towards the Bhikkhus, and not live in harmony with them ? ’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you inflict punishment upon a novice in five cases: When he is intent on the Bhikkhus’ receiving no alms ; when he is intent on the Bhikkhus’ meeting with misfortune ; when he is intent on the Bhikkhus’ finding no residence ; when he abuses and reviles the Bhikkhus; when he causes divisions between Bhikkhus and Bhikkhus. I prescribe, O Bhikkhus, that in these five cases you inflict punishment upon a novice.’

³⁰⁸Now the Bhikkhus thought: ‘What punishment are we to inflict ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you forbid them (certain places, for instance, their own residences).’ At that time Bhikkhus forbad novices the whole Sawgharima. The novices, who were not admitted to the Sagharama, went away, or returned to the world, or went over to Titthiya schools. They told this thing to the Blessed One. I, 58. ADMISSION TO THE ORDER OF BHIKKHUS. 2 I 3 ‘ Let them not, O Bhikkhus, forbid (novices) the whole Sazghirama. He who does so, commits a dukkaa offence. I prescribe, O Bhikkhus, that (the Bhikkhus) forbid (a novice) the place where he lives or which he uses to frequent.’

³⁰⁹At that time Bhikkhus forbad the novices the use of (certain kinds of) food that is taken with the mouth. People, when they prepared rice-milk to drink or meals for the Sazwgha, said to the novices: ‘ Come, reverend Sirs, drink rice-milk; come, reverend Sirs, take food.’ The novices replied : ‘ It is impossible, friends; the Bhikkhus have issued a forewarning (against us).’ The people were annoyed, murmured, and became angry, thinking: ‘ How can their reverences forbid novices the use of all food that is taken with the mouth ?’ They told this thing to the Blessed One. ‘ Let them not, O Bhikkhus, forbid (novices) food that is taken with the mouth. He who does so, commits a dukkaa offence.’ End of the section about punishment (of novices).

³¹⁰At that time the AAabbaggiya 1 Bhikkhus laid a ban upon novices without the consent of the upaMyas (of those novices). The upa^/zayas 1 Here first appear the /sAabbaggiya Bhikkhus (the company of the ‘ six Bhikkhus’, with their attendants), the constant and indefatigable evil-doers throughout the whole Vinaya-Piaka. Buddhaghosa (on Aullavagga I, 1) says that ParcAika and Lohitaka belonged to this company, and also Assa^-i and Punabbasu are mentioned as Al&abbaggiyas (see Childers s. v. ^abbaggiyo). 214 I. 59- search ed after them, thinking: ‘How is it that our novices have disappeared ?’ The Bhikkhus said : ‘ The ATabbaggiya Bhikkhus, friends, have laid a ban upon them.’ The upagfMyas were annoyed, &c.: ‘ How can the /Oabbaggiya Bhikkhus lay a ban upon our novices without having obtained our consent ?’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, lay a ban (upon novices) without consent of the upaj’g'Myas. He who does, commits a dukkaa offence.’

³¹¹At that time the /Okabbaggiya Bhikkhus drew the novices of senior Bhikkhus over (to themselves). The Theras, who were obliged to get themselves teeth-cleansers and water to rinse their mouths with, became tired. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, draw the followers of another Bhikkhu over to himself. He who does, commits a dukkaa offence.’

³¹²At that time a novice, Kanaka by name, who was a follower of the venerable Upananda Sakya- putta, had sexual intercourse with a Bhikkhunl, Kanaka by name. The Bhikkhus were annoyed, &c.: ‘How can a novice abandon himself to such conduct ? ’ I, 61. ADMISSION TO THE ORDER OF BHIKKHUS. 21 5 They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you expel a novice (from the fraternity) in the following ten cases: When he destroys life; when he commits theft; when he commits impurity; when he is a liar; when he drinks strong drinks; when he speaks against the Buddha ; when he speaks against the Dhamma; when he speaks against the Sawgha ; when he holds false doctrines ; when he has sexual intercourse with Bhikkhunis . In these ten cases I prescribe, O Bhikkhus, that you expel the novice (from the fraternity).’

³¹³At that time, &c. 2 ‘ Let a eunuch, O Bhikkhus, who has not received the upasampada ordination, not receive it; if he has received it, let him be expelled (from the fraternity).’ 1 The case of the novice’s committing sexual intercourse with a Bhikkhuni can have found its place here only by a negligence of the redactor, as it is comprised already in the third of the ten cases (the novice’s committing impurity). Buddhaghosa (who of course never admits anything like an inadvertence of the holy Theras by whom the Vinaya is compiled) says that the third case and the tenth are distinguished here, because a person that has simply committed an impurity may receive the ordination, if he is willing to refrain himself in future; whilst a bhikkhunidhsaka cannot be ordained in any case (see chap. 67). 2 Tena kho pana samayena awwataro pawako bhikkhusu pab- baito hoti, so dahare dahare bhikkhh upasawkamitva eva m vadeti: etha mam Syasmanto dhsetha ’ti. Bhikkhh apasadenti: nassa pawrfaka, vinassa paWaka, ko taya attho 'ti. So bhikkhuhi apasadito mahante mahante moligalle (Buddhaghosa: thulasanre) sama#ere upasawkamitva eva m vadeti: etha mam avuso dusetha 216 I, 62 , 1.

³¹⁴At that time there was a certain person of an old family, whose kinsmen had died away; he was delicately nurtured. Now this person of an old family, whose kinsmen had died away, thought: ‘ I am delicately nurtured; I am not able to acquire new riches or to augment the riches which I possess. What shall I do in order that I may live a life of ease and without pain?’ Then this person of an old family, whose kinsmen had died away, gave himself the following answer: ‘ There are the Sakyaputtiya Samaras, who keep commodious precepts and live a commodious life ; they have good meals and lie down on beds protected from wind. What if I were to procure myself an alms-bowl and robes on my own account, and were to have my hair and beard cut off, to put on yellow robes, to go to the Arama, and to live there with the Bhikkhus.’

³¹⁵Then that person of an old family, whose kinsmen had died away, procured himself an alms- bowl and robes on his own account, had his hair and beard cut off, put on yellow robes, went to the Arama, and respectfully saluted the Bhikkhus. The ’ti. Samawera apasadenti: nassa parcdaka, vinassa pawaka, ko taya attho ’ti. So samawerehi apasadito hatthibhaate assabhawafe upasawzkamitva evawz vadeti: etha mam avuso dusetha ’ti. Hatthi- bha nd& assabharaif dftsesuwt. Te uggayanti khiyanti vipa/^enti: pa«<fak& ime samara Sakyaputtiya, ye pi imesaw na parco'aka te pi pandake dusenti, eva m ime sabbeva abrahmaMrino ’ti. Assosuot kho bhikkhu hatthibharacanaOT assabharfanaz ugghayantanam khi- yantanaw vipientanawt. Atha kho te bhikkhu bhagavato etam attha m aroesu m. I, 63, 1 . ADMISSION TO THE ORDER OF BHIKKHUS. 21 7 Bhikkhus said to him: ‘How many years, friend, have elapsed since your upasampada ?’ ‘ What does that mean, friends, “ years elapsed since the upasampadi?”’ ‘And who is your upa^/zaya, friend ?’ ‘ What does that word upa^-^aya mean,friends?’ The Bhikkhus said to the venerable U pali: ‘ Pray, friend Up&li, examine this ascetic.’

³¹⁶Then that person of an old family, whose kinsmen had died away, when being examined by the venerable Upili, told him the whole matter. The venerable Upali told this thing to the Bhikkhus ; the Bhikkhus told this thing to the Blessed One. ‘ Let a person, O Bhikkhus, who has furtively attached himself to the Sawgha, if he has not received the upasampada ordination, not receive it ; if he has received it, let him be expelled (from the fraternity). ‘ Let a person, O Bhikkhus, who has gone over to the Titthiyas’ (&c., as in chap. 61).

³¹⁷At that time there was a serpent who was aggrieved at, ashamed of, and conceived aversion for his having been born as a serpent. Now this serpent thought: ‘ What am I to do in order to become released from being a serpent, and quickly to obtain human nature ?’ Then this serpent gave himself the following answer : ‘ These Sakyaputtiya Samaras lead indeed a virtuous, tranquil, holy life ; they speak the truth ; they keep the precepts of morality, and are endowed with all virtues. If 2l I, 63, 2. I could obtain pabbaa with the Sakyaputtiya Samaras, I should be released from being a serpent and quickly obtain human nature.’

³¹⁸Then that serpent, in the shape of a youth, went to the Bhikkhus, and asked them for the pabbaa ordination; the Bhikkhus conferred on him the pabbai and upasampadd ordinations. At that time that serpent dwelt together with a certain Bhikkhu in the last Vihira (near the boundary wall of the ffetavana). Now that Bhikkhu, having arisen in the night, at dawn, was walking up and down in the open air. When that Bhikkhu had left (the Vihara), that serpent, who thought himself safe (from discovery), fell asleep (in his natural shape). The whole Vihara was filled with the snake’s body; his windings jutted out of the window.

³¹⁹Then that Bhikkhu thought: ‘ I will go back to the Vih&ra,’ opened the door, and saw the whole Vihara filled with the snake’s body, the windings jutting out of the window. Seeing that he was terrified and cried out. The Bhikkhus ran up, and said to that Bhikkhu : ‘ Why did you cry out, friend ?’ ‘ This whole Vihara, friends, is filled with a snake’s body; the windings jut out of the window.’ Then that serpent awoke from that noise and sat down on his seat. The Bhikkhus said to him : ‘ Who are you, friend ?’ ‘ I am a serpent, reverend Sirs.’ ‘ And why have you done such a thing, friend?’ Then that Naga told the whole matter to the Bhikkhus; the Bhikkhus told it to the Blessed One.

³²⁰In consequence of that and on this occasion the Blessed One, having ordered the fraternity of I, 64 , 1. ADMISSION TO THE ORDER OF BHIKKHUS. 219 Bhikkhus to assemble, said to that serpent: ‘You serpents are not capable of (spiritual) growth in this doctrine and discipline. However, serpent, go and observe fast on the fourteenth, fifteenth, and eighth day of each half month; thus will you be released from being a serpent and quickly obtain human nature.’ Then that serpent, who thought, ‘ I am not capable of (spiritual) growth in this doctrine and discipline,’ became sad and sorrowful, shed tears, made an outcry, and went away.

³²¹Then the Blessed One said to the Bhikkhus: ‘ There are two occasions, O Bhikkhus, on which a serpent (who has assumed human shape) manifests his true nature : when he has sexual intercourse with a female of his species, and if he thinks himself safe (from discovery) and falls asleep. These, O Bhikkhus, are the two occasions on which a serpent manifests his true nature. ‘ Let an animal, O Bhikkhus, that has not received the upasampadcl ordination, not receive it; if it has received it, let it be expelled (from the fraternity).’

³²²At that time a certain young man deprived his mother of life. He was grieved, ashamed, and loathed this sinful deed. Now this young man thought: ‘ What am I to do to get rid of my sinful deed?’ Then this young man gave himself this answer: ' These Sakyaputtiya Samaas lead indeed a virtuous, tranquil, holy life, &c. If I could obtain 220 I, 64 , 2 . pabbaa with the Sakyaputtiya Samaras, I might get rid of my sinful deed.’

³²³Then that young man went to the Bhikkhus and asked them for the pabbajd ordination. The Bhikkhus said to the venerable Upali: ‘Formerly, friend Upali, a serpent in the shape of a youth received the pabbai ordination with the Bhikkhus; pray, friend Upali, examine this young man.’ Then that young man, when examined by the venerable Updli, told him the whole matter. The venerable Upili told it to the Bhikkhus; the Bhikkhus told it to the Blessed One. ‘ Let a person, O Bhikkhus, that is guilty of matricide, if he has not received the upasampada ordination, not receive it; if he has received it, let him be expelled (from the fraternity).’

³²⁴At that time a certain young man deprived his father of life (&c., as in chap. 64). ‘ Let a person, O Bhikkhus, that is guilty of parricide, &c.’

³²⁵At that time a number of Bhikkhus were travelling on the road from Saketa to Savatthi. On the road robbers broke forth, robbed some of the Bhikkhus, and killed some of them. Then royal soldiers came from Savatthi and caught some of the robbers; others of them escaped. Those who had escaped, received pabbaa with the Bhikkhus; those who had been caught, were led to death. 1,67. ADMISSION TO THE ORDER OF BHIKKHUS. 221

³²⁶Then those who had been ordained, saw those robbers who were being led to death; seeing them they said : ‘ It is well that we have escaped; had we been caught, we should also be killed thus.’ The Bhikkhus said to them: ‘ Why, what have you done, friends?’ Then those (robbers) who had been ordained, told the whole matter to the Bhikkhus. The Bhikkhus told this thing to the Blessed One. ‘ Those Bhikkhus, O Bhikkhus, were Arahats. Let a person, O Bhikkhus, that has murdered an Arahat, if this person has not received the upa- sampadi ordination, not receive it; if he has received it, let him be expelled (from the fraternity).’

³²⁷At that time a number of Bhikkhunis were travelling on the road from Saketa to Savatthi. On the road robbers broke forth, robbed some of the Bhikkhunis, and violated some of them. Then royal soldiers (&c., as in chap. 66). The Bhikkhus told this thing to the Blessed One. ‘ Let a person, O Bhikkhus, that has violated a Bhikkhuni (or, that has had sexual intercourse with a Bhikkhuni), (&c., as in chap. 66). ‘ Let a person, O Bhikkhus, that has caused a schism among the Sawgha, &c. ‘ Let a person, O Bhikkhus, that has shed (a Buddha’s) blood/ &c. 222 I, 68.

³²⁸At that time a certain hermaphrodite had received pabbad with the Bhikkhus; so karoti pi k&ra- peti pi. They told this thing to the Blessed One. ‘ Let a hermaphrodite, O Bhikkhus/ &c.

³²⁹At that time the Bhikkhus conferred the upasampadcl ordination on a person that had no upaMya. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, who has no upa^/Mya, receive the upasampad£ ordination. He who confers the upasampada ordination (on such a person), commits a dukkaa offence/

³³⁰At that time the Bhikkhus conferred the upa- sampadi ordination with the Sawgha as upa^-- ghaya. They told this thing to the Blessed One. ‘ Let no one receive the upasampada ordination with the Sawgha as mgagghaya. He who confers the upasampadi ordination (in such a way), commits a dukkaa offence.’

³³¹At that time the Bhikkhus conferred the upasampada ordination with a number of Bhikkhus 1 as upajMya (&c., as before).

³³²At that time the Bhikkhus conferred the upa- 1 I. e. not with the whole fraternity residing at that place, but with a part of it. 1,70,3. ADMISSION TO THE ORDER OF BHIKKHUS. 223 sampada ordination with a eunuch as upaggh&ya, &c.; with a person that had furtively attached himself (to the Sawgha) as upaggh&ya; with a person that was gone over to the Titthiyas as upaMya; with an animal as upaMya; with a person that was guilty of matricide as upagghaya; with a person that was guilty of parricide as upagghaya ; with a person that had murdered an Arahat as upa g- ghaya) with a person that had violated a Bhikkhuni as upa.ggAa.ya.; with a person that had caused a schism among the Samgha as upaggAaya; with a person that had shed (a Buddha’s) blood as upag- gh& ya; with a hermaphrodite as upaggk&ya. They told this thing to the Blessed One. ‘ Let no one,’ &c. (as in the first clause).

³³³At that time the Bhikkhus conferred the upa- sampada ordination on persons that had no alms- bowl. They received alms with their hands. People were annoyed, murmured, and became angry, saying, ‘ Like the Titthiyas.’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, receive the upasam- padd ordination without having an alms-bowl. He who confers the upasampada ordination (on a person that has not), commits a dukkaa offence.’

³³⁴At that time the Bhikkhus conferred the upa- sampada ordination on persons that had no robes. They went out for alms naked. People were annoyed (&c., as in § 1).

³³⁵At that time the Bhikkhus conferred the upa- 224 I, 70, 4. sampada ordination on persons that had neither alms-bowl nor robes. They went out for alms naked and (received alms) with their hands. People were annoyed (&c., as in § 1).

³³⁶At that time the Bhikkhus conferred the upa- sam-pada ordination on persons that had borrowed alms-bowls. After the ordination (the owners) took their alms-bowls back ; (the Bhikkhus) received alms with their hands. People were annoyed (&c. down to): ‘ Like the Titthiyas.’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, receive the upasam- padd ordination who has borrowed the alms-bowl. He who confers,’ &c. (as in the first clause).

³³⁷At that time the Bhikkhus conferred the upa- sampadd ordination on persons that had borrowed robes. After the ordination (the owners) took their robes back; (the Bhikkhus) went out for alms naked. People were annoyed (&c., as in § 1 to the end).

³³⁸At that time the Bhikkhus conferred the upa- sampada ordination on persons that had borrowed alms-bowls and robes, &c. Here end the twenty cases in which upasampadd is forbidden.

³³⁹At that time the Bhikkhus conferred the pabbaa ordination on a person whose hands were cut off, on a person whose feet were cut off, whose hands and feet were cut off, whose ears were cut off, whose nose was cut off, whose ears and nose were cut off, whose fingers were cut off, whose I, 71. ADMISSION TO THE ORDER OF BHIKKHUS. 225 thumbs were cut off, whose tendons (of the feet) were cut, who had hands like a snake’s hood , who was a hump-back, or a dwarf, or a person that had a goitre, that had been branded, that had been scourged, on a proclaimed robber, on a person that had elephantiasis, that was afflicted with bad illness, that gave offence (by any deformity) to those who saw him, on a one-eyed person, on a person with a crooked limb, on a lame person, on a person that was paralysed on one side, on a cripple , on a person weak from age, on a blind man, on a dumb man, on a deaf man, on a blind and dumb man, on a blind and deaf man, on a deaf and dumb man, on a blind, deaf and dumb man. They told this thing to the Blessed One. ‘ Let no person, O Bhikkhus, whose hands are cut off, receive the pabbaa ordination. Let no person whose feet are cut off, receive the pabbaa ordination, &c. (each of the above cases being here repeated). He who confers the pabbaa ordination (on such persons), is guilty of a dukkaa offence/ Here end the thirty-two cases in which pabbaja is forbidden. End of the ninth Bhawavara. 1 ‘ Whose fingers are grown together, like bats’ wings ’ (Buddha- ghosa). a Buddhaghosa (Berlin MS.) explains ‘/^inniriytipatha’ by ‘ pidhasappi.’ We ought to read, no doubt, pi/^asappl, which is Sanskrit pi/^asarpin, a cripple that is moved on in a rolling chair. [>3l Q 226 I, 72, 1.

³⁴⁰At that time the AVabbaggiya Bhikkhus gave a nissaya to shameless Bhikkhus. They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, give a nissaya to shameless Bhikkhus. He who does, is guilty of a dukkaa offence.’ At that time some Bhikkhus lived in dependence on shameless Bhikkhus (i. e. they received a nissaya from them, they chose them for their upa^- ^•//ayas or aAariyas); ere long they became also shameless, bad Bhikkhus. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, live in dependence on shameless Bhikkhus. He who does, is guilty of a dukkai'a offence.’

³⁴¹Now the Bhikkhus thought: ‘The Blessed One has prescribed that we shall not give a nissaya to shameless Bhikkhus, nor live in dependence on shameless Bhikkhus. Now how are we to discern modest and shameless persons ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you wait first four or five days until you have seen how a Bhikkhu behaves to the other Bhikkhus.’

³⁴²At that time a certain Bhikkhu was travelling on the road in the Kosala country. Now this Bhikkhu thought: ‘ The Blessed One has prescribed that we shall not live without a nissaya (of an afariya and I, 73, 4. ADMISSION TO THE ORDER OF BHIKKHUS. 22 7 an upa^/zciya); now I want a nissaya, but I am travelling. What am I to do ? ’ They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, a travelling Bhikkhu who can get no nissaya, to live without a nissaya.’

³⁴³At that time two Bhikkhus were travelling on the road in the Kosala country. They came to a certain residence; there one of the two Bhikkhus was taken ill. Now that sick Bhikkhu thought: ‘ The Blessed One has prescribed that we shall not live without a nissaya; now I want a nissaya, but I am sick. What am I to do ?’ They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, a sick Bhikkhu who can get no nissaya, to live without a nissaya.’

³⁴⁴Now the other Bhikkhu, who nursed that sick Bhikkhu, thought: ‘ The Blessed One has prescribed, &c.; now I want a nissaya, but this Bhikkhu is sick. What am I to do ?’ They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, a Bhikkhu who is nursing a sick Bhikkhu, if he can get no nissaya and the sick asks him (to remain with him), to live without a nissaya.’

³⁴⁵At that time a certain Bhikkhu lived in the forest; he had a dwelling-place where he lived pleasantly. Now this Bhikkhu thought: ‘ The Blessed One has prescribed, &c.; now I want a nissaya, but I live in the forest and have a dwelling-place where I live pleasantly. What am I to do ? ’ They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, a Bhikkhu living in the forest who finds a place where he may live pleasantly, Q 2 228 I, “ 4 , i. and who can get (there) no nissaya, to live without a nissaya (saying to himself) : “ If a proper person to give me nissaya comes hither, I will take nissaya of that person.” ’

³⁴⁶At that time there was a person that desired to receive the upasampada ordination from the venerable Mahakassapa. Then the venerable Maha- kassapa sent a messenger to the venerable Ananda : ‘ Come, Ananda, and recite the upasampada proclamation for this person.’ The venerable Ananda said : ‘ I cannot pronounce the Thera’s (i. e. Maha- kassapa’s) name; the Thera is too venerable compared with me.’ They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to use also the family name (of the upafaya, instead of his proper name) in the proclamation.’

³⁴⁷At that time there were two persons that desired to receive the upasampada ordination from the venerable Mahakassapa. They quarrelled with each other. (One said) : ‘ I will receive the upa- sampadi ordination first.’ (The other said): ‘ Nay, I will receive it first.’ They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to ordain two persons by one proclamation.’

³⁴⁸At that time there were persons who desired to receive the upasampada ordination from different Theras. They quarrelled with each other. (One said): ‘ I will receive the upasampada ordina- I, 75. ADMISSION TO THE ORDER OF BHIKKHUS. 229 tion first.’ (The other said): ‘Nay, I will receive it first.’ The Theras said : ‘ Well, friends, let us ordain them altogether by one proclamation.’ They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to ordain two or three persons by one proclamation, provided they have the same upa^/zaya, but not if they have different upaj^/zayas.’

³⁴⁹At that time the venerable Kumarakassapa had received the upasampada ordination when he had completed the twentieth year from his conception (but not from his birth). Now the venerable Kumd- rakassapa thought: ‘ The Blessed One has forbidden us to confer the upasampadd ordination on persons under twenty years of age , and I have completed my twentieth year (only) from my conception. Have I, therefore, received the upasampada ordination, or have I not received it ?’ They told this thing to the Blessed One. ‘ When, O Bhikkhus, in the womb the first thought rises up (in the nascent being), the first consciousness manifests itself, according to this the (true) birth should be reckoned. I allow you, O Bhikkhus, to confer the upasampada ordination on persons that have completed the twentieth year from their conception (only).’ 1 See chap. 49. 6. I, 76, I. 23O

³⁵⁰At that time ordained Bhikkhus were seen who were afflicted with leprosy, boils, dry leprosy, consumption, and fits. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that he who confers the upasampada ordination, ask (the person to be ordained) about the Disqualifications (for receiving the ordination). And let him ask, O Bhikkhus, in this way: ‘Are you afflicted with the following diseases, leprosy, boils, dry leprosy, consumption, and fits ? ‘ Are you a man ? ‘ Are you a male ? ‘ Are you a freeman ? ‘ Have you no debts ? ‘ Are you not in the royal service ? ‘ Have your father and mother given their consent ? ‘ Are you full twenty years old ? 1 Are your alms-bowl and your robes in due state ? ‘ What is your name ? ‘ What is your upajqaya’s name ?’

³⁵¹At that time the Bhikkhus asked the persons who desired to receive the upasampadd ordination about the Disqualifications, without having them instructed beforehand (how to answer). The persons that desired to be ordained, became disconcerted, perplexed, and could not answer. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you first instruct (the persons desirous of being ordained), and then ask them about the Disqualifications.’ I, 76, 5. ADMISSION TO THE ORDER OF BHIKKHUS. 23 1

³⁵²Then they instructed (the candidates) in the midst of the assembly; the persons desirous of being ordained became disconcerted, perplexed, and could not answer nevertheless. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you instruct them aside, and ask them about the Disqualifications before the assembly. And you ought, O Bhikkhus, to instruct them in this way: You ought first to cause them to choose an upa^/ziya; when they have chosen an upa^^aya, their alms-bowl and robes must be shown to them, “ This is your alms- bowl, this is your sawghii, this is your upper robe, this is your under garment; come and place yourself here.” ’

³⁵³Ignorant, unlearned Bhikkhus instructed them; the persons desirous of being ordained, though they had been instructed, became disconcerted, perplexed, and could not answer. They told this thing to the Blessed One. ‘ Let no ignorant, unlearned Bhikkhus, O Bhikkhus, instruct them. If they do, they commit a dukkaa offence. I prescribe, O Bhikkhus, that a learned, competent Bhikkhu instruct them.’

³⁵⁴At that time persons instructed them who were not appointed thereto. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, instruct them without being appointed thereto. He who so instructs, commits a dukkaz'a offence. I prescribe, O Bhikkhus, that an appointed Bhikkhu is to instruct them. And (this Bhikkhu), O Bhikkhus, is to be appointed in this way: One may either appoint himself, or one may appoint another person. And how is (a Bhikkhu) to 232 I, 76, 6. appoint himself ? Let a learned, competent Bhikkhu proclaim the following »atti before the Samgha: “ Let the Samgha, reverend Sirs, hear me. N. N. desires to receive the upasampadd ordination from the venerable N.N. If the Samgha is ready, I will instruct N. N.” Thus one may appoint himself.

³⁵⁵‘ And how is (a Bhikkhu) to appoint another person ? Let a learned, competent Bhikkhu proclaim the following natti before the Samgha : “ Let the Samgha, &c. N. N. desires to receive the upasampada ordination from the venerable N. N. If the Samgha is ready, let N. N. instruct N. N.” Thus one may appoint another person.

³⁵⁶‘ Then let that appointed Bhikkhu go to the person who desires to be ordained, and thus address him : “ Do you hear, N. N. ? This is the time for you to speak the truth, and to say that which is. When I ask you before the assembly about that which is, you ought, if it is so, to answer: ‘ It isis it is not so, you ought to answer: ‘It is not.’ Be not disconcerted, be not perplexed. I shall ask you thus: ‘ Are you afflicted with the following diseases, &c?””

³⁵⁷(After the instruction, the instructor and the candidate) appeared together before the assembly. ‘ Let them not appear together. Let the instructor come first and proclaim the following watti before the Samgha: “ Let the Samgha, reverend Sirs, hear me. N. N. desires to receive the upasampada ordination from the venerable N. N.; he has been instructed by me. If the Samgha is ready, let N. N. come.” Then let him be told: “Come on.” Let him be told to adjust his upper robe (&c., see chap.

³⁵⁸2), to raise his joined hands, and to ask (the Samgha) for the upasampada ordination (by say- 1,76,10. ADMISSION TO THE ORDER OF BHIKKHUS. 233 ing), “ I ask the Sawgha, reverend Sirs, for the upasampada ordination; might the Sawzgha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me. And for the second time, reverend Sirs, I ask, &c. And for the third time, reverend Sirs, I ask, &c.”

³⁵⁹‘ Then let a learned,competent Bhikkhu proclaim the following «atti before the Sawgha : “ Let the Sawgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampada ordination from the venerable N. N. If the Sawgha is ready, let me ask N. N. about the Disqualifications. ‘ “ Do you hear, N. N.? This is the time for you (&c., see § 7, down to :) you ought to answer: ‘It * , > yy is not. ‘ “Are you afflicted with the following diseases, &c.?”

³⁶⁰‘ Then let a learned, competent Bhikkhu proclaim the following /zatti before the Sawzgha : “ Let the Sawgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampada ordination from the venerable N.N.; he is free from the Disqualifications; his alms-bowl and robes are in due state. N. N. asks the Sawgha for the upa- sampadh ordination with N. N. as upa^/^aya. If the Sa»/gha is ready, &C. 1 ’” End of the regulations for the upasampada ordination . 1 Here follows the usual complete formula of a iiattiiatuttha kamma; see chaps. 28. 4-6; 29. 3, &c. 2 With these sections compare the previous chapters 12, 28 and following, 36 and following. The ilattis prescribed in this chapter, together with the Three Refuges Formula prescribed in chap. 12, § 4, the whole of chap. 77, and the Four Interdictions form together 234 I> 77-

³⁶¹‘ Then let them measure the shadow, tell (the newly-ordained Bhikkhu) what season and what date it is, tell him what part of the day it is, tell him the whole formula , and tell him the four Resources : “ The religious life has the morsels of food given in alms for its resource (&c., as in chap. 30. 4).” ’ End of the four Resources.

³⁶²At that time the Bhikkhus, after having conferred the upasampadfi ordination on a certain Bhikkhu, left him alone and went away. Afterwards, as he went alone (to the Affirm), he met on the way his former wife. She said to him: ‘ Have you now embraced the religious life?’ (He replied): ‘Yes, I have embraced the religious life.’ ‘ It is difficult to persons who have embraced religious life, to obtain sexual intercourse; come, let us have intercourse.’ He practised intercourse with her, and, in consequence, came late (to the Arama). The Bhikkhus said: 1 How is it, friend, that you are so late?’

³⁶³Then that Bhikkhu told the whole matter to the Bhikkhus. The Bhikkhus told it to the Blessed One. the current ceremony of ordination (the upasampada-kamma- vata) as now still in use in the Order. See the Journal of the Royal Asiatic Society, New Series, VII, p. 1. 1 I. e., according to Buddhaghosa, repeat to him all the data specified befpre together, in order that he might be able to give a correct answer when asked about his spiritual age. I, 78, 5. ADMISSION TO THE ORDER OF BHIKKHUS. 235 ‘ I prescribe, O Bhikkhus, that you give a companion to a newly-ordained Bhikkhu, and that you tell him the four Interdictions : “‘A Bhikkhu who has received the upasampadi ordination, ought to abstain from all sexual intercourse even with an animal. A Bhikkhu who practises sexual intercourse is no Samara and no follower of the Sakyaputta. As a man whose head is cut off, cannot live any longer with his trunk alone, thus a Bhikkhu who practises sexual intercourse is no Samara and no follower of the Sakyaputta. Abstain from doing so as long as your life lasts.

³⁶⁴‘“A Bhikkhu who has received the upasam- padi ordination, ought to abstain from taking what is not given to him, and from theft, even of a blade of grass. A Bhikkhu who takes what is not given to him, or steals it, if it is a pada (i. e. a quarter of a kirshipaza), or of the value of a p&da, or worth more than a pada, is no Samara and no follower of the Sakyaputta. As a sear leaf loosed from its stalk cannot become green again, thus a Bhikkhu who takes, &c. Abstain from doing so as long as your life lasts.

³⁶⁵‘“A Bhikkhu who has received the upasam- padi ordination, ought not intentionally to destroy the life of any being down to a worm or an ant. A Bhikkhu who intentionally kills a human being, down to procuring abortion, is no Samara and no follower of the Sakyaputta. As a great stone which is broken in two, cannot be reunited, thus a Bhikkhu who intentionally, &c. Abstain from doing so as long as your life lasts.

³⁶⁶‘“A Bhikkhu who has received the upa- sampadci ordination, ought not to attribute to 236 MAHAVAGGA. 1,79,1. himself any superhuman condition, and not to say even : ‘ I find delight in sojourning in an empty place.’ A Bhikkhu who with bad intention and out of covetousness attributes to himself a superhuman condition, which he has not, and which he is not possessed of, a state ofana (mystic meditation), or one of the vimokkhas , or one of the samadhis (states of self-concentration), or one of the sami- pattis (the attainment of the four joanas and four of the eight vimokkhas), or one of the Paths (of sanctification), or one of the Fruits thereof, is no Samara and no follower of the Sakyaputta. As a palm tree of which the top sprout has been cut off, cannot grow again, thus a Bhikkhu who with bad intention, &c. Abstain from doing so as long as your life lasts.” ’ End of the four Interdicts.

³⁶⁷x. At that time a certain Bhikkhu against whom expulsion 2 had been pronounced for his refusal to see an offence (committed by himself), returned to 1 The vimokkhas (literally, deliverances) are eight stages of meditation different from the four ^Mnas. The characteristics of the different vimokkhas are specified by Childers s. v. 2 This temporary expulsion (ukkhepaniyakamma), which is pronounced against Bhikkhus who refuse to see an offence committed by themselves (apattiy& adassane), or to atone for such an offence (apattiya appaikamme), or to renounce a false doctrine (papikaya di///ziya appainissagge), must be distinguished from the definitive and permanent expulsion (ndsani) which is pronounced against Bhikkhus who have committed a para- jg-ika offence, or in cases like those treated of in chapters 61 seq. I, 79, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 237 the world. Afterwards he came back to the Bhikkhus and asked them for the upasampadd ordination. They told this thing to the Blessed One. ‘ In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), returns to the world, and afterwards comes back to the Bhikkhus and asks them for the upasampada ordination, let them say to him : “ Will you see that offence ?” If he replies: “ I will see it,’ ; let him be admitted to the pabbaa ordination; if he replies : “ I will not see it,” let him not be admitted to the pab- baa ordination.

³⁶⁸‘ When he has received the pabbajrfa ordination let them say to him: “Will you see that offence?” If he says: “ I will see it,” let him be admitted to the upasampada ordination; if he says: “I will not see it,” let him not be admitted to the upasampada ordination. ‘ When he has received the upasampada ordination (&c., as before). If he says: “ I will see it,” let him be restored ; if he says : “ I will not see it,” let him not be restored. ‘ When he has been restored, let them say to him : “ Do you see that offence ?” If he sees it, well and good ; if he does not see it, let them expel him again, if it is possible to bring about unanimity (of the fraternity for the sentence of expulsion); if that is impossible, it is no offence to live and to dwell together (with such a Bhikkhu).

³⁶⁹‘ In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal 1 I. e. the sentence of expulsion is abolished; compare the Samanta Pasadika, ap. Minayeff, Pratimoksha, p. 92. 238 I, 79. 4- to atone for an offence (committed by himself), &cd When he has been restored, let them say to him : “ Atone now for that offence.” If he atones for it, well and good, &c.

³⁷⁰‘ In case, O Bhikkhus, that a Bhikkhu against whom expulsion has been pronounced for his refusal to renounce a false doctrine, &c. 1 2 When he has been restored, let them say to him : “ Renounce now that false doctrine.” If he renounces it, well and good, &c.’ End of the first Khandhaka, which is called the Great Khandhaka . 1 As in §§ 1, 2. Instead of ‘Will you see that offence?' and, ‘I will see it,’ read here: ‘Will you atone for that offence?’ and, ‘ I will atone for it.’ 2 As above. Read here: ‘ Will you renounce that false doctrine?’ and, ‘ I will renounce it.’ 3 Here follow some .Slokas, probably written in Ceylon, and an elaborate Table of Contents, both of which we leave untranslated. The .Slokas are introductory to the Table of Contents (uddana) and belong to it. A similar Table of Contents is found in the MSS. nearly after all the other Khandhakas. 11 , 1 , 2 . UPOSATHA CEREMONY, AND PATIMOKKHA. 239

¹At that time the blessed Buddha dwelt near Raj’agaha, on the Gi^/zakfia mountain (‘ the Vulture’s Peak’). At that time the Paribbacmkas belonging to Titthiya schools assembled on the fourteenth, fifteenth, and eighth day of each half month 1 and recited their Dhamma. The people went to them in order to hear the Dhamma. They were filled with favour towards, and were filled with faith in, the Paribbaakas belonging to Titthiya schools; the Paribbaakas belonging to Titthiya schools gained adherents.

²Now when the Magadha king Seniya Bimbi- sara was alone, and had retired into solitude, the following consideration presented itself to his mind : ‘ The ParibMakas belonging to Titthiya schools assemble now on the fourteenth, fifteenth, and eighth day of each half month and recite their Dhamma. The people go to them in order to hear the Dhamma. They are filled with favour towards, and are filled with faith in, the Paribbafakas who belong to Titthiya 1 One should be inclined to understand that the Paribbag-akas assembled twice each half month, on the eighth day of the pakkha and on the fourteenth or fifteenth day, according to the different length of the pakkha. However, chap. 4 makes it probable that not two days in each pakkha are to be understood, but three. Compare, however, the remark of Buddhaghosa, quoted in the note on chap. 34. 1. 240 II. 1 . 3 - schools; the Paribbao'akas who belong to Titthiya schools gain adherents. What if the reverend ones (the Buddhist Bhikkhus) were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.’

³Then the Magadha king Seniya Bimbisira went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Magadha king Seniya Bimbisdra said to the Blessed One: ‘ Lord, when I was alone and had retired into solitude, the following consideration presented itself to my mind : “ The Paribblfakas, &c.; what if the reverend ones were to assemble also on the fourteenth, fifteenth, and eighth day of each half month.” Well, Lord, let the reverend ones assemble also on the fourteenth, fifteenth, and eighth day of each half month.’

⁴Then the Blessed One taught, incited, animated, and gladdened the Magadha king Seniya Bimbisara by religious discourse ; and the Magadha king Seniya Bimbisara, having been taught .... and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, passed round him with his right side towards him, and went away. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘ I prescribe, O Bhikkhus, that you assemble on the fourteenth, fifteenth, and eighth day of each month.’ II, 3, i. UPOSATHA CEREMONY, AND pAtIMOKKHA. 241

⁵At that time the Bhikkhus, considering that the Blessed One had ordered them to assemble on the fourteenth &c. day of each half month, assembled on the fourteenth &c. day of each half month and sat there silent. The people went to them in order to hear the Dhamma. They were annoyed, murmured, and became angry: ‘How can the Sakya- puttiya Samaras, when they have assembled on the fourteenth &c. day of each half month, sit there silent, like the dumb, or like hogs ? Ought they not to recite the Dhamma, when they have assembled?’ Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘ I prescribe, O Bhikkhus, that you recite the Dhamma, when you have assembled on the fourteenth &c. day of each half month.’

⁶Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: ‘ What if I were to prescribe that the Bhikkhus recite as the Pati- mokkha 1 the precepts which I have promulgated to 1 On the origin and the meaning of the title ‘ Patimokkha,’ see our Introduction, p. xxvii. [13] R 242 II, 3, 2. them; this will be their Uposatha service (service of the fast-day).’

⁷And the Blessed One, having left the solitude in the evening, in consequence of that and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘ When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c., this will be their Uposatha service. I prescribe you, O Bhikkhus, to recite the Pdtimokkha.

⁸‘ And you ought, O Bhikkhus, to recite it in this way: Let a learned, competent Bhikkhu proclaim the following n atti before the Samgha: “ Let the Sa;»gha, reverend Sirs, hear me. To-day it is Uposatha, the fifteenth (of the half month). If the Sawgha is ready, let the Sawgha hold the Uposatha service and recite the Patimokkha. What ought to be first done by the Samgha. ? Proclaim the p&risuddhi , Sirs. I will recite the Patimokkha.” ‘“We hear it well and fix well the mind on it all of us .” ‘“He who has committed an offence, may confess it; if there is no offence, you should remain silent; from your being silent I shall understand that the reverend brethen are pure (from offences). As a single person that has been asked a question, answers it, the same is the matter if before an 1 See chap. 22. If a Bhikkhu is prevented by disease from assisting to the Patimokkha ceremony, he is to charge another Bhikkhu with his parisuddhi, i. e. with the solemn declaration that he is pure from the offences specified in the Patimokkha. 2 These words are evidently the answer of the Bhikkhus then present to the proclamation of the pa timokkhuddesaka. II, 3 . 4 - UPOSATHA CEREMONY, AND PATIMOKKHA. 243 assembly like this a question has been solemnly proclaimed three times : if a Bhikkhu, after a threefold proclamation, does not confess an existing offence which he remembers, he commits an intentional falsehood. Now, reverend brethren, an intentional falsehood has been declared an impediment 1 by the Blessed One. Therefore, by a Bhikkhu who has committed (an offence), and remembers it, and desires to become pure, an existing offence should be confessed; for if it has been confessed, it is treated duly.” ’

⁹2 3 4 ‘ Pdtimokkhawit is the beginning, it is the face (mukha in), it is the principal (pamu- kha m) of good qualities; therefore it is called ‘ pitimokkhaw V ‘Ayasmanto this word ‘dyasmanto’ is an expression of friendliness, an expression of respect, an appellation that infers respectfulness and reverence. ‘ UddisissdmiI will pronounce, I will show, I will proclaim, I will establish, I will unveil, I will distinguish, I will make evident, I will declare. ‘ Ta m (it): this refers to the Pdtimokkha. ‘ Sabbe va santd’ (all of us): as many as are present in that assembly, aged, young, and middle-aged (Bhikkhus), are denoted by ‘ sabbe va santaA’ ‘ Sddhukaw su®oma’ (we hear it well): admit- 1 See § 7 . 2 §§ 4-8 contain an explanation, word by word, of the formula given in § 3. This explanation is a portion of the ancient commentary on the Patimokkha which at the time of the redaction of the Vinaya Piaka has been admitted into it in its full extent (see the Introduction, p. xv seq.). 3 See p. 241, note 1. 4 See p. 1, note 5. R 2 244 II, 3 . 3 - ting its authority, fixing our minds on it, we repeat the whole of it in our thoughts. ‘ Manasikaroma’ (we fix our minds on it): we listen to it with concentrated, not perplexed, not confused thoughts.

¹⁰‘ Yassa siyi apatti’ (he who has committed an offence) : he who, whether an aged or young or middle-aged Bhikkhu, has committed some offence belonging to the five classes of offences or to the seven classes of offences . ‘So avikareyya:’ he may show it, unveil it, make it evident, declare it before the Sawgha (the full chapter of Bhikkhus), or before a small number, or before one person. ‘Asanti apatti’ (a non-existing offence): an offence which has not been committed, or which has been committed and atoned for. ‘Tu;zhl bhavitabbaw’ (he ought to remain silent): he ought to accept (the recitation of the Pitimokkha without any answer), he ought not to utter anything. ‘ Parisuddhi ’ti vedissami’ (I shall understand that they are pure): I shall infer, I shall know.

¹¹‘ Yathi kho pana pai/^ekapu//^assa vey- ykkara.na.rn hoti’ (as a single person that has been asked a question answers it) : as a single person that has been asked a question by another one, would answer it, thus (those who are present) in that assembly ought to understand: ‘ He asks me.’ 1 The five classes of offences are, the parffgfika, sawghadi- sesa, p&/£ittiya, paidesaniya, dukkaa offences; the seven classes, the para^-ika, sazrcghddisesa, thulla££aya, paIittiya, paidesaniya, dukkaa, dubbhasita offences. See, for instance, A'ullavagga IX, 3, 3. II, 3 , 7 - UPOSATHA CEREMONY, AND PATIMOKKHA. 245 ‘ Evarftpi parish’ (an assembly like this): this refers to the assembly of Bhikkhus. ‘ Yavatatiya-w anussivitasw hoti ’ (it has been solemnly proclaimed three times): it has been solemnly proclaimed once, and the second time, and the third time. ‘ Saramdno ’ (remembering it): knowing it, being conscious of it. * Santi apatti’ (an existing offence) : an offence which has been committed, or which has been committed and not been atoned for. ‘ Navikareyya :’ he does not show it, he does not unveil it, he does not make it evident, he does not declare it before the Sazgha, or before a small chapter, or before one person.

¹²‘ Sampaanamusivid’ assa hoti’ (he commits an intentional falsehood): what is intentional falsehood ? It is a sin . ‘Antarayiko dhammo vutto bhagavata’(it has been declared an impediment by the Blessed One): an impediment to what ? An impediment to the attainment of the first 67 /ana, an impediment to the attainment of the second . . . third . . . fourth GMna, an impediment to the attainment of the Guanas, Vimokkhas , Samadhis (states of self-concentration), Samapattis (the eight attainments of the four GM nas and four of the eight Vimokkhas), 1 The Pali text has ‘ dukkaa.’ We cannot interpret here dukkaa in the technical sense of a dukkaa offence (see the Introduction, p. xxiv), for intentional falsehood belongs to the class of the pafcittiya offences, among which it occupies the first place. * See the note on I, 78, 5. 246 II, 3 , 8 . the states of renunciation, of escape (from the world), of seclusion, of (all) good qualities. ‘ Tasm& for that reason. ‘Saramanena’ (by him who remembers it): by him who knows it and is conscious of it. ‘ Visuddh&pekkhena ’ (by him who desires to become pure): by him who wishes to atone for it and to make himself pure of it.

¹³‘ Santi apatti’ . . . (see § 6). ‘Avikatabba’ (it is to be confessed): it is to be confessed before the Sawgha, or before a small chapter, or before one person.’ ‘ Avikata hi ’ssa phdsu hoti’ (for if it has been confessed, it is treated duly): duly for what purpose? In the due way for the attainment of the first Ghana (and so on, as in § 7, down to:) of (all) good qualities.

¹⁴At that time the Bhikkhus, considering that the Patimokkha recitation had been instituted by the Blessed One, recited the Patimokkha every day. They told this thing to the Blessed One. ‘ The Patimokkha, O Bhikkhus, is not to be recited every day. He who recites it (every day), commits a dukkaa offence. I ordain, O Bhikkhus, to recite the Patimokkha on the Uposatha day.’

¹⁵At that time the Bhikkhus, considering that it had been prescribed by the Blessed One to recite the Patimokkha on the Uposatha day,recited the Patimokkha three times each half month, on the fourteenth, fifteenth, and eighth day of each half month. They told this thing to the Blessed One. II, 5 , 3 - UPOSATHA CEREMONY, AND PATIMOKKHA. 247 ‘ The Patimokkha, O Bhikkhus, is not to be recited three times each half month. He who recites it (three times), commits a dukkaa offence. I prescribe, O Bhikkhus, that you recite the Patimokkha once each half month, on the fourteenth or on the fifteenth day.’

¹⁶At that time the A 7 *abbaggiya Bhikkhus recited the Patimokkha according as they lived together, every one before his own companions. They told this thing to the Blessed One. ‘ The Patimokkha, O Bhikkhus, is not to be recited according as (the Bhikkhus) live together, by every one before his own companions. He who recites it (in that way), commits a dukkaa offence. I prescribe, O Bhikkhus, that the Uposatha service is to be held by the complete fraternity.’

¹⁷Now the Bhikkhus thought: ‘The Blessed One has prescribed that the Uposatha service is to be held by the complete fraternity. How far does completeness extend, as far as one residence (or one district), or all over the earth ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that completeness is to extend as far as one residence.’

¹⁸At that time the reverend Mahd Kappina dwelt near Raagaha, in the deer park of Madda- ku/&Mi. Now (one day) when the reverend Maha Kappina was alone and had retired into solitude, the following consideration presented itself to his mind : ‘ Shall I go to the U posatha service or shall I not go ? Shall I go to the functions of the Order 248 II, 5 , 4 - or shall I not go? Indeed I have become pure by the highest purity (i. e. I have reached Arahatship or Nirvana).’

¹⁹Then the Blessed One, understanding by the power of his mind the reflection which had arisen in Maha Kappina’s mind, disappeared from the Giggha.- kfta mountain and appeared in the deer park of MaddakuAMi, before the reverend Mahi Kappina (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back. The Blessed One sat down on a seat laid out for him, and the reverend Maha Kappina, after having respectfully saluted the Blessed One, sat down also near him.

²⁰When the reverend Mahi Kappina was seated near him, the Blessed One said to him: ‘When you were alone, Kappina, and had retired into solitude, has not the following consideration presented itself to your mind: “ Shall I go (&c., as in § 3 down to:) by the highest purity?’” ‘ Even so, Lord.’ ‘ If you Br&hmawas do not honour, do not regard, do not revere, do not pay reverence to the Upo- satha, who will then honour, regard, revere, pay reverence to the Uposatha ? Go to the Uposatha, O Brdhmawa, do not neglect to go; go to the functions of the Order, do not neglect to go.’ The reverend Mahi Kappina promised the Blessed One to do so (by saying), ‘ Even so, Lord.’

²¹Then, having taught, incited, animated, and gladdened the reverend Mahi Kappina by a religious discourse, the Blessed One disappeared from the deer park of MaddakuA§/d, from the presence of the reverend Maha Kappina, and appeared on the II, 7, i. UPOSATHA CEREMONY, AND PATIMOKKHA. 249 Gxggkak&ta. mountain (as quickly) as a strong man might stretch his bent arm out, or draw his outstretched arm back.

²²Now the Bhikkhus thought: ‘The Blessed One has prescribed that completeness (of the assembled fraternity) is to extend as far as one residence . Now how far does one residence extend?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you determine a boundary. And it ought to be determined, O Bhikkhus, in this way: First the landmarks are to be proclaimed: a landmark consisting in a mountain, in a rock, in a wood, in a tree, in a path, in an anthill, in a river, in a piece of water. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following watti before the Sawgha : “ Let the Sa/^gha, reverend Sirs, hear me. If the Sawgha is ready, let the Sagha, as the landmarks have been proclaimed all around, by these landmarks determine the boundary for common residence and communion of Uposatha. This is the »atti. Let the Sawgha, reverend Sirs, hear me. The Sawgha determines the boundary (&c., as above). Thus I understand.” ’

²³At that time the A”/£abbaggiya Bhikkhus, considering that fixing of boundaries had been 1 See chap. 5. 2. 250 II, 7- 2- prescribed by the Blessed One, fixed boundaries of excessive extension, of four yoanas, five yoanas, six yoanas. The Bhikkhus who came to the Uposatha, arrived when the Pitimokkha was being recited, or when it had just been recited, or they were obliged to stay the night on the way. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, determine a boundary of excessive extension, of four, five, or six yoanas. He who determines (such a boundary), commits a dukkaa offence. I prescribe, O Bhikkhus, that you determine boundaries of three yoanas’ extent at most.’

²⁴At that time the Aabbaggiya Bhikkhus determined a boundary which extended to the opposite side of a river. The Bhikkhus who came to the Uposatha, were carried down (by the river), and their alms-bowls and robes were carried away. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, determine a boundary which extends to the opposite side of a river. He who determines (such a boundary), commits a duk- kaa offence. I allow you, O Bhikkhus, if there is a regular communication by a ferry boat or a dike, at such places to determine a boundary which extends also to the opposite side of the river.’

²⁵i. At that time the Bhikkhus recited the Pati- mokkha in their successive cells without appointing (a certain place for doing so). The Bhikkhus who II, 8, 4. UPOSATHA CEREMONY, AND PATIMOKKIIA. 251 arrived (from distant places), did not know where the Uposatha was to be held that day. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, recite the Patimokkha in the successive cells without appointing a certain place for it. He who recites it (in this way), commits a dukkaa offence. I prescribe, O Bhikkhus, the holding of Uposatha after having fixed upon an Uposatha hall, wherever the Sawzgha likes, a Vihara, or an Attszayoga, or a storied building, or a house, or a cave . And you ought to appoint it in this way:

²⁶‘ Let a learned, competent Bhikkhu proclaim the following zzatti before the Sawgha: “Let the Sazzzgha, reverend Sirs, hear me. If the Sawgha is ready, let the Sawgha appoint the Vihara called N. N. to be our Uposatha hall. This is the zzatti. Let the Sazzzgha, reverend Sirs, hear me. The Sazzgha appoints, &c. Thus I understand.” ’

²⁷At that time there were in a certain residence (or district) two Uposatha halls fixed upon. The Bhikkhus assembled in both places, because (some of them) thought, ‘The Uposatha will be held here;’ (and some), ‘ It will be held there.’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, fix upon two Uposatha halls in one district. He who does so, commits a dukkaa offence. I ordain, O Bhikkhus, the abolishing of one of them , and the holding of Uposatha (only) in one place.

²⁸‘ And you ought to abolish it, O Bhikkhus, in this way: Let a learned, competent Bhikkhu pro- 1 See the note on I, 30, 4. 2 I. e. to abolish the character of uposathagSra, conferred on the Vihara &c. by the act of sammuti. 252 MAHAVAGGA. 11,9,1. claim the following watti before the Sawgha : “ Let the Sawgha, reverend Sirs, hear me. If the Sawgha is ready, the Savgha may abolish the Uposatha hall called N.N. This is the »atti. Let the Saw- gha, &c. Thus I understand.” ’

²⁹At that time In a certain district too small an Uposatha hall had been appointed. On the day of Uposatha a great assembly of Bhikkhus met together. The Bhikkhus heard the Patimokkha sitting outside the site fixed upon. Now those Bhikkhus thought: ‘ The Blessed One has promulgated the precept that Uposatha is to be held after an Uposatha hall has been fixed upon, and we have heard the Patimokkha sitting outside the site fixed upon. Have we therefore (duly) held Uposatha or have we not held it ?’ They told this thing to the Blessed One. ‘ Whether (a Bhikkhu) be seated inside or outside the site fixed upon, provided he hears the Patimokkha, Uposatha has been duly held by him.

³⁰‘ Therefore, O Bhikkhus, let the Sawgha determine as large an uposatha-pamukha 1 as it desires. And it ought to be determined, O Bhikkhus, in this way: First the landmarks are to be proclaimed. The landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following watti 1 Uposatha-pamukha (literally, that which has the Uposatha at its head, or, that which is situated in front of the Uposatha) evidently means the place around the uposathagara, in which the Patimokkha recitation may be heard as well as in the uposa- thagara itself. II, II. UPOSATHA CEREMONY, AND PATIMOKKHA. 253 before the Sawgha: “ Let the Samgha, reverend Sirs, hear me. If the Sawgha is ready, let the Samgha, as the landmarks have been proclaimed all around, determine an uposathapamukha by these landmarks. This is the natti. Let the Samgha, &c. Thus I understand.” ’

³¹At that time in a certain district on the day of Uposatha the young Bhikkhus, who had assembled first, thought: ‘The Theras do not come yet,’ and went away. The Uposatha service was held after the right time. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that on the Uposatha day the Theras ought to assemble first.’

³²At that time there were at Ragagaha several residences (of Bhikkhus) within the same boundary. Now the Bhikkhus quarrelled: (some of them said), ‘The Uposatha shall be held in our residence;’ (others said), ‘ It shall be held in our residence.’ They told this thing to the Blessed One. ‘ There are, O Bhikkhus, several (Bhikkhu) residences within the same boundary; now the Bhikkhus quarrel : (some of them say), “ The Uposatha shall be held in our residence;” (others say), “ It shall be held in our residence.” Let those Bhikkhus, O Bhikkhus, assemble in one place all of them and hold Uposatha there, or let them assemble where 254 II, 12, I. the senior Bhikkhu dwells and hold Uposatha there. But in no case is Uposatha to be held by an incomplete congregation. He who holds it (in that way), commits a dukkaa offence.’

³³i. At that time the reverend Mahi Kassapa, when going to the Uposatha from Andhakavinda to Rdagaha, and crossing a river on his way, was nearly 1 being carried away (by the river) 2 ; and his robes got wet. The Bhikkhus said to the reverend Mahd Kassapa: ‘ How have your robes got wet, friend ?’ (He replied): ‘ As I was going, friends, to the U posatha from Andhakavinda to Raagaha, and crossing a river on my way, I was nearly being carried away (by the river); thus my robes have become wet.’ They told this thing to the Blessed One. ‘ Let the Sawgha, O Bhikkhus, confer on the boundary which it has determined for common 1 ‘ Manaw vuMo ahosi.’ Buddhaghosa : ‘ isakaw appatta- vu/^abhavo ahosi.’ Man aw is evidently the equivalent of Sanskrit manak. 2 Buddhaghosa’s note on this passage contains some details regarding the way which Maha Kassapa went. Andhakavinda is three gavuta distant from Ragagaha. There were eighteen (? the MS. reads: a//Mra mahavihara) great Viharas around Raga- gaha included by the same boundary which Buddha himself had consecrated. The Uposatha service for this whole district was performed in the Veuvana monastery. The river which MahS Kassapa crossed on his way to the Veuvana was the Sappini, which rises in the Gigghak&fa mountain. II, 12,3. UPOSATHA CEREMONY, AND pAtIMOICKHA. 255 residence and for communion of Uposatha, the character of tiHvarena avippavAsa .

³⁴‘ And you ought, O Bhikkhus, to confer on it this character in this way: Let a learned, competent Bhikkhu proclaim the following natti before the Sa;;zgha : “ Let the Sawgha, reverend Sirs, hear me. If the Samgha is ready, let the Samgha confer on the boundary which the Samgha has determined for common residence and for communion of Uposatha, the character of tHivarena avippavasa. This is the natti. Let the Samgha (&c.,as above). Thus I understand.”'

³⁵At that time the Bhikkhus, considering that the Blessed One had ordained the conferring of the character of tiidvarena avippavAsa (on the boundaries), deposited their robes in a house. Those robes were lost, burnt, or eaten by rats; the Bhikkhus were badly dressed and had coarse robes, (Other) Bhikkhus said : ‘ How comes it that you are badly dressed, friends, and that you have coarse robes ?’ (They replied): ‘ Considering, friends, that the Blessed One had ordained the conferring (on the boundaries) of the character of tiHvarena avippavAsa, we deposited our robes in a house; the robes have been lost, burnt, or eaten by rats ; 1 TiMvarena avippavasa means not parting with the three robes which belong to the usual ‘ parikkhara ’ (requisites) of a Bhikkhu. Bhikkhus were not allowed to part with their £ivaras, excepting under special circumstances and for a limited time (see the Patimokkha, 29th nissaggiya dhamma). Conferring the character of ti/£ivarena avippavasa on a boundary means, we believe, to determine that it should be free to Bhikkhus residing within this boundary, to keep a set of robes wherever they liked within the same boundary (excepting in a village, § 3), and that such an act should not be considered as parting with the robes. 256 II, 12, 4. therefore we are badly dressed and have coarse robes.’ They told this thing to the Blessed One. ‘ Let 1 the Sawgha, O Bhikkhus, confer on the boundary which it has determined for common residence and for communion of Uposatha, the character of ti/^ivarena avippavisa, excepting villages and the neighbourhood of villages .

³⁶‘ And you ought, O Bhikkhus, to confer on it this character in this way, &c. 3

³⁷‘ Let him who determines a boundary, O Bhikkhus, first determine the boundary for common residence and for communion of Uposatha, and afterwards decree about the ti-£ivarena avippa- vasa. Let him who abolishes a boundary, O Bhikkhus, first abolish the decree about the tii- varena avippavasa, and afterwards abolish the boundary for common residence and for communion of Uposatha. ‘ And you ought, O Bhikkhus, to abolish the 1 Buddhaghosa observes that this rule applies to Bhikkhus only, and not to Bhikkhunis. For Bhikkhunis reside only in villages; there would be no Ti varaparihara at all for Bhikkhunis, if they were to use the kammavaM given in § 4. Buddhaghosa also observes at this occasion that the boundaries of the Bhikkhusawgha and of the Bhikkhumsaragha are quite independent from each other, and that the rules given in chap. 13 do not refer to boundaries the one of which belongs to the Bhikkhusawzgha, the other to the Bhikkhunisawzgha. 2 As to the extent attributed to the ‘gamupaMra’ (neighbourhood of the village), see the Vibhanga, quoted by MinayefF, Pratim. p. 66,1.1. 3 This formula is identical with that given in § 2. The only difference is that after the words ‘the character of tii’ivarena avippavasa,’ the words ‘excepting villages and the neighbourhood of villages ’ are inserted. 11,12,7- UPOSATHA CEREMONY, AND PATIMOKKHA. 257 ti/£tvarena avippavisa in this way: Let a learned, competent Bhikkhu proclaim the following «atti before the Sa?/zgha : “ Let the Sagha, reverend Sirs, hear me. If the Sawgha is ready, let the Sawgha abolish the tiHvarena avippavisa, which the Sawgha has decreed. This is the watti. Let the Sazgha, &c.”

³⁸‘ And you ought, O Bhikkhus, to abolish the boundary in this way: Let a learned, competent Bhikkhu proclaim the following watti before the Samgha: “ Let the Sazgha, reverend Sirs, hear me. If the Sawgha is ready, let the Sawgha abolish the boundary for common residence and for communion of Uposatha which it has determined. This is the watti. Let the Sawgha, &c.”

³⁹‘ If there is no boundary determined nor fixed, O Bhikkhus, the village boundary of that village, or the nigama boundary of that nigama (markettown) near which village or nigama (a Bhikkhu) dwells, is to be considered as boundary for common residence and for the communion of Uposatha. If (he lives), O Bhikkhus, in a forest where no villages are, community of residence and Uposatha extends to a distance of seven abbhantaras 1 all around. A river, O Bhikkhus, cannot be a boundary, a sea cannot be a boundary, a natural lake cannot be a boundary. In a river, O Bhikkhus, or in a sea, or in a natural lake, community of residence and Uposatha extends as far as an average man can spirt water all around.’ 1 1 abbhantara=28 hattha (Buddhaghosa and AbhidMnappadi- pika, v. 197). See Rh. D., ‘Coins and Measures,’ &c., p. 15. 258 II, 13, 1.

⁴⁰At that time the jOabbaggiya Bhikkhus made one boundary overlap another one (which had been determined before by other Bhikkhus). They told this thing to the Blessed One. ‘ The act of those who have determined their boundary first is lawful, unobjectionable, and valid. The act of those who have determined their boundary afterwards is unlawful, objectionable, and invalid. Let no one, O Bhikkhus, make one boundary overlap another one. He who does, commits a dukkaa offence.’

⁴¹At that time the /Tfobbaggiya Bhikkhus made one boundary encompass another one (which had been determined before by other Bhikkhus). They told this thing to the Blessed One. 1 The act of those, &c. (see § 1). Let no one, O Bhikkhus, make one boundary encompass another one. He who does, commits a dukkaa offence. I prescribe, O Bhikkhus, that he who determines a boundary, is to determine it so as to leave an interstice 1 between the boundaries.’

⁴²t. Now the Bhikkhus thought: ‘ How many Upo- satha (days) are there ? ’ They told this thing to the Blessed One. 1 Buddhaghosa prescribes to leave an interstice of one hattha, and he adds that the ancient Sinhalese commentaries differ as to the measure required for this interstice: the Kurundi requires one vidatthi, the Mahapa&Sari four angula. II, 14,3- UPOSATHA CEREMONY, AND PATIMOKKHA, 259 ‘There are the following two Uposatha (days), O Bhikkhus, the fourteenth and the fifteenth (of the half month); these are the two Uposatha (days), O Bhikkhus.’

⁴³Now the Bhikkhus thought: ‘How many Uposatha services are there?’ They told this thing to the Blessed One. ‘ There are the following four Uposatha services, O Bhikkhus: the Uposatha service which is held unlawfully (by an) incomplete (congregation) 1 , the Uposatha service which is held unlawfully (by a) complete (congregation), the Uposatha service which is held lawfully (by an) incomplete (congregation), the Uposatha service which is held lawfully (by a) complete (congregation).

⁴⁴‘ Now, O Bhikkhus, the Uposatha service which is held unlawfully (by an) incomplete (congregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held unlawfully (by a) complete (congregation), such an Uposatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by an) incomplete (congregation), such an U posatha service, O Bhikkhus, ought not to be held, nor is such an Uposatha service allowed by me. Now, O Bhikkhus, the Uposatha service which is held lawfully (by a) complete (congregation), such an Uposatha service, O Bhikkhus, ought to be held, and such an Upo- 1 For a definition of lawfulness and unlawfulness of the official functions of the Order as well as of completeness and incompleteness of the congregation by which such acts are performed, see IX, 3. S 2 26o II, 15, r. satha service is allowed by me. Therefore, O Bhikkhus, you ought to train yourselves thus : “ The Uposatha service which is held lawfully (by a) complete (congregation), such an Uposatha service will we hold.’”

⁴⁵Now the Bhikkhus thought: 1 How many ways are there of reciting the Patimokkha ? ’ They told this thing to the Blessed One. ‘ There are the following five ways of reciting the Pitimokkha : The introduction 1 having been recited, as to the rest, it may be proclaimed: “ Such and such rules are known (to the fraternity 2 ).” This is the first way of reciting the Patimokkha. The introduction having been recited, the four pari- ^ika dhammi having been recited, as to the rest, it may be proclaimed: “ Such and such rules are known (to the fraternity).” This is the second way of reciting the Patimokkha. The introduction having been recited, the four pirlynka dhamma having been recited, the thirteen sa;«ghadisesd dhamma having been recited, . . . the introduction having been recited, the four piraika dhammi having been recited, the thirteen sawghadisesa dhamma having been recited, the two aniyati dhammi having been recited, as to the rest, it may be pro- 1 The introduction (nidana) of the Patimokkha is the formula given above, chap. 3. 3. 2 ‘Avasesa« sutena savetabbaw,’ i. e. it is to be proclaimed: ‘The four par%ika dhammS, &c., are known to the reverend brethren (literally, have been heard by the reverend brethren).’ 11 , 15 , 4 - UPOSATHA CEREMONY, AND PATXMOKKHA. 261 claimed : “ Such and such rules are known (to the fraternity).” This is the fourth way of reciting the Patimokkha. The fifth way is (to recite it) in its full extent. These, O Bhikkhus, are the five ways of reciting the Patimokkha.’

⁴⁶At that time the Bhikkhus, considering that the Blessed One had allowed to recite the P&ti- mokkha abridged, always recited the Patimokkha abridged. They told this thing to the Blessed One. ‘You ought not, O Bhikkhus, to recite the Patimokkha abridged. He who does, commits a duk- kaa offence.’

⁴⁷At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Uposatha by savage people. The Bhikkhus were not able to recite the Patimokkha in its full extent. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, in the case of danger to recite the P&timokkha abridged.’

⁴⁸At that time the AYabbaggiya Bhikkhus recited the Patimokkha abridged also when there was no danger. They told this thing to the Blessed One. ‘ You ought not to recite the Patimokkha abridged, O Bhikkhus, if there is no danger. He who does, commits a dukkaa offence. I allow you, O Bhikkhus, in the case of danger only to recite the Pitimokkha abridged. The cases of danger are the following : danger from kings, from robbers, from fire, from water, from human beings, from non-human beings, from beasts of prey, from creeping things, danger of life, danger against chastity. I ordain, O Bhikkhus, the recitation in such cases of danger 262 n, 15,5. of the Pitimokkha abridged; if there is no danger, in its full extent.’

⁴⁹At that time the Aabbaggiya Bhikkhus preached the Dhamma before the Sawgha without being called upon (by the Thera). They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, preach the Dhamma before the Sagha without being called upon. He who does, commits a dukkaa offence. I prescribe, O Bhikkhus, that the Thera is either to preach the Dhamma himself or to call upon another (Bhikkhu to do so).’

⁵⁰At that time the Kh abbaggiya Bhikkhus put questions about the Vinaya before the Sa;«gha without being appointed thereto. They told this thing to the Blessed One. 1 Let no one, O Bhikkhus, put questions about the Vinaya before the Sawgha without being appointed thereto. He who so questions, commits a dukkaa offence. I prescribe, O Bhikkhus, that an appointed (Bhikkhu) is to put questions about the Vinaya before the Sa;;zgha. And (this Bhikkhu) is to be appointed, O Bhikkhus, in this way: One may either appoint himself, or one may appoint another person.

⁵¹‘And how is (a Bhikkhu) to appoint himself? Let a learned, competent Bhikkhu proclaim the following watti before the Sawgha : “ Let the Sawgha, reverend Sirs, hear me. If the Sawgha is ready, I will question N. N. about the Vinaya.” Thus one may appoint himself. And how is (a Bhikkhu) to appoint another person ? Let a learned, competent Bhikkhu proclaim the following $atti before the Sawgha : “ Let the Sawgha, &c. If the Sawgha is II, IS, II. UPOSATHA CEREMONY, AND PATIMOKKHA. 263 ready, let N.N. question N.N. about the Vinaya.” Thus one may appoint another person.’

⁵²At that time appointed, clever Bhikkhus put questions about the Vinaya before the Sawgha. The A’/fobbaggiya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows. They told this thing to the Blessed One. ‘ I prescribe you, O Bhikkhus, that even he who has been appointed shall (not) put questions about the Vinaya before the Sawgha (without) having looked at the assembly and weighed (with the mind each) person (present).’ 9, 10. At that time the Aabbaggiya Bhikkhus answered questions about the Vinaya before the Sa;»gha without being appointed thereto. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, answer questions about the Vinaya before the Sawgha without being appointed thereto. He who does, commits a dukkaa offence. I prescribe, O Bhikkhus, that questions about the Vinaya are to be answered before the Sawgha (only) by an appointed (Bhikkhu). And (this Bhikkhu) is to be appointed x , &c.’

⁵³At that time appointed, clever Bhikkhus answered questions about the Vinaya before the Sawgha. The Afabbaggiya Bhikkhus 1 2 , &c. 1 See §§ 6, 7. Read: ‘. . . I will answer the questions of N. N. about the Vinaya.’ And, ‘ ... let N. N. answer the questions of N. N. about the Vinaya.’ 2 See § 8. Read : ‘. . . shall (not) answer questions about the Vinaya .. 264 II, 16, r.

⁵⁴At that time the AVzabbaggiya Bhikkhus reproved for an offence a Bhikkhu who had not given them leave. They told this thing to the Blessed One. ‘ No Bhikkhu, O Bhikkhus, who has not given leave, may be reproved for an offence. He who reproves (such a Bhikkhu), commits a dukkaa offence. I prescribe, O Bhikkhus, that you reprove (Bhikkhus) for an offence (only) after having asked for leave (by saying), “ Give me leave, reverend brother, I wish to speak to you.” ’

⁵⁵At that time clever Bhikkhus reproved the AVzabbaggiya Bhikkhus for an offence after having asked for leave. The ATzabbaggiya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threatened them with blows. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you are (not) to reprove (a Bhikkhu) for an offence, even if he has given leave, (without) having weighed (with your mind) the person (concerned).’

⁵⁶At that time the ATzabbaggiya Bhikkhus, who thought: ‘ Otherwise clever Bhikkhus might ask us for leave (and reprove us for an offence),’ themselves asked beforehand pure Bhikkhus who had committed no offence, for leave without object and reason. They told this thing to the Blessed One. ‘ Let no pure Bhikkhus, O Bhikkhus, who have committed no offence, be asked for leave without object and reason. He who does, commits a duk- kaa offence. I prescribe, O Bhikkhus, that you II, 16 , 6 . UPOSATHA CEREMONY, AND PATIMOKKHA. 265 are (not) to ask for leave (without) having weighed (with your mind) the person (concerned).’

⁵⁷At that time the AVabbaggiya Bhikkhus performed an unlawful official act before the Sawgha. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, perform unlawful acts before the Samgha. He who does, commits a duk- kaa offence.’ They performed an unlawful act nevertheless. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you should protest, if an unlawful act is being performed.’

⁵⁸At that time clever Bhikkhus protested at an unlawful act being performed by the Kh abbaggiya Bhikkhus. The AAabbaggiya Bhikkhus conceived anger, conceived discontent, and threatened (those Bhikkhus) with blows. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to express your opinion only (instead of protesting formally).’ They expressed their opinion in the presence of the said (Bhikkhus). The AAabbaggiya Bhikkhus conceived anger, conceived discontent, and threatened (them) with blows. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that four or five persons may protest, that two or three may express their opinion, and that one person may determine (in his mind): “ I do not think this right.” ’

⁵⁹At that time the AVmbbaggiya Bhikkhus, when reciting the Patimokkha before the Samgha, intentionally recited it so that it could not be heard. They told this thing to the Blessed One. ‘ Let not him who is to recite the Patimokkha, 266 II, 16, 7. O Bhikkhus, intentionally recite it so that it cannot be heard. He who does, commits a dukkaz?a offence.’

⁶⁰At that time the reverend Udayi, who had a crow’s voice, had the duty to recite the Pati- mokkha before the Sazzgha. Now the reverend Udiyi thought: ‘It has been prescribed by the Blessed One that he who is to recite the Piti- mokkha, ought to recite it so that it may be heard; but I have a crow’s voice. Well, how am I to act ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that he who is to recite the Pdtimokkha may endeavour to make it audible. If he endeavours (to do so), he is free from offence.’

⁶¹At that time Devadatta recited the Patimokkha before an assembly in which laymen were present. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, recite the Patimokkha before an assembly in which laymen are present. He who does, commits a dukkaz'a offence.’

⁶²At that time the AVzabbaggiya Bhikkhus recited the Patimokkha before the Sazzzgha without being called upon (by the Thera). They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, recite the Patimokkha before the Sazzzgha without being called upon. He who does, commits a dukkaa offence. I prescribe, O Bhikkhus, that the Thera is master of the Patimokkha .’ End of the Bhazzavara of the Azzzzatitthiyas . 1 I. e. of reciting the Patimokkha himself or causing another Bhikkhu to do so. 2 I. e. Samaras belonging to other schools. See chap. 1. 11 , 17 , 3 - UPOSATHA CEREMONY, AND PATIMOKKHA. 267

⁶³Then the Blessed One, after having dwelt near Ragagaha as long as he thought fit, went forth on his pilgrimage to Wodanavatthu. Going from place to place on his pilgrimage, he came to Aoda- nivatthu. At that time there dwelt in a certain residence many Bhikkhus, the eldest of whom was an ignorant, unlearned person: he neither knew Uposatha, nor the Uposatha service, nor the Phti- mokkha, nor the recital of the Patimokkha.

⁶⁴Now those Bhikkhus thought: ‘It has been prescribed by the Blessed One that the eldest Bhik- khu is master of the Phtimokkha, and here the eldest of us is an ignorant, unlearned person : he neither knows Uposatha . . . nor the recital of the Phti- mokkha. Well, how are we to act ?’ They told this thing to the Blessed One. 1 1 prescribe, O Bhikkhus, that (in such a case) that Bhikkhu who is (most) learned and competent, is to be made master of the Patimokkha.’

⁶⁵At that time there dwelt in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus : they neither knew Uposatha . . . nor the recital of the Pdtimokkha. They called upon the Thera : ‘ May it please the Thera, reverend Sir, to recite the Pitimokkha.’ He replied: ‘ I am not competent to do so.’ They called upon the next eldest, &c. He also replied, &c. They called upon the third eldest, &c. In this manner they called upon (all Bhikkhus) down to the youngest one: ‘ May it please the reverend brother to recite the Patimokkha.’ He also replied: ‘ I am not competent, venerable Sirs, to do so.’ 268 II, 17, 4. They told this thing to the Blessed One. 4, 5. ‘ When, O Bhikkhus, in a certain residence, &C. 1 ; in that case, O Bhikkhus, these Bhikkhus are instantly to send one Bhikkhu to the neighbouring residence (of Bhikkhus): “ Go, friend, and come back when you have learnt the Patimokkha abridged or in its full extent.” ’

⁶⁶Now the Bhikkhus thought: ‘ By whom is (this Bhikkhu) to be sent?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that the Thera is to give order to a young Bhikkhu.’ The young Bhikkhus, having received that order from the Thera, did not go. They told this thing to the Blessed One. ‘ Let no one who has been ordered by the Thera forbear to go, unless he be sick. He who does not go, commits a dukka?a offence.’

⁶⁷Then the Blessed One, after having dwelt at ATodanfivatthu as long as he thought fit, went back again to Raagaha. At that time the people asked the Bhikkhus who went about for alms: ‘ What day of the half month is this, reverend Sirs ?’ The Bhikkhus replied: ‘We do not know, friends.’ The people were annoyed, murmured, and became angry: ‘Those Sakyaputtiya Samaras do not even know how to count (the days of) the half month; what good things else will they know ? ’ 1 Here follows an exact repetition of the story told in § 3, which is given here, of course, in the present tense. II, ip. UPOSATHA CEREMONY, AND PATIMOKKHA. 269 They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you learn how to count (the days of) the half month.’

⁶⁸Now the Bhikkhus thought: ‘Who ought to learn to count (the days of) the half month ? ’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you learn all of you to count (the days of) the half month.’

⁶⁹At that time the people asked the Bhikkhus who went about for alms: ‘ How many Bhikkhus are there, reverend Sirs?’ The Bhikkhus replied: ‘ We do not know, friends.’ The people were annoyed, murmured, and became angry: ‘ Those Sakyaputtiya Samaras do not even know each other; what good things else will they know ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you count the Bhikkhus.’

⁷⁰Now the Bhikkhus thought: ‘ At what time ought we to count the Bhikkhus?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you count (the Bhikkhus) on the day of Uposatha, either by way of (counting the single) troops (of which the assembly is composed) 1 , or that you take (each of you) a ticket (and count those tickets).’

⁷¹At that time Bhikkhus who did not know that it was Uposatha day, went for alms to a distant village. 1 This appears to be the meaning of garcamaggena garcetuwr; Buddhaghosa has no note on this passage. 270 II, 20, 1. They came back when the Patimokkha was being recited, or when it just had been recited. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you proclaim: “Today is Uposatha.” ’ Now the Bhikkhus thought: ‘Who is to proclaim so?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that the Thera is to proclaim (the day of Uposatha) in due time.’ At that time a certain Thera did not think of it in due time. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to proclaim it also at meal time.’ (The Thera) did not think of it at meal time either. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, to proclaim it whenever (the Thera) thinks of it.’

⁷²At that time the Uposatha hall in a certain residence was full of sweepings. The Bhikkhus who arrived there were annoyed, murmured, and became angry: ‘How can the Bhikkhus neglect to sweep the Uposatha hall?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you sweep the Uposatha hall.’

⁷³Now the Bhikkhus thought: ‘Well, who is to sweep the Uposatha hall?’ They told this thing to the Blessed One. II, 20 , 5 - UPOSATHA CEREMONY, AND PATIMOKKHA. 2 71 ‘ I prescribe, O Bhikkhus, that the Thera is to order a young Bhikkhu (to sweep the Uposatha hall).’ The young Bhikkhus, having received that order from the Thera, did not sweep it. They told this thing to the Blessed One. ‘ He who has been ordered by the Thera, ought not to forbear to sweep it, unless he be sick. He who does not sweep it, commits a dukkaa olfence.’

⁷⁴At that time there were no seats prepared in the Uposatha hall. The Bhikkhus sat down on the ground. Their bodies and their robes became full of dust. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you prepare seats in the Uposatha hall.’ Now the Bhikkhus thought, &c. (see § 2). ‘He who does not prepare (seats), commits a duk- ka?a offence.’

⁷⁵At that time there was no lamp in the Uposatha hall. The Bhikkhus in the darkness trod upon (each other’s) bodies and robes. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you light a lamp in the Uposatha hall.’ Now the Bhikkhus thought, &c. (see § 2). ‘ He who does not light (the lamp), commits a dukkaa offence.’

⁷⁶At that time the resident Bhikkhus in a certain residence did not provide drink (i.e. water), nor did they provide food. The incoming Bhikkhus were annoyed, murmured, and became angry: ‘How can the resident Bhikkhus neglect to provide for drink and to provide for food?’ They told this thing to the Blessed One. 2 J 2 II, 21 , I. ‘ I prescribe, O Bhikkhus, that you provide drink and food.’ Now the Bhikkhus thought, &c. (see § 2). ‘ He who does not provide for it, commits a duk- kaa offence.’

⁷⁷At that time many ignorant, unlearned Bhikkhus who travelled to the (four) quarters (of the world) did not ask leave of their 4 /£ariyas and upaMyas (when going away). They told this thing to the Blessed One. ‘ In case, O Bhikkhus, there are many ignorant, unlearned Bhikkhus who travel to the (four) quarters without asking leave of their ifariyas and upa^ - - gk&.ya.s ,; such Bhikkhus ought to be asked by their diariyas and upa^/^Ayas: “Where will you go ? with whom will you go?” If those ignorant, unlearned Bhikkhus name other ignorant, unlearned Bhikkhus, their dfariyas and upa^/^dyas ought not to allow them (to go) ; if they allow them, they commit a dukkaa offence. If those ignorant, unlearned Bhikkhus go without the permission of their &/6ariyas and upa^/^ayas, they commit a duk- ka?a offence.

⁷⁸‘ In case, O Bhikkhus, there dwell in a certain residence many ignorant, unlearned Bhikkhus who neither know Uposatha, nor the Uposatha service, nor the Patimokkha, nor the recital of the Pdti- mokkha : now there arrives (at that place) another Bhikkhu who is erudite, who has studied the dgamas (i. e. the collections of Suttas), who knows 11,21,3- UPOSATHA CEREMONY, AND PATIMOKKHA. 273 the Dhamma, the Vinaya, the matika , who is wise, learned, intelligent, modest, conscientious , anxious for training; let those Bhikkhus, O Bhik- khus, kindly receive that Bhikkhu, let them show attention to him, exchange (friendly) words with him, provide him with powder, clay , a tooth-cleanser, and water to rinse his mouth with. If they do not receive him kindly, or show no attention to him, or do not exchange (friendly) words with him, or do not provide him with powder, clay, a tooth-cleanser, and water to rinse his mouth with, they commit a dukkaa offence.

⁷⁹‘In case, O Bhikkhus, there dwell in a certain residence on the day of Uposatha many ignorant, unlearned Bhikkhus who neither know Uposatha . . . nor the recital of the Patimokkha; let those Bhikkhus, O Bhikkhus, instantly send one Bhikkhu to the neighbouring residence (of Bhikkhus, saying), “ Go, friend, and come back when you have learnt the Patimokkha abridged or in its full extent.” If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought all to go to a residence where they (the Bhikkhus there) know Uposatha or the Uposatha service or the Patimokkha or the recital of the Patimokkha. 1 Enumerations of terms indicating the different cases that come under a Yinaya rule or a dogmatical proposition are called m&tika; for instance, in discussing the first paraika rule the Vibhanga gives the following matikapadani: tisso itthiyo manussitthi ama- nussitthi tiraWMnagatitthi, tayo ubhatovya%anaka manussubha- tovyanganako amanussubh. tira£Managatubh., &c. Most of the works belonging to the Abhidhamma Piaka are based on and opened by such matika lists. 2 Or * scrupulous,’ in good sense. 3 See I, 25,12, with our note. [13] T 274 MAIIAVAGGA. II, 21, 4. If they do not go, they commit a dukkaa offence.

⁸⁰‘ In case, O Bhikkhus, many ignorant, unlearned Bhikkhus keep vassa 1 in a certain residence who neither know, &c. 2 If they succeed in this way, well and good. If they do not succeed, they ought to send away one Bhikkhu for seven days’ time (saying), “ Go, friend, and come back when you have learnt the Patimokkha abridged or in its full extent.” If they succeed in this way, well and good. If they do not succeed, those Bhikkhus, O Bhikkhus, ought not to keep vassa in that residence. If they do, they commit a dukkaa offence.’

⁸¹Then the Blessed One thus addressed the Bhikkhus: ‘ Assemble, O Bhikkhus, the Sa»/gha will hold Uposatha.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One : ‘ There is a sick Bhikkhu, Lord, who is not present.’ ‘ I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his parisuddhi . And let it be declared, O Bhikkhus, in this way: Let that sick Bhikkhu go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “ I declare my phrisuddhi, take my parisuddhi, proclaim my parisuddhi (before the fraternity).” Whether he 1 See III, 1 seq. 2 See § 3. 3 Parisuddhi, literally, means purity. He declares that he is pure from the offences specified in the Patimokkha, and charges another Bhikkhu with proclaiming his declaration before the assembled chapter. 11,22,3- UPOSATHA CEREMONY, AND PATIMOKKHA. 275 express this by gesture (lit. by his body), or by word, or by gesture and word, the parisuddhi has been declared. If he does not express this by gesture, &c., the pirisuddhi has not been declared.

⁸²‘If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, and (then) let them hold Uposatha. If, O Bhikkhus, the Bhikkhus who are nursing the sick, think: “ If we move this sick person from his place, the sickness will increase, or he will die,” let them not move the sick, O Bhikkhus, from his place; let the Sa;/zgha go there and hold there Uposatha. But in no case are they to hold Uposatha with an incomplete congregation. If (a Bhikkhu) does so, he commits a dukkaa offence.

⁸³‘ If he who has been charged with the parisuddhi, O Bhikkhus, leaves the place at once , after the parisuddhi has been entrusted (to him), the parisuddhi ought to be declared to another. If he who has been charged with the parisuddhi, O Bhikkhus, after the parisuddhi has been entrusted to him, returns to the world 2 at once ; or dies; or admits that he is a simaera; or that he has abandoned the precepts ; or that he has become 1 Literally, on the spot, i. e. without setting out on his way to the assembly. 2 We have no doubt that this is the correct translation of vib- bhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkha m paWakkhslti (he abandons the precepts) seems to be that the former is an informal, and the latter a formal, renunciation of the Order. 8 The precepts are abandoned (sikkha pa-Wakkhata hoti) by declaring that one abandons the Buddha, or the Dhamma, or the T 2 276 II, 22, 4. guilty of an extreme offence ; or that he is mad; or that his mind is unhinged ; or that he suffers (bodily) pain; or that expulsion has been pronounced against him for his refusal to see an offence (committed by himself); or to atone for such an offence ; or to renounce a false doctrine ; or that he is a eunuch ; or that he has furtively attached himself (to the Sawgha); or that he is gone over to the Titthiyas; or that he is an animal ; or that he is guilty of matricide; or that he is guilty of parricide; or that he has murdered an Arahat; or that he has violated a Bhikkhuni; or that he has caused a schism among the Sagha; or that he has shed (a Buddha’s) blood ; or that he is a hermaphrodite : (in these cases) the parisuddhi ought to be entrusted to another one.

⁸⁴‘ If he who has been charged with the piri- suddhi, O Bhikkhus, after the pirisuddhi has been entrusted to him, and whilst he is on his way (to the assembly), leaves the place, or returns to the world, or dies, or admits that he is a simaera, &c., or admits that he is a hermaphrodite, the parisuddhi has not been conveyed (to the Samgha). If he who has been charged with the parisuddhi, O Bhikkhus, after the p&risuddhi has been entrusted to him, having arrived with the fraternity, leaves the place, or dies, &c., the parisuddhi has Sazgha, or the Vinaya, &c. By such a declaration a Bhikkhu who wishes to return to a layman’s life, or to go over to a Titthiya sect, gives up his character as a member of the Buddhist fraternity. The rules about the sikkhiipaMakkh&na are given in the Vibhanga, in the explanation of the first parag-ika rule (chap. 8, § 2). 1 Most probably antimavatthu refers to the parlgika offences which require excommunication. 2 See the story given in I, 63. 11,23- UPOSATHA CEREMONY, AND PATIMOKKHA. 277 been conveyed. If he who has been charged with the parisuddhi, O Bhikkhus, after the parisuddhi has been entrusted to him, though he reaches the assembly, does not proclaim (the parisuddhi he is charged with) because he falls asleep, or by carelessness, or because he attains (meditation), the phri- suddhi has been conveyed, and there is no offence on the part of him who has been charged with the pirisuddhi. If he who has been charged, &c., intentionally omits to proclaim (the pdrisuddhi), the pdrisuddhi has been conveyed, but he who has been charged with the parisuddhi is guilty of a dukkaa offence.’

⁸⁵Then the Blessed One thus addressed the Bhikkhus : ‘ Assemble, O Bhikkhus, the Sawgha will perform an (official) act.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘There is a sick Bhikkhu, Lord, who is not present.’ ‘ I prescribe, O Bhikkhus, that a sick Bhikkhu is to declare (lit. to give) his consent (to the act to be performed), &c. 1 I prescribe, O Bhikkhus, that on the day of Uposatha he who declares his parisuddhi is to declare his consent (to official acts to be performed eventually) also, for (both declarations) are required for the Sawgha (and for the validity of its acts). 1 The rules given here regarding the /Wanda (declaration of consent of an absentee) that is required for the performance of official acts are word for word the same as those set out in chap. 22.1-4, regarding the parisuddhi required at the Uposatha service. 278 II, 24, I.

⁸⁶At that time relations of a certain Bhikkhu seized him on the day of Uposatha. They told this thing to the Blessed One. ‘ In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by relations of his, let the Bhikkhus say to those relations: “ Pray, friends, let this Bhikkhu free for a moment until this Bhikkhu has held Uposatha.”

⁸⁷1 If they succeed in this way, well and good. If they do not succeed, let the Bhikkhus say to those relations: “ Pray, friends, stand apart for a moment, until this Bhikkhu has declared his pdri- suddhi.” If they succeed, well and good. If they do not succeed, let the Bhikkhus say to those relations : “ Pray, friends, take this Bhikkhu for a moment outside the boundary, until the Samgha has held Uposatha.” If they succeed, well and good. If they do not succeed, in no case is Uposatha to be held by an assembly that is incomplete. Should it be so held, (each Bhikkhu in the assembly) is guilty of a dukkaa offence.

⁸⁸‘ In case, O Bhikkhus, a certain Bhikkhu is seized on the day of Uposatha by kings, by robbers, by rascals, by hostile Bhikkhus, &c.

⁸⁹Then the Blessed One thus addressed the Bhikkhus: ‘ Assemble, O Bhikkhus, the Sawgha 1 See §§ 1, 2. II, 25 , 4 - UPOSATHA CEREMONY, AND PATIMOKKHA. 2 79 has duties (official acts) to perform.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One: ‘There is a mad Bhikkhu, Lord, called Gagga, who is not present.’ ‘ There are, O Bhikkhus, two sorts of madmen: There is one mad Bhikkhu who now remembers the Uposatha, now does not remember it, who now remembers official acts (of the Order), now does not remember them, (and) there is (another mad Bhikkhu) who does not remember them; one who now goes to Uposatha, now does not go, who now goes to official acts, now does not go, (and another) who does not go.

⁹⁰‘ Now, O Bhikkhus, that madman that now remembers, &c., that now goes to, &c., to such a madman I prescribe that you grant ummattaka- sammuti (i. e. the madman’s leave).

⁹¹‘ And you ought, O Bhikkhus, to grant it in this way: Let a learned, competent Bhikkhu proclaim the following h a 11 i before the Sawzgha : “ Let the Samgha, reverend Sirs, hear me. Gagga, a mad Bhikkhu, now remembers the Uposatha, now does not remember, &c., now goes to, &c.; if the Samgha is ready, let the Sawgha grant ummattakasam- muti to the mad Bhikkhu Gagga : let the Bhikkhu Gagga remember or not remember Uposatha, remember or not remember official acts (of the Order), let him go to Uposatha or not go, let him go to official acts or not go : (in every case) it may be free to the Samgha to hold Uposatha and to perform official acts with Gagga as well as without Gagga. This is the natti.

⁹²‘ “ Let the Sawgha, &c. Gagga, a mad Bhikkhu, &c.; the Samgha grants, &c. Thus I understand.” ’ 28 o II, 26, 1.

⁹³At that time four Bhikkhus dwelt in a certain residence (of Bhikkhus) on the day of Uposatha. Now these Bhikkhus thought: ‘The Blessed One has prescribed the holding of Uposatha, and we are (only) four persons . Well, how are we to hold Uposatha ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that four (Bhikkhus) may recite the Patimokkha.’

⁹⁴At that time three Bhikkhus dwelt in a certain residence (of Bhikkhus) at the day of Uposatha. Now these Bhikkhus thought: ‘The Blessed One has prescribed to four (Bhikkhus) the reciting of the Patimokkha, and we are (only) three persons,’ &c. ‘ I prescribe, O Bhikkhus, that three Bhikkhus may hold parisuddhi-uposatha .

⁹⁵‘ And it ought to be held in this way: Let a learned, competent Bhikkhu proclaim the following n atti before those Bhikkhus: “ Let the reverend brethren hear me. To-day is Uposatha, the fifteenth (day of the half month). If the reverend brethren are ready, let us hold parisuddhi-uposatha with each other.” Let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus: “I am pure, friends, understand that I am pure, &c. 3 ”

⁹⁶‘Let (each) younger Bhikkhu (in his turn) adjust 1 The quorum for several official acts of the Order was five or more Bhikkhus; see IX, 4. 2 Uposatha by mutual declaration of purity from the offences specified in the Patimokkha; see § 3 seq. s The same phrase is repeated twice more. 11,26,10. UPOSATHA CEREMONY, AND PATIMOKKHA. 28 1 his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say to those Bhikkhus : “ I am pure, reverend Sirs, &c.” ’

⁹⁷At that time two Bhikkhus dwelt in a certain residence on the day of Uposatha. Now these Bhikkhus thought: ‘ The Blessed One has prescribed to four (Bhikkhus) the reciting of the Patimokkha, to three (Bhikkhus) the holding of parisuddhi-upo- satha, and we are (only) two persons,’ &c. ‘ I prescribe, O Bhikkhus, that two persons may hold phrisuddhi-uposatha.’ 6, 7. ‘ And it ought to be held in this way: Let the senior Bhikkhu, &C. 1 ’

⁹⁸At that time there dwelt a single Bhikkhu in a certain residence on the day of Uposatha. Now this Bhikkhu thought, &c.

⁹⁹‘In case there dwell, O Bhikkhus, in a certain residence on the day of Uposatha a single Bhikkhu; let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus used to frequent, the refectory, or hall, or place at the foot of a tree; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. If other Bhikkhus come, let him hold Uposatha with them; if they do not come, let him fix his mind upon the thought: “ To-day is my Uposatha.” If he does not fix his mind upon this thought, he commits a dukkaa offence.

¹⁰⁰‘ Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the pari- suddhi 2 of one (to their assembly), and recite the 1 See §§ 3, 4. The watti prescribed in the preceding case does not apply to this case. 2 See chap. 22. 282 MAHAVACGA. II. 27, I. Patimokkha by three. If they do, they commit a dukkaa offence. ‘ Now, O Bhikkhus, where three Bhikkhus dwell (together), they must not convey the parisuddhi of one (to their assembly), and hold pirisuddhi- uposatha by two. If they do, they commit a dukkaa offence. ‘ Now, O Bhikkhus, where two Bhikkhus dwell, one of them must not convey the parisuddhi of the other one, and fix (only) his thoughts (upon the Upo- satha). If he does, he commits a dukka?a offence.’

¹⁰¹At that time a certain Bhikkhu was guilty of an offence on the day of Uposatha. Now this Bhikkhu thought: ‘ The Blessed One has prescribed: “ Uposatha is not to be held by a Bhikkhu who is guilty of an offence .” Now I am guilty of an offence. What am I to do ?’ They told this thing to the Blessed One. ‘ In case, O Bhikkhus, a certain Bhikkhu be guilty of an offence on the day of Uposatha ; let that Bhikkhu, O Bhikkhus, go to one Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say : “ I have committed, friend, such and such an offence; I confess that offence.” Let the other say: “ Do you see it?” “Yes, I see it.” “ Refrain from it in future.”

¹⁰²‘ In case, O Bhikkhus, there be a Bhikkhu on the day of Uposatha who feels doubt with regard 1 See A'ullavagga IX, 2. II, 27, 4 - UPOSATHA CEREMONY, AND PATIMOKKHA. 283 to an offence; let this Bhikkhu, O Bhikkhus, go to one Bhikkhu, &c. (§ 1), and say: “ I feel doubt, friend, with regard to such and such an offence. When I shall feel no doubt, then I will atone for that offence.” Having spoken thus, let him hold Uposatha and hear the Patimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.’

¹⁰³At that time the W/2abbaggiya Bhikkhus confessed in common an offence (shared by them all). They told this thing to the Blessed One. ‘ You ought not, O Bhikkhus, to confess an offence in common. He who does so, commits a dukka?a offence.’ At that time the Wzabbaggiya Bhikkhus accepted the common confession of an offence (shared by several Bhikkhus). They told this thing to the Blessed One. ‘You ought not, O Bhikkhus, to accept the common confession of an offence. He who does so, commits a dukka/'a offence.’

¹⁰⁴At that time a certain Bhikkhu remembered an offence, while Pdtimokkha was being recited. Now this Bhikkhu thought: ‘The Blessed One has prescribed : “ Uposatha is not to be held by (a Bhikkhu) who is guilty of an offence.” Now I am guilty of an offence. What am I to do?’ They told this thing to the Blessed One. ‘ In case, O Bhikkhus, there be a Bhikkhu who remembers an offence, while Pitimokkha is being recited; let this Bhikkhu, O Bhikkhus, say to his neighbour Bhikkhu: “ I have committed such and such an offence, friend; when I have arisen from this (assembly), I will atone for that offence.” Having spoken thus, &c. (§ 2 ). 284 II, 27,5.

¹⁰⁵‘ In case, O Bhikkhus, there be a Bhikkhu who feels doubt with regard to an offence, while P&timokkha is being recited, &c. (§§ 2, 4).’

¹⁰⁶At that time the whole Sawgha in a certain residence was guilty of a common offence on the day of Uposatha. Now these Bhikkhus thought: ‘ The Blessed One has prescribed that offences (shared by many Bhikkhus) are not to be confessed in common, and that the common confession of such offences is not to be accepted. Now this whole Sawgha is guilty of a common offence. What are we to do ?’ They told this thing to the Blessed One. ‘ In case, O Bhikkhus, the whole Sazgha in a certain residence is guilty of a common offence on the day of Uposatha ; let those Bhikkhus, O Bhikkhus, send instantly one Bhikkhu to the neighbouring residence of Bhikkhus (saying), “ Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you.”

¹⁰⁷‘ If they succeed in this way, well and good. If they do not succeed, let a learned, competent Bhikkhu proclaim the following »atti before the Sawgha: “ Let the Sa/;zgha, reverend Sirs, hear me. This whole Sawgha is guilty of a common offence. When it shall see another pure, guiltless Bhikkhu, it will atone for the offence before him.” (One of the Bhikkhus) having spoken thus, let them hold Uposatha and recite the Patimokkha. But in no case must there be any hindrance to holding Uposatha from such a cause.

¹⁰⁸‘In case, O Bhikkhus, the whole Sawgha in a certain residence feels doubt with regard to a 11,27,12. UPOSATHA CEREMONY, AND PATIMOKKHA. 285 common offence on the day of Uposatha; (in this case) let a learned, competent Bhikkhu proclaim the following «atti before the Sawgha: “Let the Sawgha, reverend Sirs, hear me. This whole Sazgha feels doubt with regard to a common offence. When it will feel no doubt, it will atone for that offence.” (One of the Bhikkhus) having spoken thus, &c.

¹⁰⁹‘ In case, O Bhikkhus, in a certain residence the Sawgha that has entered (there) upon vassa is guilty of a common offence. Those Bhikkhus, O Bhikkhus, are instantly, &c. (§§ 6, 7). If they do not succeed, let them send away one Bhikkhu for seven days’ time : “ Go, friend, and come back when you have atoned for that offence (for yourself); we will (then) atone for the offence before you.” ’

¹¹⁰At that time the whole Samgha in a certain residence was guilty of a common offence, and did not know the name nor the class to which that offence belonged. Now there arrived (at that place) another Bhikkhu, &c. (see chap. 21. 2), anxious for training. To that Bhikkhu one of the Bhikkhus went, and having gone to him, he said to him : ‘He who does such and such a thing, friend, what sort of offence does he commit ?’

¹¹¹He replied: ‘He who does such and such a thing, friend, commits such and such an offence. If you have committed such an offence, friend, atone for that offence.’ The other replied : ‘ Not I myself alone, friend, am guilty of that offence ; this whole Sawgha is guilty of that offence.’ He said : ‘ What is it to you, friend, whether another is guilty or guiltless? Come, friend, atone for your own offence.’

¹¹²Now this Bhikkhu, after having atoned for 286 II, 27, 13. that offence by the advice of that Bhikkhu, went to those Bhikkhus (to his brethren who shared in the same offence); having gone to them, he said to those Bhikkhus: ' He who does such and such a thing, friends, commits such and such an offence. As you have committed such an offence, friends, atone for that offence.’ Now those Bhikkhus refused to atone for that offence by that Bhikkhus advice. They told this thing to the Blessed One. 13, 14. ‘ In case, O Bhikkhus, the whole Sawzgha in a certain residence is guilty of a common offence, &c. (§§ 10, 11)—

¹¹³‘If this Bhikkhu, O Bhikkhus, after having atoned for that offence by the advice of that Bhikkhu, goes to those Bhikkhus, and having gone to them, says to those Bhikkhus : “ He who does, &c.,” and if those Bhikkhus, O Bhikkhus, atone for that offence by that Bhikkhu’s advice, well and good ; if they do not atone for it, that Bhikkhu, O Bhikkhus, need not say anything (further) to those Bhikkhus, if he does not like.’ End of the Bhawavara on Aodanhvatthu.

¹¹⁴At that time there assembled in a certain residence (of Bhikkhus) at the day of Uposatha a number of resident Bhikkhus, four or more. They did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Uposatha and 11,28,4- UPOSATHA CEREMONY, AND PATIMOKKHA. 287 recited the Pitimokkha. While they were reciting the Patimokkha, other resident Bhikkhus, a greater number (than the first ones), arrived. They told this thing to the Blessed One.

¹¹⁵‘ In case, O Bhikkhus, there assemble in a certain residence at the day of Uposatha, &c. (§ 1); while they are reciting the Phtimokkha, other resident Bhikkhus, a greater number, arrive ; let those Bhikkhus, O Bhikkhus, recite the Patimokkha again ; they who have recited it, are free from guilt.

¹¹⁶‘In case, O Bhikkhus, there assemble, &c.; while they are reciting the Patimokkha, other resident Bhikkhus, exactly the same number (as the first ones), arrive; in that case (the part of the P&timokkha) that has been recited, has been correctly recited; let those (who have arrived late), hear the rest; they who have recited it, are free from guilt. ‘ In case, O Bhikkhus, there assemble, &c.; while they are reciting the Patimokkha, other resident Bhikkhus, a smaller number, arrive, &cd

¹¹⁷‘In case, O Bhikkhus, there assemble, &c. ; when they have just finished the recital of the Patimokkha, other resident Bhikkhus, &c. 1 2 1 The decision given for the case of a smaller number of Bhikkhus arriving late, is here, and invariably throughout the following exposition, identical with the decision of the case of the number of Bhikkhus being equal on the two sides. 2 The same three cases are distinguished here as in §§ 2,3, according as the number of Bhikkhus who are late, is greater, the same, or smaller than that of the other Bhikkhus. The first case is decided by Buddha as above ; in the decision of the second and third cases, instead of ‘ let those (who have arrived late) hear the rest,’ read : ‘let those (who have arrived late) proclaim their parisuddhi in the presence (of the other brethren).’ 288 II, 28, 5.

¹¹⁸‘In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pati- mokkha, and the assembly has not yet risen, other resident Bhikkhus, &C. 1

¹¹⁹‘In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pati- mokkha, and a part of the assembly has risen, &C. 1

¹²⁰‘In case, O Bhikkhus, there assemble, &c.; when they have just finished the recital of the Pati- mokkha, and the whole assembly has risen, &C. 1 ’ End of the fifteen cases in which there is no offence.

¹²¹‘In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more; they know that there are other resident Bhikkhus absent; intending to act according to Dhamma and Vinaya, incomplete, conscious of their incompleteness, they hold Uposatha and recite the Patimokkha, &c. 2 ’ End of the fifteen cases of the incompletely assembled Bhikkhus who are conscious of their incompleteness. 1 The three triads of §§ 5, 6, 7 agree exactly with the triad of § 4. 2 Here follow fifteen cases which are arranged exactly as in chap. 28. Instead of ‘they who have recited it, are free from guilt,’ read: ‘they who have recited it, have committed a dukkaa offence.’ 11,32. UPOSATHA CEREMONY, AND PATIMOKKHA. 289

¹²²‘ In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. Feeling doubt as to whether they are competent to hold Uposatha or not competent, they hold Upo- satha and recite the Patimokkha, &C. 1 ’ End of the fifteen cases of the Bhikkhus who feel doubt.

¹²³‘ In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. (Thinking): “We are competent to hold Uposatha, we are not incompetent,” they abandon themselves to misbehaviour, hold Uposatha, and recite the Piti- mokkha, &C. 1 ’ End of the fifteen cases of the Bhikkhus abandoning themselves to misbehaviour.

¹²⁴* In case, O Bhikkhus, there assemble, &c.; they know that there are other resident Bhikkhus absent. They perish and become ruined , saying, “ What are those people to us ?” and risking a schism 1 The decision of these fifteen cases is the same as in chap. 29. 2 I. e. they destroy their own welfare by their wickedness. [13] u 290 II, 33 - (among the fraternity), they hold Uposatha and recite the Patimokkha, &cd ’ End of the fifteen cases of the Bhikkhus risking a schism. End of the seventy-five 1 2 cases.

¹²⁵‘ In case, O Bhikkhus, there assemble in a certain residence on the day of Uposatha a number of resident Bhikkhus, four or more ; they know that other resident Bhikkhus are about to enter the boundary. They know that other resident Bhikkhus have entered within the boundary. They see other resident Bhikkhus who are about to enter, &c., who have entered within the boundary. They hear that other resident Bhikkhus are about to enter, &c., have entered within the boundary.’ Thus 3 a hundred and seventy-five systems of triads are produced which refer to resident and resident 1 The decisions as in chap. 29; only read instead of ‘dukkaa offence,’ ‘ thulla£<£aya offence’ (grave sin). 2 Five times fifteen cases, in chaps. 28-32. 5 Remarks like this, which indicate the rules for supplying abbreviated passages, do not belong, strictly speaking, to the text of the Vinaya itself, but form a posterior addition, as is shown also by grammatical peculiarities. In chaps. 28-32 we have seventy-five cases, or twenty-five triads ; all of these triads contain the words: * They know that there are other resident Bhikkhus absent.’ By successively varying these words six times, as is indicated in chap. 33, we obtain a hundred and seventy-five triads. II, 34. 2- UPOSATHA CEREMONY, AND PATIMOKKHA. 29 1 Bhikkhus . (Then follow the same cases with regard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhikkhus. By putting these words (successively) into the peyyala , seven hundred triads are produced.

¹²⁶‘ In case, O Bhikkhus, the resident Bhikkhus count the day as the fourteenth (of the pakkha), the incoming Bhikkhus as the fifteenth ; if the number of the resident Bhikkhus is greater, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If their number is equal, the incoming Bhikkhus ought to accommodate themselves to the resident Bhikkhus. If the number of the incoming Bhikkhus is greater, the resident Bhikkhus ought to accommodate themselves to the incoming Bhikkhus.

¹²⁷‘ In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the fourteenth ; if, &c. (§ 1). 1 I. e. the assembled Bhikkhus as well as the incoming reside in the same avasa. 2 ‘Peyyala’ is identical in meaning and, we believe, etymologically with ‘ pariyaya.’ See Childers s.v.; H. O.'s remarks in Kuhn’s Zeitschrift fur vergleichende Sprachforschung, vol. xxv, 324; Trenckner, Pali Miscellany, p. 66. 3 Buddhaghosa: ‘They who count the day as the fifteenth, arrive from a distant kingdom, or they have held the preceding Uposatha on the fourteenth.’ It seems to follow from this remark of Buddhaghosa that after an Uposatha on the fourteenth invariably an Uposatha on the fifteenth must follow, i. e. the Uposatha may not be held on the fourteenth ad libitum, but only in the second pakkha of the short months. Compare chap. 4 and the note on chap. 1. x. U 2 292 II. 34 . 3 -

¹²⁸‘In case, O Bhikkhus, the resident Bhikkhus count the day as the first (of the pakkha), the incoming Bhikkhus as the fifteenth (of the preceding pakkha); if the number of the resident Bhikkhus is greater, the resident Bhikkhus need not, if they do not like, admit the incoming ones to their communion ; let the incoming Bhikkhus go outside the boundary and hold (there) Uposatha. If their number is equal, &c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, let the resident Bhikkhus either admit the incoming ones to their communion or go outside the boundary.

¹²⁹‘In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhikkhus as the first (of the following pakkha); if the number of the resident Bhikkhus is greater, let the incoming Bhikkhus either admit the resident Bhikkhus to their communion or go outside the boundary. If their number is equal, &c. (as in the preceding case). If the number of the incoming Bhikkhus is greater, the incoming Bhikkhus need not, if they do not like, admit the resident Bhikkhus to their communion ; let the resident Bhikkhus go outside the boundary and hold Uposatha (there).

¹³⁰* In case, O Bhikkhus, the incoming Bhikkhus see the signs, the tokens, the marks, the characteristics of (the presence of) resident Bhikkhus, well prepared beds and chairs and mats and pillows, food and water well provided for, well swept cells ; seeing this, they begin to doubt: “ Are there here any resident Bhikkhus or are there not?”—

¹³¹‘ Being doubtful they do not search, having not searched they hold Uposatha: this is a dukkaa offence. Being doubtful they search, searching they II, 34. I®- UPOSATHA CEREMONY, AND PATIMOKKHA. 293 do not see them, not seeing them they hold Uposatha: (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha together : (in this case) they are free from offence. Being doubtful they search, searching they see them, seeing them they hold Uposatha apart: this is a dukkaa offence. Being doubtful they search, searching they see them, seeing them they perish and become ruined , saying, “What are those people to us ?” and risking a schism, they hold Uposatha : this is a thullabUiya (grave) offence.

¹³²‘ In case, O Bhikkhus, the incoming Bhikkhus hear the signs &c. of (the presence of) resident Bhikkhus, the sound of their footsteps when they are walking, the sound of their rehearsal (of the Dhamma), of their clearing the throat and sneezing; hearing this they begin to doubt, &c. (§§ 5, 6).

¹³³‘In case, O Bhikkhus, the resident Bhikkhus see the signs &c. of (the presence of) incoming Bhikkhus, unknown bowls, unknown robes, unknown seats, (the traces of) foot-washing, water sprinkled about; seeing this they begin to doubt, &c.

¹³⁴‘In case, O Bhikkhus, the resident Bhikkhus hear the signs &c. of (the presence of) incoming Bhikkhus, the sound of their footsteps when they are arriving, the sound of their shaking out their shoes, clearing the throat, and sneezing; hearing this, See.

¹³⁵‘ In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to a different district ; they take them as belonging to the same district ; taking them as belonging to the same district 1 See chap. 32. 294 II, 34, n. they do not ask; having not asked, they hold Upo- satha together: (in this case) they are free from offence. They ask; having asked, they do not go through the matter; having not gone through the matter, they hold Uposatha together: this is a duk- kaa offence. They ask, &c. (as in the last case), they hold Uposatha apart: (in this case) they are free from offence.

¹³⁶‘In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to the same district. They take them as belonging to a different district ; taking them, &c. they do not ask; having not asked, they hold Uposatha together: this is a dukkaa offence. They ask ; having asked, they go through the matter; having gone through the matter, they hold Uposatha apart: this is a dukkaa offence. They ask, &c. (as in the last case), they hold Uposatha together: (in this case) they are free from offence.

¹³⁷‘In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to a different district, &c. (see io).

¹³⁸‘In case, O Bhikkhus, the resident Bhikkhus see incoming Bhikkhus belonging to the same district, &c. (see § 11).’

¹³⁹‘You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which no Bhikkhus are, except with a Sawgha 1 or in a case of danger . You ought not, 1 I.e. with a number of Bhikkhus sufficient for holding Uposatha. 2 See chap. 15. 4. II, 36, l. UPOSATHA CEREMONY, AND PATIMOKKHA. 295 O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a non-residence in which no Bhikkhus are, except, &c. You ought not, O Bhikkhus, to go on the day of U posatha from a residence in which Bhikkhus are, to a residence or non-residence 1 in which no Bhikkhus are, except, &c.

¹⁴⁰‘You ought not, O Bhikkhus, to go on the day of Uposatha from a non-residence in which Bhikkhus are, to a residence, &c., to a non-residence, &c., to a residence or non-residence in which no Bhikkhus are, except, &c.

¹⁴¹‘You ought not, O Bhikkhus, to go on the day of Uposatha from a residence or non-residence in which Bhikkhus are, to a residence, &c., to a nonresidence, &c., to a residence or non-residence in which no Bhikkhus are, except, &c.

¹⁴²‘You ought not, O Bhikkhus, to go on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkhus belong to a different district, except, &c. 2

¹⁴³‘You may go, O Bhikkhus, on the day of Uposatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhikkhus belong to the same district, and if you know : “ I can attain that place to-day.” You may, &c. 2 ’

¹⁴⁴‘ Let no one, O Bhikkhus, recite the Pati- mokkha in a seated assembly (of Bhikkhus) before a Bhikkhunt. He who does, commits a dukkaa 1 Probably this means a place the quality of which, whether residence or non-residence, is doubtful. 2 Nine cases are distinguished here quite as in §§ 1-3. 296 II, 36, 2 . offence. Let no one, O Bhikkhus, recite the Pati- mokkha in a seated assembly (of Bhikkhus) before a sikkhamand , a s&maera, a samaeri, one who has abandoned the precepts , one who is guilty of an extreme offence . He who does, commits a dukkaa offence.

¹⁴⁵‘ Let no one, O Bhikkhus, recite the Pati- mokkha in a seated assembly (of Bhikkhus) before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to see an offence (committed by himself), before a (Bhikkhu) against whom expulsion has been pronounced for his refusal to atone for such an offence, or for his refusal to renounce a false doctrine. He who does, is to be treated according to the law .

¹⁴⁶‘ Let no one, O Bhikkhus, recite the Pati- mokkha in a seated assembly (of Bhikkhus) before a eunuch, before one who has furtively attached himself (to the Sawgha), &c. (see chap. 22.3), before a hermaphrodite. He who does, commits a duk- kaa offence. 1 In the Bhikkhunikhandhaka (ATullav. X, r, 4) we are told that Buddha, when admitting women to the Order of mendicants, prescribed for them a probationary course of instruction, which should last two years, after which time they were to ask for the upasam- pada ordination. During these two years the candidates were called sikkham&«Ss. Childers (Diet. s.v. sikkhati)has misunderstood the Mahavawsa (p. 37), when he states that in the case of Asoka’s daughter Sazghamitt& the training prescribed for the sik- khamanas was absolved in a single day. s See the note on chap. 22. 3. 3 The law alluded to most probably is the 69th PaHttiya rule, which expressly treats only of the conduct towards Bhikkhus refusing to renounce false doctrines, but it may be extended by analogy also to the two other categories of Bhikkhus mentioned in our passage. 11,36, 4- UPOSATHA CEREMONY, AND PATIMOKKHA. 297

¹⁴⁷* Let no one, O Bhikkhus, hold Uposatha by (accepting) the parisuddhi declaration 1 of a pari- vasika , except if the assembly has not yet risen (at the time when the parisuddhi is declared). And let no one, O Bhikkhus, hold Uposatha on another day than the Uposatha day, except for the sake of (declaring the re-establishment of) concord among the Samgha V End of the third Bhiwavira in the Uposatha- khandhaka. 1 See chap. 22. 2 I. e. a Bhikkhu subject to the penal discipline of p arivasa, the rules of which are discussed at length in the second and third books of the ATullavagga. 8 If a schism among the fraternity has been composed, the reconciled parties hold Uposatha together (X, 5, 14). 298 Ill, r, 1.

¹(residence during the rainy season, vassa.)

²At that time the Blessed One dwelt at Rafa- gaha, in the Veuvana, in the Kalandakanivapa h At that time the retreat during the rainy season had not yet been instituted by the Blessed One for the Bhikkhus. Thus the Bhikkhus went on their travels alike during winter, summer, and the rainy season.

³People were annoyed, murmured, and became angry, saying, ‘ How can the Sakyaputtiya Samaras go on their travels alike during winter, summer, and the rainy season? They crush the green herbs, they hurt vegetable life 1 2 , they destroy the life of many small living things. Shall the ascetics who belong to Titthiya schools, whose doctrine is ill preached, retire during the rainy season and arrange places for themselves to live in 3 ? shall the birds make their nests on the summits of the trees, and retire during 1 See the note on I, 22, 17. About the name of Kalandaka- nivapa (seeds of Kalandaka ? feeding ground for squirrels ?), see the story related in Beal, Romantic Legend, &c., p. 315, where this place is said to be the gift of a merchant named Kalandaka. A different account is given by Spence Hardy, Manual, p. 194. 2 Literally, living creatures which have but one organ of sense; that is, which have only the organ of feeling, viz. the outward form (kaya). 3 Sawzkapayissanti = sawzkappayissanti f Buddhaghosa : appossukka-nibaddha-vasawz vasissanti. Ill, 2 , 2 . RESIDENCE DURING THE RAINY SEASON. 299 the rainy season, and arrange themselves places to live in; and yet the Sakyaputtiya Samaras go on their travels alike during winter, summer, and the rainy season, crushing the green herbs, hurting vegetable life, and destroying the life of many small things ? ’

⁴Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry. These Bhikkhus told this thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘ I prescribe, O Bhikkhus, that you enter upon VassaV

⁵Now the Bhikkhus thought: ‘When are we to enter upon Vassa ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you enter upon Vassa in the rainy season.’

⁶Then the Bhikkhus thought: ‘How many periods are there for entering upon Vassa ?’ They told this thing to the Blessed One. ‘ There are two periods, O Bhikkhus, for entering upon Vassa, the earlier and the later. The earlier time for entering (upon Vassa) is the day after the 1 I. e. enter upon the retreat prescribed for the rainy season. Buddhaghosa: ‘ They are to look after their Vihara (if it is in a proper state), to provide food and water for themselves, to fulfil all due ceremonies, such as paying reverence to sacred shrines, &c., and to say loudly once, or twice, or thrice : ‘ I enter upon Vassa in this Vihara for these three months.” Thus they are to enter upon Vassa.’ 300 HI, 3 , I- full moon of As&Zza (J une-J uly); the later, a month after the full moon of Asa/%a T These, O Bhikkhus, are the two periods for entering upon Vassa.’

⁷At that time the AVabbaggiya Bhikkhus, having entered upon Vassa, went on their travels during the period of Vassa. People were annoyed, murmured, and became angry (saying), ‘ How can the Sakyaputtiya Samaras go on their travels alike during winter, summer, and the rainy season, . . . . (&c., as in chap. i. 2, down to:) and destroy the life of many small living things?’

⁸Now some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ‘ How can the Khah- baggiya Bhikkhus, having entered upon Vassa, go on their travels during the period of Vassa ?’ These Bhikkhus told this thing to the Blessed One. 1 Very probably this double period stands in connection with the double period prescribed in the Brahmaas and Sutras for most of the Vedic festivals. Thus the sacrifice of the varuwapra- ghasas, with which the Brahmans began the rainy season, was to be held either on the full moon day of Ashaaa or on the full moon day of the following month, .Srivawa, quite in accordance with the Buddhistical rules about the vassupanayika. The Brahmawa texts begin the year with the full moon day of the (uttara) Phalgunt; the Sutras mention, besides the Phalguni, another new-year’s day, the Afaitrt paurwamasi, which falls one month later. It was in connection with this dislocation of the beginning of the year that the annual festivals could be postponed accordingly. See Weber, Die vedischen Nachrichten von den Naxatra, II, p. 329 seq. Ill, 4 , 3- RESIDENCE DURING THE RAINY SEASON. 3 OI In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus : ‘ Let no one, O Bhikkhus, who has entered upon Vassa, go on his travels before he has kept Vassa during the earlier or during the later three months. He who does so, commits a dukkaa offence.’

⁹At that time the AVzabbaggiya Bhikkhus were not willing to enter upon Vassa. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, forbear to enter upon Vassa. He who does not enter upon Vassa, commits a dukkaz'a offence.’

¹⁰At that time the AAabbaggiya Bhikkhus, who were not willing to enter upon Vassa on the prescribed day, purposely left the district (where they were living). They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, purposely leave the district (where he is living), because he is not willing to enter upon Vassa on the prescribed day. He who does, commits a dukkaa offence.’

¹¹At that time the Magadha king Seniya Bimbi- s&ra, who wished that the Vassa period might be postponed, sent a messenger to the Bhikkhus: ‘What if their reverences were to enter upon Vassa on the next full moon day ? ’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you obey kings.’ 302 UIj 5 j

¹²And the Blessed One, after having resided at Raagaha as long as he thought fit, went forth to Sclvatthi. Wandering from place to place he came to Savatthi. There, at Savatthi, the Blessed One dwelt in the Uetavana, the garden of AnathapiWika. At that time an updsaka (lay devotee) named Udena, in the Kosala country, had a Vihira built for the Sa//zgha. He sent a messenger to the Bhikkhus (saying), ‘ Might their reverences come hither; I desire to bestow gifts (on the Sawgha) and to hear the Dhamma and to see the Bhikkhus.’

¹³The Bhikkhus replied: ‘The Blessed One has prescribed, friend, that no one who has entered upon Vassa, may go on a journey before he has kept Vassa during the earlier or during the later three months. Let the upis aka Udena wait so long as the Bhikkhus keep their Vassa residence; when they have finished Vassa, they will go. But if there is any urgent necessity, let him dedicate the Vih&ra in presence of the Bhikkhus who reside there.’

¹⁴Theupisaka Udena was annoyed, murmured, and became angry (saying), ‘ How can their reverences, when I send for them, refuse to come ? I am a giver and a doer (of good works), and do service to the fraternity.’ Some Bhikkhus heard the upa- saka Udena, who was annoyed, &c. These Bhikkhus told the thing to the Blessed One.

¹⁵In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘ I allow you, O Bhikkhus, to go (even during Ill, 5, 6. RESIDENCE DURING THE RAINY SEASON. 303 the rainy season), if the affair for which you go can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of the following seven classes: Bhikkhus, Bhik- khunis, sikkhaman&s , samazeras, sdmaeris, lay devotees, female lay devotees. I allow you, O Bhikkhus, to go, if the thing (you go for) can be accomplished in seven days, and if you are sent for, but not if you are not sent for, by a person of one of these seven classes. Within seven days you ought to return.

¹⁶‘ In case, O Bhikkhus, an up&saka has built a Vihdra for the Sawgha. If he sends a messenger to the Bhikkhus (saying), “ Might their reverences come hither; I desire to bestow gifts (on them) and to hear the Dhamma and to see the Bhikkhus,” you ought to go, O Bhikkhus, if the affair for which you go can be accomplished in seven days, and if he sends for you, but not if he does not send for you. Within seven days you ought to return.

¹⁷‘In case, O Bhikkhus, an up&saka has built for the Sawgha an aaayoga , has built a storied house, has built an attic, has constructed a cave, a cell, a store-room, a refectory, a fire-room, a warehouse , a privy, a place to walk in, a house to walk in, a well, a well house, a ^antighara , a ^anta- ghara room , a lotus-pond, a pavilion, a park, or 1 See the note on II, 36,1. 2 See the note on I, 30, 4. 3 This translation of kappiyaku /1 is merely conjectural; comp, kappiyabhftmi VI, 33. 4 See the note on I, 25,12. 5 See ATullavagga V, 16,1. 304 hi, 5 , 7- has prepared the site for a park. If he sends a messenger to the Bhikkhus, .... (&c., as in $ 5, down to the end of the section).

¹⁸‘ In case, O Bhikkhus, an upAsaka has built for a number of Bhikkhus an az&fzayoga .... (&c., as in § 6 to the end of the section), .... for one Bhikkhu a Vihara, an at/« 7 zayoga, a storied house .... (&c., as in § 6 to the end).

¹⁹‘In case, O Bhikkhus, an upAsaka has built for the sisterhood of Bhikkhunis, &c., for a number of Bhikkhunis, for one Bhikkhuni, for a number of sikkhamAnAs, for one sikkhamAnA, for a number of sAmaweras, for one sAmazzera, for a number of sAmazzeris, for one sAmazzerl a VihAra, &C. 1 If he sends a messenger to the Bhikkhus, &c.

²⁰‘In case, O Bhikkhus, an upAsaka has built for his own use a residence, a sleeping room, a stable , a tower, a one-peaked building , a shop, a boutique, a storied house, an attic, a cave, a cell, a store-room, a refectory, a fire-room, a kitchen, a privy, a place to walk in, a house to walk in, a well, a well house, a ^antAghara, a ^antAghara room, a lotus-pond, a pavilion, a park, or has prepared the site for a park; or that his son is to choose a consort; or that his daughter is to choose a consort; or that he is sick; or that he knows how 1 The enumeration of edifices is identical with that given in § 6, but in the cases beginning with that of the sisterhood of Bhikkhunis (according to Buddhaghosa; we believe that the two cases referring to samaweras ought to be excepted) three of the edifices are left out, viz. the privy, the ^antaghara, and the ^antaghara room, the use of which is forbidden to nuns; see /fullavagga X, 27, 3,4. 2 See Abhidhanapp. v. 213, and compare assabhazzzfa, hatthi- bha»</a (MaMvagga I, 61,1). 8 See Abhidhanapp. v. 209. Ill, 6, i. RESIDENCE DURING THE RAINY SEASON. 305 to recite a celebrated suttanta. If he sends a messenger to the Bhikkhus (saying), “ Might their reverences come and learn this suttanta; otherwise this suttanta will fall into oblivion;”—or if he has any other business or any work to be done ; and if he sends a messenger to the Bhikkhus (saying), “ Might their reverences come hither ” (&c.) .... then you ought to go (&c., as in § 5, down to :) . . . . you ought to return. 10-12. ‘In case, O Bhikkhus, an up&sika has built a Vihara for the Sawgha (&c., as in §§ 5-9 1 ).

²¹‘In case, O Bhikkhus, a Bhikkhu has built, &c., a Bhikkhuni, a sikkhamana, a samasera, a samaeri has built for the Sawgha, for a number of Bhikkhus, for one Bhikkhu, for the sisterhood of Bhikkhu'nis, .... for one sdmaerl, for his own use, a Vihdra (&c., as in § 8).’

²²At that time a certain Bhikkhu was sick. He sent a messenger to the Bhikkhus (saying), ‘ I am sick; might the Bhikkhus come to me; I long for the Bhikkhus’ coming/ They told this thing to the Blessed One. * I allow you, O Bhikkhus, to go (even during the rainy season), if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a 1 Only it is said here of the Bhikkhus, ayy&, ‘the noble ones,’ instead of bhaddanta, ‘their reverences.’ [13] X 306 Ill, 6 , 2 . person of one of the following five classes: Bhik- khus, Bhikkhunls, sikkham&n&s, simaeras, and sdmaerls. I allow you, O Bhikkhus, to go, if the affair for which you go can be accomplished in seven days, even if you are not sent for, and much more if you are sent for, by a person of one of these five classes. Within seven days you ought to return.

²³‘ In case, O Bhikkhus, a Bhikkhu is sick. If he sends a messenger to the Bhikkhus (saying), “ I am sick; might the Bhikkhus come to me ; I long for the Bhikkhus’ coming,” you ought to go, O Bhikkhus, if the thing can be accomplished in seven days, even if he had not sent for you, much more when he has sent (saying to yourselves): “ I will try to get food for the sick, or food for the tender of the sick, or medicine for the sick, or I will ask him (questions referring to the Dhamma), or nurse him.” Within seven days you ought to return.

²⁴‘ In case, O Bhikkhus, inward struggles have befallen a Bhikkhu. If he sends a messenger to the Bhikkhus : “ Inward struggles have befallen me ; might the Bhikkhus come to me; I long for the Bhikkhus’ coming,” you ought to go ... . (&c., as in § 2, down to) : (saying to yourselves): “ I will try to appease those struggles, or cause them to be appeased (by another), or compose him by religious conversation.” Within seven days you ought to return.

²⁵‘In case, O Bhikkhus, a Bhikkhu in whose mind doubts of conscience have arisen sends .... (&c., as in § 3, down to): (saying to yourselves) : “ I will try to dispel those doubts, or cause Ill, 6 , io. RESIDENCE DURING THE RAINY SEASON. 307 them to be dispelled, or compose him by religious conversation.” Within seven days you ought to return.

²⁶‘ In case, O Bhikkhus, a Bhikkhu takes to a false doctrine. If he sends .... (&c., down to): (saying to yourselves): “ I will discuss that false doctrine, or cause another to discuss it, or compose (that Bhikkhu) by religious conversation.” Within seven days you ought to return.

²⁷‘In case, O Bhikkhus, a Bhikkhu is guilty of a grave offence and ought to be sentenced to pari- Vcisa discipline. If he sends .... (&c., down to): (saying to yourselves): “ I will take care that he may be sentenced to parivasa discipline, or I will propose the resolution (to the assembly), or I will help to complete the quorum (required for passing the sentence of pariv&sa).” Within seven days you ought to return.

²⁸‘In case, O Bhikkhus, a Bhikkhu ought to be sentenced to recommence penal discipline. If he sends .... (&c., as in § 6, down to the end of the section).

²⁹‘ In case, O Bhikkhus, a Bhikkhu ought to have the manatta discipline imposed upon him. If he sends .... (&c., as in § 6, down to the end of the section).

³⁰‘ In case, O Bhikkhus, a Bhikkhu (having duly undergone, penal discipline) ought to be rehabilitated. If he sends .... (&c., as in § 6 ).

³¹‘ In case, O Bhikkhus, the Sawgha is going to proceed against a Bhikkhu by the taaniya- kamma, or the nissaya, or the pabbdaniya- kamma, or the paisiraiyakamma, or the ukkhepaniyakamma. If that Bhikkhu sends a messenger to the Bhikkhus (saying), “ The Sawgha x 2 3°8 Ill, 6, ii. is going to proceed against me ; might the Bhikkhus come to me ; I long for the Bhikkhus’ coming,” you ought to go ... . (&c., as in § 2 , down to): (saying to yourselves): “What can be done in order that the Sawgha may not proceed (against that Bhikkhu) or may mitigate the proceeding?” Within seven days you ought to return.

³²‘Or the Sawgha has instituted a proceeding against him, the tafaniyakamma .... (&c., down to): .... or the ukkhepaniyakamma; if he sends a messenger to the Bhikkhus: “ The Sawgha has instituted a proceeding against me ; might the Bhikkhus come to me ; I long for the Bhikkhus’ coming,” you ought to go ... . (&c., as in § 3, down to): (saying to yourselves): “ What can be done in order that this Bhikkhu may behave himself properly, live modestly, and aspire to get clear of his penance, and that the Sawgha may revoke its sentence ?” Within seven days you ought to return. 12-15. ‘ I n case, O Bhikkhus, a Bhikkhunl is sick, &C . 1

³³‘ In case, O Bhikkhus, a Bhikkhunl is guilty of a grave offence and ought to be sentenced to manatta discipline . If she sends. . . . (as in § 3, down to): .... (saying to yourselves): “ I will take care that she may be sentenced to minatta discipline .” Within seven days you ought to return. 1 See §§ 2-5. Read here and in all cases where the messenger is sent by a woman : ‘Might the noble ones (ayya) come to me; I long for the noble ones’ coming.’ 2 There is no pari v as a discipline for the Bhikkhunis. When a Bhikkhunl has committed a Sawighadisesa offence, no matter whether she has concealed it or not, she is sentenced to manatta discipline for a fortnight. See Wullavagga X, 1, 4; 25, 3. 3 The phrases, ‘ Or I will propose the resolution to the assembly, Ill, 6 , 23. RESIDENCE DURING THE RAINY SEASON. 309

³⁴‘In case, O Bhikkhus, a Bhikkhuni ought to be sentenced to recommence penal discipline .... (&c., as in § 7).

³⁵‘In case, O Bhikkhus, a Bhikkhuni who is to be rehabilitated .... (&c., as in § 9).

³⁶‘In case, O Bhikkhus, the Sagha is going to proceed against a Bhikkhuni by the taani- yakamma .... (&c., as in § 10).

³⁷‘ Or the Sagha has instituted a proceeding against her .... (&c., as in § 11).

³⁸22. ‘ In case, O Bhikkhus, a sikkhamina is sick (&c., see §§ 2-5). ‘ In case, O Bhikkhus, a sikkhamani has violated 1 the precepts (in which she is trained). If she sends .... (&c., as in § 3, down to): (saying to yourselves) : “ I will take care that she may take upon herself the precepts (again).” Within seven days you ought to return.

³⁹‘ In case, O Bhikkhus, a sikkhamana desires to receive the upasampada ordination. If she sends, &c., .... you ought to go (saying to yourselves) : “ I will take care that she may receive the upasampadi ordination, or I will proclaim the formula (of ordination before the assembly), or I will help to complete the quorum.” Within seven days you ought to return. 24, 25. ‘ In case, O Bhikkhus, a samawera is sick (&c., as in §§ 2-5) . . . ., a samaera desires or I will help to complete the quorum ’ (see § 6 seq.), of course are omitted here, because, if the proceeding is directed against a Bhikkhuni, this is to be done by a Bhikkhuni and not by a Bhikkhu. See ^ullavagga X, 6, 3. 1 This translation of sikkha kupita hoti is merely conjectural; Buddhaghosa has no note here. Comp, kuppa and akuppa. 3io Ill, 6 , 26 . to ask concerning Vassa . If he sends .... (saying to yourselves): “I will ask him or I will tell it to him.” Within seven days you ought to return.

⁴⁰‘ In case, O Bhikkhus, a sdmaera who desires to receive the upasampadd ordination (&c., see § 23). 27, 28. ‘In case, O Bhikkhus, a simaweri is sick (&c., see II 24-25).

⁴¹‘ In case, O Bhikkhus, a Sctmaeri desires to take upon herself the precepts. If she sends . . . . &c., you should go (saying to yourselves): “ I will take care that she may take upon herself the precepts.” Within seven days you ought to return.’

⁴²At that time the mother of a Bhikkhu was sick. She sent a messenger to her son (saying), ‘ I am sick; might my son come to me ; I long for my son’s coming.’ Now that Bhikkhu thought: ‘ The Blessed One has allowed (a Bhikkhu) to go, if the affair for which he goes can be accomplished within seven days, and if he is sent for, but not if he is not sent for, by a person of any one of the seven classes; (and he has also allowed to go), if the thing he goes for can be accomplished within seven days, even if he is not sent for, and much more if he is sent for, by a person of any one of the five classes. Now my mother is sick ; she is not a lay-devotee (upasikcl). What am I, therefore, to do ?’ 1 The technical meaning of vassal puMntim (to ask after Vassa?) is unknown to us. Ill, 7, 8. RESIDENCE DURING THE RAINY SEASON. 3 11 They told this thing to the Blessed One.

⁴³‘ I allow you, O Bhikkhus, to go (even during the rainy season), if the thing you go for can be accomplished within seven days, even if you are not sent for, and much more if you are sent for, by a person of any one of the following seven classes : Bhikkhus, Bhikkhunis, sikkhaminis, s 4 maeras, samaweris, the mother, and the father. I allow you, O Bhikkhus, to go, if the thing you go for can be accomplished within seven days, even if you are not sent for, and much more if you are sent for, by a person of any one of these seven classes. Within seven days you ought to return.

⁴⁴‘In case, O Bhikkhus, a Bhikkhu’s mother is sick. If she sends a messenger to her son (saying), “ I am sick ; might my son come to me; I long for my son’s coming (&c., see chap. 6. 2).”

⁴⁵‘ In case, O Bhikkhus, a Bhikkhu’s father is sick .... (&c., as in § 3).

⁴⁶‘ In case, O Bhikkhus, a Bhikkhu’s brother is sick. If he sends a messenger to his brother (saying), “ I am sick; might my brother come to me ; I long for my brother’s coming,” he ought to go, O Bhikkhus, if the affair can be accomplished within seven days, and if he sends for him, but not if he does not send for him. Within seven days he ought to return.

⁴⁷‘ In case, O Bhikkhus, a Bhikkhu’s sister is sick .... (&c., see § 5).

⁴⁸1 In case, O Bhikkhus, a relation of a Bhikkhu is sick. If he sends a messenger to that Bhikkhu (saying), “ I am sick; might his reverence come to me ” . . . . (&c., as in § 5).

⁴⁹‘ In case, O Bhikkhus, a person that used to 3 X 2 Ill, 8. live with the Bhikkhus 1 is sick. If he sends a messenger to the Bhikkhus (saying), “ I am sick; might the Bhikkhus come to me ” . . . . (&c., as in § 5 )’

⁵⁰At that time a Vihara belonging to the Samgha went to ruin. A certain upasaka had a quantity of wood cut in the forest. He sent a messenger to the Bhikkhus (saying), * If their reverences will fetch that wood, I will give it to them.’ They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to go out on the Sam- gha’s business. Within seven days you ought to return.’ End of the first Bhaavara about the Vassa residence.

⁵¹i. At that time the Bhikkhus of a certain district in the Kosala country who had entered upon Vassa, were troubled 2 by beasts of prey ; the beasts carried them off and killed them. They told this thing to the Blessed One. ‘ In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by beasts of prey, and the beasts carry them off and kill them : this is 1 Buddhaghosa: bhikkhugatika is a person that dwells in the same Vihara with the Bhikkhus. 2 Compare Gataka I, 300. Ill, 9, 4. RESIDENCE DURING THE RAINY SEASON. 3 I 3 to be considered as a case of danger, and they ought to leave that residence. They are not guilty of interruption of Vassa. ‘ In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are infested by snakes; they bite them and kill them. This is to be considered as a case of danger,.... (&c., as in § 1 down to) .... Vassa.

⁵²‘ In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by robbers; the robbers plunder them and beat them. This is to be considered .... (&c., as in § 1) .... Vassa. ‘ In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, are troubled by demons; the demons enter into them and take their power from them. This is to be considered .... (&c., as in § 1) .... Vassa.

⁵³‘ In case, O Bhikkhus, the village near which the Bhikkhus have entered upon Vassa, is destroyed by fire; the Bhikkhus suffer from want of food. This is to be considered .... (&c., as in § 1) ... . Vassa. ‘ In case, O Bhikkhus, the places of rest of the Bhikkhus who have entered upon Vassa, are destroyed by fire; the Bhikkhus suffer from having no place of rest. This is to be considered .... (&c., as in $ 1) ... . Vassa.

⁵⁴‘In case, O Bhikkhus, the village near which the Bhikkhus have entered upon Vassa, is destroyed by water; the Bhikkhus suffer from want of food, . . . . (&c., as in § 1) ... . Vassa. ‘ In case, O Bhikkhus, the places of rest of the Bhikkhus who have entered upon Vassa, are destroyed by water; the Bhikkhus suffer from having no place of rest, .... (&c., as in $ i) ... . Vassa.’ 3 H Ill, 10 .

⁵⁵At that time the village near which the Bhikkhus of a certain district had entered upon Vassa, was transferred to another place through (fear of) robbers. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you go where the village is.’ The village (people) divided themselves in two parts. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you go where the greater part is.’ The greater part were unbelieving, unconverted people. They told this thing to the Blessed One. * I prescribe, O Bhikkhus, that you go where the believing, converted people are.’

⁵⁶x. At that time the Bhikkhus of a certain district in the Kosala country who had entered upon Vassa, could get (there) neither coarse nor fine food sufficiently as required. They told this thing to the Blessed One. ‘ In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, can get neither coarse nor fine food sufficiently as required. This is to be considered as a case of danger, and they ought to leave that residence. They are not guilty of interruption of Vassa. ‘ In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine suffi- Ill, 11,4. RESIDENCE DURING THE RAINY SEASON. 3 1 5 ciently as required, but they cannot get sustaining food. This is to be considered .... (&c., as in § i) . . . . Vassa.

⁵⁷‘In case, O Bhikkhus, the Bhikkhus who have entered upon Vassa, get food coarse or fine sufficiently as required, they get sustaining food, but they cannot get proper medicine. This is to be considered .... (&c., as in $ 1) ... . Vassa. ‘ In case, O Bhikkhus, the Bhikkhus .... (&c., as § 1, down to) .... sustaining food, and they can get profitable medicine, but they cannot find suitable laymen to do service to them. This is to be considered . . . . (&c., as in $ 1) ... . Vassa.

⁵⁸‘In case, O Bhikkhus, to a Bhikkhu who has entered upon Vassa, a woman makes an offer (in these words): “ Come, venerable Sir, I give you gold, or I give you bullion , or I give you a field, or I give you a site (for a house or a garden), or I give you an ox, or I give you a cow, or I give you a slave, or I give you a female slave, or I give you my daughter as your wife, or I will be your wife, or I get another wife for you.” In that case, if the Bhikkhu thinks: “ The Blessed One has said that the mind of men is easily changeable; danger might arise to the purity of my life,” he ought to go away from that place. He is not guilty of interruption of Vassa.

⁵⁹‘ In case, O Bhikkhus, to a Bhikkhu who has entered upon Vassa, a harlot makes an offer, &c., an adult girl makes an offer, &c., a eunuch makes an offer, &c., relations make an offer, &c., kings make 1 See Rh. D.’s ‘ Ancient Coins and Measures of Ceylon,’ p. 5 (‘ Numismata Orientalia,’ vol. i). HI, II, 5. 0 16 an offer, &c., robbers make an offer, &c., rascals make an offer (in these words) : “ Come, venerable Sir, we give you gold, .... (&c., down to) .... or we give you our daughter as your wife, or we get another wife for you.” In that case, .... (&c., as in § 3) . . . . Vassa. ‘ In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, finds an ownerless treasure. In that case,.... (&c., as in § 3, down to).... Vassa.

⁶⁰‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, sees a number of Bhikkhus who strive to cause divisions in the Sawgha. In that case, if that Bhikkhu thinks: “ The Blessed One has said that it is a grievous sin to cause divisions in the Sawzgha; may no division arise in the Sazgha in my presence,” let him go away. He is not guilty of interruption of Vassa. ‘ In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “A number of Bhikkhus are striving to cause divisions in the Sazgha.” In that case,.... (&c., as in § 5, down to) .... Vassa.

⁶¹‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district a number of Bhikkhus are striving to cause divisions in the Samgha.” If that Bhikkhu thinks : “Those Bhikkhus are friends of mine; I will say to them: ‘ The Blessed One, my friends, has said that it is a grievous sin to cause divisions in the Samgha ; let not divisions in the Sawgha please you, Sirsthen they will do what I say, they will obey me and give ear,” in that case let him go (to that place). He is not guilty of interruption of Vassa.

⁶²‘ In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a Ill, 12, I. RESIDENCE DURING THE RAINY SEASON. 3 I 7 district a number of Bhikkhus are striving to cause divisions in the Sa?«gha.” If that Bhikkhu thinks : “ Those Bhikkhus are not friends of mine, but their friends are friends of mine; to these I will say, and they will say to their friends: 1 The Blessed One, . . . . (&c.,’ as in $ 6, down to).Vassa.

⁶³1 In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district divisions in the Sawgha have been caused by a number of Bhikkhus.” If that Bhikkhu .... (&c., as in § 6, down to) ... . Vassa.

⁶⁴‘In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district divisions in the Samgha have been caused by a number of Bhikkhus.” If that Bhikkhu .... (&c., as in § 7) ... . Vassa. 10-13. ‘ In case, O Bhikkhus, a Bhikkhu who has entered upon Vassa, hears: “In such and such a district a number of Bhikkhunis strive to cause divisions in the Sawgha .... (&c. 1 )”’

⁶⁵At that time a Bhikkhu desired to enter upon Vassa in a cattle-pen. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to enter upon Vassa in a cattle-pen.' The cattle-pen was moved from its place. 1 See §§ 6-9. Instead of ‘A number of Bhikkhus’ in these paragraphs, the subject is ‘ A number of Bhikkhunis.’ Instead of ‘Friends’ or ‘Sirs,’ the address is ‘Sisters.’ In §§ 11, 13 read: ‘ Those Bhikkhunis are not friends of mine, but their (female) friends are friends of mine, &c.’ 3 1 8 MAHAVAGGA. Ill, 12, 2. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to go with the cattle-pen.’

⁶⁶At that time a Bhikkhu, when the time for entering upon Vassa approached, desired to go on a journey with a caravan. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to enter upon Vassa in a caravan.’ At that time a Bhikkhu, when the time for entering upon Vassa approached, desired to go on a journey in a ship. They told this thing to the Blessed One. ‘I allow you, O Bhikkhus, to enter upon Vassa in a ship.’

⁶⁷At that time some Bhikkhus entered upon Vassa in a hollow tree. People were annoyed, murmured, and became angry: ‘ (These Bhikkhus behave) like goblins .’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, enter upon Vassa in a hollow tree. He who does, commits a dukkaa offence.’

⁶⁸At that time some Bhikkhus entered upon Vassa on a branch of a tree. People were annoyed, &c.: ‘ (These Bhikkhus behave) like huntsmen.’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, enter upon Vassa on a branch of a tree. He who does, commits a dukkaa offence.’

⁶⁹At that time some Bhikkhus entered upon Vassa in the open air. When it began to rain, 1 This must be about the sense of pisaillika (comp. /sTulla- vagga V, 10, 2; 27, 5), although we are not sure how -illika ought to be explained. Ill, 12, 9. RESIDENCE DURING THE RAINY SEASON. 319 they ran up to the foot of a tree, or to the hollow of a Nimba tree. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, enter upon Vassa in the open air. He who does, commits a dukkaa offence/

⁷⁰At that time some Bhikkhus entered upon Vassa without having a place of rest. They suffered from coldness and heat. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, enter upon Vassa without having a place of rest. He who does, commits a dukkaa offence.’

⁷¹At that time some Bhikkhus entered upon Vassa in a house for keeping dead bodies in. People were annoyed, &c.: ‘ (These Bhikkhus are) like those who burn corpses.’ They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, enter upon Vassa in a house for keeping dead bodies. He who does, commits a dukkaa offence.’

⁷²At that time some Bhikkhus entered upon Vassa under a sun-shade. People were annoyed, &c.: ‘ Like cowherds.’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, enter upon Vassa under a sun-shade. He who does, commits a duk- kaa offence/

⁷³At that time some Bhikkhus entered upon Vassa under an earthenware vessel. People were annoyed, &c.: ‘ Like Titthiyas.’ They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, enter upon Vassa under an earthenware vessel. He who does, commits a dukkaa offence.’ 320 HI, 13 , 1 .

⁷⁴x. At that time the Sawgha at Savatthi had made an agreement that nobody should receive the pab- b aa ordination during the rainy season. A grandson of Visakha Migaramata 1 went to the Bhikkhus and asked them for the pabba^'a ordination. The Bhikkhus said to him: ‘ The Sawzgha, friend, has made an agreement that nobody shall receive the pabbad ordination during the rainy season. Wait, friend, as long as the Bhikkhus keep Vassa; when they have concluded the Vassa residence, they will confer on you the pabbad ordination.’ When those Bhikkhus had concluded the Vassa residence, they said to the grandson of Visakha Mi- gdramdta : ‘ Come now, friend, you may receive the pabbaa ordination.’ He replied: ‘ If I had received the pabbaa ordination before, reverend Sirs, I should remain (in the religious life), but now, reverend Sirs, I will not receive the pabbaa ordination.’

⁷⁵Visakha Migaramata was annoyed, murmured, and became angry (saying), ‘ How can the noble ones make such an agreement that nobody shall receive the pabbajd ordination during the rainy season? At what time ought the duties of the Dhamma not to be performed?’ Some Bhikkhus heard Visakha Migdramata, who was annoyed, murmured, and had become angry. 1 VisakM was the most distinguished among the upasikis, and occupied a place among them similar to that which Anathaphzdika, with whom she is frequently mentioned together, did among the up&sakas. See Dhammapada Kithsk. p. 78, &c. Ill, 14, 3. RESIDENCE DURING THE RAINY SEASON. 3 21 Those Bhikkhus told the thing to the Blessed One. ‘ Such an agreement, O Bhikkhus, ought not to be made—that nobody shall receive the pabbajrfa ordination during the rainy season. He who makes (an agreement like this), commits a dukka?a offence.’

⁷⁶At that time the venerable Upananda Sakya- putta had promised to king Pasenadi of Kosala to take up his Vassa residence (with him) at the earlier period x . When he was going to the district (where he had consented to go to), he saw on his way two districts in which there were plenty of robes, and he thought: ‘What if I were to keep Vassa in these two districts; thus shall I obtain many robes.’ And he kept Vassa in those two districts. King Pasenadi of Kosala was annoyed, murmured, and became angry (saying), ‘ How can the noble Upananda Sakyaputta, after he has promised us to take up his Vassa residence (with us), break his word? Has not falsehood been reproved, and abstinence from falsehood been praised by the Blessed One in many ways?’

⁷⁷Some Bhikkhus heard king Pasenadi of Kosala, who was annoyed, &c. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ‘ How can the venerable Upananda Sakyaputta, after he has promised to king Pasenadi of Kosala, &c. ? Has not falsehood .... (&c., as in § 1)?’

⁷⁸Those Bhikkhus told the thing to the Blessed One. [13] 1 See chap. 2, § 2. Y 322 Ill, 14, 4. In consequence of that, the Blessed One, after having ordered the fraternity of Bhikkhus to assemble, asked the venerable Upananda Sakyaputta: ‘ Is it true, Upananda, that you have broken your word, having promised to king Pasenadi of Kosala to take up your Vassa residence (with him)?’ ‘ It is true, Lord?’ Then the blessed Buddha rebuked him: ‘How can you, O foolish one, break your word, having promised, &c. ? Has not falsehood, O foolish one, been reproved, and abstinence from falsehood been praised by me in many ways ? This will not do, O foolish one, for converting the unconverted, and for augmenting the number of the converted, but it will result, O foolish one, in the unconverted being repulsed (from the faith) and many of the converted being estranged.’ Having reproved him and delivered a religious discourse, he thus addressed the Bhikkhus:

⁷⁹‘ In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the earlier period, and when he goes to that district, he sees on his way two districts in which there are plenty of robes, and he thinks: “What if I were to keep Vassa in these two districts ; thus shall I obtain many robes and he keeps Vassa in those two districts. This Bhikkhu’s (enter- ing upon Vassa), O Bhikkhus, (at the) earlier period is not valid, and as to his promise he has committed a dukka?a offence.

⁸⁰‘ In case, O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the earlier period, and when going to that district, he holds Uposatha outside (on the last Ill, 14, 7. RESIDENCE DURING THE RAINY SEASON. 323 day of the half month), and on the first day (of the next half month) he goes to the Vihhra, prepares himself a place of rest, gets (water to) drink and food, sweeps the cell, and goes away that same day without having any business. This Bhikkhu’s (entering upon Vassa) .... (&c., as in § 4, down to) ... . offence. ‘ In case, O Bhikkhus, a Bhikkhu has promised (&c., as in the preceding case, down to:) and goes away that same day having business. This Bhikkhu’s (entering upon Vassa) .... (&c., as in § 4, down to) ... . offence.

⁸¹‘ In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes away without having any business, &c.; he goes away having business. This Bhikkhu’s (entering upon Vassa) .... (&c., as in § 4, down to).... offence. ‘ In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes away having a business which can be accomplished within seven days ; he is absent above those seven days. This Bhikkhu’s (entering upon Vassa).... (&c., as in § 4, down to) ... . offence. ‘ In case, O Bhikkhus, &c., he returns within those seven days. This Bhikkhu’s (entering upon Vassa), O Bhikkhus, (at the) earlier period is valid, and as to his promise he has committed no offence.

⁸²‘In case, O Bhikkhus, a Bhikkhu has promised, &c., and goes away seven days before the Pava- ra n & 2 having business. No matter, O Bhikkhus, whether that Bhikkhu comes back to that district or 1 See chap. 5 seq. 2 I. e. before the concluding ceremony of Vassa; see IV, 1, 13. Y 2 324 Ill, 14, 8. does not come back, this Bhikkhu’s entering, &c., is valid, and as to his promise he has committed no offence. 8-10. ‘ In case, O Bhikkhus, a Bhikkhu has promised, &c., and having gone to that district, he holds Uposatha there (on the last day of the half month), and on the first day (of the next half month) he goes to the Vihdra, &C. 1 xi. ‘In case,O Bhikkhus, a Bhikkhu has promised (to a lay-devotee) to take up his Vassa residence (with him) at the later period, and when going to that district, he holds Uposatha outside, &c. 2 ’ End of the third Khandhaka, which treats of entering upon Vassa. 1 Here follows an exact repetition of all the cases given in §§ 5~7 > the only difference is, that in the former cases it was said: ‘When going to that district, he holds Uposatha outside,’ instead of which it is said now : ‘ Having gone to that district, he holds Uposatha there.’ 2 The cases given in §§ 5-10 are repeated here; instead of ‘ Earlier period,’ it is said here ‘ Later period; ’ instead of 1 Before the Pavarawa’(§ 7), ‘ Before the komudi Mtumasini.’ The komudl /£atumasini is the full moon day in the month Kat- tika, which is frequently called Kaumuda in the Epic literature; the epithet Mtumtisin! refers to the Vedic Waturmasya festival, which falls upon that day (Katyiyana, -Srautasutra V, 6,1). For those who entered upon Vassa at the later period (in the .Sravawa month), the end of Vassa fell on the Komudi day. IV, I, 3. THE PAVARAYA CEREMONY. 325

¹At that time the blessed Buddha dwelt at Savatthi, in the Uetavana, the garden of Anatha- pi#^ka. At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. Now those Bhikkhus thought: ‘What shall we do in order that we may keep Vassa well, in unity, and in concord, and without quarrel, and that we may not suffer from want of food ?’

²Then those Bhikkhus thought: ‘ If we do not speak to or converse with each other, if he who comes back first from the village, from his alms- pilgrimage, prepares seats, gets water for washing the feet, a foot-stool, and a towel \ cleans the slop- basin and gets it ready, and puts there (water to) drink and food,—

³‘ And if he who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the other Bhikkhus) and if he desires to do so; and if he does not desire (to eat), throws it away at a place free from grass, or pours it away into water in which no living things are; puts away the water for washing the feet, the foot-stool, and the towel ; cleans the slop-basin and 1 See the note on I, 6, 11. 326 IV, i, 4. puts it away, puts the water and the food away, and sweeps the dining-room,—

⁴1 And if he who sees a water-pot, or a bowl for food, or a vessel for evacuations, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, calls some one else and puts it away with their united effort 1 without uttering a word on that account,— thus shall we keep Vassa well, in unity, and in concord, and without quarrel, and not suffer from want of food V 5-7. And those Bhikkhus did not speak to or converse with each other. He who came back from the village from his alms-pilgrimage first, prepared seats (&c., as above, $ 4, down to) ... . without uttering a word on that account.

⁵Now it is the custom of the Bhikkhus who have finished their Vassa residence, to go to see the Blessed One. Thus those Bhikkhus, when they had finished their Vassa residence, and when the three months (of Vassa) had elapsed, set their places of rest in order, took their alms-bowls and robes, and went on their way to Savatthi. Wandering from place to place, they came to Savatthi, to the £fetavana,the garden of Anithapi;e</ika,to the Blessed One; having approached the Blessed One and respectfully saluted him, they sat down near him.

⁶Now it is the custom of the blessed Buddhas 1 We are not quite sure of the meaning of the compounds hattha-viklrena and hattha-vilanghakena. Buddhaghosa says merely hatthavilanghakend 'ti hatthukkhepakena. 2 For this whole passage, compare Wullavagga VIII, 5, 3. The single actions which these Bhikkhus do, are quite correct, except that they keep silence during the whole time of Vassa, and especially at the end of it, for which time Buddha, on this occasion, prescribes the Pavdra?A ceremony. IV, i, ir. THE PAVARA2VA CEREMONY. 327 to exchange greeting with incoming Bhikkhus. And the Blessed One said to those Bhikkhus : ‘ Do things go well with you, O Bhikkhus ? Do you get enough to support yourselves with ? Have you kept Vassa well, in unity, and in concord, and without quarrel ? and have you not suffered from want of food ?’ ‘ Things go tolerably well with us, Lord; we get enough, Lord, wherewith to support ourselves ; we have kept Vassa well, in unity, in concord, and without quarrel; and have not suffered from want of food.’

⁷The Tathagatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of sense, not void of sense ; to what is void of sense the bridge is pulled down for the Tathagatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine, or when they intend to institute a rule of conduct to their disciples. x 1. And the Blessed One said to those Bhikkhus : ‘ In what way, O Bhikkhus, have you kept Vassa well, in unity, and in concord, and without quarrel, and not suffered from want of food ?’ ‘We have entered upon Vassa, Lord, a number of Bhikkhus, companions and friends of each other, in a certain district of the Kosala country. Now, Lord, we thought: “ What shall we do (&c., as in § 1)?” Then we thought, Lord: “If we do not speak (&c., as in §§ 2-4).” Thus, Lord, we did not speak to or converse with each other (&c., down to :) without uttering a word on that account. In that 328 IV, I, 12. way, Lord, we have kept Vassa well, in unity, and in concord, and without quarrel; and have not suffered from want of food.’

⁸Then the Blessed One thus addressed the Bhikkhus : ‘ Indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it badly; indeed, O Bhikkhus, these foolish men who profess to have kept Vassa well, have kept it like a herd of cattle; indeed .... have kept it like a herd of rams; indeed .... have kept it like a company of indolent people. How can these foolish persons, O Bhikkhus, take upon themselves the vow of silence, as the Titthiyas do?

⁹‘ This will not do, O Bhikkhus, for converting the unconverted (&c., as in Book III, chapter 14, § 3)/ And when he had rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus : ‘ Let no one, O Bhikkhus, take upon himself the vow of silence, as the Titthiyas do. He who does, commits a dukkaa offence. ‘ I prescribe, O Bhikkhus, that the Bhikkhus, when they have finished their Vassa residence, hold Pavarai with each other 1 in these three ways: by what has been seen, or by what has been heard, or by what is suspected. Hence it will result that you live in accord with each other, that you atone for the offences (you have committed), and that you keep the rules of discipline before your eyes.

¹⁰‘And you ought, O Bhikkhus, to hold Pavd- raa in this way : 1 Literally, invite each other; i. e. every Bhikkhu present invites his companions to tell him if they believe him guilty of an offence, having seen that offence, or having heard of it, or suspecting it. IV, 2, I. THE PAVARAA r A CEREMONY. 329 ‘ Let a learned, competent Bhikkhu proclaim the following natti before the Sawgha : “ Let the Sa m- gha, reverend Sirs, hear me. To-day is the Pava- ra n& day. If the Sawgha is ready, let the Sawgha hold Pavhraa.” ‘ Then let the senior Bhikkhu adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “ I pronounce my Pavaraa, friends, before the Sawgha, by what has been seen, or by what has been heard, or by what is suspected ; may you speak to me, Sirs, out of compassion towards me; if I see (an offence), I will atone for it. And for the second time, &c. And for the third time I pronounce my Favarana.... (&c., down to) .... if I see (an offence), I will atone for it.” ■ Then let (each) younger Bhikkhu adjust his upper robe .... (&c .) 2 ’

¹¹At that time the jOabbaggiya Bhikkhus, while the senior Bhikkhus were crouching down and were performing their Pavarai, remained on their seats. The moderate Bhikkhus were annoyed, murmured, and became angry: ‘How can the /Akabbaggiya Bhikkhus remain on their seats, while the senior 1 I. e. I invite the Sawgha to charge me with any offence they think me guilty of, which they have seen, or heard of, or which they suspect. 2 As in the preceding sentence, except that the younger Bhikkhus do not address the Sawgha, ‘ Friends,’ but, ‘ Reverend Sirs.’ 330 IV, 2, 2. Bhikkhus crouch down, and perform their Pava- raa ?’ Those Bhikkhus told the thing to the Blessed One. ‘Is it true, O Bhikkhus, that the Avabbaggiya Bhikkhus, &c. ?’ ‘ It is true, O Lord.’ Then the blessed Buddha rebuked them: ‘How can these foolish men, O Bhikkhus, remain on their seats (&c., as above)? This will not do, O Bhikkhus, for converting the unconverted (&c., as in chap, i, § 13).’ Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘ Let no one, O Bhikkhus, remain on his seat, while the senior Bhikkhus crouch down, and perform their Pavara«£i. He who does, commits a dukka?a offence. I prescribe, O Bhikkhus, that all of you crouch down while Pavdrawa is being performed.’

¹²At that time a certain Bhikkhu weak from age, who waited crouching till all had finished their Pavarawa, fell down fainting. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that (every Bhikkhu) crouches down the whole while till he has performed his Pavaraa, and sits down on his seat when he has performed it.’

¹³Now the Bhikkhus thought: ‘How many Pavdrawa (days) are there ?’ They told this thing to the Blessed One. ‘There are the two following Pavaraa (days), IV, 3,5. THE PAVARAWA CEREMONY, 331 O Bhikkhus: the fourteenth and the fifteenth (of the half month) 1 ; these are the two Pavaraa (days), O Bhikkhus.’

¹⁴Now the Bhikkhus thought: ‘How many Pavarawa services are there ?’ They told this thing to the Blessed One. 1 There are the four following Pav&rana services, O Bhikkhus, &c. 2 ’

¹⁵Then the Blessed One thus addressed the Bhikkhus: ‘ Assemble, O Bhikkhus, the Sawgha will hold Pav&ra n&.’ When he had spoken thus, a certain Bhikkhu said to the Blessed One : ‘ There is a sick Bhikkhu, Lord, who is not present.’ ‘ I prescribe, O Bhikkhus, that a sick Bhikkhu shall declare (lit. give) his Pav&ran&. And let him declare it, O Bhikkhus, in this way: Let that sick Bhikkhu go to some Bhikkhu, adjust his upper robe so as to cover one shoulder, sit down squatting, raise his joined hands, and say: “ I declare my Pavirah, take my Pavara?za, perform the Pava- ran& for me.” If he expresses this by gesture, or by word, or by gesture and word, the Pav&raza has been declared. If he does not express this by gesture, &c., the Pav&rana has not been declared. 4-5. ‘ If (the sick Bhikkhu) succeeds in doing so, well and good. If he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assembly, &c. 3 1 Comp. II, 14,1, and the note on II, 34,1. 2 This passage is exactly identical with II, 14, 2. 3, replacing ‘Uposatha service’ by'Pavtrawt service.’ 3 This passage is a repetition of II, 22, 2-4, the words, ‘Hold Uposatha,’ ‘Declare the Parisuddhi,’&c., being replaced respectively by ‘Hold Pavararaa,’ ‘Declare the Pavarazza,’ &c. 332 IV, 4. ‘ I prescribe, O Bhikkhus, that on the day of Pavclrazza he who declares his Pavara;z&, is to declare also his consent 1 (to acts to be performed eventually by the Order), for (both declarations) are required for the Sawzgha (and for the validity of its acts) 2 .’

¹⁶At that time relations of a certain Bhikkhu kept him back on the day of Pavira;za, &c . 3

¹⁷At that time five Bhikkhus dwelt in a certain district (or, in a certain residence of Bhikkhus) on the day of Pavira nL Now these Bhikkhus thought: ‘ The Blessed One has prescribed the holding of Pavarai by the Sawgha, and we are (only) five persons . Well, how are we to hold Pavdra?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that five Bhikkhus should hold Pav&raTza in a (regular) chapter .’

¹⁸At that time four Bhikkhus dwelt in a certain 1 See II, 23. 2 Comp, the finishing clause of II, 23. 3 This is a repetition of II, 24, but instead of‘Uposatha’ and ‘ P&risuddhi’ read ‘ Pav&rarai.’ 4 As a general rule five Bhikkhus were sufficient to form the quorum; but for the performance of several among the official acts of the Order the presence of more than five members was required; see IX, 4,1 seq. 5 See IX, 4, 1. IV, 5. 5- THE PAVArAwA CEREMONY. 333 district on the day of Pavdrazza. Now these Bhik- khus thought: ‘ The Blessed One has prescribed that five Bhikkhus shall hold Pavdrazza in a (regular) chapter, and we are (only) four persons. Well, how are we to hold Pavarazza ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that four Bhikkhus should hold Pavarazza with each other.

¹⁹‘And let them hold Pavarazza, O Bhikkhus, in this way: Let a learned, competent Bhikkhu proclaim the following zzatti before those Bhikkhus: “ Hear me, Sirs. To-day is Pavarazzd day. If you are ready, Sirs, let us hold Pavarazza with each other.” ‘ Then let the senior Bhikkhu adjust his upper robe, &c., and say to those Bhikkhus: “ I pronounce my Pavdrazza, friends, before you, by what has been seen, or by what has been heard, or by what is suspected; may you speak to me, Sirs, out of compassion towards me ; if I see (an offence), I will atone for it. And for the second time, &c.; and for the third time, &c.” ‘ Then let each younger Bhikkhu, &c.’

²⁰At that time three Bhikkhus dwelt in a certain district on the day of Pav&razza. Now these Bhikkhus thought: ‘ The Blessed One has prescribed that five Bhikkhus shall hold Pavarazza in a (regular) chapter, that four Bhikkhus shall hold Pavarazzd with each other, and we are (only) three persons. Well, how are we to hold Pavarazza ?’ ‘ I prescribe, O Bhikkhus, that three Bhikkhus should hold Pavarazza with each other. And let them hold Pavarazzd (&c., see § 3)/

²¹At that time two Bhikkhus dwelt in a certain 334 IV, 5 , 6 . district on the day of Pavara n&. Now these Bhik- khus thought: c The Blessed One has prescribed that five Bhikkhus, &c., that four Bhikkhus, &c., that three Bhikkhus, &c., and we are (only) two persons. Well, how are we to hold Pavarawa ?’ ‘ I prescribe, O Bhikkhus, that two Bhikkhus should hold Paviraa with each other.

²²‘And let them hold Pavdrawa, O Bhikkhus, in this way : Let the senior Bhikkhu adjust his upper robe, &c., and say to the junior Bhikkhu : “ I pronounce my Pavirai, friend, &c.” ‘ Then let the junior Bhikkhu, &c.’

²³At that time there dwelt a single Bhikkhu in a certain district on the day of Pavarawa. Now this Bhikkhu thought: ‘The Blessed One has prescribed that five Bhikkhus, &c., &c., and I am only one person. Well, how am I to hold Pavaraa ?’

²⁴‘ In case there dwell, O Bhikkhus, in a certain district on the day of Pavdrawd, a single Bhikkhu : Let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus use to frequent,— the refectory, or hall, or place at the foot of a tree; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. If other Bhikkhus come, let him hold Pavarazi with them; if they do not come, let him fix his mind upon the thought: “To-day is my Pavira n&.” If he does not fix his mind upon this thought, he commits a dukkaa offence.

²⁵‘ Now, O Bhikkhus, where five Bhikkhus dwell (together), they must not convey the Pavirai 1 of one (to their assembly) and hold Pavarawa by 1 See chap. 3, § 3. Compare II, chap. 22, and chap. 26, § 10. IV, 6 , 3 . THE PA VARAVA CEREMONY. 335 four (as) in a (regular) chapter. If they do, they commit a dukkaa offence. ‘ Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the Pavarazzd of one (to their assembly) and hold Pavarazd with each other by three. If they do, they commit a dukkaa offence. ‘ Now, O Bhikkhus, where three Bhikkhus (&c., as in the last clause). ‘ Now, O Bhikkhus, where two Bhikkhus dwell, one of them must not convey the Pavdrazzd of the other one, and fix (only) his thoughts (upon the Pavaraza). If he does, he commits a dukkaa offence.’

²⁶i. At that time a certain Bhikkhu was guilty of an offence on the day of Pavdrazza. Now this Bhikkhu thought: ‘The Blessed One has prescribed: “Pavarazzd is not to be held by a Bhikkhu who is guilty of an offence .” Now I am guilty of an offence. What am I to do ? ’ They told this thing to the Blessed One. ‘ In case, O Bhikkhus, a certain Bhikkhu be guilty of an offence on the day of Pavdrazzd (&c., as in II, 27. 1, 2, down to:) “ When I shall feel no doubt, then I will atone for that offence.” Having spoken thus, let him hold Pavdrazza. But in no case must there any hindrance arise to holding Pavaraza from such a cause.’ 2-3. At that time a certain Bhikkhu remembered 1 See chap. 16, § 1. 336 IV, 7, i. an offence, while Pavaraa was being held (&c., see II, 27. 4-8). End of the first Bhaavara. 7 - 13 . 7 . 1. At that time there assembled in a certain residence (or district) on the day of Pavarawa a number of resident Bhikkhus, five or more. They did not know that there were other resident Bhikkhus absent. Intending to act according to Dhamma and Vinaya, thinking themselves to be complete while (really) incomplete, they held Pavarawa. While they were holding Pavarawa, other resident Bhikkhus, a greater number (than the first ones), arrived. They told this thing to the Blessed One.

²⁷‘In case there assemble, O Bhikkhus, in a certain residence on the day of Pavarawa (&c., as in § 1, down to) ... . they hold Pavdrawi. While they are holding Pavaraa, other resident Bhikkhus, a greater number, arrive. Let (all) those Bhikkhus, O Bhikkhus, hold Pavhraa again ; they who have held Pavaraa, are free from guilt.

²⁸‘In case there assemble, &c.While they are holding Pavarawi, other resident Bhikkhus, exactly the same number (as the first ones), arrive. Those who have held Pavaraa, have held it correctly; let the other ones hold Pavaraa; they who have held Pavara;za, are free from guilt/ 1 The following paragraphs and chapters exactly follow the course indicated by II, 28-33. The alterations to be made are IV, I 5 , i. THE PAVARAiVA CEREMONY. 33 7

²⁹1-3. ‘Let no one, O Bhikkhus, hold Pavarai in a seated assembly (of Bhikkhus) before a Bhik- khunt, .... (&C. 1 )

³⁰‘ Let no one, O Bhikkhus, hold Pavira 72 a by (accepting) the Pavarai declaration of a pdriva- sika , except if the assembly has not yet risen (at the time when the Pavaraa is declared). And let no one, O Bhikkhus, hold Pavdra#a on another day than the Pavaraa day, except for the sake of (preserving) concord among the Sawgha V

³¹At that time a certain residence (of Bhikkhus) in the Kosala country was menaced on the day of Pavara^^a by savage people. The Bhikkhus were not able to perform Pavdraci with the threefold formula. They told this thing to the Blessed One. obvious and sufficiently indicated by §§ 1-3; instead of, ‘Let them proclaim their Parisuddhi ’ (II, 28, 4, &c.), read here, ‘Let them pronounce their Pav&ra n&! 1 See II, 36, 1-3. 2 Comp. II, 36, 4, with the note. 3 See, for instance, the cases in chap. 17. Buddhaghosa’s explanation is different; he says: ‘ Concord among the Sawzgha is to be understood of such cases as that of Kosambi.’ It is said in the account of the schism of Kosambi that, if concord has been re-established, the reconciled parties hold Uposatha together (X, 5, 14 ; comp. II, 36, 4); Buddhaghosa apparently extends this to holding Pavarawa also. [13] Z 338 IV, Ig, 2 . ‘ I allow you, O Bhikkhus, to perform PavaranA with the twofold formula .’ The danger from savage people became still more urgent. The Bhikkhus were not able to perform Pavaraa with the twofold formula. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to perform Pavdrai with the onefold formula V The danger from savage people became still more urgent. The Bhikkhus were not able to perform Paviraa with the onefold formula. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, that all the Bhikkhus who have kept Vassa together, perform Pavaraa (by one common declaration).’

³²At that time in a certain district on the day of PavArana the greater part of the night had passed away while (lay-) people were offering gifts (to the Bhikkhus). Now the Bhikkhus thought: ‘ The greater part of the night has passed away while the people were offering gifts. If the Sawgha performs Pavaraa with the threefold formula, it will not have finished the PavAranA when day breaks. Well, what are we to do ?’ They told this thing to the Blessed One.

³³‘ In case, O Bhikkhus, in a certain district on the day of Pavaraa the greater part of the night has passed away while people were offering gifts (to the Bhikkhus). Now if those Bhikkhus think: “ The greater part (&c., down to :) when day breaks,” 1 This means apparently that the Bhikkhus were not obliged to pronounce the formula of Pav£tra»& (chap. 1, 14) thrice, but twice or once respectively. IV, 15, s- THE PAVARANA. CEREMONY. 339 let a learned, competent Bhikkhu proclaim the following watti before the Sa?«gha : “ Let the Sa m- gha, reverend Sirs, hear me. While people were offering gifts, the greater part of the night has passed away. If the Sawgha performs Pavaraa with the threefold formula, it will not have finished the Pavirai when day breaks. If the Sa;^gha is ready, let the Sawgha hold Paviract with the twofold formula, or with the onefold formula, or by common declaration of all the Bhikkhus who have kept Vassa together.”

³⁴‘ In case, O Bhikkhus, in a certain district on the day of Pavirathe greater part of the night has passed away while the Bhikkhus were in confusion: the Bhikkhus were reciting the Dhamma, those versed in the Suttantas were propounding the Sut- tantas, those versed in the Vinaya were discussing the Vinaya, the Dhamma preachers were talking about the Dhamma. Now if those Bhikkhus think : “ The greater part of the night has passed away while the Bhikkhus were in confusion. If the Sa m- gha performs Pavirai with the threefold formula, it will not have finished the Pavdrawhen day breaks,” let a learned, competent Bhikkhu proclaim the following $atti before the Savzgha: “ Let the Sawgha, &c. The greater part of the night has passed away while the Bhikkhus were in confusion. If the Sawgha performs Pavaraa (&c. as in § 3).”’

³⁵At that time in a certain district in the Kosala country a great assembly of Bhikkhus had come together on the day of Pavarai, and there was but a small place protected from rain, and a great cloud was in the sky. Now the Bhikkhus thought: ‘ A great assembly of Bhikkhus has come together z 2 340 IV, i S , 6. here, and there is but a small place protected from rain, and a great cloud is in the sky. If the Sawgha performs Pavirawd with the threefold formula, it will not have finished the Pavarana when this cloud will begin to rain. Well, what are we to do ?’ They told this thing to the Blessed One.

³⁶‘ In case, O Bhikkhus, in a certain district a great assembly of Bhikkhus has come together on the day of Pavdraa, and there is but a small place protected from rain, and a great cloud is in the sky. Now if those Bhikkhus think .... (&c., as in § 3 to the end).

³⁷‘In case, O Bhikkhus, in a certain district on the day of Pavaraa danger arises from kings, danger from robbers, danger from fire, danger from water, danger from human beings, danger from nonhuman beings, danger from beasts of prey, danger from creeping things, danger of life, danger against chastity. Now if those Bhikkhus think: “Here is danger for our chastity. If the Samgha performs Pavdra »4 with the threefold formula, it will not have finished the Pavaraa when this danger for chastity will arise,” let a learned, competent Bhik- khu . . . .’ (&c., as in § 3 to the end).

³⁸At that time the Khabhaggiya Bhikkhus held Pavarad being guilty of an offence. They told this thing to the Blessed One. ‘Let no one, O Bhikkhus, hold Pavaraa who is guilty of an offence. He who does, commits a IV, i , 3 . THE PAVARAiVA CEREMONY. 341 dukkaa offence. I prescribe, O Bhikkhus, that you ask a Bhikkhu who holds Pav&razzd being guilty of an offence, for his leave 1 and reprove him for that offence.’

³⁹At that time the iOlabbaggiya Bhikkhus, when asked for leave, were not willing to give leave (to Bhikkhus who were going to reprove them for an offence). They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you inhibit the Pav&razzi of a Bhikkhu who does not give leave. And you ought to inhibit it, O Bhikkhus, in this way: Let (a Bhikkhu) say on the day of Pavi- razzi, on the fourteenth or on the fifteenth day (of the half month), in presence of that person, before the assembled Sazzzgha : “ Let the Sazzzgha, reverend Sirs, hear me. Such and such a person is guilty of an offence; I inhibit his PavaraWcL; Pavarazzi must not be held in his presence.” Thus his Pava- razzcl is inhibited.’

⁴⁰At that time the A 7 zabbaggiya Bhikkhus, who thought: ‘ Otherwise good Bhikkhus might inhibit our Pavarazza,’ themselves inhibited beforehand, without object and reason, the Pavarazza of pure Bhikkhus who had committed no offence, and they also inhibited the Pavdrazzd of Bhikkhus who had already performed their Pavarazzd. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, inhibit, without object and reason, the Pavarazza of pure Bhikkhus who have committed no offence. He who does, commits a dukkaa offence. And further, O Bhikkhus, let no 1 Comp. II, 16, 1. 342 IV, 16 , 4 . one inhibit the Pavirazzd of Bhikkhus who have already performed their Pavhrazza. He who does, commits a dukka?a offence.

⁴¹‘ And thus, O Bhikkhus, (you may discern whether) the Pavarazza is (duly) inhibited or not inhibited. ‘ In what cases is the Pavarazh, O Bhikkhus, not inhibited? When Pavarazza, O Bhikkhus, is pronounced, declared, and finished with the threefold formula, and if (a Bhikkhu then) inhibits the Pavhrazza (of another Bhikkhu), the Pavhrazza is not inhibited. When Pavarazzh, O Bhikkhus, is pronounced, declared, and finished with the twofold formula, with the onefold formula, by common declaration of all Bhikkhus who have kept Vassa together, and if (a Bhikkhu then) inhibits, .... (&c., as before). In these cases, O Bhikkhus, the Pavhrazzh is not inhibited.

⁴²‘ And in what cases, O Bhikkhus, is the Pavarazza inhibited? When Pavarazza, O Bhikkhus, is pronounced, declared, but not finished 1 with the threefold formula, and if (a Bhikkhu then) inhibits the Pavarazza (of another Bhikkhu), the Pavarazza is inhibited, .... (&c. 2 ). In these cases, O Bhikkhus, the Pavarazza is inhibited.

⁴³‘In case, O Bhikkhus, one Bhikkhu, on the day of Pavarazza, inhibits the Pavarazza of another Bhikkhu : then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu : “ This vene- 1 Correct in the P&li text pariyositaya into apariyositaya. 2 The paragraph is repeated with the phrases, ‘ With the twofold formula,’ ‘ with the onefold formula,’ and ‘ by common declaration of all the Bhikkhus who have kept Vassa together,’ respectively, instead of ‘ with the threefold formula.’ IV, 16, n. THE PAVARAvl CEREMONY. 343 rable brother is not of a pure conduct in his deeds, nor in his words, nor as regards his means of livelihood, he is ignorant, unlearned, unable to give explanation when he is questioned,” (let them say to him): “Nay, friend, let not quarrel arise, nor strife, nor discord, nor dispute,” and having thus put him to silence, let the Sawgha hold Pavara nk. 7-9. ‘ In case, O Bhikkhus, &C . 1

⁴⁴‘In case, O Bhikkhus, one Bhikkhu on the day of Pavarai inhibits the Pavira »4 of another Bhikkhu : then if the other Bhikkhus know with regard to that (inhibiting) Bhikkhu : “ This venerable brother is of a pure conduct in his deeds and in his words and with regard to his means of livelihood, he is clever, learned, and able to give explanation when he is questioned,” let them say to him : “ If you inhibit, friend, the Pavirawa of this Bhikkhu, on what account do you inhibit it, on account of a moral transgression, or on account of a transgression against the rules of conduct, or on account of heresy?”

⁴⁵‘If he replies : “ I inhibit it on account of a moral transgression, I inhibit it on account of a transgression against the rules of conduct, I inhibit it on account of heresy,” let them say to him: “Well, do you know, Sir, what a moral transgression is, what a transgression against the rules of conduct is, what heresy is ?” If he replies, “ I 1 As in § 6. But instead of ‘Not of a pure conduct in his deeds, nor in his words, nor as regards his means of livelihood,’ read respectively, ‘ Of a pure conduct in his deeds, but not in his words, nor as regards his means of livelihood ’ (§ 7); ‘ Of a pure conduct in his deeds and in his words, but not with regard to his means of livelihood’ (§8); ‘Of a pure conduct in his deeds and in his words and with regard to his means of livelihood ’ (§ 9). 344 IV, 1 6,12. know, friends, what a moral transgression is, &c.,” let them say to him : “ And what is, friend, a moral transgression, &c. ?”

⁴⁶‘If he replies : “ The four paraika offences and the thirteen sawghddisesa offences are the moral transgressions; thulla/§/§aya offences, pa- Httiya offences, piidesanlya offences, dukkaa offences, and wicked language are the transgressions against the rules of conduct; false doctrine and .... doctrine 1 are heresy,” let them say to him: “ If you inhibit, friend, the Pavara#a of this Bhikkhu, do you inhibit it on account of what you have seen, or of what you have heard, or of what you suspect?”

⁴⁷‘If he replies: “I inhibit it on account of what I have seen, or on account of what I have heard, or on account of what I suspect,” let them say to him : “ If you inhibit, friend, the Pavaraa of this Bhikkhu on account of what you have seen, what have you seen? What is it that you have seen ? When have you seen it ? Where have you seen it ? Have you seen him committing a para- _^ika offence? Have you seen him committing a sawghidisesa offence? Have you seen him committing a thulla/£/§aya offence, a paiittiya offence, a piidesaniya offence,a dukkaa offence, or making himself guilty of wicked language ? And where were you? And where was this Bhikkhu? And what did you do? And what did this Bhikkhu do?” 3 The meaning of antaggdhikd Aitthi (Sanskrit antargra- hikS, drz'shi ? intagrahika drz'shi?) is unknown to us; Bud- dhaghosa gives no explanation. Perhaps it may mean doctrine partly false and partly correct (eclectic). IV, 16 , 16 . THE PAVARAZVA CEREMONY. 345

⁴⁸‘ If he then replies : “ I do not inhibit, friends, the Pavdrazzd of this Bhikkhu on account of what I have seen, but I inhibit it on account of what I have heard,” let them say to him: “ If you inhibit, friend, the Pavdrazzd of this Bhikkhu on account of what you have heard, what have you heard? What is it that you have heard? When have you heard it? Where have you heard it? Have you heard that he has committed a pardika offence, .... (&c., down to) .... or that he has made himself guilty of wicked language? Have you heard it from a Bhikkhu? Have you heard it from a Bhikkhuni ? Have you heard it from a sikkhamdna, from a samasera, from a samazzerl, from an updsaka, from an upd- sika, from kings, from royal officers, from Titthiyas, from Titthiya disciples ?”

⁴⁹‘If he then replies : “ I do not inhibit, friends, the Pavdrazzd of this Bhikkhu on account of what I have heard, but I inhibit it on account of what I suspect,” let them say to him : “ If you inhibit, friend, the Pavdrazzd of this Bhikkhu on account of what you suspect, what do you suspect ? What is it that you suspect? When do you suspect it? Where do you suspect it ? Do you suspect that he has committed a pardika offence,.... (&c., down to).... wicked language ? Does your suspicion come from what you have heard from a Bhikkhu, .... (&c., down to) ... . from Titthiya disciples ?”

⁵⁰‘ If he then replies: “I do not inhibit, friends, the Pavdrazzd of this Bhikkhu on account of what I suspect; I do not know the reason why I inhibit the Pavdrazzd of this Bhikkhu,” and if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned by intelligent fellow Bhikkhus, is not able 346 IV, 16, 17. to convince their minds, you are right in saying that in such case the Bhikkhu who has been reproved is blameless. But if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned by intelligent fellow Bhikkhus, is able to convince their minds, you are right in saying that in such case the Bhikkhu who has been reproved is blamable.

⁵¹‘Ifthat Bhikkhu, O Bhikkhus, who reproves (another one), admits that he has charged him unfoundedly with a p&raika offence, let the Sa»?gha enter upon the sawghadisesa proceedings 3 (against the accuser) and then hold Pavarawa. ‘ If that Bhikkhu, O Bhikkhus, who reproves (another one), admits that he has charged him unfoundedly with a sawghadisesa offence, let the Sawgha treat (the accuser) according to the law 1 2 and then hold Pav&ra nk. ‘ If that Bhikkhu, O Bhikkhus, who reproves (another one), admits that he has charged him unfoundedly with a thullai’^aya offence, or with a pafdttiya offence, or with a pahdesanfya offence, or with a dukkaa offence, or with having used wicked language, let the Sa»/gha treat (the accuser) according to the law 3 and then hold Paviraa.

⁵²‘Ifthat Bhikkhu, O Bhikkhus, who has been reproved, admits that he has committed a phriika offence, let the Sa?»gha expel him and then hold Pavhraa. ‘ If that Bhikkhu, &c., admits that he has com- 1 See the 8th Sawghadisesa rule. 2 See the 76th Pafcittiya rule. 3 According to Buddhaghosa, the Bhikkhu who brings such an unfounded charge against a fellow Bhikkhu, is guilty of a dukkaa offence. IV, 1 6, 22. THE PAVARA2VA CEREMONY. 347 mitted a sazzzgh Adisesa offence, let the Sazzgha enter upon the sazzzghAdisesa proceedings (against him) and then hold PavArazzA. 1 If that Bhikkhu, &c., admits that he has committed a thulla/£/£aya offence, or a pATdttiya offence, .... (&c., down to) ... . wicked language, let the Sazzzgha treat him according to the law and then hold PavArazzA. ig. ‘In case, O Bhikkhus, a Bhikkhu on the day of PavArazzA is guilty of a thulla-£/£aya offence. Some Bhikkhus believe that it is a thulla>6/£aya offence, other Bhikkhus believe that it is a sa m- gh Adisesa offence. In that case, O Bhikkhus, let those Bhikkhus who take it for a thulla/£/£aya offence, take that Bhikkhu, O Bhikkhus, aside, treat him according to the law, go back to the Sazzzgha, and say: “The offence, friends, which this Bhikkhu has committed, he has atoned for according to the law. If the Sazzzgha is ready, let the Sazzzgha hold PavArazzA.”

⁵³‘ In case, O Bhikkhus, a Bhikkhu on the day of PavArazzA is guilty of a thulla/£/£aya offence. Some Bhikkhus believe that it is a thulla^/faya offence, other Bhikkhus believe that it is a pa<6it- tiya offence. Some Bhikkhus believe that it is a thulla/£/£aya offence,other Bhikkhus believe that it is a paidesaniya offence ; a thulla/6/£aya offence; a dukkaz'a offence; a thulla/£/£aya offence, an offence by wicked language. In that case (&c., as in ^ 19, down to the end). 21, 22. ‘In case, O Bhikkhus, a Bhikkhu on the day of PavArazzA is guilty of a pA/£ittiya offence, of a pAidesaniya offence, ofa dukkaa offence, of an offence by wicked language. Some Bhikkhus believe 348 MAHAVAGGA. IV, 1 6 , 23. that it is an offence by wicked language, other Bhik- khus believe that it is a sawghadisesa offence, &c. Some Bhikkhus believe that it is an offence by wicked language, other Bhikkhus believe that it is a dukkaa offence. In that case, O Bhikkhus, let those Bhikkhus who take it for an offence by wicked language, take that Bhikkhu, O Bhikkhus, aside (&c., see § 19).

⁵⁴‘ If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pavirawi: “Let the Sazgha, reverend Sirs, hear me. Here this deed is known (to me), but not the (guilty) person. If the Sawgha is ready, let the Sazzzgha hold Pava- ra»& excluding this deed,’’ (the Bhikkhus) ought to reply: “ The Blessed One, friend, has prescribed that they who hold Pavarawa, ought to be pure. If a deed is known, but not the (guilty) person, report it (to us) now.”

⁵⁵‘ If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pavarawa: “ Let the Sazzzgha, reverend Sirs, hear me. Here a person is known (to me as guilty), but not his deed. If the Sazzzgha is ready, let the Savzgha hold Pava- raua excluding this person,” (the Bhikkhus) ought to reply: “ The Blessed One, friend, has prescribed that they who hold Pavirai, ought to be complete. If a person is known to you (as guilty), but not his deed, report it (to us) now.”

⁵⁶‘ If, O Bhikkhus, a Bhikkhu speaks thus before the assembly on the day of Pavirazzi: “Let the Samgha, reverend Sirs, hear me. Here a deed is known (to me) as well as the (guilty) person. If the Sazzzgha is ready, let the Sazzzgha hold Pavi- rana excluding this deed and this person,” (the IV, 17 ,1. THE PAVARAyA CEREMONY. 349 Bhikkhus) ought to reply: “ The Blessed One, friend, has prescribed that they who hold Pa vara a, ought to be pure as well as complete. If the deed and the (guilty) person are known to you, report it (to us) now.”

⁵⁷‘ If, O Bhikkhus, a deed becomes known before the Pavarawa, and the (guilty) person afterwards (i. e. after the Pavdrawa), it is right to bring it forward (then) \ ‘If, O Bhikkhus, the (guilty) person becomes known before the Pavara?zd, and his deed afterwards, it is right to bring it forward (then). ‘ If, O Bhikkhus, the deed as well as the (guilty) person becomes known before the Pavdrazza, and if (aBhikkhu) raises up that matter again after the Pavd- ra?zd, he makes himself guilty of a pd/£ittiya offence for raising up (a matter that has been settled) 1 2 .’

⁵⁸At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. In their neighbourhood other Bhikkhus, litigious, contentious, quarrelsome, disputatious persons, who used to raise questions before the Samgha, entered upon Vassa with the intention of inhibiting, on the Pava- razzd day, the Pavaraa of those Bhikkhus when 1 ‘ Because it had not been possible to decide the matter at the Pavlrawa’ (Buddhaghosa). 2 See the 63rd PsUittiya rule. 35° IV, I 7 , 2. they should have finished their Vassa residence. Now those Bhikkhus heard: 1 In our neighbourhood other Bhikkhus, &c. Well, what are we to do ?’ They told this thing to the Blessed One.

⁵⁹‘In case, O Bhikkhus, a number of Bhikkhus, companions and friends of each other, enter upon Vassa in a certain district. In their neighbourhood other Bhikkhus, .... (&c., § 1). I prescribe, O Bhikkhus, that those Bhikkhus hold Uposatha twice or thrice on the fourteenth day (of the half-month) 1 in order that they may be able to hold Pavi ra n& before those (other) Bhikkhus. If those litigious, contentious, .... (&c., § 1) Bhikkhus approach that district, let the resident Bhikkhus, O Bhikkhus, quickly assemble and hold Pavara;?a; having held Pavb- ra#a, let them say to them: “We have held our Paviraa, friends; do you do, Sirs, as you think fit.”

⁶⁰‘ If those litigious, .... (&c., § 1) Bhikkhus come to that residence unexpectedly, let the resident Bhikkhus, O Bhikkhus, prepare seats (for them), get water for the washing of their feet, foot-stools, and towels , then let them go to meet them, take their bowls and their robes, and offer them (water) to drink; having thus looked after those Bhikkhus, let them go outside the boundary and hold Pavaraa; having held Pavarawa, let 1 In this way, when the inimical Bhikkhus are arriving about the time of Pavara»£, the resident Bhikkhus count the day which is the thirteenth or fourteenth to the other Bhikkhus, as the fifteenth, and thus they are enabled to finish their Pavaraa before they can be prevented. 2 See I, 6,11. IV, 17, 7- the PA VARAVA CEREMONY. 35 I them say: “We have held our Pav&raa, friends, do you do, Sirs, as you think fit.”

⁶¹‘ If they succeed in this way, well and good ; if they do not succeed, let a learned, competent, resident Bhikkhu proclaim the following »atti before the resident Bhikkhus: “ Let the resident Bhikkhus hear me, Sirs. If you are ready, Sirs, let us now hold Uposatha and recite the Piti- mokkha, and let us hold Pavirai on the next new-moon day.” If, O Bhikkhus, the litigious, . . .. (&c., § i) Bhikkhus say to those Bhikkhus : “Well, friends, hold Pavarawa with us now,” let them reply: “You are not masters, friends, of our Pavi- ra n&; we will not hold Pavarai now.”

⁶²‘ If, O Bhikkhus, those litigious, .... (&c., § i) Bhikkhus stay there till that new-moon day, let a learned, competent, resident Bhikkhu, .... 1

⁶³‘ If, O Bhikkhus, those litigious, .... (&c., § i) Bhikkhus stay there still till that full-moon day, those Bhikkhus, O Bhikkhus, ought to hold Pava- ra?z£ all of them, no matter whether they like it or not, on the next full-moon day, on the day of the komudl yitumisinl .

⁶⁴‘ If those Bhikkhus, O Bhikkhus, hold Pavi- rana, and a sick Bhikkhu inhibits the Paviraza of a healthy Bhikkhu, let them say (to the inhibiting Bhikkhu): “You are sick, Sir, and the Blessed One has said that a sick person cannot endure being questioned. Wait, friend, until you have recovered ; 1 As in § 4, down to the end of the paragraph; instead of, ‘ On the next new-moon day,’ it is to be read here, ‘ On the next full-moon day.’ 2 See the note on III, 14, 11. 352 IV, 17, 8. having recovered, you may reprove him, if you like.” If they speak to him thus, and he reproves (that Bhikkhu) notwithstanding, he makes himself guilty of the pi/£ittiya offence of disregard .

⁶⁵‘ If those Bhikkhus, O Bhikkhus, hold Pava- ra n&, and a healthy Bhikkhu inhibits the Pava- ra n& of a sick Bhikkhu, let them say (to the inhibiting Bhikkhu): “ This Bhikkhu is sick, friend, and the Blessed One has said that a sick person cannot endure being questioned. Wait, friend, until this Bhikkhu has recovered; when he has recovered you may reprove him, if you like.” If they speak to him thus, .... (&c., as in § 7).

⁶⁶‘ If those Bhikkhus, O Bhikkhus, hold Pava- rana, and a sick Bhikkhu inhibits the Pavcirawi of another sick Bhikkhu, let them say (to the inhibiting Bhikkhu): “You are sick, Sirs, and the Blessed One has said that a sick person cannot endure being questioned. Wait, friend, until you have recovered; when he has recovered 2 you may reprove him, if you like.” If they speak to him thus, .... (&c., as in § 7).

⁶⁷‘ If those Bhikkhus, O Bhikkhus, hold Pava- ra ncL, and a healthy Bhikkhu inhibits the Pavirad of another healthy Bhikkhu, let the Samgha question and examine them both and treat them according to the law, and then hold Pavaraa.’ 1 See the 54th P&£ittiya rule. 2 Probably we should read in the Pali text, ‘&rogo Sroga m akankhamano /fodessasiti.’ Then the translation would be : ‘ When you have recovered and he has recovered, &c.’ IV, 18, 3- THE PAVARAVA CEREMONY. 353

⁶⁸At that time a number of Bhikkhus, companions and friends of each other, entered upon Vassa in a certain district of the Kosala country. These Bhikkhus, living in unity, and concord, and without quarrel, had found a comfortable place to dwell in. Now those Bhikkhus thought: ‘ Living in unity, &c., we have found a comfortable place to dwell in. If we hold Pavarazzi now, (other Bhikkhus) might come on a journey, having held their PaviraZct, (and might occupy this place); thus we should lose this place which is comfortable to dwell in. Well, what are we to do ?’ They told this thing to the Blessed One.

⁶⁹‘In case, O Bhikkhus, a number of Bhikkhus, companions and friends of each other, have entered upon Vassa in a certain district. These Bhikkhus, -(&c., § i). ‘ If these Bhikkhus think : “ Living in unity, .... (&c., § i, down to:) thus we should lose this place which is comfortable to dwell in,” I allow, O Bhikkhus, these Bhikkhus to agree upon pavarazza- sazzzgaha .

⁷⁰‘ And you ought, O Bhikkhus, to agree upon it in this way: Let them all assemble together. When 1 Literally this word means, we believe, ‘ Keeping back one’s own Pavarawa.’ Buddhaghosa says: ‘When the decree of pava- raradsawgaha has been issued, the Bhikkhus (who have issued it) ought to live as in the rainy season. Incoming Bhikkhus are not allowed to take possession of their places of rest. On the other side, they ought not to interrupt their Vassa residence.’ [13] a a 354 IV, 18, 4. they have assembled, let a learned, competent Bhik- khu proclaim the following natti before the Sa m- gha: “ Let the Sawgha, reverend Sirs, hear me. Living in unity, .... (&c., § i, down to :) thus we should lose this place which is comfortable to dwell in. If the Sawgha is ready, let the Sawgha agree upon pavarawdsawgaha; let it now hold Upo- satha and recite the Pdtimokkha, and let the Sawgha hold Pavara#d on the next komudt /6dtumdsinl day. This is the »atti.”

⁷¹‘ “ Let the Sawgha, &C . 1 ”

⁷²‘ If, O Bhikkhus, after those Bhikkhus have agreed upon pavarawasawgaha, a Bhikkhu should say: “ I wish, friends, to go on my travels through the country; I have a business in the country,” let them reply to him: “ Good, friend, hold Pavdraea and go.” If that Bhikkhu, O Bhikkhus, when holding Pavarai inhibits the Pavdrad of another Bhikkhu, let (that other Bhikkhu) say to him: “You are not master of my Pavdra 11&, friend; I will not hold Pavdrad now.” ‘ If, O Bhikkhus, when that Bhikkhu holds Pava- ra n&, another Bhikkhu inhibits his Pavdraa, let the Sawgha question and examine them both and treat them according to the law.

⁷³‘ If that Bhikkhu, O Bhikkhus, has finished that business in the country and comes back to that district before the day of komudi Mtumasini, and if a Bhikkhu, O Bhikkhus, when the Bhikkhus hold Pavdrad, inhibits the Pavdrad of that Bhikkhu (who has been absent), let him say (to the 1 Here follows the usual formula of a nattidutiya kamma as in Book II, chap. 6. Comp, the note on Book I, chap. 28, § 3. IV, i, 6. THE PAVARAJVA CEREMONY. 355 inhibiting Bhikkhu): “You are not master of my Pavarazzd, friend; I have held my Pavirazzi.” ‘ If, O Bhikkhus, when the Bhikkhus hold Pavi- razzi, this Bhikkhu inhibits the Pavarazi of another Bhikkhu, let the Sazzzgha question and examine them both and treat them according to the law, and then hold Pavaraza.’ End of the Pavarazza-Khandhaka. a a 2

¹(rules for foot-clothing, seats, vehicles, etc.)

²At that time the blessed Buddha dwelt at Raagaha at the Vulture’s Peak. Now at that time Seniya Bimbis&ra, the king of Magadha, held rule and sovranty over eighty thousand townships . And at that time there was at Aampi a Semi’s son named Soa Koivisa , delicately nurtured, on the soles of whose feet hair had grown. Now when Seniya Bimbisara, the king of Magadha, was holding an assembly of the eighty thousand overseers over those townships, he sent a message to Sona Koivisa on some matter of business, saying, ‘ Let Soa come hither. I desire Sola’s presence!’

³Then spake the parents of Sona Koivisa to him thus: ‘ The king, dear Sona, wishes to see thy feet. But stretch not out thy feet, dear Sona, towards the 1 Gama, which should be understood in the sense of parishes, not of villages. 2 This Soa is the reputed author of one of the Theragathas. It is interesting to notice that Aampli, the capital of Anga, is here included under Magadha. Compare Anga-magadhesu in Maha- vagga I, ig, and the beginning sentences of the Sonadanda Sutta (Digha Nikaya), in which it is said that the revenues of the town of A’ampS had been bestowed by king Bimbisara on the Brahmawa Sonadanda. [ 17 ] B 2 MAIIAVAGGA. V, i, 3- king. Take thy seat cross-legged before the king, that the king may see thy feet as thou sittest there.’ And they carried Soa Koivisa in a palankeen (to Rdagaha). And Sowa Koivisa went to the place where Seniya Bimbisara, the king of Magadha, was. And when he had come there, and had bowed down before Seniya Bimbisara, the king of Magadha, he took his seat cross-legged before the king. And Seniya Bimbisdra, the king of Magadha, saw that hair had grown on the soles of the feet of Sowa Koivisa.

⁴Now after Seniya Bimbisdra, the king of Magadha, had instructed the eighty thousand overseers over those townships in the things of this world he exhorted them, saying, ‘Ye have now received from me instruction in the things of this world. Go now, and wait upon the Blessed One. The Blessed One himself shall instruct you in the things of eternity.’ Then the eighty thousand overseers over those townships went on to the Vulture’s Peak.

⁵Now at that time the venerable Sagata was the attendant on the Blessed One. And the eighty thousand overseers over those townships went to the place where the venerable Sagata was. And when they were come there they spake thus to the venerable Sagata: ‘The eighty thousand overseers over the townships are come here, Sir, to visit the Blessed One. It were well, Sir, that we should be granted an audience of the Blessed One.’ ‘ Then do you, Sirs, stay here yet a moment, while I let the Blessed One know.’ V, i, 7 . RULES FOR FOOT-CLOTHING, SEATS, ETC. 3

⁶Then the venerable Sagata disappeared down the steps 1 2 from before the very eyes of the eighty thousand overseers over those townships, and appeared before the Blessed One, and spake to the Blessed One, and said : ‘ Lord, the eighty thousand overseers over the townships are come here to visit the Blessed One. Let the Blessed One do as seemeth to him fit.’ * Do thou then, Sigata, make a seat ready in the shade of the house V

⁷‘ Even so, Lord ! ’ said the venerable Sagata, in assent, to the Blessed One. And taking a chair, he disappeared from before the Blessed One, and reappeared up the steps before the very eyes of those eighty thousand overseers over those townships, and made ready a seat in the shade of the house. And the Blessed One came out of the house and sat down on the seat made ready in the shade thereof.

⁸Then those eighty thousand overseers over the townships went up to the place where the Blessed One was. And when they had come there they bowed down before the Blessed One and took their seats on one side. But those eighty thousand overseers over the townships paid more respect in their hearts to the venerable Sigata than to the Blessed One . And the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand 1 Paikaya nimuggitvi ’ti sopawassa he#M addha&mdapasaena nimugg-itva (Comm.). 2 ViharapaASMyayan ti viharapaWante kha.yiyam. 3 Samannaharantiti pasadavasena punappunaw manasikaronti (Buddhaghosa), B 2 4 V, x, 8. overseers over the townships; and he addressed the venerable Sagata, and said: ‘ Show them now, Sagata, a still greater wonder, beyond the power of men.’ ‘ Even so, Lord!’ said the venerable Sagata, in assent, to the Blessed One. And rising up into the air he walked, and stood, and sat, and lay down, and gave forth smoke and fire, and disappeared in the sky.

⁹Then the venerable Sagata, when he had shown in the open sky wonders of various kinds beyond the power of men, fell down with his head at the feet of the Blessed One, and said to the Blessed One: ‘ My teacher, Lord, is the Blessed One; and I am the disciple. My teacher, Lord, is the Blessed One; and I am the disciple.’ Then those eighty thousand overseers over the townships thinking, ‘ Wonderful is it, most marvellous ! If even the pupil be so mighty and so powerful, how much more then the master!’ paid more respect in their hearts to the Blessed One than to the venerable Sagata.

¹⁰Then the Blessed One perceived by his mind the thoughts of the minds of those eighty thousand overseers over the townships, and held to them a discourse in due order; that is to say, he spake to them of giving, of righteousness, of heaven, of the danger, the worthlessness, the depravity of lusts, and of the advantages of renunciation. And when the Blessed One perceived that they had become pliant, softened, unprejudiced, 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. V, i, II. RULES FOR FOOT-CLOTHING, SEATS, ETC. 5 Just as a clean cloth, from which all stain has been washed away, would readily take the dye, just even so did those eighty thousand overseers over the townships 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.

¹¹And having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, they said to the Blessed One : ‘ Glorious, Lord ! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus ; may the Blessed One receive us from this day forth while our life lasts as his disciples who have taken their refuge in Him.’

¹²And Sona Koivisa thought: ‘ As I understand the Dhamma proclaimed by the Blessed One, it is not easy to a person living as a layman to lead a wholly perfect and pure and altogether consummate 1 life of holiness. What if I were to cut off my hair and beard, and to put on yellow robes, and give up the world, and go forth into the houseless state/ 1 Sankhalikhita. See Boehtlingk-Roth s. v. Likhita. 6 V, l, 12 . And those eighty thousand overseers over the townships, having expressed their joy and delight at the words of the Blessed One, rose from their seats, respectfully saluted the Blessed One, and passing round him with their right sides towards him, went away.

¹³And Sona. Koivisa, soon after those eighty thousand overseers over the townships had departed, went to the place where the Blessed One was. And when he had come there he bowed down before the Blessed One and took his seat on one side. Sitting on one side Sona Koivisa said to the Blessed One : ‘ As I understand the Dhamma proclaimed by the Blessed One (&c., as in § 11, down to :) and go forth into the houseless state. I desire, Lord, to cut off my hair and beard, and to put on yellow robes, and to give up the world, and to go forth into the houseless state. May the Blessed One, Lord, ordain me.’ Thus Sona Koivisa received from the Blessed One the pabbai and upasampada ordinations. And the venerable Sona, soon after his upasam- padcl, dwelt in the Sltavana grove.

¹⁴As he, with eager determination, was walking up and down there, his feet were injured, and the place in which he walked became covered with blood, like a slaughter-house for oxen. Then in the mind of the venerable Soa, who had gone apart and was plunged in meditation, there sprung up this thought: 1 Though I have become one of those disciples of the Blessed One who live in the exercise of strenuous determination, yet my heart has not been set free from the Asavas through absence of craving. And there is much wealth laid up for me at home. It is possible both to enjoy that wealth, and to do good V, i, 15 . RULES FOR FOOT-CLOTHING, SEATS, ETC. 7 deeds. Let me now, then, returning to the lower state , enjoy my wealth and do good deeds.’

¹⁵Now the Blessed One perceived in his mind the thought of the heart of the venerable Sona ; and as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he disappeared from the hill of the Vulture’s Peak, and appeared in the Sitavana grove. And the Blessed One, as he was passing through the sleeping-places (of the Bhikkhus), came up, with a multitude of Bhikkhus, to the place where the venerable Sona had walked up and down. When the Blessed One saw that the place where the venerable Sona had walked up and down was covered with blood, he addressed the Bhikkhus, and said : ‘ Whose walking-place 2 is this, O Bhikkhus, which is covered with blood, like a slaughter-house for oxen ?’ ‘ As the venerable Soua, Lord, was walking up and down here with eager determination, his feet were injured; and so this place has become covered with blood, like a slaughter-house for oxen.’

¹⁶Then the Blessed One went on to the house in which the venerable Soa was living, and sat down there on a seat made ready for him. And the venerable Sowa bowed down before the Blessed 1 That is to say, the state of a layman (Hinfiy’ avattitva). 2 ATnkama, for which there is no real equivalent in English. In speaking of later periods the word ‘ cloister’ is sometimes a correct rendering, for the places in which the recluses walked up and down, thinking, were then in some cases paved and even roofed. The Chinese pilgrim I-tsing has a description of such a stone Aankama, which he saw at the great monastery at Nalanda (Indian Antiquary, X, 192). In this passage it only means a narrow, open, space of ground, levelled and cleared for the purpose. 8 V, x, 16 . One, and took his seat on one side. And when he was thus seated, the Blessed One addressed the venerable Sona, and said: ‘ Is it not true, Sona, that in your mind, when you had gone apart and were plunged in meditation, there sprung up this thought: “Though I have become (&c., as in § 13, down to the end) ? ” ’ ‘ Even so, Lord!’ ‘ Now what think you, Soa,—you were skilled, were you not, when you formerly lived in the world, in the music of the lute ?’ ‘ That was so, Lord! ’ ‘Now what think you, Sona, —when the strings of your lute 1 were too much stretched, had your lute then any sound, was it in a fit state to be played upon ?’ ‘ Not so, Lord!’

¹⁷‘ Now what think you, Sona, —when the strings of your lute were too loose, had your lute then any sound , was it in a fit state to be played upon ?’ ‘ Not so, Lord!’ ‘ N ow what think you, So#a,—when the strings of your lute were neither too much stretched nor too loose, but fixed in even proportion, had your lute sound then, was it then in a fit state to be played upon ?’ ‘ Yes, Lord!’ ‘ And just so, Soza, does too eager a determination conduce to self-righteousness, and too weak a deter- 1 Vi nL On the construction of the ancient Indian lute, see Milinda Pawha (p. 53, ed. Trenckner), where all the various parts are mentioned. Compare also the Guttila Gataka (No. 243, ed. Fausboll). 2 There is a misprint here in the text, savarati for saravati. V, i, 18 . RULES FOR FOOT-CLOTHING, SEATS, ETC. 9 mination to sloth, [i 7.] Do thou, therefore, O Soa, be steadfast in evenness of determination, press through to harmony of your mental powers. Let that be the object of your thought 1 !’ ‘ Even so, Lord!’ said the venerable Soa, and hearkened to the word of the Blessed One. And when the Blessed One had exhorted the venerable Soa with this exhortation, then, as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he vanished from the presence of the venerable SoTza in the Sltavana grove, and reappeared on the hill of the Vulture’s Peak.

¹⁸Thenceforward the venerable Soa was steadfast in evenness of determination, he pressed through to harmony of his mental powers, that did he take as the object of his thought. And the venerable Sona remaining alone and separate, earnest, zealous, and resolved, attained ere long to that supreme goal of the higher life for the sake of which noble youths 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, 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! 1 Buddhaghosa says: Tattha ka nimittaw gawhahlti: tasmiw samathe sati yena adase mukhabimben’ eva nimittena uppagi- tabbaw, taw samatha-nimittawz vipassanS-nimittaw magga-nimittawz phala-nimittaw ka gahahi nipattetiti (? nipphadehiti, nibbattehiti) attho. io mahAvagga. V, I, 19. So the venerable Sona became yet another among the Arahats.

¹⁹Now when the venerable So?za had attained to Arahatship there occurred to him the thought: ‘ Let me now make known my Insight in the presence of the Blessed One 1 !’ Then the venerable Sona went to the place where the Blessed One was, and bowed down before the Blessed One, and took his seat on one side. And when he was thus seated, the venerable Sona said to the Blessed One :

²⁰‘Whatsoever Bhikkhu, Lord, is an Arahat whose Asavas are rooted out, who has lived the life, who has accomplished the task, who has laid aside every burden, who has gained the end he had in view, who has quite broken the fetter of a craving for (future) existence, who is completely set free by insight, six things doth he reach up unto 2 —unto renunciation, unto the love of solitude, unto kindness of heart, unto the destruction of craving, unto the destruction of thirst, unto the getting free from delusions.

²¹‘ Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “For the sake of faith merely 3 hath this brother attained 1 It is often represented in the P&li Piakas to have been a customary thing for any one who thought he had attained to Arahatship to deliver a discourse in the presence of Gotama, as a kind of proof, or test, of his emancipation; and to receive the decision of Gotama thereupon. Buddhaghosa says: Annum vyakareyyan ti: araha ahan ti ^dnapeyya m. Compare Gataka ,140; II, 333. 2 Adhimutto hotiti: paiviggAitva paK’akkhawz katva tK\\.o hoti (B.). 3 Kevalaw saddhamattakan ti: paivedha-rahitaw? kevalam pai- vedha-pannaya asammissaw saddhamattakara (B.). On the lower position here assigned to faith, compare Maha-parinibbana Sutta VI, 9. y, i, 25. RULES FOR FOOT-CLOTHING, SEATS, ETC. 11 unto renunciation.” But not thus, Lord, should this matter be regarded. For the Bhikkhu in whom the Asavas are rooted out, who has lived the life, who has accomplished the task, he looks not upon himself as one who has anything yet to do, or to gather up, of (the fruit of his past) labour; but he attaineth to renunciation by the destruction of lust, by the very condition of the absence of lust; he attaineth to renunciation by the destruction of ill- will, by the very condition of the absence of ill-will; he attaineth to renunciation by the destruction of delusions, by the very condition of the absence of delusions.

²²‘ Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “ Seeking after gain, hospitality, and fame hath this brother attained to the love of solitude.” But not thus (&c., as in § 21, down to the end, substituting “ love of solitude ” for “ renunciation ”).

²³‘ Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus : “ Returning, verily, to the dependence upon works, as if that were the true essence (of spiritual welfare), hath this brother attained to kindness of heart.” But not thus (&c., as in § 21, down to the end, substituting “ kindness of heart ” for “ renunciation ”).

²⁴‘He attaineth to the destruction of craving by the destruction of lust (&c., as in § 21, down to the end, substituting “ absence of craving ” for “ renunciation ”). He attaineth to the absence of thirst (&c., as in § 21). He attaineth to the absence of delusions (&c., as in § 21, down to the end).

²⁵‘ When a Bhikkhu, Lord, has thus become fully emancipated in heart, even though many objects 12 V, i, 2 6 . visible to the sight should enter the path of his eye , yet they take not possession of his mind: undefiled is his mind, firm, immovable; and he sees into the (manner which that impression) passes away 2 —even though many objects audible to the ear, smellable to the nostrils, tastable to the tongue, feelable by the body, sensible to the intellect should enter the path of the ear, the nose, the tongue, the skin, the intellect, yet they take not possession of his mind : undefiled is his mind, firm, immovable, and he sees into the (manner in which that impression) passes away.

²⁶‘Just, Lord, as if there be a mountain of rock, undivided, solid, one mass, and much wind and rain should fall upon it from the direction of the East, or of the West, or of the North, or of the South, yet they would not make it shake, or tremble, or quake; just so, Lord, when a Bhikkhu has thus become fully emancipated in heart (&c., as in § 25, down to the end).

²⁷‘He who has attained to renunciation, to solitude of heart, who has attained to kindness, and to the rooting out of craving,— ‘ He who has attained to the rooting out of thirst, to the absence of delusions from the mind, he sees the source of sensations, his mind is quite set free. ‘ To such a Bhikkhu, so emancipated, and with calmness in his heart, there is no gathering up of what is done, nothing to be done still remains. ‘As a rock, all of one mass, is not shaken by .Sakkhussa apathaw aga/^anti; that is, should come within reach of his vision. 2 Vaya n k’ assanupassatiti: tassa ^ittassa uppadazrc pi vaya m pi passati (B.). V, i, 29, RULES FOR FOOT-CLOTHING, SEATS, ETC. 13 the breezes ! , just so never can shapes and tastes, and sounds, and smells, and touch—the whole of them ‘ Things wished for, things unwished—make tremble such a one. Firm is his mind, set free. He sees into the end thereof.’

²⁸And the Blessed One addressed the Bhikkhus, and said : ‘ Thus, brethren, do young men of worth make their insight known. The truth is spoken, and the self is not obtruded. But herein some foolish ones, methinks, make known their insight to be a thing ridiculous, and they, thereafter, fall into defeat! ’

²⁹Then the Blessed One said to the venerable Soa, ‘You, So?za, have been delicately nurtured. I enjoin upon you, So#a, the use of shoes with one lining 1 2 .’ ‘ I have gone out from the world. Lord, into the houseless state, abandoning eighty cart-loads of gold , and a retinue of seven elephants . It will be said against me for this matter: “So?za Koivisa went out from the world into the houseless state, abandoning eighty cart-loads of gold, and a retinue of seven elephants; but the very same man now accustoms himself to the use of shoes with a lining 1 This half .rloka recurs in Dhammapada, verse 81. 2 Ekapalasikan ti eka-paalawz (B.). 8 Astti-sakaa-vahe hirzhnzm (so correct the misprint in the text). Buddhaghosa says: ettha dve sakaabhara eko vaho ’ti vedi- tabbo; but compare Rh. D., ‘ Ancient Coins and Measures,’ &c., p. 18, § 32, and p. 14, § 23. Vaha occurs also in the Mahavawsa, p. 22. 4 Sattahatthikaw kz arcikan ti: ettha khz hatthiniyo eko kz hatthtti, idaw ekaz» znVzzm, idisani satta arakani sattahatthikaw nama (B.). H V, i, 30. to them.” [30.] If the Blessed One will enjoin their use upon the Order of Bhikkhus, I will also use them. If the Blessed One will not enjoin their use upon the Order of Bhikkhus, neither will I use them.’ Then the Blessed One, on that occasion, having delivered a religious discourse, thus addressed the Bhikkhus: ‘ I enjoin upon you, O Bhikkhus, the use of shoes with one lining to them. Doubly lined shoes, Bhikkhus, are not to be worn, nor trebly lined ones, nor shoes with many linings . Whosoever shall wear such, is guilty of a dukkaa offence.’

³⁰Now at that time the /Oabbaggiya Bhikkhus were in the habit of wearing slippers all of a blue, yellow, red, brown, black, orange, or yellowish colour . People were annoyed, murmured, and became angry, saying, ‘ (These act) like those who still enjoy the pleasures of the world .’ The brethren told this thing to the Blessed One. ‘ Do not wear, O Bhikkhus, shoes that are all of 1 Dvi-gu nsi ’ti dvi-paala. Ti-gu n& 'ti ti-paala. Gaa*»gau- pahana ’ti ^atu-paalato pa//Mya vukkati. (B.). 2 Nilika ummara-puppha-va#»a hoti; pitika kanikara-puppha- va««a; lohitika£ayasumana-puppha-va»«si ; maweMika maw- gdihi-va.nn& eva; kaha aari//$aka-va?z«&; maharangaratta satapada-pi//^i-va«»a (Maharaana is saffron; the colour of the back of a centipede is brownish yellow), mahanamaratta sam- bhinna-va«»a hoti paWu-palasa-va«»a, Kurundiyara pana paduma- puppha-va nn& ’ti vuttaw (B.). 3 Read gihikamabhogino (as corrected at vol. ii. p. 363). V, 2, 3- RULES FOR FOOT-CLOTHING, SEATS, ETC. 15 a blue, yellow, red, brown, black, orange, or yellowish colour. Whosoever does so, is guilty of a dukkaPa offence.’

³¹Now at that time the vOabbaggiya Bhikkhus were in the habit of wearing shoes with edges of a blue, yellow, red, brown, black, orange, or yellowish colour. People were annoyed, murmured, and became angry, saying, ‘ These act like those who still enjoy the pleasures of the world.’ The brethren told this thing to the Blessed One. ‘ Do not wear, O Bhikkhus, shoes that have edges of a blue, yellow, red, brown, black, orange, or yellowish colour. Whosoever does so, is guilty of a dukka/?a offence.’

³²Now at that time the iOabbaggiya Bhikkhus were in the habit of wearing shoes with heel-coverings (P 1 ); mocassins ; laced boots ; boots lined with cotton ; boots of various hues, like the wings of partridges ; boots pointed with rams’ horns, and with goats’ horns ; ornamented with scorpions’ 1 All the names of boots or shoes are of doubtful meaning; and as the use of every sort of foot-covering has long been given up among those Buddhists who have preserved the use of the P&li language, Buddhaghosa’s explanations are- not very reliable. He says here : Khallaka-baddha ’ti pa?zhi-pidhanattha »2 tale khallakaM bandhitva kata. 2 Puabaddha ’ti Yonaka-upahana vuscfcati, yava ^anghato sabba- pada m paiso£Aadeti. 3 PaliguraAimS, ’ti paligu»/^itvd kata upari-pada-mattam eva pai-Wzadeti na .ganghawz. 4 Thlapu««ikd ’ti tftlapunna phretva kata. e Tittirapattika ’ti tittira-patta-sadisa-viiitra-baddhsL 6 Meah-visaa-baddhik& 'ti ka««ika-///zane mewcaka-singa- sa«/Mne vaddhe yoetva kata. Aa-visazza-vaddhikadisu pi es’ eva nayo. 1 6 mahavagga. y, 2,4. tails ; sewn round with peacocks’ feathers ; or shoes of all kinds of colours . People were annoyed (&c., as in § 2, down to :) told this thing to the Blessed One. ‘ Do not wear, O Bhikkhus, shoes with heel- coverings (&c., as in § 3, down to :) shoes of all kinds of colours. Whosoever does so, is guilty of a duk- kaz?a offence.’

³³Now at that time the Wfabbaggiya Bhikkhus were in the habit of wearing shoes adorned with lion-skins , tiger-skins, panther-skins, antelope-skins, otter-skins , cat-skins, squirrel-skins, and owl-skins . People were annoyed (&c., as in § 3, down to the end, substituting ‘ shoes adorned with lion-skins, &c.,’ for ‘ shoes with heel-coverings, &c.’)

³⁴x. Now the Blessed One, having dressed early in the morning, went into Rafagaha, duly bowled and robed, for alms, with a certain Bhikkhu as his companion. And that Bhikkhu followed limping step by step behind the Blessed One. 1 Viikalika ’ti tatth’ eva vMMka-nangutM-sanfiane vaddhe yqg-etva kata. 2 Morapi«£/5aparisibbM (sic) ’ti talesu va baddhesu va mora- vmkhehi (sic) suttakasadisehi parisibbita. 3 UTitri ’ti vii’itra. 4 Siha-^amma-parikkhala nama pariyantesu, ^ivaresu anuvaa/« viya sihaammara yoetva kata. 6 Udda, an animal, feeding on fish; but Childers thinks it is not an amphibious creature, and therefore not ‘ otter.’ 6 Lfika-iamma-parikkhata (sic) 'ti pakkha- biala- ^amma-parik- khatd. The latter is the flying fox, a large kind of bat. V )4 , r. RULES FOR FOOT-CLOTHING, SEATS, ETC. 17 Now a certain lay-disciple who had put on a pair of shoes with many linings, saw the Blessed One approaching from afar. And when he saw him, he took off that pair of shoes and went up to the Blessed One, and saluted him ; and went on to that Bhikkhu, and saluted him, and said :

³⁵‘ Why does your reverence limp?’ ‘ My feet, friend, are blistered.’ ‘ But here, Sir, are shoes.’ ‘ Enough, good friend! shoes with linings have been forbidden by the Blessed One.’ ‘ Take the shoes, O Bhikkhu 1 !’ Then the Blessed One, on that occasion, having delivered a religious discourse, addressed the Bhik- khus, and said: ‘ I allow you, O Bhikkhus, the use of shoes with linings, when they have been cast off by others . But new shoes with linings are not to be worn. Whosoever does so, is guilty of a dukkaa offence.’

³⁶i. Now at that time the Blessed One walked up and down in the open air 3 unshod. Noticing that, ‘ The Master walks unshod,’ the Elders (the Thera Bhikkhus) also went unshod when they were walking up and down . But though the Master and the Thera Bhikkhus went unshod, the Wzabbaggiya Bhikkhus walked up and down with coverings on their feet. 1 This must be understood as spoken by the Buddha. 2 Omukkan ti paimuwdtva apanitaw (B.). 3 This walking up and down thinking is represented as a constant habit of the early Buddhist Samawas. [i] C 1 8 MAHAVAGGA. V, 4, 2. The temperate Bhikkhus were annoyed, murmured, and became angry, saying, ‘ How can these Khsb- baggiya Bhikkhus walk shod, when the Master and the Thera Bhikkhus walk unshod ?’

³⁷Then those Bhikkhus told this thing to the Blessed One. ‘ Is it true, what they say, O Bhikkhus, that the AVzabbaggiya Bhikkhus walk shod, though the Master and the Elders walk unshod ?’ ‘ It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘ How, O Bhikkhus, can these foolish persons walk shod, though (&c., as in §{j i, 2). For even the laymen, O Bhikkhus, who are clad in white, for the sake of some handicraft that may procure them a living, will be respectful, affectionate, hospitable to their teachers. [3.] Do you, therefore, O Bhikkhus, so let (your light) shine forth, that you having left the world (to enter into) so well taught a doctrine and discipline may be respectful, affectionate, hospitable to your teachers (aariyas), or those who rank as teachersand to your superiors (upajMyas), or those who rank as superiors 1 2 . This will not conduce, O Bhikkhus, to the conversion of the unconverted, and to the augmentation of the number of the con- 1 Avassikassa ^abbasso a&iriyamatto. So hi £atuvassakale ta m nissaya vaMati (Mahavagga I, 35). Evawz ekavassassa satta- vasso, duvassassa a//Aavasso, tivassassa dasavasso (B,). 2 UpagygMyassa sa»2di//Aa-sazbhatta pana sahaya bhikkhu, ye va pana keii dasahi vassehi mahantatara, te sabbe pi upa,ggMya- matta nama. This confirms the view expressed in a note to the first Book (chap. 32.1), that the UpaMya is a more important person than the Aariya. The former must have ten years, the latter need only have six years, seniority. V, 5, 2- RULES FOR FOOT-CLOTHING, SEATS, ETC. 1 9 verted: but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in many of the converted becoming estranged.’ Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus : ‘ None of you, O Bhikkhus, is to walk shod, when your teachers or those who rank as teachers, or your superiors, or those who rank as superiors, are walking unshod. Whosoever does so, is guilty of a dukkaa offence. ‘ And no one of you, O Bhikkhus, is to wear shoes in the open Arama. Whosoever does so, is guilty of a dukkaa offence.’

³⁸Now at that time a certain Bhikkhu had an eruption 1 on his feet. They used to carry that Bhikkhu out when he wanted to ease himself. The Blessed One as he was passing through the sleeping places (of the Bhikkhus) saw them (doing so), and going up to them, he said :

³⁹‘ What is the disease, O Bhikkhus, from which this Bhikkhu suffers ?’ ‘This venerable brother has an eruption on his feet, Lord, and we are carrying him out to ease himself.’ Then, on that occasion, the Blessed One, having delivered a religious discourse, addressed the Bhikkhus, and said : ‘ I enjoin, O Bhikkhus, the use of foot coverings 1 Padakhilabadho nama padato khila-sadisa« mawsara nikkhan- ta m hoti (B.). C 2 20 V, 6, i. by one whose feet hurt him, or are blistered, or who has an eruption on his feet.’

⁴⁰x. Now at that time the Bhikkhus used to get up on to couches or chairs with unwashen feet; and the robes and seats became soiled. They told this thing to the Blessed One. * I enjoin, O Bhikkhus, the use of foot coverings when one of you wishes to get up on to couches or chairs.’

⁴¹Now at that time when the Bhikkhus were going to the Uposatha Hall or to the assembly in the dark, they trod upon stakes or thorns, and their feet were hurt. They told this thing to the Blessed One. ‘ I enjoin, O Bhikkhus, the use of foot coverings in the open Ardma, and of a torch, or lamp, and a walking stick V $. Now at that time the jOabbaggiya Bhikkhus used to rise up in the night towards dawn; and, putting on wooden shoes, walked up and down in the open air talking, in tones high, loud, and harsh, of all kinds of worldly things—such as tales of kings, of robbers, of ministers of state ; tales of armies, of terror, of war; conversation respecting meats, drinks, clothes, couches, garlands, perfumes, relationships, equipages, villages, towns, cities, provinces, women, warriors, and streets; tales about buried treasures, ghost stories; various tales; discussions 1 Kattara-dawo'a. Compare -XullavaggaVTII, 6, 3, and Childers under Kattara-ya/'Mi. Our word occurs at Gataka I, 9. V, 7 , I. RULES FOR FOOT-CLOTHING, SEATS, ETC. 21 on the world; disasters by sea; things which are, and things which are not . And so doing they both trod upon and slew all kinds of insects, and disturbed the Bhikkhus in their meditations.

⁴²The moderate Bhikkhus were annoyed, murmured, and became angry, saying, ‘ How can the ATAabbaggiya Bhikkhus [do so]?’ And those Bhikkhus told this thing to the Blessed One. ‘ Is it true ’ (&c., comp. chap. 4. 2) ? ‘ It is true, Lord.’ He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said: ‘ Wooden shoes, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukka?a offence.’

⁴³Now when the Blessed One had remained at Rafagaha as long as he thought fit, he set out on his journey towards Benares. And wandering from place to place, he came to Benares, and there at Benares the Blessed One stayed in the deer-park Isipatana. Now at that time the Wfebbaggiya Bhikkhus, since the Blessed One had forbidden wooden shoes, used to break off young palmyra palms, and wear shoes made of the talipat leaves . The young palmyra plants withered. People were annoyed, murmured, and became angry, saying, ‘ How can 1 This list recurs in the Magg-^ima Siia, § 7 (Rh. D.’s ‘ Buddhist Suttas from the P&li,’ p. 194). 2 These are the leaves on which the MSS. are written. 22 V, 7, 2. the Sakyaputtiya Samaras break off young palmyra palms, and wear shoes made of the talipat leaves ? The young palmyra plants wither. (By so doing), the Sakyaputtiya Samaras destroy vegetable life.’

⁴⁴The Bhikkhus heard those people murmuring in annoyance and indignation ; and they told this matter to the Blessed One. ‘ Is it true ’ (&c., as in chap. 4. 2) ? ‘ It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘ How can those foolish persons, O Bhikkhus, [act thus] ? For people believe, O Bhikkhus, that life dwells in a tree. Such conduct will not conduce (&c., as in chap.

⁴⁵2, down to :) becoming estranged. ‘ Foot coverings made of talipat leaves, O Bhikkhus, are not to be worn. Whosoever wears them, is guilty of a dukkaa offence.’

⁴⁶Now at that time the Aabbaggiya Bhikkhus, since the Blessed One had forbidden talipat shoes, used to break off young bambus, and wear shoes made of the bambu leaves (&c., as in last section down to the end, substituting bambu for palmyra).

⁴⁷Now when the Blessed One had remained at Benares as long as he thought fit, he set out on his journey towards Bhaddiya. And wandering from place to place he came to Bhaddiya: and there, at Bhaddiya, he stayed in the Galiya Grove. Now at that time the Bhikkhus at Bhaddiya were accustomed to the use of various kinds of foot coverings for the sake of ornament. They made, V, 8 , 3 . RULES FOR FOOT-CLOTHING, SEATS, ETC. 23 or had made for themselves foot coverings of tiza- grass, of mua-grass, of babbaa-grass, of the leaves of the date-palm , of kamala-grass , and of wool . And they neglected 4 * instruction, enquiry, morality, self-concentration, and wisdom .

⁴⁸The moderate Bhikkhus were annoyed, murmured, and became angry, thinking, ‘ How can they [do so]?’ And those Bhikkhus told this thing to the Blessed One. ‘ Is it true ’ (&c., as in chap. 4. 2) ? ‘ It is true, Lord.’ The Blessed Buddha rebuked them, saying, ‘ How can they [do so] ? ’ This will not conduce (&c., as in chap. 4. 2, down to:) becoming estranged.

⁴⁹Having thus rebuked them, and having delivered a religious discourse, he thus addressed the Bhikkhus: ‘ Shoes, O Bhikkhus, made of tma-grass are not to be worn, or made of muzzga-grass, or of bab- baa-grass, or of leaves of the date-palm, or of kamala-grass, or of wool, nor [ornamented with] gold, or silver, or pearls, or beryls, or crystal, or copper, or glass, or tin, or lead, or bronze. Whosoever does so, is guilty of a dukkaza offence. 1 Hintala-paduka ’ti khaggfira- (MS. khagari) pattehi kata- paduka: hintala-paltehi pi na va//ati yeva (B.). 2 Kamala-paduka ’ti kamala-tiaz nama atthi, tena kata-paduka. Ussira-paduka ’ti pi vadanti. Childers only gives lotus as the meaning of kamala. At (Ataka I, 119, 149,178; IV, 42, it must be kamala, and not kambala as printed by Fausboll, that is meant. 8 Kambala-pfiduka ’ti u««fihi kata-pSdukd. 4 On riAanti (Sanskrit r\k, rinakti), compare the verses in Milinda Pailha, p. 419 (ed. Trenckner). 6 The adhisiladi-sikkhd-ttayaw mentioned at Dhp. p. 358 is explained in the Sawgiti Sutta as training in adhisila, adhiitta, and adhipafmEt. On the first, compare the note on Mahavagga I, 36, 8. 24 V, 9 , x. ‘And clogs, 0 Bhikkhus, that are taken away , are not to be worn. Whosoever does so, is guilty of a dukkaa offence. ‘I allow you, O Bhikkhus, the use of three kinds of clogs, that are fixed to the ground, and are not taken away , privy-clogs, urinal-clogs, and rinsing- clogs .’

⁵⁰Now when the Blessed One had remained at Bhaddiya as long as he thought fit, he set out on a journey towards Savatthi. And walking from place to place he arrived at Savatthi. There the Blessed One dwelt at Savatthi at the Aetavana, Anatha-pbzcika’s Grove.

⁵¹N ow at that time the Aabbaggiya Bhikkhus used to catch hold of the heifers crossing on the A/£iravatf River by their horns, or ears, or dewlaps, or tails , or spring up upon their backs, or touch with lustful 1 See next clause. 2 Asakamaniyayo ’ti bhfimiya m supati//M niWala asawhariya (sic), (B. here). Compare Patimokkha, pp. 106,113 (ed. Minayeff), and Childers’s interpretation of those passages under sawkamati. s On vaMa-paduka, see Aullavagga V, 35, 2,at the end; and VIII, 10, 3, at the beginning. On the other two, ATullavagga V, 35; 1, 4, and VIII, 10, 3; and see also VIII, 9. The use of them was part of the sanitary arrangements enjoined upon the Order. A very ancient pair of stone vaa-paduka, forming part of a slab of stone, was discovered at Anuradhapura by Rhys Davids, and is now in the Colombo Museum. As they were dug up in one of the palaces there, they were probably for the use of the king, or some high official. These ruins are among the most ancient in Ceylon, and are certainly pre-Christian in date. 4 On khz pp&, compare Sutta-vibhanga I, 6; and Bohtlingk- Roth under .repa and paruM/$epa. V, 9, 3- RULES FOR FOOT-CLOTHING, SEATS, ETC. 2 5 thoughts their privy parts: and they used to duck the young calves and so kill them. People were annoyed, murmured, and became angry, saying, ‘ How can the Sakyaputtiya Samaras [act thus] ? it is like men still enjoying the pleasures of the world.’ And Bhikkhus heard them murmuring in annoyance and indignation : and those Bhikkhus told this thing to the Blessed One. ‘ Is it true ’ (&c., see chap. 4. 2) ? ‘ It is true, Lord.’ He rebuked them, and having delivered a religious discourse, he addressed the Bhikkhus, and said : ‘ Heifers are not to be caught hold of, O Bhikkhus, by their horns, or their ears, or their dewlaps, or their tails. You are not to get up on their backs. Whosoever gets up on their backs, is guilty of a dukkaa offence. And their privy parts, O Bhikkhus, are not to be touched with lustful thoughts. Whosoever does so, is guilty of a thulla^^aya offence. And calves ought not to be killed. Whosoever kills them, let him be dealt with according to law Y

⁵²Now at that time the AVzabbaggiya Bhikkhus used to have 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 annoyed, murmured, and became angry, saying,‘That is as is done at the Feast of the Gangi and the Mahl .’ 1 See the 61st Padttiya Rule. 2 Buddhaghosa explains this passage in a different way: Itthi- yuttena ’ti dhenu-yuttena. Purisantarena ’ti purisa-sarathina. Purisa-yuttena ’ti goa-yuttena. Itthantarena ’ti itthi-sara- thina. 3 Ganga-mahiySya ’ti Ganga-rnahMdikaya (B.). It is possible that Mahi may here mean the Earth; but it is probably the 26 V, 10, i. They told this thing to the Blessed One. ‘ Do not have yourselves carried in vehicles, O Bhikkhus. Whosoever does so, is guilty of a duk- kaa offence.’ 10 h

⁵³Now at that time a certain Bhikkhu, as he was passing through the Kosala country to Savatthi, to visit the Blessed One, was taken ill on the way. And that Bhikkhu went aside out of the road, and sat down at the foot of a certain tree. When people saw him sitting there, they said: ‘Whither is your reverence going ?’ ‘ I am going, friends, to Savatthi to visit the Blessed One.’

⁵⁴‘ Come along, Sir; let us go together.’ ‘ I cannot, friends. I am sick.’ ‘ Well then, Sir, get up into the cart.’ ‘ Enough, friends! The Blessed One has forbidden the use of vehicles.’ And fearing to offend, he refused to get up into the cart. And when that Bhikkhu had come to Savatthi, he told this thing to the Bhikkhus, and they told it to the Blessed One. ‘ I allow you, O Bhikkhus, if you are sick, to use a cart.’ Now the Bhikkhus thought: ‘ Should the carts be yoked with cows or bulls ?’ well-known affluent of the Ganges, which is one of the Maha- nadis. Compare Aullavagga IX, i, 3, Spence Hardy’s ‘ Manual,’ p. 17, and the Dhaniya Sutta in the Sutta Nipata. 1 A'ullavagga X, 21 gives the rules for sisters of the Order, corresponding to the first two sections of this chapter. V, 10, 3- RULES for FOOT-CLOTHING, SEATS, ETC. 2 7 They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to use a cart drawn by bullocks, or by hand .’ Now at that time a certain Bhikkhu was exceedingly distressed by the jolting of a cart. ‘ I allow you, O Bhikkhus, the use of a litter or a sedan-chair.’

⁵⁵Now at that time the vOabbaggiya Bhikkhus were in the habit of using lofty and large things to recline upon, that is to say : large cushions ; divans; coverlets with long fleece; counterpanes of many colours, woollen coverlets , white or marked with thick flowers; mattresses; cotton coverlets, dyed with figures of animals ; rugs with long hair on one or both sides ; carpets inwrought with gold, or with silk; large woollen carpets such as the nautch girls dance upon ; rich elephant housings, horse-rugs, or carriage rugs; panther or antelope skins; couches covered with canopies, or with crimson cushions at both ends . 1 On hatthava//aka»2 here Buddhaghosa merely says, ‘ itthiyo va va//antu purisa va va//antu (MS. va//ati) yeva.’ The word recurs in Afullavagga X, 21. 2 That Asandi is a cushion, and not a chair as Childers gives, is clear from (Pataka 1,108. s Paika ’ti uraamayo setattharako (Sum.Vil. on Brahmagala Sutta 9). 4 Kuttakan ti soasannawz naakitthmawr /Aatva na&fcana-yoggaw? UTwzamayattharanaw (Sum. Vil. on Brahmagfila Sutta 9). 5 This list recurs in the Maggvfcima Sila, § 5 (Rh. D., ‘Buddhist Suttas from the Pali,’ p. 193). Childers has given the commentary on most of these terms from the Sumangala Vilasini. Several of the items are also mentioned among the possessions of the Great King of Glory (Rh. D., loc. cit., p. 274, &c.). In several cases the exact meaning is at present quite uncertain. The comment on the last two words runs as follows: SauttaraAWadan ti saha uttara- 28 V, 10, 4. When people, who went to visit the Viharas, saw these things, they were annoyed, murmured, and became angry, thinking, ‘ This is as if they were still enjoying the pleasures of the world.’ They told this thing to the Blessed One.

⁵⁶‘ Lofty and large things to recline upon, such as large cushions (&c., as in § 3, down to:) cushions crimson at both ends, are not, O Bhikkhus, to be used. Whosoever uses them, is guilty of a duk- kaa offence.’

⁵⁷Now at that time the A 7 mbbaggiya Bhikkhus, since the use of lofty and large things to recline upon had been forbidden by the Blessed One, used to use fine skins, such as lion, tiger, and panther skins. These skins were cut to fit the couches, and to fit the chairs; and were spread inside or outside the couches or the chairs. When people, who went to visit the Viharas, saw these things, they were annoyed, murmured, and became angry, thinking, ‘ This is as if they were still enjoying the pleasures of the world.’ They told this thing to the Blessed One.

⁵⁸‘ Fine skins, such as lion, tiger, and panther skins, are not, O Bhikkhus, to be used. Whosoever does so, is guilty ofadukkaa offence.’

⁵⁹Now at that time the iOkabbaggiya Bhikkhus, since fine skins had been forbidden by the Blessed MAadena upari-bandhena ratta-vitanena saddhin ti attho. Seta- vitanam pi heiM akappiya-pa£/£attharae sati na va//ati, asati pana vaZati. Ubhatolohitakupadhanawz sisbpadhanare ka. padupadhanaw ka mafj/£assa ubhatolohitakupadh&naw eva m (read eva ?) na kappati. Ya m pana ekam eva upadhanam ubhosu passesu rattan vii hoti paduma-va»»a« via &tra m vi sa£e pamaraa-yuttawz va//ati, maha- upadhanaw pana paikkhittaw. V, 10, 9 - RULES for foot-clothing, seats, etc. 29 One, began to use the skins of oxen. These skins were cut to fit the couches, or the chairs; and were spread inside or outside the couches, or the chairs. Now a certain Bhikkhu of bad character was a friend of the family of a certain lay-disciple of a bad character. And that bad Bhikkhu, early one morning, dressed himself, and with his robe on and his bowl in his hand, went to the dwelling-place of that bad disciple, and sat down on a seat made ready for him. And the bad disciple went up to the place where the bad Bhikkhu was, and saluted him, and took his seat beside him.

⁶⁰Now at that time that bad disciple had a young bull beautiful to behold, quiet, and varied in colour like a panther’s cub. And the bad Bhikkhu gazed with longing at the bull. And that bad disciple said to that bad Bhikkhu : ‘ Why does your reverence gaze so with longing at that bull ?’ ‘ My friend,’ said he, ‘ I want that bull’s skin.’ Then that bad disciple slew that bull, and skinned it, and gave it to that bad Bhikkhu. And that bad Bhikkhu, hiding that skin under his robe, went away.

⁶¹Now the cow, greedy for her calf, followed that bad Bhikkhu, keeping behind him. The Bhikkhus said: ‘How is it, friend, that this cow keeps following so behind you ?’ ‘ I don’t know, friends, why it should keep following me.’ But that bad Bhikkhu’s robe was soiled with blood ; and the Bhikkhus asked him, ‘ How has this robe of yours got marked with blood ? ’ Then he told them the whole matter. 30 V, io, 9. ‘How is that, Sir? You have been causing another to deprive a living thing of life!’ ‘ That is so, friends.’ The modest among the Bhikkhus were annoyed, murmured, and became angry, saying, ‘ How can this Bhikkhu induce a man to deprive a living thing of life ? Has not the taking of life been censured, and the abstinence therefrom been praised in many a discourse by the Blessed One ?’ And the Bhikkhus told this thing to the Blessed One. Then the Blessed One held because of this, and on that occasion, an assembly of the community of Bhikkhus, and asked that wicked Bhikkhu, ‘ Is it true, as they say, that you, O Bhikkhu, have been inducing another to deprive a living thing of life ?’ ‘ It is true, Lord.’ ‘ But how can you be so foolish as to do so ? Have I not censured in many a discourse the taking of life, O foolish one, and praised the abstinence therefrom ? Such conduct, thou foolish one, will not conduce to the conversion of the unconverted! ’ And having thus rebuked him, and delivered a religious discourse, he addressed the Bhikkhus, and said: ‘ Bhikkhus ! No one shall cause a living thing to be deprived of life. Whosoever does so shall be dealt with according to the Laws . Ox-skins are not to be worn, O Bhikkhus. Whosoever does so, is guilty of a dukkaa offence. And neither, O Bhikkhus, is any skin to be made use of at all. Whosoever does so, is guilty of a dukkaa offence.’ 1 The Laws (Dhammas) referred to are the first Paraika, the nth Paiittiya, and the 61st and 62nd Pa&ttiyas. V, 12. RULES FOR FOOT-CLOTHING, SEATS, ETC. 31

⁶²Now at that time men had couches and chairs covered or bound with skins. 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, but not to lie down upon them.’ Now at that time the Vihiras were bound together by thongs made of skin h 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 upon (skins when they are) only used for binding things together.’

⁶³Now at that time the .Oabbaggiya Bhikkhus used to go into the villages with their shoes on. The people were annoyed, murmured, and became angry, saying, ‘ That is how those behave who are still enjoying the pleasures of the world!’ They told this thing to the Blessed One. ‘ You are not to go into the villages, O Bhikkhus, with your shoes on. Whosoever does so, is guilty of a dukkaa offence.’ Now at that time a certain Bhikkhu was sick, and unable to go into the village without shoes on. They told this thing to the Blessed One. ‘ I allow a sick Bhikkhu, O Bhikkhus, to go into the village with his shoes on.’ 1 Ogumphiyantiti bhitti-da«</akadisu ve//;etva bandhanti (B.). 32 V, 13 , I. 13 *.

⁶⁴Now at that time the venerable Maha Ka/£- ka.ya.na. was staying in Avanti on the hill called the Precipice, near Kuraraghara . And at that time the lay-disciple named So;za Kuikaa 3 was the personal attendant upon the venerable MaM KaA k&ya.na.. And the disciple Sona. Kuikawwa went to the place where the venerable Maha KaAffiyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Mahi KaZ’i’ayana: ‘ As I understand the doctrine laid down by the venerable Maha Kaiiiyana, it is difficult for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright persection. I wish therefore to cut off my hair and beard, to clothe myself in the orange-coloured robes, and to go forth from the household life into the houseless state . May the venerable Mahi Ka^- Z-ayana receive me into the Order of those who have renounced the world!’

⁶⁵1 Hard is it, Sona., your life long to live the 1 Sections 1-6 of this chapter were published and translated by Alwis in his ‘ Ka^/iayana’s Pali Grammar,’ pp. 92 and following. 2 Buddhaghosa spells this name Kuduraghara, and says it was there that KaK’ayana had been accustomed to go for alms, and that he dwelt on the precipice itself. 8 Buddhaghosa has a curious explanation of this name, Koi- agghanakaw pana ka««a-pilandhanakam dhareti, tasma Kudkawo ’ti vuiiati. This is evidently merely drawn from the word itself, which may just as well have meant ‘ with pointed ears.’ 4 This is a common phrase. Compare Tevigga. Sutta (Rh. D., ‘ Buddhist Suttas from the Pali,’ pp. 187,188). V, 13, 3- RULES for foot-clothing, seats, etc. 33 higher life using only one bed, and with but one meal a day. Do you, therefore, Soa, remain in the state of a householder, and practise only for a time the higher life, the precepts of the Buddhas, using only one bed, and with but one meal a day.’ Then the desire for renunciation 1 which had arisen in the disciple Soa Kuikama abated in him. A second time the disciple Sona Kuika^;za [made the same request, and received the same reply with the same result]. And a third time Sona Yi.utxk.anna made the same request. Then the venerable Maha Yakkayana conferred the pabbaa (ordination) on the disciple Sona YLxxtxkanna. Now at that time in the Southern country and in Avanti there were but few Bhikkhus. And it was only after the lapse of three years that the venerable Maha Yakk&yana was able, with difficulty, and with trouble, to get together a meeting of the Order in which ten Bhikkhus were present . And then he admitted the venerable Sona into the higher rank of the Order.

⁶⁶Now when the venerable So;za had passed the rainy season there sprang up in his mind, when he was meditating alone, this thought: ‘ I have heard indeed that the Blessed One is such and such a one. But I have not as yet seen him face to face. I should like to go and visit the Blessed One, the Arahat Buddha, if my superior would allow me.’ And in the evening the venerable Sona, leaving his solitude, went to the place where the venerable 1 Compare gamikabhisamkhara, Mahavagga VI, 31, 2. 2 On the necessity of this, see Mahavagga IX, 4,1. [17] D 34 V, 13, 4 - Mahi Kac’ictyana was, and saluted him, and took his seat beside him. And when he was thus seated, he said to the venerable Maha Kaiiyana:

⁶⁷‘ When I was meditating alone, venerable Sir, the following thought occurred to my mind, “ I have heard (&c., as above).” Now I would go and visit the Blessed One, the Arahat Buddha, if you, as my superior, allow it.’ ‘ That is good, that is good, Sona! Go then, Soza, to visit the Blessed One, the Arahat Buddha. [5.] You shall see, Soa, how the Blessed One arouses faith, is worthy of faith, calm in his senses, calm in his mind, gifted with the highest self-control and quietude, an elephant among men, subdued, guarded, with his senses in subjection to himself. Do you therefore, So//a, bow down in my name at the feet of the Blessed One, and say, “ Lord! my superior, the venerable Maha Kaiiayana, bows down in salutation at the feet of the Blessed One!” and add, “ In the Southern country and in Avanti there are, Lord, but few Bhikkhus. And it was only after the lapse of three years that with difficulty and with trouble an assembly of the Order was got together, in which ten members were present, and I could be received into the higher rank of the Order. May the Blessed One be pleased, therefore, to allow the higher ordination in the Southern country and in Avanti before a meeting of a lesser number. [6.] In the Southern country and in Avanti, Lord, the soil is black on the surface \ rough, and trampled by the feet of cattle 1 2 . 1 Karzhuttara ’ti kawha-mattik-uttara upari-vaddhita kaha-mat- tika (B.). Alwis translates, ‘ overrun with thorns.’ 2 Gokazaka-hatd ’ti gunnaw khurehi akkanta-bhumito samuMehi go-kawakehi upahata. Te kira goka«/ake ekapaalika upahana V, 13 , 7« RULES FOR FOOT-CLOTHING, SEATS, ETC. 35 May the Blessed One be pleased, therefore, to allow the use, in the Southern country and in Avanti, of shoes with thick linings. In the Southern country and in Avanti, Lord, men attach great importance to bathing, and are pure by use of water. May the Blessed One be pleased to allow, in the Southern country and in Avanti, the constant use of the bath . In the Southern country and in Avanti, Lord, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country 2 the eragu, moragu, magfMru, and ^antu grasses 3 are used for coverlets, so are sheep-skins, goat-skins, and deer-skins in the Southern country and in Avanti. May the Blessed One be pleased to allow the use of such coverlets there. [7.] At present, Lord, people are in the habit of giving a set of robes to Bhikkhus, who have left the district, saying, ‘ We give this set of robes to (a Bhikkhu) of such and such a name.’ When they return, the Bhikkhus tell them, ‘ A set of robes has been given to you by a person of such and such a name.’ But they, fearing to offend, do not accept it, saying, ‘ Let us not be guilty of a N issaggiya.’ May the Blessed One be pleased to make a detailed statement in the matter of robes.” ’ rakkhituwz na sakkonti, eva m khara honti (B.). Alwis takes goka«- /aka as a plant (Ruellia Longifolia). 1 Compare the 57th Pa&ttiya. 2 See below, § 12 ; and compare Rh. D., ‘ Buddhist Birth Stories,’ p. 61 . 3 Ima /J’atasso pi tia-gitiyo. Etehi kata-saake ka ta//ikayo ka karonti. Ettha eragft ’ti ekaraka-tiwazs, tarn oarikaw. Moragu- tinam tamba-sisaw sukhumazrc mudukawz sukha-samphassaw; tena kata ta//ika nipaitva vuZbtamatte pana uddhumata hutva ti/// 5 ati. MatrunS (sic, and so Alwis) kata-saake pi karonti. Gantussa mam-sadiso \anno hoti. Ta//ika is a mat; see Gataka I, 141. Compare Sanskrit Eraka, and Mayfiraka. D 2 36 V, 13, 8. ‘ Even so, Lord/ said the venerable Sona in assent to the venerable Mahi KaMayana, and, rising from his seat, he departed thence, keeping his right side towards him. And taking up his bed, he went on with his robe on, and his bowl in his hand to Savatthi.

⁶⁸And wandering from place to place he arrived at the place where the Blessed One was, at Savatthi in the Cetavana, Anitha-piWika’s park. And when he had come there he saluted the Blessed One, and took his seat beside him. Then the Blessed One said to the venerable Ananda : ‘ Make ready a sleeping-place, Ananda, for this Bhikkhu who has just arrived.’ And the venerable Ananda thought: ‘ Inasmuch as the Blessed One commands me to make ready a sleeping-place for the Bhikkhu who has just arrived, the Blessed One evidently desires to dwell in the same Vihara with that Bhikkhu, he desires to dwell in the same Vihara with the venerable Sona.’ And he made ready a sleeping-place for the venerable Soa at the place where the Blessed One was staying.

⁶⁹Then the Blessed One, after spending the greater part of the night in the open air, entered the Vihira. And also the venerable Sona, having spent the greater part of the night in the open air, entered the Vihara. And the Blessed One rose up, early in the morning, towards dawn, and requested the venerable Sona, saying, ‘ May the Dhamma so become clear to you that you may speak V 1 Paibhatu tarn bhikkhu dhammo bhasituwz. Compare Bud- dhaghosa’s commentary on the similar idiom used in the Mahi- V, 13, io. RULES FOR FOOT-CLOTHING, SEATS, ETC. 37 ‘ Even so, Lord!’ said the venerable Soa in assent to the Blessed One; and he intoned all the verses in the Book of the Eights (Aaka-vaggikini ’). And the Blessed One, at the conclusion of the venerable Sola’s recitation, expressed his pleasure, saying, 1 Excellent, most excellent, O Bhikkhu ! Well have the Eights been grasped by thee, well thought over, well learnt by heart: and with a fine voice art thou gifted, distinct, pleasant , able to make things understood. How many years is it since thou hast been ordained ?’ ‘ One year, my Lord!’

⁷⁰‘ But why have you postponed it so long ?’ ‘ ’Tis long, Lord, since I saw into the danger of the passions, but life in a household is crowded with business and with cares.’ And the Blessed One, when he heard that matter, gave utterance at that time to the expression of emotion: ‘ When he has seen the danger of the world, when he has understood the Truth, when he has become free from Upadhi®, parinibbana Sutta II, 31 as given by Rh. D. (‘ Buddhist Suttas from the P&li,’ p. 36). 1 A//$aka-vagga is the name of the fourth book in the Sutta Nipata. See Professor Fausboll’s translation, p.viii. It may also be the name of divisions of other books, but probably that portion of the Sutta Nipata is here referred to. 2 On Aneagal&ya compare nea v&M in § 6 of the Afilla-sila. 3 Ariyo is the man who has entered the Path, Su£i is locative. Nirftpadhi, he in whom there remains no longer the cause of the renewal of existence as a separate individual (the cause referred to being thirst or excitement and craving, TaM, Upadana). V, 13, II. 38 1 The pilgrim finds in sin no pleasure, his delight is in the word, the pure.’

⁷¹Then thought the venerable Soa: ‘The Blessed One is pleased with me. This then is the time which my superior spoke of.’ And rising from his seat, and arranging his robe on one shoulder, he bowed down with his head at the feet of the Blessed One, and said : ‘ Lord ! my superior Maha Ka/&/»ayana bows down in salutation at the feet of the Blessed One. In the Southern country and in Avanti there are (&c., as in §§ 4-7, down to the end of the message).’ Then the Blessed One on that occasion and in that connection, having delivered a religious discourse, addressed the Bhikkhus and said: ‘ The Southern country and Avanti has but few Bhikkhus. I allow the upasampada (ordination) in border countries to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinaya-dhara.’

⁷²‘In this passage the following are the border countries referred to . To the East is the town Kaangala, and beyond it Mahasala. Beyond that is border country; this side of it is the Middle country. To the South-east is the river Salalavati. Beyond that is border country; this side of it is the Middle country. To the South is the town Setaka?zraka. Beyond that is border country; this side of it is the Middle country. To the West is the Br&hman district of Thuna. Beyond that is 1 Compare Cunningham, ‘ Ancient Geography of India,’ I, 440; Childers, Khuddaka PaAa, p. 20; Alwis, ‘ Introduction to Pali Grammar,’ XXIX; Lassen, Indische Alterthumskunde, I, 119 (2nd ed.); Rhys Davids, ‘ Buddhist Birth Stories,’ p. 61. V, 13 , 13- RULES for foot-clothing, seats, etc. 39 border country; this side of it is the Middle country. To the North is the mountain range called Usira- dhaa. Beyond that is border country; this side of it is the Middle country. In such border countries, I allow, O Bhikkhus, the upasampadd (ordination) to be held in a meeting of only four Bhikkhus, beside the chairman, who must be a Vinaya- dhara.

⁷³‘In the Southern country and in Avanti, O Bhikkhus, the soil is black on the surface and rough, and trampled by the feet of cattle. I allow the use, in all the border countries, O Bhikkhus, of shoes with thick linings. ‘ In the Southern country and in Avanti, O Bhikkhus, men attach great importance to bathing, and are pure by use of water. I allow the constant use of the bath, O Bhikkhus, in all the border countries. ‘ In the Southern country and in Avanti, O Bhikkhus, skins, such as sheep-skins, goat-skins, and deer-skins, are used as coverlets. Just as in the Middle country, Bhikkhus, the eragu, moragu, ma_jf- ^Mru, and ^antu grasses are used for coverlets, so in the Southern country and in Avanti are used skins, such as sheep-skins, goat-skins, and deer-skins. I allow, O Bhikkhus, the use of skins, such as sheepskins, goat-skins, and deer-skins, as coverlets, in all the border countries. ‘ There also, O Bhikkhus, people are in the habit of giving a set of robes to Bhikkhus who have left the district, saying, “We give this set of robes to (a Bhikkhu) with such and such a name.” I allow you, O Bhikkhus, to accept such robes. The set of robes does not become subject to the ten-days’ 40 V, 13,13- rule, before it reaches the hand (of the person for whom it was intended) V 1 On this last clause compare the first Nissaggiya, and our note there. The clause here means that the ten days of the rule in the Patimokkha are not to begin to run, under the circumstances specified, till the set of robes has actually reached the hand of the Bhikkhu for whom they were intended. Buddhaghosa says here: Yava aharitva va na dinnaw tumhakaw? bhante ^ivarawz uppannan ti pahinitva va naroitawz, tava gaanaw na upeti, anadhi///hta»2 na va//ati. Yada pana anetva va dinnazv hoti, uppannan ti va sutawz, tato patfMya dasaham eva pariharaw labhati. VI, I, 2. ON MEDICAMENTS. 4i

¹(on medicaments.)

²At that time the Blessed One dwelt at Sivatthi, in the Cetavana, the park of An4tha-pi;^Aka. And at that time Bhikkhus, attacked by the sickness of the hot season x , threw up the rice-milk they had drunk, and the food they had eaten. And thereby they became lean, rough, ill-favoured, yellow and ever yellower, and the veins stood out on their limbs 1 2 . And the Blessed One saw those Bhikkhus thus lean, rough, ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And on seeing it, he asked the venerable Ananda: ‘ How is it, Ananda, that the Bhikkhus are become now so lean, rough, &c. ?’ ‘ At this time, Lord, the Bhikkhus are attacked with the disease of the hot season; and they throw up the rice-milk they have drunk, and the food they have eaten. Thence is it that they are become lean, rough, ill-favoured, yellow and ever yellower, and that the veins stand out on their limbs.’ 2 . Then there occurred to the mind of the 1 Saradikena abadhena ’ti sarada-kale uppannena pittabadhena. Tasmiw hi kale vassodakena pi tementi, kaddamaw pi maddanti, antarantara atapo pi kharo hoti. Tena tesa« pittaw ko/’/fabbhan- tara-gata»* hoti (B.). 2 Read in the text Dhamani-santata-gatta; and compare Lalita Vistara, p. 226, and Professor Weber’s ‘Bhagavatt,’ II, 289. 42 VI, i, 3- Blessed One, when meditating alone, this consideration : ‘ At this time the Bhikkhus (&c., down to:) on their limbs. What medicaments shall I now prescribe for the Bhikkhus, as may be authorised as common medicine, and may be diffused through the body, though it be not regarded as ordinary (material) food?’ And the Blessed One thought: ‘ These five medicaments—that is to say, ghee, butter, oil, honey, molasses—are such medicaments. Let me then prescribe them as medicines which the Bhikkhus may accept at the right time, and use at the right time.’

³And in the evening, when the Blessed One had arisen from his meditation, having delivered a religious discourse, he addressed the Bhikkhus in that connection, saying, ‘ When I was meditating alone, O Bhikkhus, then occurred to my mind this consideration: “ At this time (&c., as in § 2, down to :) material food.” Then I thought: “ These five (&c., as in § 2, down to :) at the right time.” I prescribe, O Bhikkhus, these five things as medicine to be accepted at the right time, and to be used at the right time.’

⁴Now at that time the Bhikkhus accepted those five things at the right time, and used them at the right time. And foods which though rough, were ordinary foods, they could not digest h much less greasy foods 1 2 . Then they—attacked both by the hot-season disease, and by this want of appetite 3 —became by both at once still more lean, rough, 1 Na MMdenti na ^lranti, na vataroga m paipassambhetu« sakkonti (B.). 2 Senesikani siniddhani (B.). Compare Sanskrit snaihika. 3 BhattaiWandakena ’ti bhattam aroakena (B.). VI, 2, 2. ON MEDICAMENTS. 43 ill-favoured, yellow and ever yellower, and with the veins standing out on their limbs. And the Blessed One saw the Bhikkhus thus still more lean, &c. And when he saw it, he asked the venerable Ananda : ‘ How is it, Ananda, that the Bhikkhus are become now still more lean, &c. ?’

⁵‘At present, Lord, these Bhikkhus, who use the five medicaments only at the right time, cannot digest foods which, though ordinary, are rough, much less greasy foods. Then they, attacked (&c., as in § 4, down to:) standing out on their limbs.’ Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhikkhus, and said : ‘ I permit you, O Bhikkhus, not only to receive those five medicaments, but to use them both at the right time, and at other times.’

⁶Now at that time the Bhikkhus who were sick had need of fatty substances as medicine. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, the use of the fat of bears, of fish, of alligators, of swine, and of asses, if received at the right time, cooked at the right time, mixed at the right time, to be partaken of with oil.’

⁷‘If the fat be received, O Bhikkhus, at the wrong time, cooked at the wrong time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of three dukkaa offences.’ ‘If it be received, O Bhikkhus, at the right time, cooked at the wrong time, and mixed at the wrong 44 VI, 3,1- time, and then taken, the Bhikkhu is guilty of two dukkaa offences.’ ‘ If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the wrong time, and then taken, the Bhikkhu is guilty of a dukkaa offence.’ ‘ If it be received, O Bhikkhus, at the right time, cooked at the right time, and mixed at the right time, and then taken, the Bhikkhu is not guilty.’

⁸Now at that time the Bhikkhus who were sick had need of roots for medicine. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, the use of roots as medicine—turmeric, ginger, orris root, white orris root, ativisa, black hellebore, uslra root, bhadda- muttaka, and whatsoever other roots are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat . They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkaa offence.’

⁹Now at that time the Bhikkhus who were sick had need for medicine of different sorts of flour made from roots. They told this thing to the Blessed One. 1 Literally, ‘which impart the quality of eatableness to not eatable food, either hard or soft.’ VI, 5, x. ON MEDICAMENTS. 45 ‘ I allow you, O Bhikkhus, the use of a grindstone, and of another stone to grind upon V

¹⁰i. Now at that time the Bhikkhus who were sick had need of astringent decoctions as medicine. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, the use of astringent decoctions as medicine—the nimba 1 2 , the kuajn , the pakkava , the nattam&la ®, and whatsoever other astringent roots are used for medicine, which impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up your life long; and, if there be necessity, they may be eaten. If eaten without necessity, (the Bhikkhu who uses them) is guilty of a dukkaa offence.’

¹¹i. Now at that time the Bhikkhus who were sick had need of leaves as medicine. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, the use of leaves as 1 Compare the Sanskrit root puth. Buddhaghosa says: Pisana- sila ka pisana-poto ka. Pestle and mortar is in Pali udukkhalaw musalaw ka : see below, VI, 9, 2. 2 Azadirachta Indica. Compare Mahavagga III, 12, 5. 3 Wrightia anti-dysenterica. Wise, p. 142, gives the botanical name as Echites anti-dysenterica, and says it is an emetic. 4 A kind of creeper, says Buddhaghosa. 6 Pongania Glabra (the same as Karawa, says Buddhaghosa). 4'6 VI, 6, i. medicine—the leaves of the nimba , of the kuafa *, of the paola 1 2 3 , of the tulasi s , of the kappasika 4 * , and whatsoever other leaves are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the sick Bhikkhus could not otherwise eat. They may be received, and stored up (&c., as in last chapter, down to :) guilty of a dukkaa offence.’

¹²I. Now at that time the Bhikkhus who were sick had need of fruits as medicine. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, the use of fruits as medicine—the vianga 6 7 , the pippala , and marifa peppers; the haritaka , and vibhitaka , and dmalaka 9 myrobalans ; the gotha fruit ; and whatsoever other fruits are used for medicine, and impart an appetising flavour to foods, either hard or soft, which the 1 See the last chapter for these plants. 2 A species of cucumber, Trichosanthes Dioeca. 3 That is, basil; but the reading is conjectural only. The text has sulasi. 4 This is ordinary cotton. 6 Erycibe Paniculata. 6 This is not the Ficus Religiosa, but simply pepper. Childers, following Subhfiti’s edition of the Abhidhanappadtpika, spells both this word and the allied form Pippali with pph instead of pp. So also Fausboll at Pataka, vol. i, p. 29, verse 218. We prefer the spelling with pp in accordance with the Sanskrit. 7 Yellow myrobalan. 8 Beleric myrobalan. 9 Emblic myrobalan. 10 We cannot suggest any explanation of this word. Buddha- ghosa has no comment on any of these medicinal fruits or seeds. VI, 8,1. ON MEDICAMENTS. 47 sick Bhikkhus could not otherwise eat. They may be received and stored up (&c., as in chap. 4, down to :) guilty of a dukkaa offence.’

¹³Now at that time the Bhikkhus who were sick had need of various kinds of gum as medicine. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, the use of gums as medicine—hingu ’, hingu lac, sipaikd , taka , taka- patti , taka-pa?mi , saggmlasa , and whatsoever other gums are used for medicine, and impart (&c., as in chap. 4, down to :) is guilty of a dukkaa offence.’

¹⁴Now at that time the Bhikkhus w T ho were sick had need of various kinds of salt 5 * * as medicine. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, the use of salts as 1 Ferula assa foetida. Bohtlingk-Roth (sub voce) say it comes from Persia. It is much used in Hindu medicine. See Wise, ‘ Hindu System of Medicine,’ pp. 152-154. 2 The correct spelling is probably sivaika. Bohtlingk-Roth under Aivaikt and Hingu-rivaika say it is the same as Vazrafa- pattri. 3 Buddhaghosa merely says these are kinds of lac. According to Wise, p. 152, lakshS is used as errhine. 4 Resin. 6 On these salts compare Abhidhanappadipika, verse 461 ; Surruta, vol. i, pp. 226, 227, of the edition by Madhusfidana Gupta; Wise, 1 Hindu Medicine/ p. 117. 48 VI, 9 . 1 . medicine—sea-salt \ black salt 1 2 , rock salt , kitchen salt 4 * , red salt , and whatsoever other salts are used in medicine (&c., as in chap. 4, down to :) is guilty of a dukkaa offence.’

¹⁵Now at that time the venerable Belaaslsa, the superior of the venerable Ananda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body). The Blessed One as he was wandering in search of a lodging-place for the night saw them [doing so], and going up to the place where they were, he asked them: ‘ What is the matter, O Bhikkhus, with this Bhikkhu ?’ ‘ The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we moisten those robes with water, and loosen them (from his body).’ 1 Samuddika ’ti samudda-ttre valuka viya tiilh&ti (B.). 2 Kia-lowan ti pakati-loa« (B.). s Sindhavan ti seta-va««aw: pabbate u//^ahati (B.). It was probably called Sindh salt because it was found there, though, like Sindhava horses, it is always supposed to be white. 4 Ubbhida ’ti bhummito ankuyaw (sic) u//^ahati (B.). s Bilan ti dabba-sambharehi saddhiw pa£ita m : ta m ra.tta.-va.nnam (B.). It is Sanskrit vita, Hindustani bit laban, and the same as bilala in the Abhidhanappadlpika. 6 This introductory story recurs as the introduction to the rule laid down in VIII, 17. VI, 10, 2 . ON MEDICAMENTS. 49

¹⁶Then the Blessed One on that occasion, having delivered a religious discourse, addressed the Bhik- khus, and said : ‘ I allow, O Bhikkhus, the use of chunam as a medicine by whomsoever has the itch, or boils, or a discharge, or scabs, or whose body is ill-smelling, and to those in health the use of dry dung , and of clay, and of colouring matter . I allow the use, O Bhikkhus, of a pestle and mortar .’

¹⁷Now at that time the Bhikkhus who were sick had need of sifted 4 chunam as medicine. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, the use of a chunam sieve.’ They had need of the chunam very fine. ‘ I allow, O Bhikkhus, the use of a cloth sieve.’

¹⁸Now at that time a certain Bhikkhu had a disease not human. Though his teacher and his superior nursed him, they were not able to make him well. He went to a place where swine were slaughtered, and ate the raw flesh, and drank the blood. Thereby his sickness abated. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, in the case of a disease not human, the use of raw flesh and of blood.’ 1 vOakanan ti gomayaw (B.). 2 Raana-pakkan (sic) ti raanakasaaw. Ptkaika-£u»«am pi koetva udakena temetva nhayituw va//ati, etam pi raana-nipakka- sawkhepam (sic, read sawkham) eva gaiWati (B.). Saa m in this passage must be equal to sritum. On sazskhaw compare below, MaMvagga VI, 16, i. 3 Compare above, VI, 3, 2. 4 iif&leti has often a more definite meaning than ‘ shake.' Compare G'ataka I, 71. LO] E 50 VI, n, i.

¹⁹Now at that time a certain Bhikkhu had disease of the eyes. They used to carry that Bhikkhu out to ease himself. The Blessed One as he was passing through the Bhikkhus’ sleeping quarters saw them [doing so]. When he saw them, he went up to the place where they were, and asked those Bhikkhus: ‘ What is the disease, O Bhikkhus, from which this Bhikkhu suffers ?’

²⁰‘ This venerable one, Lord, has disease of the eyes. Therefore do we carry him out to ease himself.’ Then the Blessed One, on that account, having delivered a religious discourse, addressed the Bhikkhus, and said: ‘ I allow, O Bhikkhus, the use of eye ointments ; to wit, black collyrium , rasa ointment , sota ointment , geruka , and kapalla .’ They had need of perfumes to grind up into ointments. 1 Awana, which is here a generic term, inclusive of all the following ; sabba-saMgihika-vaanaw, says Buddhaghosa. 2 Kaa»^anan ti eka awgana-g-dti (B.). 3 Rasawanan ti nana-sambharehi kataw(B.). Bohtlingk-Roth say it is made with vitriol. 4 Sotawanan ti nadisotadisu uppaganakaflz anganam (B.). It is called in Sanskrit srotowana, and was made with antimony. 5 Geruka is the Sanskrit gairika, ochre; and the kind meant is yellow ochre. Geruko nama suva««a-geruko, says Buddhaghosa. Compare the Sanskrit Kanana-gairika and svara- gairika. 6 Kapallan ti dipa-sikhato gahita-masi, ‘soot taken from the flame of a lamp’ (B.). VI, 12, I. ON MEDICAMENTS. 51 * I allow, O Bhikkhus, the use of sandal wood, tagara , black anusari , kaliya 3 4 5 , and bhadda- muttaka V

²¹i. Now at that time the Bhikkhus used to put pulverised ointments into pots and saucers. They became sprinkled over with herb-powders and dust. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, the use of a box for ointment.’ Now at that time the iV&abbaggiya Bhikkhus used to carry about various kinds of boxes for ointments —gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘ Like those who still live in the world.’ They told this thing to the Blessed One. ‘Various kinds of boxes for ointments, gold ones, and silver ones, are not, O Bhikkhus, to be used. Whosoever does so, is guilty of a dukkaa offence. I allow, O Bhikkhus, the use of such boxes made of bone, or ivory, or horn, or of the naa reed, or of bambu, or of wood, or of lac, or of the shells of fruit, or of bronze, or of the centre of the chank- shell V 1 Tagara as a fragrant flower is mentioned in verse 54 of the Dhammapada quoted in Milinda Panha, p. 333. 2 A kind of dark fragrant sandal wood. 3 Read so in the text as corrected on p. 381. It is a kind of sandal wood. 4 A perfume made from the grass of the same name (mentioned above, VI, 3). 5 Sankha-nabhi, the meaning of the latter part of which compound is not quite clear. E 2 5 2 MAHlVAGGA. VI, 12, 2.

²²Now at that time the boxes of ointment had no lid. (The ointment) was sprinkled over with herb-powders and dust. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, the use of a lid.’ The lids used to fall off. ‘ I allow you, O Bhikkhus, to fasten the lid with thread, and to tie it on to the box.’ The boxes used to fall. ‘ I allow you, O Bhikkhus, to sew the boxes on with thread .’

²³Now at that time the Bhikkhus used to rub the ointment on with their fingers: and the eyes were hurt. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, the use of a stick or holder to put the ointment on with.’ Now at that time the Aabbaggiya Bhikkhus used to keep various kinds of ointment-sticks—gold ones, and silver ones. People were annoyed, murmured, and became angry, saying, ‘ Like those who still live in the world.’ They told this thing to the Blessed One. ‘Various kinds of ointment-holders, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkaa offence. I allow, O Bhikkhus, the use of ointment-holders of bone, or of ivory, or of horn, or of the naa reed, or of bambu, or of wood, or of lac, or of fruit, or of bronze, or of the chank- shell.’ 1 Buddhaghosa has no comment on this. It may mean that the ointment boxes might be sewn either on to some place in the Vihara, or on to some part of the Bhikkhu’s dress. The latter is more in accordance with § 4 below. VI, 13) I. ON MEDICAMENTS. 53

²⁴Now at that time the ointment-sticks used to fall on the ground and become rough. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, the use of a case for the ointment-sticks .’ Now at that time the Bhikkhus used to carry the ointment-boxes and ointment-sticks about in their hands. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, the use of a bag to put the ointment-box in.’ They had no shoulder strap. ‘ I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the ointment-box), or of a thread (by which to sew or tie it on).’

²⁵Now at that time the venerable PilindavacT&Zza had head-ache . ‘ I allow, O Bhikkhus, the use of a little oil on the head.’ (The disease) became no better . ‘ I allow, O Bhikkhus, the practice of taking up (medicine) through the nose V 1 Salakodhaniyan ti yattha salakaw odahanti susiradantakawj va thalikam va anuanami 'ti attho (B.). 2 Sis&bhit&po, literally ‘heat in the head.’ 3 Compare Maha-parinibbana Sutta II, 31, and below, 13. 2; 14- 3- * Natthu-kamma. In the commentary on the Dhammapada, pp. 83 and foil., there is an example of the way in which a physician administers medicinal oil in this manner to a sick Bhikkhu. 54 VI, 13 , 2 . The nose ran. ‘ I allow, O Bhikkhus, the use of a nose-spoon V Now at that time the jOabbaggiya Bhikkhus had various kinds of nose-spoons—made of gold, and of silver. People were annoyed, murmured, and became angry, saying, ‘ Like those who still live in the world.’ They told this thing to the Blessed One. ‘ Various kinds of nose-spoons, O Bhikkhus, are not to be used. Whosoever does so, is guilty of a dukkaa offence. I allow, O Bhikkhus, the use of such nose-spoons made of bone (&c., as in chap.

²⁶1, down to :) or of the chank-shell.’

²⁷The nose took up the medicament in unequal proportions. ‘ I allow, O Bhikkhus, the use of a double nose- spoon V (The disease) became no better. * I allow you, O Bhikkhus, to sniff up the aroma.’ They used to spread the drugs on a wick before they sniffed up the aroma 1 2 3 : and their throats got burnt. ‘ I allow, O Bhikkhus, the use of a pipe to conduct the aroma.’ Now at that time the A'Aabbaggiya Bhikkhus had various kinds of pipes (&c., as in the last clauses of § 1, down to the end). 1 Natthu-karawi, that is, an instrument to hold up the nose, so that the medicinal oil does not run out. 2 Yamaka-natthu-karawi, that is, one that would go up both nostrils. The last sentence of § 1 would come in better after this clause. 3 They used to burn the drugs by smearing them on wicks, and then inhale the smoke through their nostrils. VI, 14 , 1 . ON MEDICAMENTS. 55 Now at that time the aroma-pipes came open: and worms got in. ‘ I allow, O Bhikkhus, the use of a lid to the pipes/ Now at that time the Bhikkhus carried the pipes about in their hands. ‘ I allow, O Bhikkhus, the use of a bag to carry the aroma-pipes in.’ The aroma-pipes rubbed against one another. ‘ I allow, O Bhikkhus, the use of a double bag.’ They had no shoulder strap. ‘ I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the double bag), or of a thread (by which to sew it on).’

²⁸i. Now at that time the venerable Pilindava-IMa was troubled with wind in the stomach b The physicians said he must drink oil. ‘ I allow you, O Bhikkhus, a decoction of oil.’ It was necessary to put strong drink into the decoction. ‘ I allow you, O Bhikkhus, to put strong drink in decoctions of oil/ Now at that time the Ab&abbaggiya Bhikkhus used to put too much strong drink into their decoctions of medicinal oils : and they got drunk. * Oil should not be drunk, O Bhikkhus, when too much strong drink has been put into it. Whosoever does so, shall be dealt with according to law */ ‘ I allow you, O Bhikkhus, to drink such decoctions 1 Compare chapter 17. 2 See the 51st Paittiya. 56 VI, I 4> 3. of oil with strong drink in them, as wherein neither the colour, nor the smell, nor the taste of the strong drink shall be sensible.’

²⁹Now at that time the Bhikkhus had a quantity of decoction in which too much strong drink had been put. Then those Bhikkhus thought: ‘ What shall we do with this oil, which has too much strong drink in it ? ’ ‘ I allow, O Bhikkhus, to use it as an ointment.’ Now at that time the venerable Pilindavac’Ma had a quantity of oil-decoction; but he had no vessel for it. ‘ I allow you, O Bhikkhus, the use of three kinds of pots, bronze pots, wooden pots, pots made of the shells of fruits .’

³⁰Now at that time the venerable Pilindavaiia had rheumatism. ‘ I allow you, O Bhikkhus, to bring on sweating .’ (The disease) became no better. ‘ I allow you, O Bhikkhus, to bring on sweating by the use of herbs which have that effect .’ (The disease) became no better. ‘ I allow you, O Bhikkhus, the use of a great steam bath .’ (The disease) became no better. 1 Compare VI, 12,1. 2 Perhaps fumigations. 3 Sambhara-sedan ti nanavidha-pa««a-bhanga-sedaw (B.). Apparently a poultice or fomentation in which various kinds of leaves or twigs are used. * Mahasedan ti mahantaw sedam: porisa-ppamaat avaam angaranawz puretva, pazsu-valikadihi pidahitva, tattha nanavidhani v£ta-haraa-pa«#ani santharitva tela-makkhitena gattena tattha ni- pagitva samparivattantena sariraw sedetim anuanamiti attho (B.). A pit, six feet deep, is filled with charcoal, and covered with a coating of earth or sand. The leaves good for rheumatism are spread VI, 14 , 4. ON MEDICAMENTS. 57 ‘ I allow you, O Bhikkhus, the use of hemp-water (bang) 1 .’ . (The disease) became no better. ‘ I allow you, O Bhikkhus, the use of hot baths in water in which medicinal herbs have been steeped 2 /

³¹Now at that time the venerable Pilindavat’/t’/za had intermittent ague. ‘ I allow, O Bhikkhus, the letting of blood.’ (The disease) became no better. ‘ I allow you, O Bhikkhus, to make use of a horn to let blood®.’ Now at that time the feet of the venerable Pilin- davacTca were blistered. ‘ I allow, O Bhikkhus, the use of ointment for the feet.’ (The disease) became no better. over the sand The patient reposes on the leaves on the affected limb, which has been rubbed over with oil; and turns over and over until his whole body has been well steamed. 1 Bhangodakan ti nanl-parma-bhanga-kudhita-udakaTra. Tehi pa»«ehi kii udakena ka. smbtva sedetabbo (B.). Bhanga may here mean ‘broken bits,’ namely, of the leaves, just as sakha-bhahga at Cr&taka ,158 means ‘twig.’ Compare uttari-bhahga, Crataka I, 197, 349; Dhammapada 171; Wullavagga VIII, 4, 4; sarira- bhanga, Maha-parinibMna Sutta VI, 59; and bhanga alone at (rataka I, 392; Mahavagga I, 25, 10; Rh. D., ‘Buddhist Suttas from the P&li,’ p. 241. For kudhita we should read kuthita. 2 DakakoMakan ti udaka-koZ/^aw kMm va do mm va urcho- dakassa puretva tattha tattha pavisitva seda-kamma-karaa« anu- ^anamiti attho (B.). Compare Dhammapada, p. 103. 8 Wise, p. 176, says,‘The local accumulation of bad blood may be removed by means of cupping, which is performed by a horn, cut smooth and even at the large extremity, and with a small opening at the narrow end.’ Compare Surruta, Shtrasthana, chap. 27, and .Sarirasthana, chap. 8 (at the end). 58 VI, 14 , 5 , ‘ I allow you, O Bhikkhus, to keep water ready for washing the feet (of travellers) 1 .’ Now at that time a certain Bhikkhu had boils. * I allow, O Bhikkhus, the use of the lancet.’ Decoctions of astringent herbs were required. ‘ I allow,O Bhikkhus, decoctionsof astringent herbs V Sesamum salve was required. ‘ I allow, O Bhikkhus, the use of sesamum salve V

³²Compresses were required. ‘ I allow, O Bhikkhus, the use of compresses V It was necessary to tie up the sore with cloth. ‘ I allow, O Bhikkhus, the use of bandages for tieing up wounds/ The sore itched. ‘ I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder®.’ The sore became moist . ‘ I allow you, O Bhikkhus, to fumigate (the sore).’ Proud flesh formed on the wound . ‘ I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.’ 1 This would seem to be a preventive remedy. Water may be kept ready, so that the incoming Bhikkhus may use it, and their feet therefore may not become blistered. But perhaps pagga here means some curative application of water to the feet, such as cold water bandages, for example. Compresses (? poultices) are mentioned below (§ 5) for boils. 2 Compare chapter 4. 3 Buddhaghosa explains tila-kakka as ground sesamum seeds (pi//^ehi tilehi attho); but kalka is paste or salve. See Wise, p. 129. 4 Kabaikan ti (MS. pakalikan) vaa-mukhe sattu-piwa m pakkhipituOT (B.). Compare Bohtlingk-Roth, sub voce kavalika. 8 Sasapa-pi//^ena, says Buddhaghosa. 6 Compare the quotations from Sufruta in Bohtlingk-Roth under klidyati. 7 Vaa- (MS. viddhaw) mawsan ti adhika-mamsaw: am viya u//Aahati (B.). VI, 14, 6. ON MEDICAMENTS. 59 The wound would not close up. ‘ I allow, O Bhikkhus, the use of oil for wounds.’ The oil ran over. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, the use of fine rags , and of all kinds of ways of treating wounds.’

³³Now at that time a certain Bhikkhu was bitten by a snake. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, the four kinds of filth to be given—dung, urine, ashes, and clay.’ Now the Bhikkhus thought: ‘Are these things among those which may be taken even without being offered to us by others, or among things which cannot be taken unless they are offered ?’ They told this thing to the Blessed One. ‘ I allow these things, O Bhikkhus, to be accepted if any one be there to offer them , and if not, then that you may take them yourselves and use them.’ Now at that time a certain Bhikkhu had drunk poison. ‘ I allow you, O Bhikkhus, to give (as an emetic) a decoction of dung.’ Then the Bhikkhus thought: ‘ Is this among those things which may be taken even without being offered to us by others, or is it among things which cannot be taken unless they are offered ?’ They told this thing to the Blessed One. * I rule, O Bhikkhus, that there is a proper taking when a man takes what he himself has made; and 1 Vikasikan ti tela-ruddhana-pilotikaw (B.). See VIII, 2. 2 A kappiya-karaka is one who by offering a thing to a Bhikkhu, makes that thing kappiya, allowable, to the Bhikkhu. 6 o VI, 14 , 7 . that such a thing need not be received again from others.’

³⁴Now at that time a certain Bhikkhu suffered from the ghara-dinnaka 1 disease. ‘ I allow you, O Bhikkhus, to give him to drink a decoction of soil turned up by the plough .’ Now at that time a certain Bhikkhu had constipation 3 * . ‘ I allow you, O Bhikkhus, to give him a decoction of the ashes of burnt rice V Now at that time a certain Bhikkhu had the jaundice. ‘ I allow you, O Bhikkhus, to give to drink a decoction made with (cows’) urine 5 6 .’ Now at that time a certain Bhikkhu had skin disease. ‘ I allow, O Bhikkhus, the anointing with perfumes.’ Now at that time a certain Bhikkhu had a superfluity of humors in his body V ‘ I allow you, O Bhikkhus, to give a purgative.’ Clarified gruel was required. 1 Ghara-dinnakan ti vasikararaa-pana-samuA 4 ita-rogo, ‘a disease arising from a philter, which when given brings another into one’s power’ (B.). He was bewitched, was suffering from the results of sorcery. 2 Sitaloin ti nangalena kasantassa phale lagga-mattikawr udakena aloetva payetuffz anuanamiti attho (B.). 3 Du//Aagahaiko ’ti vipanna-gahaiko. Kiiena ukkaxo nikkhamatiti. Compare Rh. D., ‘Buddhist Suttas from the Pali,’ p. 260 note. 1 Amisakharan ti sukkhodanaw ^Mpetva taya Marikaya paggharitaw kharodakara (B.). 6 Mutta-haritakan ti gomutta-paribhavitaw haritakaw (B.). 6 Abhisannakayo ’ti ussanna-dosa-kayo (B.). Dosa is a disturbance of the so-called humors in the body. Compare VIII, x, 30. VI, 15 , X. ON MEDICAMENTS. 61 ‘ I allow, O Bhikkhus, the use of clarified gruel.’ Natural juice was required . 1 1 allow, O Bhikkhus, the use of natural juice.’ Artificial and natural juice was required . ‘ I allow, O Bhikkhus, the use of artificial and natural juice.’ Meat broth was required . ‘ I allow, O Bhikkhus, the use of meat broth.’

³⁵i. Now at that time the venerable Pilindava/^a had a mountain cave at Rifagaha cleared out, with the object of making it into a cave dwelling-place. And the Magadha king Seniya Bimbisira went to the place where the venerable PilindavaiMa was; and when he had come there, he saluted the venerable PilindavaMa, and took his seat on one side. And when he was so seated the Magadha king Seniya Bimbisara said to the venerable Pilinda- va/&Ma, ‘ What is it that my Lord, the Thera, is having done ?’ ‘ I am having a cave cleared out, with the object of making it into a cave dwelling-place.’ ‘ Do you then, Sir, require an aramika (a park- keeper) ?’ ‘ Not so, great king! A park-keeper has not been prescribed by the Blessed One.’ ‘ Then, Sir, enquire of the Blessed One (concerning this matter), and let me then know.’ 1 Akaa-yfisan ti asiniddho mugga-pa&ta-pariyo (B.). 2 Kaakaan ti so kz baddhoka-siniddho (B.). 3 Compare chap. 23.1-8. 62 VI, 15,2. ‘Very well, O King!’ said the venerable Pilinda- xaJkkha. in assent to the Magadha king Seniya Bim- bis&ra.

³⁶Then the venerable PilindavabMa taught and incited and roused and gladdened the Magadha king Seniya Bimbisctra with religious discourse. And the M&gadha king Seniya Bimbisara, when he had been taught &c. by the religious discourse, rose from his seat, and bowed down before the venerable PilindavaV’/za, and passing round him with his right side towards him, departed thence. Then the venerable PilindavaAbfe sent a message to the Blessed One, saying, ‘ Lord! the Magadha king Seniya Bimbisara desires to present me with a park-keeper. What am I, therefore, Lord, to do ?’ Then the Blessed One, in that connection, after delivering a religious discourse, said to the Bhikkhus : ‘ I allow you, O Bhikkhus, the accepting of a park- keeper.’

³⁷And a second time the M&gadha king Seniya Bimbisctra went to the place where the venerable PilindavaAb&a was; and when he had come there he saluted the venerable PilindavabMa, and took his seat on one side. And when he was so seated the Magadha king Seniya Bimbisara said to the venerable Pilinda- xaJzkhaL, ‘ Has the Blessed One allowed a park- keeper ?’ ‘ Yes, O King!’ ‘ Then, Sir, I will present a park-keeper to you.’ Now the Magadha king Seniya Bimbisctra, after he had (thus) promised a park-keeper to the venerable PilindavabMa, forgot it. And after a time he VI, 15. 5- ON MEDICAMENTS. 63 recovered recollection of it, and addressed a certain minister who had charge of general affairs, and said : ‘ The park-keeper whom I promised to the venerable one, has he been given to him ?’ ‘ No, your Majesty!’ ‘ How long is it then, good Sir, since that was determined ? ’

³⁸Then that minister, counting up the nights, said to the Migadha king Seniya Bimbisara, ‘ Five hundred nights, your Majesty.’ ‘ Give then, my good Sir, five hundred park- keepers to the venerable one!’ ‘ As your Majesty commands,’ said that minister in assent to the Magadha king Seniya Bimbisara; and he gave over to the venerable Pilindavaiia five hundred park-keepers, and (for their use) a distinct village grew up. And they called it Ara- mika-gama, and they called it also Pilinda-gama. Thenceforward the venerable PilindavaiMa depended upon the families living in that village (for alms, &c.). And the venerable PilindavaiMa robed himself early in the morning, and entered into Pilinda-gama, duly bowled and robed for alms.

³⁹Now at that time there was a feast in that village, and the children were celebrating it, with their ornaments on, and decked with garlands. And the venerable PilindavaM&a, when he was going his rounds for alms, straight on from house to house, came to the dwelling-place of a certain park-keeper; and when he had come there he sat down on a seat prepared for him. And at that time the daughter of that park- keeper’s wife, seeing the other children with their ornaments on, and decked with garlands, began to 64 VI. 15 , 6 . cry (saying), ‘ Give me too a garland, give me an ornament!’ And the venerable PilindavaAMa said to that park-keeper’s wife: ‘Why does that girl cry?’ ‘ This girl, venerable Sir, seeing the other children with their ornaments on, and decked with garlands, is crying (and saying), “ Give me too a garland, give me too an ornament! ” But whence should we, who have become so poor, get garlands or ornaments ?’

⁴⁰Then the venerable Pilindavaiv&fe took a grass chumbat , and said to the park-keeper’s wife: ‘Bind, I pray you, this grass chumbat round the child’s head.’ And the park-keeper’s wife took the grass chumbat, and bound it round the girl’s head. And that became a chaplet of gold, beautiful, lovely, and pleasing, such that there was no chaplet of gold in the king’s seraglio like it. And people told the Magadha king Seniya Bimbi- sara, ‘ There is a chaplet of gold, your Majesty, in the house of such and such a park-keeper, such that there is no chaplet of gold in the king’s seraglio like it. How could he, poor as he is, have got (such a thing) ? For a certainty he must have procured it by theft.’ Then the M&gadha king Seniya Bimbis&ra had (the whole of) that park-keeper’s family thrown into bonds.

⁴¹Now the venerable PilindavaA£/£a robed himself again early in the morning, and went, duly bowled and robed, into Pilinda-gama for alms. And going his round for alms straight on from house to house he came to the dwelling-place of that park-keeper ; and 1 A circular roll of grass, or cloth, to be placed on the head when a pot of oil or water was being carried on the head. Compare £umbaaka, and Rh. D.’s ‘Buddhist Birth Stories,’ p. 295. VI, IS, 9. ON MEDICAMENTS. 65 when he had come there he asked the neighbours, ‘ Where is the family of this park-keeper gone to ?’ * The king, Sir, has had them thrown into bonds on account of that chaplet of gold.’ Then the venerable PilindavaMa went on to the residence of the Magadha king Seniya Bimbisara: and when he had come there he sat down on the seat prepared for him. And the Magadha king Seniya Bimbisara went to the place where the venerable PilindavaiMa was; and when he had come there, he bowed down before the venerable PilindavaiAza, and took his seat on one side. And when he was so seated the venerable PilindavaiMa said to the Magadha king Seniya Bimbisara :

⁴²‘Why, O King, has the park-keeper’s family been thrown into bonds?’ ‘ That park-keeper, Sir, has in his house a chaplet of gold, such that there is no chaplet of gold in the king’s seraglio like it. Whence should he, poor as he is, have got (such a thing) ? For a certainty he has procured it by theft.’ Then the venerable PilindavaASza determined that the palace of the Magadha king Seniya Bimbisara should be gold. And it became all of gold. ‘ Now, your Majesty, whence have you this so great quantity of gold ?’ ‘ I understand, Lord. This is your miraculous power’ (said the king. And so saying) he set that park-keeper’s family free.

⁴³When the people, glad at heart and full of satisfaction, saw that so great a miracle had been shown by the venerable PilindavaA£7a to the king and his royal retinue, they brought to the venerable PilindavaiMa the five kinds of medicine,—that is to [17] F 66 VI, 15, io. say, ghee, butter, oil, honey, and molasses. Now (besides this) the venerable Pilindavaia was accustomed to receive the five kinds of medicine; and whatever he received he distributed among his attendant (Bhikkhus). So the retinue became abounding therein, and as they received it they laid it aside, filling vessels and pots; and filling water-strainers and bags with it they laid them in the windows, and they remained there clinging and adhering together, and the Viharas became sprinkled and scattered all over with them through the (gnawing of) rats. People who saw this, when they went round the Viharas, were annoyed, murmured, and became indignant (saying), £ These Sakyaputtiya Samaras are becoming storers up of goods like the Magadha king Seniya Bimbisara.’ io. The Bhikkhus heard the people thus murmuring, &c. And those Bhikkhus who were moderate were indignant, &c., saying, ‘ How can Bhikkhus think (of possessing) such abundance ?’ And those Bhikkhus told the matter to the Blessed One. ‘ Is it true, Bhikkhus, as they say, that Bhikkhus think (of possessing) such abundance ?’ ‘ It is true, Lord.’ The Blessed One rebuked them, and after delivering a religious discourse, he addressed the Bhikkhus: ‘ Whatsoever kinds of medicine are meet for the use of sick Bhikkhus,—that is to say, ghee, butter, oil, honey, and molasses,—when such are received they must be used within a period of seven days during which they may be stored up. Whosoever VI, i, 2. ON MEDICAMENTS, 6 7 goes beyond that limit shall be dealt with according to law .’ End of the first Bhaavara on the law of medicines.

⁴⁴Now after the Blessed One had remained at Savatthi as long as he thought fit, he went forth on his journey towards R&^agaha. And on the way the venerable Kankha-revata saw a sugar factory, and on stepping aside to it (he saw the men) putting flour and cane-dust into the molasses. When he saw that he thought: ‘ Molasses mixed with food is not permitted: it is not permitted to take such molasses (at a time) beyond the time (for the daily meal).’ And fearing to offend he ate not of it, and his attendant Bhikkhus ate not, and such as held him worthy to be heard, they ate not. They told this thing to the Blessed One. ‘Why, O Bhikkhus, do they put flour and cane- dust into molasses ?’ ‘ In order, Lord, to make it firm.’ ‘ If, O Bhikkhus, they put flour and cane-dust into molasses to make it firm, but it is still (nevertheless) considered to be molasses, I allow you, O Bhikkhus, such molasses as much as you like.’

⁴⁵Now the venerable Kankha-revata saw on the way a kidney bean growing out of a dung heap. And when he had seen it, he thought: ‘ Beans are not permitted (to us, for) beans grow ready ripe .’ And 1 Compare the 23rd Nissaggiya. 2 Pakka pi mugga ^ayanti, the meaning of which is not quite clear. Buddhaghosa says, yathasukhaw paribhuwitabba, pakkatta F 2 68 VI, i, 3. he did not eat, fearing to offend, and his attendant Bhikkhus did not eat, and such as held him worthy to be heard, they also did not eat the beans. They told this thing to the Blessed One. ‘ Though, Bhikkhus, beans grow ready ripe, yet I allow you, O Bhikkhus, to eat beans as much as you like.’

⁴⁶Now at that time a certain Bhikkhu suffered from wind in the stomach. He drank salt sour gruel; and thereby his sickness abated. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, to one who is sick the use of salt sour gruel, to one who is not sick the use thereof mixed with water 1 as a beverage.’

⁴⁷x. Now the Blessed One journeying on in due course came to Raagaha. And there at Rafagaha the Blessed One stayed at the Veluvana in the Kalandaka-nivapa. Now at that time the Blessed One was troubled with wind in his stomach. And the venerable Ananda thinking, ‘ Now formerly the Blessed One when suffering from wind in the stomach had ease from Tekaula 2 gruel,’ made ready of his own accord tila seeds, and rice, and beans; and kept hi te kappiya. Perhaps the doubt was supposed to have arisen because the beans required no cooking, but grew, ready to eat, of themselves. 1 Compare asambhinna-payasa at ffataka, vol. i, p. 55, 1 . 32. 2 That is, gruel containing the three pungent (kau) substances, which are explained to be ginger and two kinds of pepper. VI, 17 , 4 - ON MEDICAMENTS. 69 them indoors; and cooked them indoors of his own accord, and offered them to the Blessed One, saying, ‘ Let the Blessed One drink this Tekaula gruel.’

⁴⁸Now the Tathagatas sometimes ask about what they know (&c., as usual, as, for instance, in I, 31, 5, down to the end). And the Blessed One said to the venerable Ananda, ‘ Whence, Ananda, is this gruel ?’ Then the venerable Ananda told this thing to the Blessed One.

⁴⁹The Blessed Buddha rebuked him, saying, ‘ This is improper, Ananda, unbecoming, unsuitable, unworthy of Samaras, not allowable, and ought to be avoided. How can you, Ananda, think (of permitting yourself) such abundance ? Whatever, Ananda, is kept indoors, is not allowed; whatever is cooked, indoors, is not allowed; and whatever is cooked of your own accord, is not allowed. This will not redound, Ananda, to the conversion of the unconverted.’ And when he had rebuked him, and delivered a religious discourse, he said to the Bhikkhus: ‘ Whatsoever is kept indoors, O Bhikkhus, or cooked indoors, or cooked of your own accord, is not to be eaten. Whosoever shall eat thereof, is guilty of a dukkaa offence.

⁵⁰‘ And if, O Bhikkhus, there be food kept indoors, or cooked indoors, or cooked of your own accord, and one shall eat thereof, he is guilty of three dukkaa offences. If, O Bhikkhus, food kept indoors, and cooked indoors, shall have been so cooked by others, and one eat thereof, he is guilty of two dukkaa offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and 70 VI, 17 ,5. so cooked of your own accord, and one eat thereof, he is guilty of two dukkaa offences.

⁵¹‘ If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and of your own accord, and one eat thereof, he is guilty of two dukkaa offences. If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and by others, and one eat thereof, he is guilty of a dukkaa offence. If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and by others, and one eat thereof, he is guilty of a dukkaa offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and of your own accord, and one shall eat thereof, he is guilty of a dukkaa offence. If, O Bhikkhus, food kept out of doors, shall have been cooked out of doors, and by others, and one shall eat thereof, he is not guilty.’

⁵²Now at that time, the Bhikkhus, thinking, ‘ Food cooked of one’s own accord has been disallowed by the Blessed One,’ feared to offend by cooking a second time food (already cooked once). They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to cook food a second time.’

⁵³Now at that time there was a scarcity of food in Raagaha. People brought salt, and oil, and rice, and hard food to the Arama. These the Bhikkhus kept out of doors; and vermin 1 ate them, and thieves carried them off. They told this thing to the Blessed One. 1 Buddhaghosa says, ukkapiwaki pi khddantiti bilala-mfi- sika-godha-mungusa khadanti. The expression recurs in VI, 33 . 5 - VI, II, 8 . ON MEDICAMENTS. 71 ‘ I allow you, O Bhikkhus, to keep food indoors/ When they kept it indoors, and cooked it out of doors, those men who practised self-mortification by living on the remains of offered food 1 crowded round them ; and the Bhikkhus ate in fear. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to cook indoors.’ In the time of scarcity, those who (by offering food, inviting Bhikkhus to their houses, &c.) made (the accepting or eating of food) allowable (to the Bhikkhus), used to take more (for themselves), and give less to the Bhikkhus. * I allow you, O Bhikkhus, to cook of your own accord. I allow you, O Bhikkhus, to cook indoors, and of your own accord, food kept indoors.’ 8 . Now at that time a number of Bhikkhus who had spent the rainy season in the land of Kasi, and were journeying to Rdgagaha to visit the Blessed One, did not receive on the way as full a supply as they required of food, either bitter or sweet. And there was plenty of eatable fruit, but there was no one to make it allowable for them . And those Bhikkhus went on in weariness to Rafa- gaha, to the Veluvana, in the Kalandaka-nivapa, where the Blessed One was. And when they had come there, they bowed down before the Blessed One, and took their seats on one side. Now it is the custom of the Blessed Buddhas to exchange courteous greetings with Bhikkhus who 1 Buddhaghosa says, damaka ti vighasada. The same explanation is given in Abhidhanappadipika, verse 467, where the Sinhalese expression is indul kanna, and the English ‘one who eats orts.’ 2 See the last section. 72 MAHAVAGGA. VI, 17,9. arrive. And the Blessed One said to those Bhikkhus: ‘ Do things go well with you, O Bhikkhus ? Do you get enough to support yourselves with ? Have you accomplished your journey without too much fatigue ? And whence, O Bhikkhus, have you come ?’

⁵⁴‘ Things go well with us, Lord. We have spent the rainy season in the land of Kasi; and as we were journeying to Rafagaha to visit the Blessed One, we did not receive on the way as full a supply as we required of food, either bitter or sweet. And there was plenty of eatable fruit, but there was no one to make it allowable for us. And we came on our way in weariness.’ Then the Blessed One, in that connection, after having delivered a religious discourse, said to the Bhikkhus: ‘ I allow you, O Bhikkhus, wherever edible fruit is seen and there is no one to make it allowable, to pick it of your own accord, and take it away. And when you see one who can make it allowable, you are to place it on the ground, and (only) eat it after you have received it again. I allow you, O Bhikkhus, to take whatever (fruit) you have picked up V

⁵⁵Now at that time a certain Brahman had received some fresh tila seeds, and some fresh honey. Now it occurred to that Brahman: ‘What if I were to give these fresh tila seeds, and this 1 Compare below, 21. 1. VI, i , 3 . ON MEDICAMENTS. 73 fresh honey to the Bhikkhu-sawgha with the Buddha at their head.’ And that Br&hman went to the place where the Blessed One was, and when he had come there, he exchanged courteous greetings with the Blessed One. And after he had exchanged with the Blessed One the greetings and compliments of friendship and civility, he stood on one side. And, so standing, that Brihman said to the Blessed One : ‘ May the venerable Gotama grant me that the venerable Gotama shall take his morrow’s meal at my home to-morrow with the Bhikkhu-sawgha.’ The Blessed One consented by remaining silent. And when that Br&hman perceived that the Blessed One had consented he went away.

⁵⁶And that Brahman, at the end of that night, when he had made ready sweet food, both hard and soft, had the time announced to the Blessed One (in the words), ‘ It is time, O Gotama, and the meal is prepared.’ And the Blessed One, early in the morning, having put on his under robe, went duly bowled and robed to that Brahman’s residence. And when he had come there, he sat down on a seat prepared for him, and with him the Bhikkhu-sawgha. And that Brahman satisfied with the sweet food, hard and soft, the Bhikkhu-sawgha with the Buddha at their head, and waited on them with his own hand. And when the Blessed One had finished his meal, and had washed his hands and his bowl, the Br&hman took his seat on one side. And as he so sat the Blessed One instructed, and roused, and incited, and gladdened that Brahman with religious discourse, and rose from his seat, and went away.

⁵⁷Now not long after the Blessed One had gone 74 VI, 18, 4 . it occurred to that Brahman: ‘ The things for the sake of which I invited the Bhikkhu-sagha with the Buddha at their head, thinking, “ I will give them the fresh tila seeds and the fresh honey,”— those I have neglected to give. What if I were now to have the fresh tila seeds and the fresh honey taken, in pots and vessels, to the Arima!’ And that Brihman had the fresh tila seeds and the fresh honey taken in pots and vessels, and went to the place where the Blessed One was. And when he had come there, he stood on one side; and so standing that Brahman said to the Blessed One:

⁵⁸‘ The things for the sake of which I invited the Bhikkhu-sawgha with the Buddha at their head, thinking, “ I will give them the fresh tila seeds and the fresh honey,”—those I have neglected to give. May the venerable Gotama receive of me the fresh tila seeds and the fresh honey.’ ‘Very well then, Brdhman; give them to the Bhikkhus.’ Now at that time, during the scarcity, people invited Bhikkhus to a slender meal, and they, counting the number (of those invited), refused (the invitation). And the whole Sawzgha was (once) invited; but the Bhikkhus, fearing to offend, did not accept the invitation . ‘ Accept it, O Bhikkhus, and eat. I allow, O Bhikkhus, that a Bhikkhu who has eaten and who has refused food still offered may nevertheless eat food, if it be brought from within, even if it has not been left over . 1 Compare Patimokkha, Pa/ 5 'ittiya 32. 2 This is an exception to Paiittiya 33. A Bhikkhu who has VI, 19, 2. ON MEDICAMENTS. 75

⁵⁹Now at that time a family who were devoted to the venerable Upananda, of the Sakya clan, sent hard food for the Sawgha, saying, ‘ This is to be given to the Sawgha with especial reference to the venerable Upananda.’ Now at that time the venerable Upananda of the Sakya clan had gone forth to the village for alms. And those men went to the Arima, and asked the Bhikkhus: ‘Where, Sirs, is the venerable Upananda?’ ‘ The venerable U pananda of the Sakya clan has gone forth to the village for alms.’ ‘ This hard food, Sirs, is to be given to the Sawgha, with especial reference to the venerable Upananda.’ They told this thing to the Blessed One. ‘ In that case, O Bhikkhus, receive it, and put it aside till Upananda returns.’

⁶⁰And the venerable Upananda, after having attended on the families in the forenoon, returned during the (after-part of the) day. Now at that time, during the scarcity, people invited the Bhikkhus to a slender meal; and they, finished, and has declared himself to have done so by declining further food, can still take ‘ leavings’ without offending. By this rule he is also allowed to take food tato nihata m, literally, ‘ brought out thence,’ which seems to mean ‘ out of the store of the giver.’ The expression recurs in VI, 32,1, and again in VI, 32, 2 (at the end), where the exceptions to Pii&ttiya 35 laid down in this and the following rules are again, the scarcity having passed away, put aside by ‘ the Blessed One.’ 7 6 VI, 20, I. counting the numbers (of those invited, refused) the invitation. And the whole Sawgha was (once) invited; but the Bhikkhus, fearing to offend, did not accept the invitation. ■ Accept it, O Bhikkhus, that a Bhikkhu who has eaten, and who has refused food still offered, may nevertheless eat food, if it have been received before meal-time (in the forenoon), even if it has not been left over V

⁶¹Now the Blessed One having remained at Ravagaha as long as he thought fit, proceeded on his way to Savatthi. And wandering straight on from place to place he arrived at Savatthi. And there, at Savatthi, the Blessed One stayed at the Cetavana, Anatha-pmika’s Grove. Now at that time the venerable Sariputta suffered from fever. And the venerable Maha Moggallana went to the place where the venerable Sariputta was; and when he had come there he said to the venerable Sariputta: ‘You have lately had fever, friend SAriputta. By what means has it got well ?* ‘ By lotus stalks, my friend, of various kinds.’ Then the venerable Maha Moggallana, as quickly as a strong man would stretch forth his arm, or draw it in again when it had been stretched forth, vanished from the (Jetavana and appeared on the bank of the MandAkini lake.

⁶²And a certain NAga saw the venerable MahA 1 See the last note. VI, 20, 4* ON MEDICAMENTS. 77 Moggallana coming from afar: and on seeing him he said to the venerable Maha Moggallana: ‘ May my lord, the venerable Maha Moggalldna, approach. Welcome to my lord, the venerable Maha Moggallana. What may my lord have need of? What shall I give to him ?’ ‘ I want the edible stalks of the various lotuses.’ Then that Naga gave command to another Naga, saying, ‘Very well then, good friend, give the venerable one edible stalks of the lotuses.’ And that Naga plunged into the Manddkinl lake, and plucked with his trunk edible stalks of the lotuses, and washed them thoroughly, and bound them in a bundle, and went to the place where the venerable Maha Moggallana was.

⁶³Then the venerable Mahd Moggallana as quickly (&c., as in § 1) vanished from the bank of the Mandikini lake, and appeared in Cetavana. Then that N 4 ga also vanished from the bank of the Mandakini lake, and appeared in the Cetavana. And when that Naga had caused the venerable Maha Moggallana to receive those edible stalks of the lotuses he vanished from the Cetavana, and appeared on the shore of the Mandakini lake. Then the venerable Maha Moggallana presented those edible stalks of the lotuses to the venerable Sariputta. And the fever abated on the venerable Siriputta when he had eaten the edible stalks of the lotuses. And many of them remained over.

⁶⁴Now at that time, during the scarcity (&c., as above, in chap. 18. 4, down to:) did not accept the invitation. ‘ Accept it, O Bhikkhus, and eat. I allow a Bhikkhu who has eaten, and has refused food still 78 VI, 21, t. offered, to eat things growing in woods and ponds, even if they are not the leavings of the meal of one who has eaten V

⁶⁵i. Now at that time edible fruit was very plentiful in Savatthi, but there was no one to make it allowable 1 2 3 . And the Bhikkhus, fearing to offend, would not eat of it. They told that thing to the Blessed One. ‘ I allow you, O Bhikkhus, to eat fruit which has not yet had any seed in it, or which has no more seed in it, even without any one being there to make it allowable V

⁶⁶i. Now when the Blessed One had remained at Savatthi as long as he thought fit, he went forth on his journey to Ritfagaha. And wandering straight on he arrived at Rafagaha: and there at Raagaha he stayed at the Veluvana in the Kalan- daka-niv&pa. Now at that time a certain Bhikkhu was suffering from fistula . And the physician (named) Ak&sa- gotta lanced it. And the Blessed One when he 1 See the note above, on VI, 18, 4. 2 See above, VI, 17, 7. 3 Buddhaghosa says, abian ti tarua-phalaw; yassa bigam ankura#z na ^aneti. Nibbatta-Man (nivatta-bian ?) ti bigam nibbattetva (nivattetvd ?) apanetva. 4 Compare VIII, 1,14. VI, 22, 3- ON MEDICAMENTS. 79 was going round through the sleeping-places came to the place where that Bhikkhu dwelt

⁶⁷Akasa-gotta, the physician, saw the Blessed One coming from afar; and when he saw him he said to the Blessed One: ‘ Let the venerable Gotama come and look at this Bhikkhu’s orifice; it is like the mouth of an iguana!’ And the Blessed One thinking, ‘ This foolish fellow is making fun of me,’ kept silence and turned away. And in that connection, and on account of that, he called a meeting of the Bhikkhu-sawgha, and asked the Bhikkhus: ‘ Is there, O Bhikkhus, in that Vihara a Bhikkhu who is sick ?’ ‘ There is, Lord/ ‘What is the matter, O Bhikkhus, with that Bhikkhu ?’ ‘That venerable one, Lord, has a fistula, and Akasa-gotta, the physician, has been lancing it.’

⁶⁸The Blessed Buddha rebuked (that Bhikkhu), saying, ‘ This is improper, O Bhikkhus, for that foolish one, unbecoming, indecent, unworthy of Samaras, not allowable, and ought not to be done. How can this foolish fellow, O Bhikkhus, allow a surgical operation to be performed in that part of his body 1 ? The skin there, O Bhikkhus, is tender, the wound is difficult to treat, the knife is difficult to guide. This will not redound, O Bhikkhus, to the conversion of the unconverted/ And having rebuked him, the Blessed One, after delivering a religious discourse, said to the Bhikkhus : ‘You are not, O Bhikkhus, to allow a surgical operation to be performed upon you in that part 1 Samb&dhe. 8 o VI, 22, 4. of your bodies. Whosoever allows that, is guilty of a thullai/£aya offence.’

⁶⁹Now at that time the ATabbaggiya Bhikkhus, since a surgical operation had been forbidden by the Blessed One, used a clyster x . They told this thing to the Blessed One. ‘Is it true, as they say, O Bhikkhus, that the AVzabbaggiya Bhikkhus use a clyster ? ’ ‘ It is true, Lord.’ He rebuked them, and having delivered a religious discourse, said to the Bhikkhus: ‘No surgical operation is to be performed within a distance of two inches round the anus, and a clyster is not to be used. Whosoever does so, is guilty of a thulla<£/£aya offence 1 2 .’

⁷⁰And the Blessed One, after having dwelt at Rafagaha as long as he thought fit, went forth to Benares. Wandering from place to place he came to Benares. There the Blessed One dwelt near Benares, in the deer-park Isipatana. At that time there were at Benares a devout layman Suppiya and a devout laywoman Suppiyi who showed their faith in both ways: they were givers and doers, and devoted themselves to the service of the fraternity. And Suppiya, the lay- devotee, went to the Arama, and going around from Vihara to Vihara, and from cell to cell, she asked 1 Vatthikamma. See Wise, ‘Hindu Medicine,’ pp. 143 and following. 2 Surgical operations are allowed in 14. g and below. VI, 2 3> 3 ' ON MEDICAMENTS. 81 the Bhikkhus: ‘Who is sick, venerable Sirs? For whom, and what shall I procure ?’

⁷¹At that time a certain Bhikkhu had taken a purgative. And that Bhikkhu said to Suppiya, the lay-devotee: ‘ I have taken a purgative, sister, and I want some broth V (She replied): ‘ Well, reverend Sir, it shall be procured for you,’—and went to her house and gave order to a pupil 1 2 : ‘ Go, my good Sir, and see if there is any meat to be had V That man accepted this order of Suppiya, the lay-devotee (by saying), ‘Yes, Madam,’ and searched through the whole of Benares, but did not find any meat on hand . Then that man went to Sup- piyfi, the lay-devotee; having approached her he said to Suppiya, the lay-devotee: ‘ There is no meat to be had, Madam; the killing of cattle is interdicted to-day.’

⁷²Then Suppiya, the lay-devotee, thought: ‘If that sick Bhikkhu does not get the broth his sickness will increase, or he will die. It would be unbecoming indeed for me to promise something, and not to procure it—(thinking thus) she took a knife, cut a piece of flesh from her thigh, and gave it to her maid-servant (saying), ‘Go, my girl, 1 Pai££Mdaniya. See Abhidhanappadipika, verse 468, and above, chap. 14. *7, at the end. 2 Of her husband’s ? 3 Pavattamawsa, which Buddhaghosa explains, ‘ matassa maw- saw.’ Pavatta means ‘ already existing,’ opposed to what is brought into existence for a special purpose, and pavattamawsa is said here, therefore, in order to exclude uddissa-kata-mawsa (meat of animals killed especially for them), which Bhikkhus were not allowed to partake of (see chap. 31. 14). Compare also pavatta- phala-bhqgana at Gataka I, p. 6. [ 17 ] G 82 VI, 23, 4 - and get the strength out of this meat. In such and such a Vihara is a sick Bhikkhu; give it to that (Bhikkhu). And should anybody call for me, tell him that I am sick—(speaking thus), she veiled her thigh with her upper garment, went into her inner room, and lay down on her bed.

⁷³And Suppiya, the lay-devotee, came to his house and asked the maid-servant: ‘ Where is Suppiya ?’ ‘ She lies in the inner room, Sir.’ Then Suppiya, the lay-devotee, went to the place where Suppiya, the lay-devotee, was; having approached her he said to Suppiy , the lay-devotee: ‘ Why are you lying down ?’ ‘ I am sick.’ ‘What is the matter with you ?’ Then Suppiya, the lay-devotee, told the whole matter to Suppiya, the lay-devotee. And Suppiya, the lay-devotee; said : ‘ Oh wonderful! oh astonishing ! How believing and how pious is this Suppiyd who gives even her own flesh (to the indigent). What else can there be which she would not give ? ’ (Speaking thus), joyful and elated he went to the place where the Blessed One was; having approached him, and respectfully saluted the Blessed One, he sat down near him.

⁷⁴Sitting near him, Suppiya, the lay-devotee, said to the Blessed One: ‘ Might the Blessed One, Lord, consent to take his meal with me to-morrow, together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent. Then Suppiya, the lay-devotee, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted VI, 23 . 7 - ON MEDICAMENTS. 83 the Blessed One, and passing round him with his right side towards him, went away. And when the night had elapsed, Suppiya, the lay-devotee, ordered excellent food, both hard and soft, to be prepared, and had the meal-time announced to the Blessed One in the words: ‘It is time, Lord, the meal is ready.’ And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and, with his ^Ivara on, went to the house of Suppiya, the lay-devotee. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them.

⁷⁵And Suppiya, the lay-devotee, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. When he was standing near him, the Blessed One said to Suppiya, the lay-devotee: ‘ Where is Suppiya ? ’ ‘ She is sick, Lord.’ ‘ Well, let her come here.’ ‘ She is not able to do so, Lord.’ ‘ Well then you must take her and carry her (to me).’ Then Suppiya, the lay-devotee, took Suppiyi, the lay-devotee, and carried her (to the Buddha). And in the moment the Blessed One saw her, that great wound was healed; and there was good skin there, with the tiny hairs thereon.

⁷⁶And Suppiya, the lay-devotee, and Suppiya, the lay-devotee (thought): ‘ Oh wonderful! oh astonishing! What high power and great faculties the Tathagata possesses, in that in the moment the Blessed One has seen (Suppiya), that great wound has been healed; and there is good skin there, G 2 8 4 VI, 23, 8. with the tiny hairs thereon —(thinking thus), joyful and elated they served and offered with their own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head. And when the Blessed One had finished his meal, and cleansed his bowl and his hands, they sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened Suppiya, the lay-devotee, and Suppiyi, the lay- devotee, by religious discourse, rose from his seat and went away.

⁷⁷In consequence of that, and on this occasion, the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘ Who was it, O Bhikkhus, who asked Suppiya, the lay-devotee, for meat ?’ When he had spoken thus, that Bhikkhu said to the Blessed One : ‘ It is I, Lord, who asked Suppiyi, the lay-devotee, for meat.’ ‘ Has it been brought to you, O Bhikkhu?’ ‘ It has been brought, Lord.’ ‘Have you eaten it, O Bhikkhu?’ ‘ I have eaten it, Lord.’ * And did you enquire, O Bhikkhus, (what) meat it was ?’ ‘ Lord! I did not enquire about that.’

⁷⁸Then the blessed Buddha rebuked him: ‘How can you, O foolish one, eat meat without having enquired (what it is) ? It is man’s flesh, O foolish one, which you have eaten. This will not do, O foolish one, for converting the unconverted,’ (&c.) Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus : ‘ There are, O Bhikkhus, believing, pious people who give VI, 23, 13- ON MEDICAMENTS. 85 up even their own flesh. Let no one, O Bhikkhus, eat man’s flesh. He who does, commits a thullaL /faya (or, grave) offence. And let no one, O Bhikkhus, eat meat without having enquired (what it is). He who does, commits a dukkaa offence.’

⁷⁹At that time the king’s elephants died. During a famine the people ate that elephants’ flesh, and when the Bhikkhus came and asked for alms, they gave them elephants’ flesh. The Bhikkhus ate that elephants’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samaras eat elephants’ flesh ? Elephants are an attribute of royalty. If the king knew that, they would not be in his favour.’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, eat elephants’ flesh. He who does, commits a dukkaa offence.’

⁸⁰At that time the king’s horses died. During a famine (&c., as in § 10, down to :) ‘ Let no one, O Bhikkhus, eat horse-flesh. He who does, commits a dukkaa offence.’

⁸¹At that time the people, during a famine, ate dogs’ flesh, and when the Bhikkhus came and asked for alms, they gave them dogs’ flesh. The Bhikkhus ate that dogs’ flesh. People were annoyed, murmured, and became angry: ‘How can the Sakyaputtiya Samaras eat dogs’ flesh? Dogs are disgusting and loathsome animals.’ They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, eat dogs’ flesh. He who does, commits a dukkaa offence.’.

⁸²At that time the people, during a famine, ate serpents’ flesh (&c., as in § 12 , down to:) ‘ How can 86 VI, 23, 14. the Sakyaputtiya Samaras eat serpents’ flesh ? Serpents are disgusting and loathsome animals.’ And the serpent king Supassa went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him the serpent king Supassa said to the Blessed One : ‘ There are, Lord, unbelieving serpents who are disinclined (to the faith); these might do harm to the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not eat serpents’ flesh. Then the Blessed One taught, incited, animated, and gladdened the serpent king Supassa by religious discourse (&c., down to:), and passing round him with his right side towards him, went away.’ In consequence of that the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘Let no one, O Bhikkhus, eat serpents’ flesh. He who does, commits a dukkaa offence.’

⁸³At that time hunters had killed a lion and eaten his flesh, and when the Bhikkhus came and asked for alms, they gave them lions’ flesh. The Bhikkhus, having eaten that lions’ flesh, sojourned in the forest. Then the lions, (attracted) by the smell of lions’ flesh, fell upon the Bhikkhus. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, eat lions’ flesh. He who does, commits a dukkaa offence.’

⁸⁴At that time hunters had killed a tiger, &c., a panther,-&c., a bear, &c., a hyena (&c., as in § 14, down to:) ‘ Let no one, O Bhikkhus, eat a hyena’s flesh. He who does, commits a dukkaa offence.’ VI, 24 , 3- ON MEDICAMENTS. 8 7

⁸⁵And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Andhakavinda, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. At that time the people in the country, after having loaded their carts with much salt and oil and rice and hard food, followed from behind the fraternity of Bhikkhus with the Buddha at its head (thinking), ‘ When our turn comes, we will make a meal for themand five hundred people who ate the remains of (the Bhikkhus’) food (followed on their way). And the Blessed One, wandering from place to place, came to Andhakavinda.

⁸⁶Now a certain Brahmaa, whose turn did not come, thought: ‘Two months have elapsed while I have been following the fraternity of Bhikkhus with the Buddha at its head, in order to make a meal for them when my turn comes, but my turn does not come. I am alone here, and many household affairs of mine are going to ruin. What if I were to look into the provision-room, and what I should not see in the provision-room, to prepare that (for the Bhikkhus)!’ Then that Brahmawa looked into the provision-room and did not see there two (sorts of food), rice-milk and honey-lumps.

⁸⁷And that Brdhmawa went to the place where the venerable Ananda was; having approached him, he said to the venerable Ananda : ‘ As my turn did not come, my dear Ananda, I thought: “ Two months have elapsed (&c., down to:). What if I were to look into the provision-room, and what I should not 88 VI, 24, 4. see in the provision-room, to prepare that! ” Thus, my dear Ananda, I looked into the provision-room and did not see there two (sorts of food), rice-milk and honey- lumps. If I were to prepare, my dear Ananda, rice- milk and honey-lumps (for the Bhikkhus), would the reverend Gotama accept it from me ?’ ‘Well, my good Brahmaa, I will ask the Blessed One.’

⁸⁸And the venerable Ananda told this thing to the Blessed One. ‘Well, Ananda, let him prepare (those dishes),’ ‘ Well, my good Brahmaa, you may prepare (those dishes).’ And when the night had elapsed, that Brahma;za had abundant rice-milk and honey-lumps prepared, and offered them to the Blessed One (in the words): ‘ May the reverend Gotama accept from me this rice- milk and honey-lumps,’ ‘ Well, my good Brahmaa, give it to the Bhikkhus.’ The Bhikkhus, fearing to offend, did not accept it. ‘ Accept it, O Bhikkhus, and eat it.’ Then that Brahmaa with his own hands served and offered abundant rice-milk and honey-lumps to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had washen his hands, when he had cleansed his bowl and his hands, he sat down near him.

⁸⁹When he was seated near him, the Blessed One said to that Brahmaa: ‘Tenfold, O Brah- ma®a, is the merit attached to rice-milk. In what way is it tenfold ? He who gives rice-milk, gives life; he gives colour; he gives joy; he gives strength ; he gives readiness of mind; rice-milk when it is drunk removes hunger; dispels thirst; VI, 2 5 , t. ON MEDICAMENTS. 89 sets right the humors of the body; purifies the bladder; and promotes the digestion. This tenfold merit, O Brihmaa, is attached to rice-milk.

⁹⁰‘He who attentively at the right time gives rice-milk to the self-possessed, who live on what others give to them, will benefit them in ten ways: life and colour, joy and strength (he gives to them);— ‘ Readiness of mind arises from it; it dispels hunger and thirst, and sets the humors right; it purifies the bladder, and brings the food to digestion. As medicine the Perfect One has praised it. ‘ Therefore should rice-milk be continually given by a man who is longing for joy, who is desirous of heavenly joy, or who aspires to human prosperity.’

⁹¹And the Blessed One, having gladdened that Brahmaa by these stanzas, rose from his seat and went away. And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘ I allow you, O Bhikkhus, (to partake of) rice-milk and honey- lumps.’

⁹²Now the people heard: ‘The Blessed One has allowed (to the Bhikkhus to partake of) rice- milk and honey-lumps.’ They prepared early in the morning solid rice-milk 1 and honey-lumps. The Bhikkhus, having satiated themselves in the 1 Bhoa-yagu, literally, eatable rice-milk,which seems opposed to the ordinary rice-milk which was drunk. Yagu is the Pali word for what is called in Anglo-Indian terminology ‘ congey.’ Bhoa- ySgu is ‘rice pudding made with milk.’ go VI, 25, 2. morning with solid rice-milk and with honey-lumps, (afterwards) did not dine in the dining-hall with good appetite. At that time a certain minister, who was but newly converted, had invited the fraternity of Bhikkhus with the Buddha at its head for the next day. Now this newly converted minister thought: ‘ What if I were to prepare for these twelve hundred and fifty Bhikkhus twelve hundred and fifty dishes of meat, and offer to each Bhikkhu one dish of meat! ’

⁹³And when that night had elapsed, that newly converted minister ordered excellent food, both hard and soft, and twelve hundred and fifty dishes of meat to be prepared, and had meal-time announced to the Blessed One in the words : ‘ It is time, Lord, the meal is ready.’ And in the forenoon the Blessed One, having put on his under-robes, took his alms- bowl, and, with his ilvara on, went to the house of that newly converted minister. When he had arrived there, he sat down with the Bhikkhus who followed him, on seats laid out for them.

⁹⁴Then that newly converted minister in his dining- hall waited on the Bhikkhus. The Bhikkhus said to him : ‘ Give us little, friend; give us little, friend.’ ‘ Do not take little, reverend Sirs, because you think: “ This minister is but newly converted.” Much food, both hard and soft, has been prepared by me, and twelve hundred and fifty dishes of meat; I will offer to each Bhikkhu one dish of meat. Take, reverend Sirs, as much as you want.’ ‘ This is not the reason, friend, for which we take little. But we have satiated ourselves in the morning with solid rice-milk and with honey-lumps ; therefore we take little.’ 2g, 5 ON MEDICAMENTS. 91

⁹⁵And that newly converted minister was annoyed, murmured, and became angry: ‘How can their reverences, when I have invited them, partake of solid rice-milk with other people, as if I were unable to give them as much as they want.’ (Thinking thus), he went around angry, displeased, and in an offensive temper, filling the bowls of the Bhikkhus (and saying), ‘ Eat or take it away!’ And that newly converted minister served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him. And the Blessed One, after having taught, incited, animated, and gladdened that newly converted minister, who was sitting near him, by religious discourse, rose from his seat and went away.

⁹⁶And soon after the Blessed One was gone, scruples and remorse befell that newly converted minister: ‘ Alas, it is evil to me, it is not good to me! Alas, it is loss to me, it is not gain to me that I went around (among the Bhikkhus) angry, displeased, and in an offensive temper, filling their bowls (and saying), “Eat or take it away!” What have I produced thereby, more merit or more demerit ?’ And that newly converted minister went to the place where the Blessed One was ; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him, that newly converted minister said to the Blessed One: ‘ Lord, soon after the Blessed One was gone, scruples and remorse have befallen me: “ Alas, it is evil to me 92 VI, 45 , 6 . (&c., down to:) more merit or more demerit?” Lord, what have I produced thereby, more merit or more demerit ?’

⁹⁷‘ The moment, friend, in which you invited the fraternity of Bhikkhus with the Buddha at its head for the next day, that moment you acquired much merit. And the moment in which each Bhikkhu received one lump of rice from you, that moment you acquired much merit. You gained the inheritance of heaven.’ Then that newly converted minister thought: ‘ Oh, it is good to me! Oh, it is gain to me! I have acquired much merit! I have gained the inheritance of heaven!’—and glad and joyful he rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away.

⁹⁸In consequence of that, and on this occasion, the Blessed One, having ordered the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: ‘ Is it true, O Bhikkhus, that the Bhikkhus, having been invited to one place, partake of solid rice- milk with other persons?’ ‘ It is true, Lord.’ Then the blessed Buddha rebuked those Bhikkhus : ‘How can these foolish persons, O Bhikkhus, having been invited to one place, partake of solid rice-milk with other persons ? This will not do, O Bhikkhus, for converting the unconverted,’ &c. Having rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘ Let no one, O Bhikkhus, when he is invited to one place, partake of solid rice-milk with other persons. He who does, is to be treated according to the law.’ VI, 26 , 3- ON MEDICAMENTS. 93 26 \

⁹⁹And the Blessed One, after having dwelt at Andhakavinda as long as he thought fit, went forth to Rdagaha, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. At that time Bela///£a Kalina was travelling on the road from Rdfagaha to Andhakavinda with five hundred carts all full of pots of sugar. And the Blessed One saw BelaMa Kaiidna coming from afar; when he saw him, he left the road, and sat down at the foot of a tree.

¹⁰⁰And BelaZa Kad£ana went to the place where the Blessed One was ; having approached him and respectfully saluted the Blessed One, he stationed himself near him. Standing near him, Belaya KaMana said to the Blessed One: ‘ I wish, Lord, to give to each Bhikkhu one pot of sugar.’ ‘ Well, Katana, bring here one pot of sugar.’ Belaya Katana accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ took one pot of sugar and went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘ I have brought here, Lord, the pot of sugar; what shall I do with it, Lord ?’ ‘Well, Katana, give the sugar to the Bhikkhus.’

¹⁰¹Belaya Katana accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ gave the 1 See the 33rd PMttiya Rule about parampara-bhoana (taking food in turn). 94 VI, aC, 4- sugar to the Bhikkhus, and said to the Blessed One: ‘ I have given the sugar to the Bhikkhus, Lord, but there is much sugar left over; what shall I do with it, Lord ?’ ‘ Well, Kalina, give the Bhikkhus as much sugar as they want.’ Belaya Katana accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ gave the Bhikkhus as much sugar as they wanted, and said to the Blessed One: ‘ I have given, Lord, the Bhikkhus as much sugar as they want, but there is much sugar left over; what shall I do with it, Lord ?’ ‘Well, Kalina, let the Bhikkhus eat their fill with sugar.’ Belaya Kalina accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ and let the Bhikkhus eat their fill with sugar; some Bhikkhus filled their bowls and filled their water strainers and bags with it.

¹⁰²And Belaya KaMkna, having let the Bhikkhus eat their fill with sugar, said to the Blessed One: ‘ The Bhikkhus, Lord, have eaten their fill with sugar, but there is much sugar left over; what shall I do with it, Lord ? ’ ‘Well, Kalina, give the sugar to the people who eat the remains of (the Bhikkhus’) food,’ &c. ‘Well, Katana, give the people who eat the remains of (the Bhikkhus’) food as much sugar as they want,’ &c.

¹⁰³‘Well, Kalina, let the people who eat the remains of (the Bhikkhus’) food, eat their fill with sugar’ (&c., down to:); some of the people who ate the remains of (the Bhikkhus’) food, filled their VI, 26,8. ON MEDICAMENTS. 95 pots and jars, and filled their baskets and the folds of their dress with it.

¹⁰⁴And Belaya Katana, having let the people who ate the remains of (the Bhikkhus’) food, eat their fill with sugar, said to the Blessed One : ‘ The people, Lord, who eat the remains of (the Bhikkhus’) food, have eaten their fill with sugar, but there is much sugar left over; what shall I do with it, Lord ?’ ‘ I see no one, KaA£ 4 na, in the world of men and gods, in Mira’s and Brahma’s world, among all beings, Samaras and Brahmawas, gods and men, by whom that sugar, when he has eaten it, can be fully assimilated, save by the Tathigata or by a disciple of the Tathagata. Therefore, Katana, throw that sugar away at a place free from grass, or sink it into water in which there are no living things.’ Bela/^a Kalina accepted this order of the Blessed One (by saying), ‘Yes, Lord,’ and sunk that sugar into water in which there were no living things.

¹⁰⁵And that sugar, when thrown into the water, hissed and bubbled, and steamed, and sent forth smoke. As a ploughshare, which has been heated through the whole day and is thrown into water, hisses and bubbles, and steams, and sends forth smoke, so that sugar, when thrown into the water, hissed and bubbled, steamed, and sent forth smoke. And Belaya Kalina, terrified and having his hair erect with fear, went to the place where the Blessed One was ; having approached him and respectfully saluted the Blessed One, he sat down near him.

¹⁰⁶When Belaya KaMana was sitting near him, 96 VI, 26, 9. the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the defilement of lusts, and about the blessings of the abandonment of lusts. When the Blessed One saw that the mind of Belaya Kalina was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus BelaMa Kalina, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): ‘ Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’

¹⁰⁷And Belaya Katana, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One : ‘ Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may VI, 28 , x. ON MEDICAMENTS. 97 the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.’

¹⁰⁸And the Blessed One, wandering from place to place, came to Raagaha. There the Blessed One dwelt near Raagaha, in the Veuvana, at Kalanda- kanivapa. At that time the Bhikkhus at Raagaha had plenty of sugar. The Bhikkhus feared to offend (and thought): ‘ The Blessed One has allowed the eating of sugar only to the sick and not to the healthy,’ and therefore they did not eat sugar. They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, to the sick the eating of sugar, and to the healthy the drinking of sugar- water.’ 28 h i. And the Blessed One, after having dwelt at Raagaha as long as he thought fit, went forth to Paialigama, accompanied by a great number of Bhikkhus, by twelve hundred and fifty Bhikkhus. Wandering from place to place the Blessed One came to Paaligama. 1 Chaps. 28-30 are, with a few unimportant variations, word for word the same as Mahaparinibbana Sutta I, 19-II, 3; II, 16-24. See Rh. D.’s Introduction to his translation of the Mahaparinibbana Sutta, pp. xxxiv seq., and his note there at II, 16. [17] H 98 VI, 28, 2. Now the lay-devotees at Paaligima heard : ‘The Blessed One has arrived at Paaligama.’ And the Paaligama lay-devotees went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him. When they were seated near him, the Blessed One taught, incited, animated, and gladdened the Paaligama lay-devotees by religious discourse.

¹⁰⁹And the Paaligama lay-devotees, having been taught, incited, animated, and gladdened by the Blessed One by religious discourse, said to the Blessed One: ‘Might the Blessed One, Lord, consent to come to our rest house together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent. Then the Paaligama lay-devotees, when they understood that the Blessed One had accepted their invitation, rose from their seats, respectfully saluted the Blessed One, and passing round him with their right side towards him, went away to the rest house. When they had arrived there, they strewed the whole floor of the rest house , placed seats in it, set up a water-pot, and fixed an oil lamp. Then they went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him.

¹¹⁰Standing near him the Pialiputta lay-devotees said to the Blessed One: ‘ We have strewn the whole floor of the rest house, Lord, (with sand), we have placed seats in it, set up a water-pot, and 1 Perhaps we are to supply ‘ with sand.’ Comp. Dipavazsa VI, 64; XII, 71, &c. VI, 28, 4- ON MEDICAMENTS. 99 fixed an oil lamp. May the Blessed One, Lord, do now what he thinks fit.’ And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and, with his Mvaxa on, went to the rest house together with the Bhikkhus who followed him. When he had arrived there, he washed his feet, entered the rest house, and took his seat against the centre pillar, with his face towards the east. And the Bhikkhus also washed their feet, entered the rest house, and took their seats against the western wall, with their faces towards the east, having the Blessed One before their eyes. And the Paaligama lay-devotees also washed their feet, entered the rest house, and took their seats against the eastern wall, with their faces towards the west, having the Blessed One before their eyes.

¹¹¹Then the Blessed One thus addressed the Paaligama lay-devotees : ‘ Fivefold, O householders, is the loss of the wrong-doer through his want of rectitude. And which is this fivefold loss ? In the first place, O householders, the wrong-doer, devoid of rectitude, falls into great poverty through sloth; this is the first loss of the wrong-doer through his want of rectitude. And again, O householders, of the wrong-doer, devoid of rectitude, evil repute gets noised abroad; this is the second &c. And again, O householders, whatever society the wrong-doer, devoid of rectitude, enters—whether of noblemen, Brihmawas, heads of houses, or Samaras—he enters shyly and confused; this is the third &c. And again, O householders, the wrong-doer, devoid of rectitude, is full of anxiety when he dies; this is the fourth &c. And again, O householders, the H 2 IOO VI, 28 , g. wrong-doer, devoid of rectitude, on the dissolution of his body, after death, is reborn into some state of distress and punishment, a state of woe, and hell ; this is the fifth &c. This is the fivefold loss, O householders, of the wrong-doer through his want of rectitude.

¹¹²‘ Fivefold, O householders, is the gain of the well-doer through his practice of rectitude. And which is this fivefold gain ? In the first place, O householders, the well-doer, strong in rectitude, acquires great wealth through his industry; this is the first gain of the well-doer through his practice of rectitude. And again, O householders, of the well-doer, strong in rectitude, good reports are spread abroad; this is the second &c. And again, O householders, whatever society the well-doer, strong in rectitude, enters—whether of noblemen, Brahma;zas, heads of houses, or Samaras—he enters confident and self-possessed; this is the third &c. And again, O householders, the well-doer, strong in rectitude, dies without anxiety; this is the fourth &c. And again, O householders, the well-doer, strong in rectitude, on the dissolution of his body, after death, is reborn into some happy state in heaven; this is the fifth &c. This is the fivefold gain, O householders, of the well-doer through his practice of rectitude.’

¹¹³When the Blessed One had thus taught, incited, animated, and gladdened the Paaligama lay-devotees far into the night with religious discourse, he dismissed them, saying, ‘ The night is far spent, O householders. May you do now what you think fit.’ The Pdfelig&ma lay-devotees accepted the Blessed One’s word by saying, ‘Yes, Lord,’ rose from their VI, 28,8. ON MEDICAMENTS. 101 seats, respectfully saluted the Blessed One, and passing round him with their right side towards him, went away.

¹¹⁴And the Blessed One, not long after the Paali- g&ma lay-devotees had departed thence, went to an empty place 1 (in order to give himself to meditation). At that time Sunidha and Vassakara, two ministers of Magadha, were building a (fortified) town at Pa/'a- ligama in order to repel the Vagfis. And the Blessed One, rising up early in the morning, at dawn’s time, saw with his divine and clear vision, surpassing that of ordinary men, great numbers of fairies who haunted the ground there at Paaligama. Now, wherever ground is occupied by powerful fairies, they bend the hearts of powerful kings and ministers to build dwelling-places there. Wherever ground is occupied by fairies of middling power, &c.; of inferior power, they bend the hearts of middling kings and ministers, &c., of inferior kings and ministers to build dwelling-places there.

¹¹⁵And the Blessed One said to the venerable Ananda: ‘ Who are they, Ananda, who are building a town at Paalig&ma?’ ‘ Sunidha and Vassak&ra, Lord, the two ministers of Magadha, are building a town at Paialigama in order to repel the Vajgis.’ ‘ As if they had consulted, Ananda, with the Tivatiwsa gods, so (at the right place), Ananda, the Magadha ministers Sunidha and Vassakara build this town at Paaligama in order to repel the Vaggis. When I had risen up early in the morning, Ananda, at dawn’s time, I saw with my divine 1 SuM»&gara. Comp. I, 78, 5; Suttavibhanga, Pai%. IV, 4,1. 102 VI, 28, 9. and clear vision (&c., as in § 7, down to:) they bend the hearts of inferior kings and ministers to build dwelling-places there. As far, Ananda, as Aryan people dwell, as far as merchants travel, this will become the chief town, the city of Paialiputta. But danger of destruction, Ananda, will hang over Pia- liputta in three ways, by fire, or by water, or by internal discord .’

¹¹⁶And the Magadha ministers Sunidha and Vassa- kira went to the place where the Blessed One was; having approached him, they exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, they stationed themselves near him; then standing near him the Magadha ministers Sunidha and Vassakara said to the Blessed One: ‘ Might the reverend Gotama consent to take his meal with us to-day together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent. Then the Magadha ministers Sunidha and Vassakara, when they understood that the Blessed One had accepted their invitation, went away. 1 The event prophesied here, Paaliputta’s becoming the capital of the Magadha empire, is placed by the various authorities under different kings. Hwen Thsang and the Burmese writer quoted by Bishop Bigandet (‘ Legend of the Burmese Buddha,’ third edition, vol. ii, p. 183) say that it was Kalasoka who removed the seat of the empire to Paaliputta. The Gains, on the other hand, state that it was Udayi, the son of Aatasattu. Most probably the latter tradition is the correct one, as even king Mu»</a is mentioned in the Anguttara Nikaya as having resided at Paaliputta. Comp. Rh. D.’s ‘ Buddhist Suttas,’ Introd. pp. xv seq.; H. O.’s Introduction to the Mahavagga, p. xxxvii; and the remarks of Professor Jacobi and of H. O. in Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, pp. 185, 751, 752, note 2. VI, 28, 12. ON MEDICAMENTS. 103

¹¹⁷And the Magadha ministers Sunidha and Vassak&ra ordered excellent food, both hard and soft, to be prepared, and had meal-time announced (&C. 1 , down to:) on seats laid out for them. And the Magadha ministers Sunidha and Vassakara with their own hands served and offered excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One had finished his meal and cleansed his bowl and his hands, they sat down near him. When they were sitting near him, the Blessed One gladdened the Magadha ministers Sunidha and Vassakara by these stanzas:

¹¹⁸‘Wheresoe’er the prudent man shall take up his abode, let him support there good and upright men of self-control. ‘ Let him make offerings to all such deities as may be there. Revered, they will revere him; honoured, they honour him again; ‘ Are gracious to him as a mother to the son of her womb. And a man who has the grace of the gods, good fortune he beholds.’ And the Blessed One, having gladdened the Magadha ministers Sunidha and Vassakara by these stanzas, rose from his seat and went away.

¹¹⁹And the Magadha ministers Sunidha and Vassakara followed the Blessed One from behind, saying, ‘ The gate the Samara Gotama goes out by to-day shall be called Gotama’s gate, and the ferry at which he crosses the river Ganges shall be called Gotama’s ferry.’ And the gate the Blessed One went out by 1 See chap. 23.5, &c. Instead of ‘ Lord,’ read here, ‘ Reverend Gotama.’ io 4 VI, 28, 13. was called Gotama’s gate. And the Blessed One went on to the river. At that time the river Ganges was brimful and overflowing ; and wishing to cross to the opposite bank, some began to seek for boats, some for rafts of wood, while some made rafts of basket-work.

¹²⁰And the Blessed One saw those people who wished to cross to the opposite bank, some seeking for boats, some for rafts of wood, and some making rafts of basket-work. When he saw them, he vanished as quickly as a strong man might stretch his bent arm out, or draw back his outstretched arm, from this side of the river Ganges, and stood on the further bank with the company of the Bhikkhus. And the Blessed One, perceiving all this, on this occasion, pronounced this solemn utterance : ‘ They who cross the ocean’s floods making a solid path across the pools— ‘ Whilst the vain world ties its basket rafts : these are the wise, these are the saved indeed.’

¹²¹And the Blessed One went to Koigama. There at KoigAma the Blessed One resided. And the Blessed One thus addressed the Bhikkhus : ‘ It is through not understanding and grasping four Noble Truths, O Bhikkhus, that we have had to run so long, to wander so long in this weary path of transmigration, both you and I. And what are 1 SamatitthikT This word is replaced by samatirthikS at Lai. Vist. pp. 501,328. Compare, however,Rh. D.’s note on Tevia Sutta I, 24 (‘Buddhist Suttas,’ p. 178). VI, 30 , I. ON MEDICAMENTS. 105 these four ? By not understanding and grasping the Noble Truth of Suffering, O Bhikkhus; by not understanding and grasping the Noble Truth of the Cause of suffering; by not understanding and grasping the Noble Truth of the Cessation of suffering; by not understanding and grasping the Noble Truth of the Path which leads to the cessation of suffering: thereby we have had to run so long, to wander so long in this weary path of transmigration, both you and I.

¹²²‘But now, O Bhikkhus, the Noble Truth of Suffering is understood and grasped; the Noble Truth of the Cause of suffering, &c., of the Cessation of suffering, See., of the Path which leads to the cessation of suffering is understood and grasped. The craving for existence is rooted out; that which leads to renewed existence is destroyed; and there is no more birth ! ‘ By not seeing the four Noble Truths as they really are, long is the path that is traversed through many a birth. ‘Now these are grasped; the cause of birth is removed, the root of sorrow rooted out, and there is no more birth.’

¹²³Now the courtezan Ambapali heard that the Blessed One had arrived at Kodgama. And the courtezan Ambapali ordered a number of magnificent vehicles to be made ready, mounted one of these vehicles, and left Vesali with her magnificent vehicles in order to visit the Blessed One. She 106 MAHAVAGGA. VI, 30 , 2 . went in the carriage as far as the ground was passable for carriages; there she alighted; and she proceeded on foot to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, she sat down near him.

¹²⁴When she was sitting near him, the Blessed One taught, incited, animated, and gladdened the courtezan Ambapali by religious discourse. And the courtezan Ambapali, having been taught, &c., by the Blessed One by religious discourse, said to the Blessed One: ‘ Might the Blessed One, Lord, consent to take his meal with me to-morrow together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent. Then the courtezan Ambapali, when she understood that the Blessed One had accepted her invitation, rose from her seat, respectfully saluted the Blessed One, and, passing round him with her right side towards him, went away.

¹²⁵Now the LikMavis of Vesali heard that the Blessed One had arrived at Koigama. And the Liffzavis of Vesali ordered a number of magnificent vehicles to be made ready, mounted these vehicles, and left Vesali with their magnificent vehicles in order to visit the Blessed One. Some of the LifC 7 zavis were dark, dark in colour, and wearing dark clothes and ornaments; some of them were fair, fair in colour, and wearing light clothes and ornaments; some of them were red, ruddy in colour, and wearing red clothes and ornaments ; some of them were white, pale in colour, and wearing white colours and ornaments. And the courtezan Ambapali drove up against the young VI, 30, 4 - ON MEDICAMENTS. 107 LiiMavis, pole to pole, yoke to yoke, wheel to wheel, axle to axle. [4.] And those Lif’Mavis said to the courtezan Ambapali: ‘ How is it, Ambapali, that you drive up against the young LiA£/zavis, pole to pole, &c. ?’ ‘ My Lords, I have just invited the Blessed One with the fraternity of Bhikkhus for their morrow’s meal.’ ‘ Ambapfili! give up this meal to us for a hundred thousand.’ ‘ My Lords, were you to offer all Vesali with its subject territory, I would not give up this meal.’ Then the LiiMavis snapped their fingers (exclaiming), ‘We are outdone by this woman 1 ! we are out-reached by this woman 1 !’

¹²⁶Then the LiMavis went to the place where the Blessed One was. And the Blessed One saw the LiAbfavis coming from afar; when he saw them, he addressed the Bhikkhus and said: ‘ O Bhikkhus, let those of the Bhikkhus who have never seen the T&vatiwsa gods, gaze upon this company of the ~L\kkha.v\s, behold this company of the lAkkkdiVis, compare this company of the Li/£- /cvbivis, even as a company of Tavatimsa gods!’ And the Liiavis went in the carriages as far as the ground was passable for carriages (&c., as in §§ 1, 2, down to:) ‘ Might the Blessed One, Lord, consent to take his meal with us to-morrow together with the fraternity of Bhikkhus.’ 1 Ambak&ya, which Buddhaghosa explains by itthikaya, comp, the well-known Mantra, VSasaneyi Sawhita 23.18: Ambe ambike ’mbalike, &c. Probably the word ambaka is a contemptuous form intended here at the same time to convey an allusion to the mango- (amba-) gardens which Ambapali possessed, and from which she was named. Comp. Rh. D.’s note at Mahaparinibbana Sutta II, 19. io 8 mahAvagga. VI, 30, 5 . ‘ I have promised, 0 Li/£Mavis, to dine to-morrow with Ambapali the courtezan.’

¹²⁷And the Blessed One, after having dwelt at Koigama as long as he thought fit, went to AatikA. There the Blessed One dwelt at A’atika, in the Brick Hall (Gmakavasatha). And when the night had elapsed, the courtezan Ambapali ordered in her park excellent food (&c., as in chap. 28.10 1 , down to :) she sat down near him. Sitting near him the courtezan AmbapAll said to the Blessed One : ‘ I give up this Ambapali grove, Lord, to the fraternity of Bhikkhus with the Buddha at its head.’ The Blessed One accepted the Arama. Then the Blessed One, after having taught, incited, animated, and gladdened the courtezan Ambapali by religious discourse, rose from his seat and went to the Mahavana. There the Blessed One dwelt at VesAli, in the Mahavana, in the Khagara-sala. End of the LiA’/Mavi BhAavara.

¹²⁸At that time many distinguished LiA’Mavis were sitting together assembled in the town-hall and spoke in many ways in praise of the Buddha, of the Dhamma, and of the Sawgha. At that time Slha, the general-in-chief (of the LiiMavis), a disciple of the N iga«/Aa sect, was sitting in that assembly. And Slha, the general, thought: ‘ T ruly 1 Replace ‘the Magadha ministers Sunidha and Vassakara’ by ‘the courtezan Ambapali,’ and instead of ‘Reverend Gotama,’ read ‘Lord.’ VI, 31 . 3 * ON MEDICAMENTS. IO he, the Blessed One, must be the Arahat Buddha, since these many distinguished lAkkka.vis, who are sitting here together assembled in the town-hall, speak in so many ways in praise of the Buddha, of the Dhamma, and of the Sawgha. What if I were to go and visit him, the Arahat Buddha.’

¹²⁹And Slha, the general, went to the place where the Nigawa Nataputta 1 was; having approached him, he said to the N \<gz.nthz. N ataputta: ‘I wish, Lord, to go and visit the Samara Gotama.’ ‘ Why should you, Siha, who believe in the result of actions 2 (according to their moral merit), go to visit the Samara Gotama, who denies the result of actions? For the Samara Gotama, Siha, denies the result of actions ; he teaches the doctrine of non-action; and in this doctrine he trains his disciples.’ Then the desire to go and to visit the Blessed One, which had arisen in Siha, the general, abated in him.

¹³⁰And a second time many distinguished \J\k- Mavis were sitting together (&c., as in (j§ 1, 2, down to the end). And a third time many distinguished LikkAavis were sitting together, &c. And a third time Siha, the general, thought: ‘Truly he, the Blessed One, must be the Arahat Buddha, since these many distinguished LiMavis, who are sitting here together assembled in the town-hall, speak in so many ways 1 The founder of the Niga«/Aa sect, who is, according to the important discovery of Professors Biihler and Jacobi, identical with the Mahavira of the Gain legends. See Jacobi’s Preface to the Kalpashtra, pp. 1 seq. 2 Kiriyavada. IIO VI, 31, 4- in praise of the Buddha, of the Dhamma, and of the Sawgha. What are the Niga»//£as to me, whether they give their consent or not ? What if I were to go without asking the Niga^^as for their consent, to visit him, the Blessed One, the Arahat Buddha.’

¹³¹And Siha, the general, went out of Vesdli with five hundred vehicles at broad daylight in order to visit the Blessed One. He went in the carriage as far as the ground was passable for carriages; there he alighted; and he proceeded on foot to the place where the Blessed One was. Having approached him, and respectfully saluted the Blessed One, he sat down near him. When he was sitting near him, Siha, the general, said to the Blessed One: ‘ I have heard, Lord, that the Sama#a Gotama denies the result of actions; he teaches the doctrine of non-action, and in this doctrine he trains his disciples. Now, Lord, those who speak thus: “ The Samara Gotama denies the result of actions,” &c.—do they say the truth of the Blessed One, and do they not bear false witness against the Blessed One and pass off a spurious Dhamma as your Dhamma ? And there is nothing blameworthy in a discourse and dispute like this regarding matters of the Dhamma; for it is our intention, Lord, to avoid bringing false accusations against the Blessed One.’ 5 1 . ‘ There is a way, Siha, in which one speaking truly could say of me: “ The Samara Gotama denies action ; he teaches the doctrine of nonaction ; and in this doctrine he trains his disciples.” 1 A part of the following discourse is the same as Suttavibhanga, Parag-. 1 ,1, 3. 2 1 The doctrine of non-action,’ and ‘ the doctrine of action,’ VI, 31 , 5 - ON MEDICAMENTS. Ill ‘ And again, Siha, there is a way in which one speaking truly could say of me : “ The Samara Go- tama maintains action ; he teaches the doctrine of action; and in this doctrine he trains his disciples.” ‘ And again, Siha, there is a way in which one speaking truly could say of me : “ The Samara Go- tama maintains annihilation ; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples.” ‘ And again, Siha, there is a way in which one speaking truly could say of me : “ The Samara Go- tama proclaims contemptibleness ; he teaches the doctrine of contemptibleness; and in this doctrine he trains his disciples.” ‘ And again, &c.: “ The Samara Gotama proclaims Vinaya ; he teaches the doctrine of Vinaya; and in this doctrine he trains his disciples.” ‘ And again, &c.: “ The Samara Gotama proclaims Tapas , &c.” ‘And again, &c.: “The Samara Gotama is apagab- bha ; he teaches the doctrine of apagabbhata, &c.” taken in the ordinary sense of the words, are the doctrines that the actions of sentient beings receive not, or receive, their reward according to the law of moral retribution. In this discourse, however, a peculiar meaning is attached to these two terms; see § 6. 1 See note 2, p. no. 2 U^/zedavada (‘ the doctrine of annihilation’) is the doctrine that death is the annihilation of existence (‘u&MedavMS. sato sattassa nkkhedam vinasa m vibhavara pawnapenti.’ Brahmag-ala- sutta). But in this discourse the word is taken in a peculiar sense; comp. § 7. 3 GzgakkhM.. See § 7. * ‘ Right conduct.’ But in this discourse it is also taken in the sense of ‘ putting away’ (scil. evil); see § 8. 6 ‘ Self-mortification,’ literally, ‘ burning,’ in which sense the word is taken in § 8. 6 Apagabbha (apragalbha) and apagabbhata ordinarily mean 112 VI, 31, 6 . ‘ And again, &c.: “ The Samara Gotama is confident ; he teaches the doctrine of confidence, &c.”

¹³²‘ And in which way is it, Siha, that one speaking truly could say of me: “ The Samara Gotama denies action; he teaches the doctrine of non-action; and in this doctrine he trains his disciples ?” I teach, Siha, the not-doing of such actions as are unrighteous, either by deed, or by word, or by thought; I teach the not bringing about of the manifold conditions (of heart) which are evil and not good. In this way, Siha, one speaking truly could say of me : “ The Samara Gotama, &c.” ‘ And in which way is it, Siha, that one speaking truly could say of me : “ The Samara Gotama maintains action ; he teaches the doctrine of action ; and in this doctrine he trains his disciples?” I teach, Siha, the doing of such actions as are righteous, by deed, by word, and by thought; I teach the bringing about of the manifold conditions (of heart) which are good and not evil. In this way, &c.”

¹³³‘ And in which way is it, Siha, that one speaking truly could say of me : “ The Samara Gotama maintains annihilation; he teaches the doctrine of annihilation; and in this doctrine he trains his disciples?” I proclaim, Siha, the annihilation of lust, of ill-will, of delusion; I proclaim the annihilation of the manifold conditions (of heart) which are evil and not good. In this way, &c.” ‘ And in which way is it, Siha, that one speaking truly could say of me: “ The Samara Gotama ‘ irresolute ’ and ‘ irresolution.’ But here the words are taken in quite another sense, with a pun that cannot be rendered in English; see § 9. 1 See § 9. VI, 3 I, 8. ON MEDICAMENTS. 1 x 3 proclaims contemptibleness, &c. ?” I deem, Slha, unrighteous actions contemptible, whether they be performed by deed, or by word, or by thought; I proclaim the doctrine of the contemptibleness of falling into the manifold conditions (of heart) which are evil and not good. In this way, &c. 8 . ‘ And in which way is it, Siha, that one speaking truly could say of me: “ The Samaa Gotama proclaims Vinaya, &c. ?” I teach, Siha, the doing away 1 with lust, with ill-will, with delusion; I teach the doing away with the manifold conditions (of heart) which are evil and not good. In this way, &c. ‘ And in which way is it, Siha, that one speaking truly could say of me: “ The Samawa Gotama proclaims Tapas, &c. ?” I teach, Siha, that all the conditions (of heart) which are evil and not good, unrighteous actions by deed, by word, and by thought must be burnt away . He who has freed himself, Siha, from all conditions (of heart) which are evil and not good, which ought to be burnt away, who has rooted them out, and has done away with them as a palm tree is rooted out , so that they are destroyed 4 and cannot grow up again — such a 1 Vinayaya. 2 Tapaniya, connected with tapas. 3 T& 1 & vatthukata. See Buddhaghosa’s explanation of this phrase in Vinaya Piaka, vol. iii, p. 267. 4 Anabhavaw gata (see the correction, Vinaya Piaka, vol. ii, p. 363), literally, ‘ They are gone to non-existence.’ Buddhaghosa takes great pains in explaining anabhava; and he quotes also a various reading anubhava ; see Vinaya Piaka, vol. iii, p. 267. But anabMva is correct, and must be understood as a synonym of abhava. As to ana-, equal to a-, compare S. Goldschmidt, Zeitschr. der Deutschen Morg. Ges. vol. xxxii, pp. 100 seq.; Weber, Hala, p. 16; Pischel’s note on Hemaandra II, 190; Curtius, Griechische [17] I ii 4 VI, 31, 9 - person do I call accomplished in Tapas. Now the Tathagata, Siha, has freed himself from all conditions, &c. In this way, &c.

¹³⁴‘ And in which way is it, Siha, that one speaking truly could say of me: “ The Samara Gotama is apagabbha (irresolute 1 ), &c.?” He who has freed himself, Siha, from the necessity of returning in future into a mother’s womb , and of being reborn into new existences, who has rooted out (his being subject to) rebirth, and has done away with it as a palm tree is rooted out, so that it is destroyed and cannot grow up again—such a person do I call apagabbha. Now the Tathagata, Siha, has freed himself, &c. In this way, &c, ‘ And in which way is it, Siha, that one speaking truly could say of me: “ The Samara Gotama is confident, &c. ?” I am confident, Siha, by the highest confidence; and thus I teach the doctrine of confidence and train my disciples in it. In this way, &c.’

¹³⁵When he had spoken thus, Siha, the general, said to the Blessed One : ‘ Glorious, Lord ! glorious, Lord! (&c., as in chap. 26. 9, down to:) may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him/ ‘ Consider first, Siha, what you are doing. It is becoming that well-known persons like you should do nothing without due consideration.’ Etymologie, gth edition, p. 306 (avdt&vos, &c.). Another Pali word containing this prefix ana- is anamata,anamatagga; see, for instance, Gataka II, p. 56. 1 See § 5 with our note. 2 Into a ‘gabbha.’ ‘Apagabbha’ is taken here as ‘not subject to returning to a gabbha.’ VI, 31, II. ON MEDICAMENTS. ”5 ‘ By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “ Consider first, &c.” Had the other Tit- thiya teachers, Lord, got me as their disciple, they would carry around their banners through the whole of Vesali (and cry): “ Siha, the general, has become our disciple! ” But the Blessed One says to me: “Consider first, &c.” For the second time, Lord, I take my refuge in the Blessed One, and in the Dhamma, and in the Bhikkhu-sawgha: may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in him.’

¹³⁶‘ For a long time, Siha, drink has been offered to the N igazzZzas in your house . You should therefore deem it right (also in the future) to give them food when they come (to you on their alms-pilgrimage).’ ‘ By this, Lord, my joy and my faith in the Blessed One has still increased, in that the Blessed One says to me: “ For a long time, &c.” I have been told, Lord: “The Samazza Gotama says: ‘To me alone gifts should be given; to nobody else gifts should be given. To my pupils alone gifts should be given; to no one else’s pupils gifts should be given. Only what is given to me has great reward; what is given to others has not great reward. Only what is given to my pupils has great reward ; what is given to the pupils of others has not great reward.’ ” But the Blessed One exhorts me to give also to the Nigaz- //zas. Well, Lord, we will see what will be season- 1 Literally, ‘ your house has been an op ana to the Niga«/^as.’ Opana may be either avapana or, as Buddhaghosa seems to understand it, udapana (compare oka = udaka). n VI, 31,12. able. For the third time, Lord, I take my refuge in the Blessed One, &c.’

¹³⁷And the Blessed One preached to Slha, the general, in due course; that is to say, he talked about the merits obtained by almsgiving, about the duties of morality (&c., in the usual way; see, for instance, I, 8, 2, 3, down to:) dependent on nobody else for knowledge of the doctrine of the Teacher, he said to the Blessed One: ‘ Lord, may the Blessed One consent to take his meal with me to-morrow, together with the fraternity of Bhikkhus.’ The Blessed One expressed his consent by remaining silent. Then Siha, the general, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round him with his right side towards him, went away. And Slha, the general, gave order to a certain man (among his subalterns, saying), ‘ Go, my friend, and see if there is any meat to be had .’ And when that night had elapsed, Siha, the general, ordered excellent food (&c., as in chap. 23. 5, down to the end).

¹³⁸At that time a great number of Niga#Mas (running) through Vesali, from road to road and from cross-way to cross-way , with outstretched arms, cried: ‘ To-day Slha, the general, has killed a great ox and has made a meal for the Samara Gotama; the Samara Gotama knowingly eats this meat of an animal killed for this very purpose, and has thus become virtually the author of that deed (of killing the animal)! ’ Then a certain man went to the place where Slha, 1 About pavattamawsa, see the note at chap. 23. 2. 2 See X, 1, 9. VI, 32.1. ON MEDICAMENTS. 11 7 the general, was. Having approached him he said to Slha, the general, into his ear: ‘Please, Lord, have you noticed that a great number of N iga-nthas (running) through Vesali, &c. ?’ ‘ Do not mind it, my good Sir. Long since those venerable brethren are trying to discredit the Buddha, the Dhamma, and the Sawzgha ; and those venerable brethren do not become tired of telling false, idle, vain lies of the Blessed One. Not for our life would we ever intentionally kill a living being.’

¹³⁹And Siha, the general, served and offered with his own hands excellent food, both hard and soft, to the fraternity of Bhikkhus with the Buddha at its head; and when the Blessed One (&c., as in chap. 23. 7, down to the end). In consequence of that the Blessed One, having delivered a religious discourse, addressed the Bhikkhus and said : ‘ Let no one, O Bhikkhus, knowingly eat meat (of an animal) killed for that purpose. Whosoever does so, is guilty of a dukkaa offence. ‘ I prescribe, O Bhikkhus, that fish is pure to you in three cases: if you do not see, if you have not heard, if you do not suspect (that it has been caught specially to be given to you).’

¹⁴⁰Now at that time Vesali was well provided with food, the harvest was good, alms were easy to obtain, one could very well get a living 1 by gleaning, or through favour. 1 Literally, ‘keep oneself going.’ Compare the use of yapetuw at Maha-parinibbana Sutta II, 32. 118 VI, 32, 2. And when the Blessed One had retired into solitude this consideration presented itself to his mind : ‘ The things which I have prescribed for the Bhik- khus in a time of scarcity, when the harvest is bad, and alms are difficult to obtain—keeping food indoors, cooking it indoors, cooking it of one’s own accord, taking what they can pick up, eating food brought from within, or received before meal-time, eating things found in woods or in pools , those things the Bhikkhus enjoy also now.’ And the Blessed One, in the evening, when he had left his solitude, said to the venerable Ananda: ‘ The things which (&c., as above, down to :) or in pools— do the Bhikkhus enjoy those things now also ?’ ‘ They enjoy them, Lord.’

¹⁴¹Then the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus : ‘ The things which I have prescribed (&c., as in § i, down to :) or in pools—those I do not allow from this day forth. You are not, O Bhikkhus, to eat food kept indoors, or cooked indoors, or cooked of your own accord; nor to take things (to eat) which you have picked up. Whosoever shall do so, is guilty of a dukkaa offence. And you are not, O Bhikkhus—after you have once finished eating, and have refused food still offered—to eat food brought from within, or received before meal-time, or found in the woods or pools, even if it be food which is not the leavings of the meal of one who has eaten on invitation. Whosoever shall so eat, shall be dealt with according to law .’ 1 For these rules, see above, VI, 17-19. 2 See the 35th Pa-l’ittiya Rule, and our note upon it. VI, 33- 2 - ON MEDICAMENTS. ng

¹⁴²Now at that time the country people loaded much salt, and oil, and rice, and hard food on their carts, and making a laager in the outer enclosure of the Arama, they waited there, saying, ‘ When it comes to our turn, we will provide a meal.’ And a great storm-cloud arose. Then those people went to the place where the venerable Ananda was; and when they had come there they said to the venerable Ananda: ‘ We loaded a quantity of salt, and oil, and rice, and hard food on to our carts ; and they stand there. Now a great storm-cloud has arisen. What are we now, Ananda, Sir, to do with them ?’ Then the venerable Ananda told this thing to the Blessed One.

¹⁴³‘In that case, Ananda, let the Samgha decide upon some outside building as a kappiya- bhftmi (that is to say, a site, outside the actual dwelling, in which provisions can be kept or cooked without breaking the rule laid down in the last chapter) and keep the stores there (in a building) of any shape the Samgha chooses, such as vihara, addhayoga, p&sada, hammiya, guha . ‘ And thus, O Bhikkhus, should it be resolved upon. A discreet and able Bhikkhu should proclaim the following natti before the Sawgha: “Let the Sawgha, reverend Sirs, hear me. If the Sawgha is ready, let the Sawgha appoint the Vihara called N. N. to be our kappiya-bhumi. This is the natt'x. Let the Sawgha, reverend Sirs, hear me. 1 On these five kinds of buildings, see above, I, 30, 4 ; II, 8,1. 120 VI, 33, 3- The Sawgha appoints the Vihira called N. N. to be our kappiya-bhfimi. Let any one of the venerable brethren who is in favour of appointing the Vihara (&c., down to :) thus I understand.” ’

¹⁴⁴Now at that time men in that place — the kappiya-bhfimi duly chosen by resolution (of the Sawgha)—boiled congey, and boiled rice, and mixed curries, and cut up meat, and split fire-wood. And when the Blessed One, as the night was passing away, rose up, he heard a great and loud noise, as of the cawing of crows. On hearing this he asked the venerable Ananda: ‘ What now, Ananda, may be this great and loud noise, as of the cawing of crows?’

¹⁴⁵‘In that place, Lord,—the kappiya-bhfimi duly chosen by resolution (of the Sawgha),— men are now boiling congey, and boiling rice, and mixing curries, and cutting up meat, and splitting fire-wood. Thence, Lord, comes that great and loud noise, as of the cawing of crows.’ Then the Blessed One, in that connection, and on that account, after he had delivered a religious discourse, said to the Bhikkhus : ‘A kappiya-bhumi, O Bhikkhus, duly chosen, is not to be made use of. Whosoever shall so use it, is guilty of a dukkaa offence. I allow you, O Bhikkhus, a kappiya-bhfimi of three kinds, one that has become so by means of a proclamation , 1 Buddhaghosa says on this word: ‘ When a Vihara is to be erected on piles, or the foundations of its walls are to be dug out, and the stones on which it is to rest are already laid, then when the first pile or the first stone of the walls is put upon them, the men standing round in a body proclaim, “Let us make a kappiya- kuL”’ The proclamation cannot be made after the building has got further than the actual stage here described. Ussavana is VI, 34 , I- ON MEDICAMENTS. I 2 I an ox-stall , and a building belonging to laymen .’

¹⁴⁶Now at that time the venerable Yasoa was sick, and drugs were brought for his use, and these the Bhikkhus put out of doors. Vermin ate them, and thieves carried them away . They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to use a duly chosen kappiya-bhftmi (to keep drugs in). I allow you, O Bhikkhus, a kappiya-bhhmi of four kinds, one that has become so by means of a proclamation, an ox-stall, a building belonging to laymen, and a duly chosen one.’ End of the twenty-fourth Bhawavara.

¹⁴⁷Now at that time in Bhaddiya-nagara there dwelt a householder named Mendaka (the Goat), who was possessed of this miraculous power : When he had bathed his head, and had had his granary swept out, he could sit outside and fill the granary therefore from ussaveti, ‘to proclaim;’ and antika is used here, as below in VII, 1, 7. 1 Gonisadika. Compare Buddhaghosa’s explanation of go- nisadi-nivifo gamoat Sutta-vibhanga, Par. II, 3, as given by Minayeff, ‘ Pratimoksha,’ p. 66, lines 7, 8. Here Buddhaghosa says simply, ‘ There are two kinds of ox-stalls; arama ox-stalls and vi- hara ox-stalls. Of these, when neither the arama nor the dwellings are fenced in (parikkhittani honti), that is an arama ox-stall; when all or some of the dwellings are fenced in, and not the ar&ma, that is a vihara ox-stall. So both kinds depend upon the fencing in of the arama.’ 2 This seems to mean that stores could be kept for the Sawgha on laymen’s premises. 3 Compare above, VI, 17, 7. 122 MAIIAVAGGA. VI, 34, 2- by making showers of grain fall down from the sky. His wife was possessed of this miraculous power: When she sat down beside a pint 1 pot and vessel for curry and sauce she could serve the serving men with food ; and so long as she did not get up, it was not exhausted. Their son was possessed of this miraculous power: He could take a bag containing a thousand , and give to each serving man six months’ wages; and so long as he held it in his hand, it was not exhausted.

¹⁴⁸Their daughter-in-law was possessed of this miraculous power: When she sat down beside a four-bushel 3 basket she could give six months’ rice to the serving men; and so long as she did not get up, it was not exhausted. Their slave was possessed of this miraculous power : When he ploughed with one plough-share seven furrows were formed. 3, 4. Now the Magadha king Seniya Bimbisara heard: ‘In Bhaddiya-nagara in our kingdom there dwells, they say, a householder named Melaka, who is possessed (&c., as in §{j 1, 2, down to the end).’

¹⁴⁹Then the Mdgadha king Seniya Bimbisara said to a certain minister who had charge of general affairs: ‘ They say, good Sir, that in Bhaddiya- nagara (&c., as above). Go, good Sir, and find out about this. W r hen you have seen it, it shall be the same as if I myself had seen it.’ ‘ Even so, Lord,’ said that minister, in assent, to the Migadha king Seniya Bimbisdra, and he set out for Bhaddiya-nagara with his fourfold host.

¹⁵⁰And proceeding straight on he came to Bhaddiya-nagara, and to the place where the householder 1 AMaka. See Rh.D., 'Ancient Coins and Measures,’ p. 18. 2 Ibid. p. 9 and note 4. 3 Doa. Ibid. p. 18. VI, 34 . 9 - ON MEDICAMENTS. 123 Mewzfaka was; and when he had come there, he said to the householder Mezzzfaka : ‘ I have received command from the king, “ They say, good Sir (&c., as above, § 5).” Let us behold, O householder, your miraculous power.’ Then Mezzzfaka the householder bathed his head, and had his granary swept out, and sat down outside it. And showers of grain fell down from the sky and filled the granary. ‘ I have seen, O householder, your miraculous power. Let us see that of your wife.’

¹⁵¹Then Mezaka the householder gave command to his wife, ‘ Serve then the fourfold host with food.’ And the wife of Mewafaka the householder took her seat beside a pint pot and a vessel of sauces and curry, and served the fourfold host with food ; and until she rose up it was not exhausted. ‘ I have seen, O householder, the miraculous power of your wife. Let us see that of your son.’

¹⁵²Then Me;z« 5 aka the householder gave command to his son, ‘ Pay then, my dear boy, six months’ wages to the fourfold host.’ And the son of MeWaka the householder took one bag containing a thousand, and paid the fourfold army six months’ wages. And so long as he held it in his hand, it was not exhausted. ‘ I have seen, O householder, the miraculous power of your son. Let us see that of your daughter-in-law.’

¹⁵³Then Mezzzaka the householder gave command to his daughter-in-law, ‘ Give, then, six months’ rice to the fourfold host.’ And the daughter-in-law of MeWaka the house- 124 VI, 34, 10. holder sat down beside one four-bushel basket, and provided the fourfold host with six months’ rice. And so long as she did not get up, it was not exhausted. ‘ I have seen, O householder, the miraculous power of your daughter-in-law. Let us see that of your slave.’ ‘ The miraculous power of my slave, Sir, must be seen in the field.’ ‘ It is enough, O householder. I have seen the miraculous power of your slave.’ Then that minister returned again to Rafagaha with his fourfold host, and went to the place where the Magadha king Seniya Bimbisara was, and when he had come there he told the matter to the Magadha king Seniya Bimbisara.

¹⁵⁴Now the Blessed One, when he had remained at Vesali as long as he thought fit, went on his way to Bhaddiya with a great company of Bhikkhus, with one thousand two hundred and fifty Bhikkhus. And the Blessed One wandering straight on arrived at Bhaddiya. And there the Blessed One stayed in the Aatiyavana.

¹⁵⁵And Melaka the householder heard: ‘Behold, that Samara Gotama, of the Sakya clan, who left the Sakya tribe to adopt the religious life, is now arrived at Bhaddiya and is staying in the Aatiyavana. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed, and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it VI, 34.13- ON MEDICAMENTS. 125 were face to face, this universe, the world with its Devas, and with its Brahmas, and with its Miras, and all creatures, Samaras and Brihmaas, gods and men: and he then makes that knowledge known to others. The truth doth he make known, both in the spirit and in the letter: lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Ara- hats like that.’

¹⁵⁶Then Melaka the householder had a number of splendid carriages made ready, and mounting one of them he set out from Bhaddiya with the train of splendid carriages to visit the Blessed One. And many Titthiyas saw Melaka the householder as he was coming from afar ; and when they had seen him, they said to Memaka the householder : ‘Whither, O householder, are you going?’ ‘ I am going, Sirs, to visit the Blessed One, the Samara Gotama.’ ‘ But why, O householder, do you, being a Kiriya-vada, go out to visit the Blessed One who is an Akiriya-v&da? For, O householder, the Samara Gotama, who is an Akiriya-vdda, teaches Dhamma without the doctrine of action , and in this Dhamma he instructs his hearers.’

¹⁵⁷Then thought Melaka the householder: ‘For a certainty that Blessed One must be an Arahat Buddha : since these Titthiyas are so jealous of him.’ And he went on to the place where the Blessed One was, proceeding in the carriage as far 1 See above, VI, 31, 5. 126 VI, 34, H - as the ground was passable for carriages, and then dismounting from the carriage, and going on foot. And when he had come there, he bowed down before the Blessed One, and took his seat on one side. And when he was so seated the Blessed One preached (&c., as usual, for instance, I, 8, 2, 3, down to :) ‘ taken his refuge in him.’ ‘ May the Blessed One consent to take his meal, together with the Bhikkhu-savzgha, at my house to-morrow.’ The Blessed One consented by remaining silent.

¹⁵⁸Then Melaka the householder when he saw that the Blessed One had consented (&c., as usual, see VI, 18, 1, 2, down to:) sat down on the seat prepared for him.

¹⁵⁹Then the wife, and the son, and the daughter- in-law, and the slave of MeWaka the householder went to the place where the Blessed One was: and when they had come there they bowed down before the Blessed One and took their seats on one side. And the Blessed One preached to them (&c., as in § 13, down to :) ‘ taken their refuge in him.’

¹⁶⁰Then Melaka the householder served the Bhikkhu-sawgha with the Buddha at their head (&c., as usual, down to:) sat down on one side. And when he was so seated Melaka the householder said to the Blessed One: ‘ So long as the Blessed One shall stay at Bhaddiya, so long will I provide the Bhikkhu-sawgha with the Buddha at their head with food every day.’ Then the Blessed One gladdened (&c., as usual, down to:) the Blessed One rose from his seat, and went away.

¹⁶¹Now when the Blessed One had remained VI, 34 , 19- ON MEDICAMENTS. 127 at Bhaddiya as long as he thought fit, he went on, without informing Melaka the householder, to Anguttarapa with a great company of Bhikkhus, with one thousand two hundred and fifty Bhikkhus. And Melaka the householder heard: ‘ The Blessed One, they say, has gone on to Anguttarapa with (&c., down to :) Bhikkhus.’ And Melaka the householder gave command to his slaves and servants : ‘ Load then, my men, a quantity of salt and oil, and rice, and hard food, and come: and let one thousand two hundred and fifty cow-keepers come with one thousand two hundred and fifty cows. Wherever we find the Blessed One there will we supply him with fresh milk.’

¹⁶²And Melaka the householder came up with the Blessed One in a desert place on the way. And Melaka the householder went up to the place where the Blessed One was: and when he had come he stood on one side. And so standing, Mewahka the householder said to the Blessed One: ‘ May the Blessed One consent to take his meal (&c., as usual, down to:) ‘ The time has come, and the meal is ready.’

¹⁶³And the Blessed One early in the morning (&c., down to:) sat down on the seat prepared for him. Then Melaka the householder gave command to those thousand two hundred and fifty cow- keepers: ‘Take then, my men, each of you a cow, and wait each of you upon a Bhikkhu, and provide him with fresh milk.’ And MeWaka the householder waited upon the Bhikkhu-sawgha with the Buddha at their head with his own hand, and satisfied them with sweet food, hard and soft, and with fresh milk. 128 VI, 34 , 20. The Bhikkhus, fearing to offend, would not take the milk: ‘ Take it, Bhikkhus, and drink it.’

¹⁶⁴And Medaka the householder, when he had waited with his own hand upon the Bhikkhu-sawzgha with the Buddha at their head, and had satisfied them with sweet food, hard and soft, and with fresh milk; and when the Blessed One had finished his meal, and had washed his hands and his bowl, took his seat on one side. And, so sitting, Melaka the householder said to the Blessed One: ‘ There are desert ways, Lord, waterless and foodless, where it is not easy to travel without supplies for the journey. It would be well if the Blessed One were to allow the Bhikkhus to take supplies with them.’ Then the Blessed One gladdened (&c., as usual, down to:) rose from his seat, and went away.

¹⁶⁵And the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus : ‘I allow you, O Bhikkhus, the five products of the cow;—milk, curds, ghee, buttermilk, and butter. There are, O Bhikkhus, desert ways, waterless and foodless, where it is not easy to travel without supplies for the journey. I allow you, O Bhikkhus, to provide yourselves with supplies for a journey;— rice for him who wants rice, beans for him who wants beans *, salt for him who wants salt, molasses for him who wants molasses, oil for him who wants oil, ghee for him who wants ghee. There are, O Bhikkhus, faithful and converted men who deposit 1 Two kinds of beans are mentioned, mugga and masa. VI, 35.1- ON MEDICAMENTS. 129 gold with a kappiya-k&raka , saying, “ Provide whatever is allowable for this Bhikkhu.” I allow you, O Bhikkhus, to accept whatever is allowable. But I do not say by that, O Bhikkhus, that you may, on any pretext whatsoever, accept or seek for gold.’ _

¹⁶⁶Now the Blessed One proceeded straight on, on his alms-pilgrimage, to Apaa. And Keniya the ascetic 2 heard the saying, ‘ Behold! the Samaa Gotama, who was born in the Sakya clan, and who went forth from the Sakya clan (to adopt the religious life), has arrived at Apaa, and is staying at Apaa. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it were face to face, this universe, the world with its Devas, and with its Brahmas, and with its Maras, and all creatures, Samaras and Brahmaas, gods and men: and he then makes his knowledge known to others. The truth doth he make known, both in the spirit and in the letter: 1 See above, chap. 17. 8. 2 In PSli Gaila; that is, * one with long matted hair.’ See our note on Mahavagga ,15, 1; and compare also Dipavawsa I, 38; Gataka I, 15, 84; Dhammapada, v. 141, and the passages quoted by Professor Oldenberg in his edition of the A'ullavagga, p. 350, and by Dr. Rhys Davids in his ‘ Buddhist Birth Stories,’ p. 185. [17] K 130 VI, 35. 2- lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that 1 !’ And Keniya tlie ascetic thought: ‘ What now should I have taken 2 to the Samara Gotama.’

¹⁶⁷And Keniya the ascetic thought: ‘ They who are the ancient i?zshis of the Brahmans, the authors of the sacred verses, the utterers of the sacred verses, whose ancient form of words, so uttered chaunted or composed, the Brahmans of to-day chaunt over again and repeat, intoning or reciting exactly as had been intoned or recited—to wit, AZeaka, Vamaka, Vamadeva, Vessimitta, Yama- taggi, Angirasa, Bharadvaa, VaseMa, and Bhagu 3 —they were abstainers from food at night, and abstainers from food at the wrong time, yet they used to receive such things as drinks. (3.) Now the Samaza Gotama is also an abstainer from food 1 This is a stock phrase. Compare above VI, 34,11, and the Tevigga Sutta I, 7, 46, and the passages quoted on the last by Rh. D., ‘Buddhist Suttasp. 287. 2 That is, as a present, the usual tribute of respect. 3 The names of these Alz'shis, and the above phrases from ‘ They who’ &c. downwards, recur several times in the Tevigg-a Sutta. See Rh. D., ‘ Buddhist Suttasp. 172, &c. Most of these names are easily to be identified, being in Sanskrit Vamadeva, Virva - mitra, Gamadagni (who is only mentioned in this list in reference to Rig-veda III, 62, quoted from below. See also Oldenberg’s note to Aankhayana’s Grz'hya-sfitra IV, 10 in Indische Studien XV, 153), Angirasa, Bhfiradvfia, VasishMa, Karyapa, and Bhrz'gu. The only doubtful names are Vamaka and A//Aaka. The latter must be Ashaka, mentioned as the author of Rig-veda X, 104, unless it be supposed to be.a corrupt reading under which some representation of Atri may lurk. Vamaka is the only unintelligible form, for it would be difficult to see how that word could come to stand for the Vamra to whom Rig-veda X, 99 is ascribed. VI, 33, 4- ON MEDICAMENTS. 131 at night, an abstainer from food at the wrong time . It will be worthy of him too to receive such things as drinks. And when he had had a quantity of drinkables made ready he had them carried on pin- goes and went up to the place where the Blessed One was. And when he had come there, he greeted him; and after exchanging with him the greetings of friendship and civility, he stood by on one side. And so standing Keniya the ascetic spake thus to the Blessed One: ‘ May the Blessed One accept at my hands these drinkables.’ ‘Very good then, Keniya; give them to the Bhikkhus.’ The Bhikkhus, fearing to offend, would not receive them. ‘ Receive them, O Bhikkhus, and make use of them.’

¹⁶⁸Then Keniya the ascetic having, with his own hand, satisfied the Bhikkhu-sawgha with the Buddha at their head with many drinkables until they refused any more, took his seat, when the Blessed One had washed his hands, and had laid aside the bowl, on one side. And when he was so seated the Blessed One taught and incited and aroused and gladdened Keniya the ascetic with religious discourse : and Keniya the ascetic, when he had been taught and incited and aroused and gladdened by the Blessed One with religious discourse, spake thus to the Blessed One: ‘ May the venerable Gotama grant to me the privilege of providing the to-morrow’s meal for him, together with the company of the Bhikkhus.’ 1 See the eighth section of the Aula-sila. K 2 132 35> 5*

¹⁶⁹‘ Great, O Keniya, is the company of the Bhikkhus. Two hundred and fifty are the Bhik- khus in number. And thou art greatly devoted to the Brahmans.’ Yet a second time spake Keniya the ascetic to the Blessed One thus : ‘What though the company of the Bhikkhus, O Gotama, be great; and though two hundred and fifty be the number of the Bhikkhus. May the venerable Gotama grant to me the privilege of providing the to-morrow’s meal for him, together with the company of the Bhikkhus.’ ‘ Great, O Keniya (&c., as before).’ Yet a third time spake Keniya the ascetic to the venerable Gotama thus: ‘What though the company of the Bhikkhus (&c., as before).’ Then the Blessed One granted, by remaining silent, his consent. And when Keniya the ascetic perceived that the Blessed One had granted his consent, he arose from his seat, and departed thence.

¹⁷⁰Then 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, eight kinds of drinkable things: mango-syrup, and jambu-syrup, and plantain-syrup , and mo/§a-syrup, and honey, and 1 So Buddhaghosa; but it may also be cocoa-nut or cinnamon, according to Bohtlingk-Roth sub voce. Buddhaghosa’s words are AToa-pilnan ti aMika-kadali-phalehi kata-panara; and he explains moia by ana/$ikehi kadali-phalehi kata-panam. As kadali is the ordinary plantain or banana, which has no seeds, the meaning of the difference he makes between the two kinds is not clear. The expression ekaMithalapakka, at Gataka I, 70, evidently rests on the same meaning of the word which there also VI, 35. 7- ON MEDICAMENTS. 133 grape-juice, and syrup made from the edible root of the water-lily , and pharusaka 2 -syrup. I allow you, O Bhikkhus, the juice of all fruits, except the juice prepared from corn . I allow you, O Bhikkhus, drinks prepared from all leaves, except drinks prepared from potherbs \ I allow you, O Bhikkhus, drinks prepared from all flowers, except liquorice- juice . I allow you, O Bhikkhus, the use of the juice of the sugar cane.’

¹⁷¹And Keniya the ascetic, at the end of the night, had sweet food, both hard and soft, made ready at his hermitage: and he had the time announced to the Blessed One, saying, ‘ It is time, O Gotama, and the meal is ready.’ And the Blessed One, having put on his under robes early in the morning, went, duly bowled and robed, to the place where the hermitage of Keniya the ascetic was. And when he had arrived there, he sat down on the seat spread out for him, and with him the company of the Bhikkhus. Then cannot be, as usual, seed; for there is no such thing as a palmyra fruit with one seed. See Rh. D.’s note on p. 94 of the ‘ Buddhist Birth Stories.’ 1 In the text read saluka. 2 This is the Grewia Asiatica of Linnaeus. See Bohtlingk- Roth under parhsaka. 3 Toddy and arrack are so prepared. The use of toddy was one of the famous Ten Points of the heretics at the Council of Vesali. See below, Afullavagga XII, 1, n. Buddhaghosa explains this as ‘drink made from any one of the seven kinds of com;’ where the seven kinds referred to must be those mentioned in the Abhidhana-ppadlpika, verses 450, 451. 4 Z>aka = saka. Compare our note below on VI, 36, 8, and (Ataka, ed. Fausboll, I, 308. 5 Madhuka-puppha-rasaw; Madhuka is the Bassia Latifolia of Linnaeus. I 34 VI, 35. 8- Keniya the ascetic, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the sweet food, both hard and soft. And when the Blessed One had finished his meal and had washed his hands and his bowl, he (Keniya) took his seat on one side. 8 . And when he was so seated the Blessed One pronounced the benediction on Keniya the ascetic in these verses: ‘ Of the offerings 1 the fire sacrifice is the chief, of sacred verses the chief is the Savitthi ; ‘Among men the king is chief, and of waters the ocean, ‘ Of constellations the moon is chief, and of heat- givers the sun, ‘ But of them, the conquering ones, who long after good, the Sawgha, verily, is chief.’ And when the Blessed One had, in these verses, pronounced the benediction 3 on Keniya the ascetic, he rose from his seat, and departed thence .

¹⁷²i. Now when the Blessed One had stayed at Apa#a as long as he thought fit, he went on, on his pilgrimage, to Kusinira, with a great company 1 Yaiina. Compare above, I, 22, 4, and our note there (p. 138). 2 This is of course the well-known verse Rig-veda III, 62, 10. The argumentum ad hominem here is a fresh confirmation of the view already expressed above in our note on 1,15,1, that by the Gatilas are to be understood the orthodox Brahman ascetics. 3 Compare the Book of the Great Decease I, 31, and Gitaka I, 119. 4 §§ 7, 8 recur in the Sela Sutta (Sutta Nip&ta, III, 7, 21, 22), where they stand in a much more appropriate context. VI, 3 «, 2. ON MEDICAMENTS. 135 of Bhikkhus, with two hundred and fifty Bhikkhus. And the Mallas of Kusindri heard, saying, ‘ The Blessed One, they say, is coming to Kusinara with a great company of Bhikkhus, with two hundred and fifty Bhikkhus.’ And they established a compact to the effect that whosoever went not forth to welcome the Blessed One, should pay a fine of five hundred (pieces 1 ). Now at that time there was a certain Malla, by name Roa, who was a friend of the venerable Ananda’s. And the Blessed One, continuing in due course his pilgrimage, arrived at Kusiniri.

¹⁷³Then the Mallas of Kusiniri went forth to welcome the Blessed One. And Rosa the Malla, having gone forth to welcome the Blessed One, went on to the place where the venerable Ananda was: and when he had come there, he saluted the venerable Ananda, and stood by on one side. And to him, so standing, the venerable Ananda spake thus: ‘ This is most excellent of thee, friend Roa, that thou hast come forth to welcome the Blessed One !’ 1 It is not I, O Ananda, who am much moved 2 by the Buddha, or the Dhamma, or the Sawgha. But by the clansmen a compact was made to the effect that whosoever went not forth to welcome the Blessed One should pay a fine of five hundred (pieces). So that it was through fear of being fined 1 That is, the square kahapareas of copper or bronze, figured in the Barhut bas-reliefs, and mentioned in the Dhammapada. See Rh. D.’s 1 Ancient Coins and Measures,’ p. 4, § 5. 2 Bahukato ; only found in this passage. Buddhaghosa says, Nahawz bhante Ananda bahukato ti naham BuddMdi-gata- pasada-bahumanena idhagato ti dasseti ti. Here Buddhadi means the Buddha, the Dhamma, and the Sawgha. 136 VI, 36 , 3- by my clansmen that even I went forth to welcome the Blessed One.’ Then the venerable Ananda was filled with sorrow, thinking, ‘ How can Roa the Malla speak thus ?’

¹⁷⁴And the venerable Ananda went up 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 so sitting the venerable Ananda spake to the Blessed One thus: ‘ This Roa the Malla, Lord, is a very distinguished and well-known person. Great would be the efficacy 1 of the adherence given by well- known persons like him to this doctrine and discipline. May the Blessed One be pleased so to act, that Roa the Malla shall become devoted to this doctrine and discipline.’ ‘Now that, Ananda, is not a hard thing for the Tathagata—so to act that Roa the Malla should become devoted to this doctrine and discipline.’

¹⁷⁵Then the Blessed One suffused Ron. the Malla with the feeling of his love , and rising from his seat he entered into his dwelling-place. And Roa the Malla, overcome by the Blessed One by the sense of his love, just as a young calf follows the kine, so did he go on from dwelling-place to dwelling-place, and from apartment to apartment, asking the Bhikkhus: ‘ Where then, Sirs, is that Blessed One dwelling now, the Arahat Buddha ? For we desire to visit that Blessed One, the Arahat Buddha.’ 1 Mahiddhiyo, where, as so often elsewhere, Iddhi has no supernatural connotation. Compare the passages quoted above in our note on 1,15, 2. 2 Compare Rh. D.,‘Buddhist Birth Stories,’ p. 112. VI, 36,5- ON MEDICAMENTS. 137 ‘ This, friend, is his dwelling-place, the door of which is shut. Go up therefore quietly, and without crossing the threshold, enter into the verandah, and knock at the cross-bar. The Blessed One will open the door to thee.’

¹⁷⁶So Roa the Malla did so, and the Blessed One opened the door. And Roa the Malla entered into the dwelling-place, and saluted the Blessed One and took his seat on one side. And to Roa the Malla sitting there the Blessed One preached in due course : that is to say, he talked to him of giving; of moral conduct ; of heaven; of the danger of vanity, of the corruption of lusts ; and of the advantages of renunciation. When the Blessed One saw that the mind of Ron the Malla was prepared, impressible, free from obstacles to understanding the truth, elated, and believing, then he preached that which is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, and the Path. And just as a clean cloth, free from black specks, properly takes the dye, thus did Roa the Malla, even while sitting there, obtain the pure and spotless eye of the truth (that is, the knowledge that), ‘ Whatsoever is subject to the condition of beginning, that is subject also to the condition of cessation.’ And Rqa the Malla, having seen the truth, having mastered the truth, having understood the truth, having penetrated the truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on no one else for knowledge of the doctrine of the Teacher, thus spake to the Blessed One: ‘ May the venerable one be pleased, Lord, to 138 MAHAVAGGA. VI, 36 , 6 . receive from me alone, and not from others, the requisites of the Order: that is to say, robes, and food, and dwelling-places, and medicine for the use of the sick.’ ‘ Whosoever, Rosa, with the knowledge of a disciple, and with the insight of a disciple \ has perceived the Truth, even as thou hast, they also will think, “ Oh! that the venerable ones would be pleased to receive from me alone, and not from others, the requisites of the order.” Therefore, Roa, they shall receive them from you, indeed, but also from others.’

¹⁷⁷Now at that time a certain succession had been fixed, in which the inhabitants of Kusindrd should each in succession provide food for the Sazgha. And it occurred to Roa the Malla, who had not received a place in the succession, thus: ‘ What if I were to inspect the Sawgha’s storehouse, and provide whatever I found wanting in the storehouse ?’ And on inspecting the storehouse, he found there no potherbs, and no meal 1 2 . Then Roa the Malla went up to the place where the venerable Ananda was, and when he had come there, he spake to the venerable Ananda thus: ‘ It occurred to me (&c., as before, down to :) and no meal. If, Ananda, I were to provide potherbs and meal, would the Blessed One accept them at my hands ?’

¹⁷⁸The venerable Ananda told this thing to the Blessed One. 1 Sekhena, as opposed to asekhena. That is, with the knowledge of one who is not himself an Arahat. See our note on MaM- vagga I, 7,13. 2 See the note at the end of § 8. VI, 36 , 8. ON MEDICAMENTS. 139 ‘Very good, then, Ananda. Let him provide them/ ‘Very good,then, Roa. Provide them accordingly/ Then Roa the Malla at the end of the night, after he had had a quantity of potherbs and meal made ready, offered them to the Blessed One, saying, ‘ May the Blessed One accept at my hands the potherbs and the meal.’ ‘ Very good, then, Rqa. Present them to the Bhikkhus.’ The Bhikkhus, fearing to offend, did not accept them. ‘Accept them, O Bhikkhus, and make use of them.’ 8 . Then Roa the Malla, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the potherbs and the meal. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, he (Roa) took his seat on one side. And when he was so seated the Blessed One taught, and incited, and conversed, and gladdened Roa the Malla with religious discourse. And Roa the Malla, when he had been taught, &c., rose from his seat and departed thence. And 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 potherbs *, and all kinds of meal V 1 Sabbaw £a /akan (sic) ti sappi-adihi pakkaw va apakkaw va yaw km£i kaw (B.) 2 PiMa-kMdaniyan ti pb//;amayaw khadaniyaw (B.) 140 VI, 37 . i-

¹⁷⁹Now the Blessed One, when he had stayed at Kusinard as long as he thought fit, went on, on his pilgrimage to Atuma, with a great company of the Bhikkhus, with two hundred and fifty Bhikkhus. And at that time there was dwelling at Atuma a certain man, who had entered the Order in his old age, and who had previously been a barber . He had two sons, handsome , skilled in discourse , able, fully educated in all the arts which belonged to the barbers’ craft handed down to them by their teachers .

¹⁸⁰Now this dotard 6 heard the news: ‘The Blessed One, they say, is coming to Atumd with 1 This man is identified by the tradition with the Subhadda mentioned in the accounts of the Great Decease, and of the First Council. See Rh. D.’s note on Maha-parinibbana Sutta VI, 40. 2 Buddhaghosa understands this word, which he reads differently, as meaning ‘ sweet-voiced.’ Mafic'uka (sic) ti madhura-vaiana. We follow the ordinary meaning of maSu. 3 Here again Buddhaghosa gives a technical meaning to the word, unsupported by the derivation. He says,Paibhaneyyaka ti sake sippe paibhana-sampanna. This agrees with Childers’s rendering (sub voce) of Gltaka I, 60; but compare Sigalovada Sutta, ed. Grimblot, p. 309. 4 On the idiomatic phrase sakaw sU’ariyakaw, compare Maha- parinibbana Sutta III, 7, 8 (text ed. Childers, pp. 24 and following). 6 Literally, ‘ this man who had gone forth (from the household state into the homeless life of the Order) in his old age.’ But it is impossible to repeat this long phrase throughout the narrative as is done in the Pali, where the meaning of the phrase is expressed by one compound. As the Pili word vuddha-pabbaito connotes contempt, and even censure (men entering the Order in their old age being often represented as incapable of appreciating even the simplest principles of the ‘doctrine and discipline’), the use of the word ‘dotard’ in our translation seems to retain the spirit of the Pali epithet, while avoiding the inconvenient length of a literal version. VI, 37, 4. ON MEDICAMENTS. 141 a great company of the Bhikkhus, with two hundred and fifty Bhikkhus.’ Then that dotard spake thus to his sons: ‘ They say the Blessed One is coming, my children to Atuma with a great company of Bhikkhus, with two hundred and fifty Bhikkhus. Go, therefore, my children, and taking your barbers’ lad 2 with you, collect in quart pots from house to house, salt, and oil, and rice, and meal. And we will prepare congey for the Blessed One when he has arrived.’

¹⁸¹Very good, Father, said they, and (did so). And when people saw those young men, of pleasing appearance, and skilful in discourse, so acting, then even those who were not willing to be led into joining in the act were led to join in it; and being so led, they gave abundantly. So the young men collected a great quantity of salt, and oil, and rice, and meal.

¹⁸²And the Blessed One in due course arrived in his journey at Atumd; and there at Atuma the Blessed One stayed at the Threshing-floor. And that dotard, when the night was far spent, had much congey made ready, and offered it to the Blessed One, saying, 1 May the Blessed One accept the congey at my hands.’ Now the Tathagatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of 1 Tata, not tata. It will be seen that Childers is wrong in supposing that the plural form is always used when more than one person is addressed. 2 Khura-bhaw<faz; not ‘ shaving materials;’ compare hatthi- bhawd'o and assa-bhaa?o at Mahavagga I, 61, and below, § 5. 142 VI, 37, s - sense, not void of sense: to what is void of sense, the bridge is pulled down for the Tathagatas. For two purposes the blessed Buddhas put questions to the Bhikkhus—when they intend to preach the Truth, and when they intend to institute a rule of conduct to their disciples . And the Blessed One spake thus to that dotard, ‘Whence, O Bhikkhu, is this congey ?’ Then that dotard informed the Blessed One of the whole matter.

¹⁸³The Blessed Buddha rebuked him, saying, ‘ This is improper, O foolish one, not according to rule, unsuitable, unworthy of a Samara, unbecoming, and ought not to be done. How can you, O foolish one, having gone forth (from the world into the Order), instigate others to do what is unlawful. This will not conduce, O foolish one, to the conversion of the unconverted.’ And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: £ One who has gone forth ought not, O Bhikkhus, to instigate others to an unlawful act . Whosoever does so, is guilty of a dukkaa. And one, O Bhikkhus, who has formerly been a barber is not to keep a barber’s boy. Whosoever does so, is guilty of a dukkaa.’

¹⁸⁴And when the Blessed One had tarried at AtumcL as long as he thought fit, he went on his 1 See Mahavagga I, 31, 5. 2 Unlawful, because one Bhikkhu may not beg for others, and it is unlawful for those others to accept things thus procured. VI, 40 , I. ON MEDICAMENTS. 143 journey towards Savatthi. And in due course, journeying straight on, he arrived at Sivatthi, and there, at Sdvatthi, the Blessed One stayed in the Arama of Anitha-pwtika. Now at that time there was in Savatthi great abundance of solid food in the shape of fruits. And the question arose among the Bhikkhus, ‘ Has, now, the Blessed One permitted the use of fruits as solid food, or has he not ?’ They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, all solid food in the shape of fruits.’

¹⁸⁵Now at that time, seedlings belonging to the Sawgha grew upon private ground, and seedlings belonging to private persons grew upon ground which was the property of the Sawgha. They told this thing to the Blessed One. ‘ Of seedlings belonging to the Sawgha, grown upon private ground, half the produce, O Bhikkhus, you may have, when you have given a part to the private owner. Of seedlings belonging to a private person, grown upon ground the property of the Sawgha, you may have the use, when you have given a part to the private owner V

¹⁸⁶Now at that time there used to arise among the Bhikkhus a fear lest they should olfend in 1 Buddhaghosa explains the ‘ part’ (bhagaw) as the twelfth part, which, he says, is in accordance with the ancient custom of India. Used absolutely, as in this passage, bhaga usually means ‘ half.’ 144 VI, 40, 2. some particular or other, they thinking, ‘ Has this been permitted by the Blessed One, or has it not ?’ They told this thing to the Blessed One. 1 Whatsoever, O Bhikkhus, has not been disallowed by me in the words, “ This beseems you not,” then, if that thing is in accord with what is unlawful, and is contrary to what is lawful, that is not lawful. Whatsoever has not been disallowed by me with the words, “ This beseems you not,” then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is lawful. ‘ And whatsoever, O Bhikkhus, has not been allowed by me with the words, “ This beseems you,” then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is not lawful. Whatsoever has not been allowed by me with the words, “ This beseems you,” then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is lawful V

¹⁸⁷Then the Bhikkhus thought: ‘ Is food that may be eaten till the first watch of the night 2 lawful, or not, when mixed with food that ought to be eaten before noon on the same day ? Is food that may be eaten at any time within seven days 3 lawful, or not, when mixed with food that ought to be eaten before noon on the same day ? Is food that may be eaten at any time during life 4 lawful, or not, when mixed with food that ought to be eaten 1 The formal expressions referred to in these two paragraphs are precisely the expressions to which, in the Book of the Great Decease VI, 40, and in the jVullavagga XI, 1, 1, Subhadda is stated to have taken such serious objection. 2 This refers to certain medicines; see Mahavagga VI, 1, 5. 8 This also refers to certain medicines; seethe 23rdNissaggiya. 4 What this refers to is unknown to us. VI, 4°j 3* ON MEDICAMENTS. 145 before noon on the same day ? Is food that may be eaten at any time within seven days lawful, or not, when mixed with food that may be eaten at any time during life ? Is food that may be eaten at any time during life lawful, or not, when mixed with food that may be eaten at any time within seven days ?’ They told this thing to the Blessed One.

¹⁸⁸‘ Food that may be eaten up to the first watch of the night, or food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus, when mixed with food that ought to be eaten before noon on the same day, up till noon-time, and it is not lawful after noon-time. Food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus,—when it has been mixed with food that may be eaten up to the first watch of the night,—up till the first watch of the night, and is not lawful after the first watch of the night. Food that may be eaten at any time during life, is lawful, O Bhikkhus,—when it has been mixed with food that may be eaten at any time within seven days,—at any time within seven days, and is not lawful beyond seven days .’ Here ends the sixth Khandhaka on Medicaments. * Buddhaghosa says that this holds good if the two are so mixed that the taste (rasu) has become one (sambhinna). If the two are not so mixed, then they may be divided, and the part allowable during the longer period may be enjoyed up to the end of that period. See I, 20, 9; V, 2, r; VI, 16, 3; VIII, 1, 24, and the notes there. [r 7 ] L 146 VII, x, 1 .

¹(the kathtna ceremonies.)

²Now at that time the Blessed One was staying at Savatthi, in the (Petavana, Anathapmxz'ika’s Grove. And at that time about thirty Paeyyaka Bhikkhus , 1 Buddhaghosa says, ‘ Pa/^eyya (the Berlin MS. reads Paveyya) is the name of a kingdom situated to the west of the Kosala country. This passage refers to Bhikkhus who dwelt there. The Bhatta- vaggiya Theras (so the Berlin MS.; query Satta-vaggiya), who were brothers of the Kosala king, sons of the same father, are here alluded ti.’ But with which of the many kingdoms ‘ to the west of the Kosala country’ are we to identify Pa/^eyya? The word does not occur in the stock list, found in different parts of the Pali Piakas, of the sixteen Mahd-^anapadd; that is to say, Anga, Magadha, Kasl, Kosala, Vaggi, Malla, Aetiya, Varna, Kuru, PawMla, MaM&a, Sfxrasena, Assaka, Avanti, Gandhara, Kambog-a. The account of the Council at Ves&Ii gives us a hint as to the right answer to the above question; for the Thera Sambhuta, who took part in that Council, is called a PaZieyyaka in ATullavagga XII, 2, 7, and is also said at Afullavagga XII, 1, 8 to have lived Ahogange Pabbate. The position of this hill is further described in the MaMvawxsa as being on the upper Ganges—uddhagangaya .... Ahogangamhi pabbate (p. 39, ed. Tumour). Then again in Aulla- vagga XII, 1,7 the Thera Yasa, when wishing to put himself in communication with the Bhikkhus in Pa/^eyya and in other places, goes to Kosambi as the most convenient meeting-place for Bhikkhus coming from the East. The other places mentioned in that passage in juxta-position with Vithcyya. would seem to show that Paveyya, with Panina, Avanti, and Dakkhiapatha, is one of the principal divisions into which India, as then known, was divided; and that it includes most, if not all, of the great westerly kingdoms of VII, i, 2. THE KAJTfflNA CEREMONIES. 147 who were all dwellers in the forest, all living on alms, all dressed in rags from the dust heap, all having only three robes each, when they were on the way to Savatthi to visit the Blessed One, at the time when the period for entering upon Vassa was at hand, were unable to reach Savatthi in time to spend the Vassa there, and stayed at Saketa on the Way for the Vassa. And they spent the period of Vassa in discomfort, thinking, ‘Our Blessed One is staying near us, six leagues from here, and we are not able to visit the Blessed One.’ And when, after three months, those Bhikkhus had completed their Vassa residence, and had held their Pav 4 ra nk, they went on to the place where the Blessed One was, at Savatthi, in the 6"etavana, Anathapmdlka’s Grove, while the rain was falling, and the waters were gathering , and the swamps were forming, and their robes were all drenched, and they were weary. And when they had arrived, they saluted the Blessed One, and took their seats on one side.

³Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have just arrived. And the Blessed One said to those Bhikkhus : ‘ Do things go well with you, O Bhikkhus ? Do Kuru, PaiU'ala, &c., which are the last eight of the sixteen kingdoms in the stock list above referred to. Probably the literal meaning of PdAeyya is ‘western’ (Sans. pratyai). In the Sutta- vibhanga (Pa&ttiya 34) merchants are mentioned who are travelling from R%agaha to the Paiyaloka, which must mean ‘ the western country,’ just as Paiyarama (Dipav. 17, 11) means ‘ the western Arama.’ 1 Udaka-sazngahe ’ti udakena sazzzgahite ghaite szmszMe thale kz ninne kz ekodakibhtite ’ti attho (B.). 2 Compare IV, 1, 8, and foil. L 2 148 VII, 1, 3. you get enough to support yourselves with ? Have you kept Vassa well, in unity, and in concord, and without quarrel, and have you not suffered from want of food ?’ ‘ Things go well with us, Lord; we get enough to support ourselves with, Lord; we have kept Vassa, Lord, in unity, and in concord, and without quarrel, and have not suffered from want of food. When we were on our way, Lord, about thirty PaMeyyaka Bhikkhus, to Savatthi to visit the Blessed One, we were unable to reach Savatthi in time (&c., as in f 1, down to:). And when, after three months, Lord, we had completed our Vassa residence, and had held our Pav&ra«&, we have made our way, while the rain was falling, and the waters were gathering, and the swamps were forming; and our robes were all drenched; and we have become weary.’

⁴Then the Blessed One in that connection, having delivered a religious discourse, addressed the Bhikkhus, and said : 1 As has been remarked in a previous note (to the first Nissaggiya Pahttiya Rule) some of the details of these Ka/^ina ordinances are at present difficult to understand. But the general meaning of them is already clear. Immediately after the Pavararca, the ceremony by which the Vassa residence is closed, there follows a distribution of the robes belonging to the local Sawgha, (that is, the portion of the Order dwelling within one boundary,) to the particular Bhikkhus composing the Sawzgha. This distribution commences with the kaMin-atthara, atthara, 1 spreading out,’ not being used here literally for spreading out on the ground or otherwise, but in a secondary, juristic sense. And the act performed receives the technical name atthara by a process of putting a part for the whole, the spreading out in the sun (see our note, p. 18) for the whole ceremony. We translate the term according to the context, sometimes by ‘ spreading out,’ sometimes by ‘ ceremony,’ sometimes by * dedication.’ VII, x, 3- THE KATfllNA CEREMONIES. I49 ‘ I prescribe, O Bhikkhus, that the Kalina ceremony shall be performed by Bhikkhus when The KaAina, literally ‘ hard,’ is the stock of cotton cloth provided by the faithful to be made up into robes for the use of the Sawxgha during the ensuing year. The whole of this cotton cloth must be dyed, sewn together, and made into robes, and then formally declared to be (not only common property, Samghika, but) available for immediate distribution—all on one and the same day. The object of this was that the Sawgha, or at least a quorum of the Sazsgha, being able to be present throughout, there would be less chance of any mistake by which what was intended equally for all might come to be unequally divided among a few. All the Brethren who have kept their Vassa within the limits of the district within which the particular Sagha lives (and therefore technically called an ttv&sa, ‘residence’), and who have taken part in the Pav&ra«&, are entitled to share in the distribution. (Buddhaghosa says, ‘Ettha kathinattharaw ke labhanti ke na labhanti. Gawavasena tava paiMima-koiya pa»£a gana (for at least five must be present to make a Pav&ra ni legal, Mahavagga IX, 4, 1) . . . . vatth avassavasena purimikaya vassawz upagantva paAama-paviraaya pavarita labhanti.’) There can of course be no kaMin-atthara if there is no kaMina; and, under certain restrictions laid down in the Nissag- giya PS&ttiya Rules, laymen were allowed to give robes for the special use of a particular Bhikkhu. If, however, a layman was desirous of giving the much more meritorious gift of a Ka/^ina to the whole community, then he is to present the cloth in the early morning to a properly constituted meeting of the Sazsgha, and the Kalina ceremony has to be gone through. All the Brethren living within the boundary have to be present, and to take part in the work of making the cotton cloth up into robes ; and if there is any danger of the work not being concluded before the day is over, even the most senior Bhikkhus, or the most revered for their learning or insight, must lend a hand. Then follows the distribution so far only as is set forth in the next section (§ 4) and in the note to it. Now it would often happen that, at the end of the rainy season of Vassa, the last year’s robes of some of the Bhikkhus would be worn out. And yet no laymen would come forward to give a Ka/^ina until some time after the Vassa residence had closed. But 150 VII, i, 3 - they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Kalina ceremony has been held—going for alms to the houses of people who have not invited you , going if any one did offer a Kalina, and the ceremony was duly performed, then each Bhikkhu had a right to supply his actual needs from the robes made out of the Ka/^ina. He need not do so at once. His want might not be pressing, or might not even arise till afterwards. During such an interval the five privileges (Ani- sawsi) mentioned in this section (§3) are accorded to the Bhikkhus, though they would be against the rules in force during the rest of the year. But if the Bhikkhu kept on postponing his choice would the privileges accorded by this section hold good even during the whole year ? Could the Bhikkhu, by his mere abstention, thus bring about a practical abrogation of the general rules ? Not so, for the five privileges are in their turn suspended by any one of the eight things mentioned below in § 7. We may add that at the present time in Burma and Ceylon, the robes for the Bhikkhus are usually provided in accordance with the rules regulating gifts to particular Bhikkhus. But the gift of a Kalina is still by no means uncommon. See Spence Hardy’s ‘ Eastern Monachism,’ pp. 121 and foil. There is probably, however, very seldom any necessity for the Bhikkhus to avail themselves of any of the five privileges, except the last. 1 This privilege is one of the exceptions allowed, in the Pati- mokkha, to the 46th PS&ttiya. Bhikkhus were allowed, as a general rule, to pass through a village, with their alms-bowls in their hands, in order to give any disciple who wished to do so the opportunity of giving them food. (To describe this procedure by our word ‘begging,’ as is so often done, is, to say the least, misleading.) The 46th PfUittiya lays down, in certain circumstances, a restriction on this general rule. The present section removes that restriction during the period of Ka/^in-attMra; in order, according to Buddhaghosa (see the note on PaA 46), to prevent the stock of robes falling short. That is, apparently, with the hope that a freer intercourse than usual between Bhikkhus and laity might lead to a gift of a Kalina when it was urgently required. Here Buddhaghosa says simply, ‘ Anamanta-/iaro ’ti yava ka/^i- na m na uddhariyati tava anamantetva.’ Amanteti must be equal to apuKAati. Compare Bohtlingk-Roth under amantraa. VII, 1,4. THE KATRINA CEREMONIES. 151 for alms without wearing the usual set of three robes , going for alms in a body of four or more , possessing as many robes as are wanted , and whatever number of robes shall have come to hand, that shall belong to them (that is, to the Bhikkhus entitled, by residence and otherwise, to share in the distribution 4 ). * And thus, O Bhikkhus, is the Kalina to be dedicated.

⁵‘ Let a learned, competent Bhikkhu proclaim 1 This privilege is granted as a relaxation of the 2nd Nissaggiya. Buddhaghosa says, ‘ Asamadana-Xaro ’ti ti-Xlvara m asamadaya Xara- nz.ni Xivara-vippavaso kappissatiti attho.’ Compare MahavaggaVIII, 23, 3. It will be seen that the wording of the Patimokkha Rule is not inconsistent with the rule laid down here. 2 This is a relaxation of the 32nd PaXittiya, and is mentioned in that rule. 3 This would seem to be a relaxation of the 1st PaXittiya. Though it is not referred to there in terms, it is implied in the clause by which the operation of the rule is postponed till after the KaXina has been * taken up,’ i. e. till each Bhikkhu has actually received his share, or otherwise lost his claim to it. Till that has taken place, a Bhikkhu may use (temporarily, and without actually appropriating them) as many robes as he likes. B. says, 1 Yavadat- tha-Xivaran ti yavata Xivarena attho tavataka#z anadhhXitaw avi- kappitaw (compare Sutta-vibhanga Niss. I, 3,1) kappissatiti attho.’ 4 That is, according to Buddhaghosa, either those belonging to a Bhikkhu who has died, or those belonging to the Sazsgha in any way. This shows that at the division not only the robes made out of the gift of a KaXina were to be included, but whatever robes had not been given as intended specially for some one Bhikkhu. As to the actual practice now in Ceylon, compare Spence Hardy, loc. cit. Buddhaghosa says here: ‘Yo Xa tattha Xivar-uppado tattha kaXinatthata - simaya mataka-Xlvaraw va hotu sawghaw uddissa dinnaw va sawghikena tatr’ uppadena abhataw va yena kenaXi akarena ya m sazghika»2 Xivaraw uppaati ta m tesa m. bha- vissatiti attho.’ The use of the pronoun nesa m at the end of the rule is awkward, following after vo; but the meaning as translated is not open to doubt. 152 m i, 5 - the following uatti before the Sawgha: “This KaMina-cloth has become the property of the Samgha. If the Sawgha is ready, let the Sawgha hand over the KaAina-cloth to such and such a Bhikkhu to spread out the Kalina. This is the natt\. Let the Sawgha, reverend Sirs, hear me. This KaMina- cloth has become the property of the Sawgha. The Samgha hands it over to such and such a Bhikkhu to spread out the Kalina. If the Sawgha approves of the handing over of the Kalina to such and such a Bhikkhu for spreading it out, let it remain silent. The Sawgha approves thereof. Therefore does it remain silent. Thus I understand .”

⁶1 Now thus, O Bhikkhus, has the Kalina ceremony been duly held; and thus has it not been duly held . 1 This formula is one of those included in the collection entitled Kammavaiaa. It appears from Minayeff (Pratimoksha, pp. 75, 76) that the Bhikkhu so appointed superintends the processes of dyeing, sewing, &c. When the new robes are ready for wear, he lays aside one of his old robes which has been worn out (paMuddharitva), and chooses for himself one of the new ones (nava m adhiMahitva), saying as he does so, ‘ imaya sawghaiyS (or, as the case may be, uttarasangena, antaravlsakena) kaMinaw attharami.’ This speech shows the technical application of the verb attharati in this connection. He then points out the remaining robes to the Bhikkhus there present, specifying which he thinks fit for the elder, and which for the younger members of the Order (Theras and Navakas); but not assigning further any particular robes to particular Bhikkhus. Finally he calls upon the Sawzgha for their formal approval of his procedure (compare the closing words of §§ 5, 6). But when they have given it, the distribution is not at an end. The time has only come when each of the Bhikkhus can transmute his claim to an undivided share into the actual possession of a divided share. Until he does so, the Kalina privileges set out in § 3 are allowed to him. 2 The formal permission to each Bhikkhu to take his share is VII, I, 5. THE KATHINA CEREMONIES. 153 ‘ When, O Bhikkhus, has it not been duly held ? ’ ‘ The Kalina ceremony has not been duly held when the stuff has only been marked (for the purposes of measurement) 1 : when it has only been washed: when it has only been calculated (to see how many robes it will make) : when it has only been cut out: when it has only been pieced together : when it has only been sewn in lengths : when it has only been marked : when it has only been made strong (in the seams) 5 : when it has only not completed by any one of the following acts having been performed. The technical terms of the tailor’s craft are, as will be seen, by no means easy to follow. 1 Ullikhita-mattena ’ti dighato ha puthulato ha pamawa- gahawa-mattena. Vamanam hi gawhanto tassa tassa padesassa samdnanatthaOT nakhadlhi va ^ankkhzdam. dassento ullikhati, nala- /adisu va ghawsati. Tasma ta m pamaa-gahaaw ullikhita-mattan ti vuati (B.). 2 Bandhana-mattena ’ti mogha-suttak-aropana-mattena (B.). Mogha-suttakani, ‘ false threads,’ are threads put in the cloth to show where it is to be cut or sewn. See Buddhaghosa on iEulla- vagga V, 11, 3 (p. 317 of H. O.’s edition). Our clause therefore means temporarily pieced together as the commencement of the tailoring work. 3 Ova//iya (sic) -karaa-mattena’ti mogha-suttakanusarena digha-sibbita-mattena (B.). Sewn in lengths along the lines of the false threads mentioned in the last note. The word occurs also in Mahavagga VIII, 14, 2 ; and in iTullavagga V, 1, 2 we are told that the iOabbaggiya Bhikkhus ova//ika« dharenti. Buddhaghosa says there \\ggh\ta-\.axanam ova//ika. 4 By joining on a little piece of cloth. Ka«<fusa-karaa- mattena ’ti muddiya-pa//a-bandhana-mattena, says Buddhaghosa. 6 DaWi-karawa-mattend ’ti dve /£imilikayo (MS. ^ilimikayo) ekato katvi sibbita-mattena: athava pa/^ama-^imilika ghafetvS Capita hoti, ka/ 4 ina-saaka« tassa kui-^imilikaw katva sappita- (read sibbita-) mattena ’ti pi attho. Maha-pai/£ariya#z pakati- Aivarassa upassaya-danena ’ti vuttaw. Kurundiyara pakatipa//a- kivaxam Anaitam katum kuiWi-ftmilikaw alliyapana-matlena ’ti vuttaw (B.). On Xamilika compare MinayelFs ‘Pratimoksha,’ p. 87. 154 VII, i, 5. been strengthened by a braid 1 or by a binding 2 along the back, or by being doubled in parts : when it has only been put into the dye : when the decision (by the presiding Bhikkhu, as to which robes he will take for himself) has been made (but not been carried out 6 ): when there has been talk (about the merit acquired by presenting the Sazgha with cloth, and the donor has been induced thereby to show his liberality 6 ): when the gift is only a temporary one : when the ceremony has been postponed : 1 AnuvSta-karawa-mattena’ti piZAi-anuvata-aropana-mat- tena (B.). Compare VIII, 21, x. 2 Paribha«(/a-karaa-mattena ’ti ku&kM- an uvata - aropana- mattena (B.). Compare VIII, 21, r. 3 OvaZZzeyya (sic) -kararaa-mattenS ’ti agantuka-paZ’- aropana-mattena: kaZdna-/£lvarato va pa//am gahetva anwasmiw aka/^ina-^ivare paA’-aropana-mattena (B.). 4 Kambala-maddana-mattend ’ti ekavarara yeva raane pakkhittena danta-va»»ena pa«<Zu-palasa-vareena va: saie pana sakiw? va dvikkhattura va rattaw (MS. rs.tlhnm) pi saruppaw hoti vaZZati (B.). 6 Or perhaps, according to some commentators, when it has been decided to accept the gift as a KaZina, that is, when it has been decided that the doth is of a suitable kind to make robes out of. Buddhaghosa says: Nimitta-katena ’ti imina dussena ka.ttma.rn attharissamiti eva m nimittakatena. Ettakam eva Parivare vuttawi. AZZfcakathasu pana aya m saZako sundaro, sakka imina kaZinaw attharitun ti eva m nimittakatawz katva laddhena ’ti attho. Compare below, § 6, for this and the two following words, the meaning of which is very doubtful. 6 Buddhaghosa: Parikath£-katen£ ’.ti ka.tKma.rn nama datum vaZZati, kaZAina-dayako bahu-purma;« pasavatiti eva m parikathaya uppaditena. KaZinaw n&ma ati-ukkaZZZiawz vaZZati: mataram pi na viwralpetuw vaZZati: akasato oti««a-sadisam eva vaZZati. 7 Buddhaghosa simply says: kukku-katena’ti tavakalikena. The last word means ‘only for a time, temporary, on loan;’ see Gataka ,121, 393, and /fullavagga X, 16, 1; but the explanation is not clear. According to the Ahhidhana-ppadipika kukku is a measure of length. 8 Sannidhi-katena’ti ettha duvidho sannidhi; karaa-sannidhi VII, I, 6. THE KATRINA CEREMONIES. 155 when the ceremony has had to be abandoned (because it has lasted through the night) 1 : when the ceremony has fallen through (from other causes) 2 : when (in the formal choice by the presiding Bhikkhu) the upper robes have been left out, or the under robes, or the waist-cloths : when any one of the five parts of the robe have been omitted in the cutting out : when the ceremony has been presided over by more than one Bhikkhu . And even when the Ka/^ina ceremony has (otherwise) been normally performed, if (the Sawzgha) ratifying the distribution, be other than the (whole Sazzzgha) dwelling within the boundary, then also the Kalina ceremony has not been duly held . ‘ In these cases, O Bhikkhus, the Kalina ceremony has not been duly held. 6 . ‘ And when, O Bhikkhus, has the Ka/^ina ceremony been duly held ?’ ‘ When the robes have been made out of new k& nU’aya-sannidhi k&. Tattha tadah’ eva akatva rfapetva karanara karana-sannidhi ; sazzzgho agg-a ka/^ina-dussaw labhitva puna-divase deti aya m niaya-sannidhi (B.). 1 Nissaggiyena ’ti ratti-nissaggiyena. Parivare pi vuttazzz nissaggiyazzz nama kayiramane arunazzz udriyatlti- (B.). 2 Akappa-katena ’ti anadinna-kappa-bindhuna (B.), which we do not understand. Perhaps we should read binduna. 3 Azmatra pazlakena vS atireka-paziakena vfi ’ti pazUa va atirekani va khazza'ani katva maM-mazzdala-a(£$a-mazzzfalani das- setva katen’ eva va//ati. Evazzz hi samazzzfali-katazzz hoti. Tazzz z 7 zapetva azmena aMinnakena va dvi-tti-£atu-khazz<fena va na vatfati (B.). On these five parts of the robe compare below, Mahavagga VIII, 12, 2. 4 Azma tra puggalassa atthara ’ti puggalassa attMrazzz /Aapetva na azmena sazzzghassa va gazzassa va attharena atthatazzz hoti (B.). The official ‘distributor’ (attharaka) must be a single person, not a gazza, or the Sazzzgha. 5 See the note on § 4, and below, VIII, 23. 156 MAHAVAGGA. VII, 1, 7. cotton-cloth, or as good as new, or out of cloth \ or out of (rags) taken from the dust-heap 1 2 , or out of odd bits picked up in the bazaar : when the decision (by the presiding Bhikkhu as to which robes he will take for himself) has not (merely) been made (but carried out): when there has been no talk about (the merit acquired by offering a Ka//dna): when the gift is not merely a temporary one: when the ceremony has not been postponed: when it has not been necessary to abandon the ceremony: when the ceremony has not fallen through: when (in the choice made by the presiding Bhikkhu) the upper robes have not been left out, nor the under robes, nor the waist-cloths : when not one of the five parts of the robe have been omitted in the cutting out: when (the ceremony has been presided over) by one Bhikkhu. And also when, after the Kalina ceremony has been (otherwise) normally performed, the ratification has been given by the (whole Sa»?gha) dwelling within the boundary. ‘ In these cases, O Bhikkhus, the Kalina ceremony has been duly held.’ 2 4 . 1 . 7. ‘ Now when, O Bhikkhus, is the Kalina (that is to say, the privileges allowed after the Kalina ceremony) suspended ? 1 Piloikaya ’ti hata-vatthaka-saakena (B.). 2 Parasukulena ’ti te-visatiya khettesu uppanna-pawsukulena. 3 Papanikena ’ti apana-dvare patita-piloikaw gahetva kaAin- atthaya deti, tenapi va//atiti attho (B.). Compare VIII, 14, 2. * The new chapter should have begun here, and not with the next section as printed in the text. VII, I, 7. THE KATHXNA CEREMONIES. 157 ‘ There are, O Bhikkhus, these eight grounds 1 for the suspension of the Kalina (privileges) 2 —the ground depending on (the Bhikkhus) having gone away, on (his robe being ready) finished, on his resolve (not to have it finished), on (his robe) having been destroyed, on his having heard (of the general suspension of the privileges of the whole Sawzgha), on the lapse of expectation (that a special gift of a robe would be made to him), on his having gone beyond the boundary (of the Sawgha to whom the Ka//dna was given), on the common suspension (of the Kalina privileges of the whole Sawgha). 1 Matika ’ti mataro ^anettiyo ’ti attho(B.). So also inVIII, 14. 2 The discussion of these eight grounds of the suspension of the five Kalina privileges is closely connected with the description in the 13th chapter of the two so-called Palibodhas. Palibodha seems to mean the continued existence of a claim on the Bhikkhu’s side to a share in the distribution of the Ka/^ina. Two conditions are necessary to the validity of this claim; the first touching the Bhikkhu’s domicile (av&sa), the second the state of his wardrobe (/idvara). He must remain within the boundary (sima) of the SaBgha to whom the KaAina has been given; or if he has left it, then he must have the intention of returning, the animus rever- tendi. And secondly, he must be in actual want of robes. If either of these conditions fail, then the Bhikkhu isapalibodhain respect of the dv&sa or the iivara respectively. If he is apalibodha in both respects, then there follows the suspension of the Ka/^ina privileges, the kaAin-uddhlra, or kaAin-ubbh&ra, so far as he is concerned. So the eight grounds of the suspension of the privileges referred to in our present section (chap. 1. 7) either refer to the Bhikkhu’s domicile or to the state of his robes, or to ways in which his case falls within the general suspension of privileges of the whole Sawgha. Each of the eight cases is explained in detail in the following sections, except the sixth ground, which is specially treated of afterwards in chapters 8 and 9. See the note on the title at the end of this chapter, and compare further our note on the first Nissaggiya Pa&ttiya. I58 MAHAVAGGA. VII, 2, 1. 2 . i. ‘A Bhikkhu, after the Kalina ceremony has been held , takes a robe ready for wear, and goes away, thinking, “ I will come back.” * That Bhikkhu’s Kalina privileges are suspended on the ground of his having gone away. ‘ A Bhikkhu, after the Kazfcina ceremony has been held, takes a robe and goes away. And when he had got beyond the boundary he thinks, “ I will have the robe made up here, and will never go back.” And he gets the robe made up. ‘ That Bhikkhu’s Ka/^ina privileges are suspended on the ground of his having a robe ready for wear. ‘ A Bhikkhu, after the Ka//zina ceremony has been held, takes a robe and goes away. And when he has got beyond the boundary he thinks, “ I will neither have the robe made up, nor will I go back.” ‘ That Bhikkhu’s Kalina privileges are suspended on the ground of his having so decided. ‘ A Bhikkhu, after the Kalina ceremony has been held, takes a robe and goes away. And when he has got beyond the boundary he thinks, “ I will have the robe made up here, and will never go back.” And he has the robe made up. And as the robe is being made up for him, it is spoilt. ‘ That Bhikkhu’s Kazkina privileges are suspended on the ground of the robe being so spoilt.

⁷‘ A Bhikkhu, after the Ka//zina ceremony has been held, takes a robe and goes away, thinking, “ I will come back.” When he has got beyond the boundary he has that robe made up. When his robe has thus been made up he bears the news, “ The KaAina, they say, has been suspended in that district 1 Literally, ‘ whose Ka/^ina has been spread out.’ VII, 3 . THE KA 2 WINA CEREMONIES. T S 9 ‘ That Bhikkhu’s Kalina privileges are suspended on the ground of his having heard that news. ‘ A Bhikkhu, after the Kalina ceremony has been held, takes a robe and goes away, thinking, “ I will come back.” And when he has got beyond the boundary he has that robe made up. And then, after it has been made up, he postpones his return until the (general) suspension of privileges has taken place. ‘ That Bhikkhu’s Ka//dna privileges are suspended on the ground of his being beyond the boundary. 1 A Bhikkhu, after the Kalina ceremony has been held, takes a robe and goes away, thinking, “ I will come back.” And when he has got beyond the boundary he has that robe made up. And then, when it has been made up, he postpones his return until the very moment when the (general) suspension of privileges takes place b ‘ That Bhikkhu’s Kalina privileges are suspended on the ground of the common suspension (of the privileges of the whole Sawgha).’ End of the section entitled Adaya-sattaka .

⁸‘ A Bhikkhu, after the Kalina ceremony has been 1 In the table of contents (p. 266) sambhuraati is replaced by sambhoti. Abhisambhuweyyaw occurs in Burnous’s ‘Lotus,’ &c., P- 3 T 3 - 2 That is, * the seven cases in which he takes a robe away.’ The eighth case is explained below in chapters 8, 9. 160 MAHAVAGGA. VII, 4 . held, takes with him a robe ready for wear, and goes away, &C . 1 ’ End of the section entitled Sam&daya-sattaka .

⁹‘ A Bhikkhu, after the Kaz'mina ceremony has been held, takes a robe not ready, and goes away. And when he has got beyond the boundary he thinks, “ I will have the robe made up here, and will never go backand he gets the robe made up, &c. 3 ’ End of the section entitled Ad&ya-^akka .

¹⁰‘ A Bhikkhu, after the Kaz'mina ceremony has been held, takes with him a robe not ready, and goes away, &c. 5 ’ End of the section entitled Sam&d&ya-iakka . 1 This chapter is word for word identical with chap. 2: only instead of ‘ takes’ (adaya) read 1 takes with him’ (samadaya). We cannot say what different meaning these two words are intended to convey. 2 That is, ‘ the seven cases in which he takes a robe with him.’ 3 Six of the seven cases specified in chap. 2 (with the exception of the first of the seven) are repeated here in the same words, with the only difference that instead of ‘ takes a robe ’ it is said here ‘ takes a robe not ready.’ The first case is necessarily omitted, because it is essential to that case, that the Bhikkhu going away takes with him a robe ready for wear. 4 * The six cases in which he takes a robe away.’ 6 As in chap. 4. For ‘ takes ’ read ‘ takes with him.’ See the note at chap. 3. 4 ‘ The six cases in which he takes a robe with him.’ VII, 6, 4. THE KATfflNA CEREMONIES. 161

¹¹‘A Bhikkhu, after the Ka/^ina ceremony has been held, takes a robe, and goes away. And when he has got beyond the boundary he thinks, “ I will have the robe made up here, and will never go back.” And he gets the robe made up. 1 That Bhikkhu’s Ka//dna privileges are suspended on the ground of his having a robe ready for wear, &C. 1

¹²‘ A Bhikkhu, after the Kalina ceremony has been held, takes a robe and goes away, thinking, “ I will never come back.” And when he has got beyond the boundary he thinks, “ I will have the robe made up here.” And he gets the robe made up, &c. 2

¹³‘ A Bhikkhu, after the Kalina ceremony has been held, takes a robe and goes away, without taking a resolution ; he neither thinks “ I will come back,” nor does he think “ I will not come back.” And when he has got beyond the boundary, &c. 3

¹⁴‘ A Bhikkhu, after the Kalina ceremony has been held, takes a robe and goes away, thinking, 1 This case is word for word identical with the second case in chap. 2.1. After it follow the third and fourth case of chap. 2. 1, which it is unnecessary to print here again in full extent. The triad of these cases is repeated here in order to serve as a basis for the variations which are to follow in §§ 2, 3. 2 The triad of § 1 is repeated here, with the difference, as is seen from the opening clauses which we have fully printed, that the Bhikkhu, before he has got beyond the boundary, and not afterwards as in § 1, resolves upon not returning to the avasa. 3 The whole triad as in § 1. The only difference between § 3 and § 1 consists in the following words being added in § 3 in each of the three cases, ‘ without taking a resolution; he neither thinks “ I will come back,” nor does he think “ I will not come back.” ’ [ 17 ] M 162 VII, 7. “ I will come back.” And when he has got beyond the boundary, &cd ’

¹⁵‘ A Bhikkhu, after the Ka//zina ceremony has been held, takes a robe with him and goes away, &c. 1 2 ’ End of the Adaya- (‘ Taking away’) Bhazzavara.

¹⁶‘A Bhikkhu, after the Kalina ceremony has been held, goes away with the expectation of getting a robe (presented). And when he has got beyond the boundary, &c. And he adopts such a course of action as may lead to his expectation being realised. But he obtains a robe where he had not expected it, and does not obtain it where he had expected it. And he thinks, “ I will have the robe made up here, and will never go back.” And he gets the robe made up. ‘ That Bhikkhu’s Kaz'mina privileges are suspended on the ground of his having a robe ready for wear. * A Bhikkhu, after the Ka/^ina ceremony has been 1 Supply here the whole triad as in § 1, the words ‘ thinking “ I will come back ” ’ being constantly added. After this triad follow three other cases which are exactly identical with the three contained in chap. 2. 2. 2 The whole chapter 6 is repeated here three times, the first time replacing the words ‘takes a robe’ by ‘takes a robe with him’ (comp. chap. 3); the second time replacing ‘takes a robe’ by ‘takes a robe not ready’ (comp. chap. 4); and the third time with these two modifications combined (comp. chap. 5). VII, 9, 1 . THE KATHINA CEREMONIES. 163 held (&c,, as in the preceding case). And he thinks, “ I will neither have the robe made up, nor will I go back.” ‘ That Bhikkhu’s Ka//dna privileges are suspended on the ground of his having so decided. ‘ A Bhikkhu, after the Ka/^ina ceremony has been held, &c. And he thinks, “ I will have the robe made up here, and will never go back.” And he has the robe made up. And as the robe is being made up for him, it is spoilt. ‘ That Bhikkhu’s Ka//zina privileges are suspended on the ground of the robe being so spoilt ‘ A Bhikkhu, after the Kalina ceremony has been held, goes away with the expectation of getting a robe (presented). And when he has got beyond the boundary, he thinks, “ I will adopt here such a course of action as may lead to my expectation being realised, and will never go back.” And he devotes himself to obtaining that expected gift, but his expectation comes to nothing. ‘ That Bhikkhu’s KaMina privileges are suspended on the ground of the lapse of that expectation.’ 2, 3 1 . _ End of the section entitled Anisi-doasaka .

¹⁷‘A Bhikkhu, after the Ka//dna ceremony has been held, goes away with the expectation of getting 1 §§ 2, 3 stand exactly in the same relation to § 1 in which chap. 6. 2, 3 stand to chap. 6. r. 2 ‘The twelve cases (in which the robe is received) against expectation.’ M 2 VII, 9, 2. 164 a robe (presented), thinking, “ I will come back.” And when he has got beyond the boundary, he devotes himself to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it. And he thinks, “ I will have the robe made up here, and will never go back,” &C. 1

¹⁸‘ A Bhikkhu, after the Ka//dna ceremony has been held, goes away with the expectation of getting a robe (presented), thinking, “I will come back.” And when he has got beyond the boundary, he hears the news : “ The Kalina, they say, has been suspended in that district.” And he thinks, “ Since the Kalina has been suspended in that district, I will devote myself here to obtaining the gift I am expecting.” And he adopts such action as may lead to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it. And he thinks, “ I will have the robe made up here, and will never go back,” &c. 2

¹⁹1 A Bhikkhu, after the KaMina ceremony has been held, goes away with the expectation of getting a robe (presented), thinking, “ I will come back.” And when he has got beyond the boundary, he adopts such action as may lead to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it, and he has that robe made up. 1 Here follows the same development into the four cases of ni#Mnantika, sanni//Mnantika, nasanantika, and asava^/;edika kaAinuddhara, as in chap. 8.1. 2 Supply here the same four cases as in the preceding paragraph or in chap. 8. x. VII, 9, 3- THE KAT7/INA CEREMONIES. 1 65 When that robe has thus been made up he hears the news, “ The Kalina, they say, has been suspended in that district.” ‘ That Bhikkhu’s KaZdna privileges are suspended on the ground of his having heard that news. ‘ A Bhikkhu, after the Kalina ceremony has been held, goes away with the expectation of getting a robe, thinking, “ I will come back.” And when he has got beyond the boundary, he thinks, “ I will devote myself to obtaining that expected gift, and will never go back.” And he cares for that expected gift, but his expectation collapses. ‘ That Bhikkhu’s Kalina privileges are suspended on the ground of the lapse of that expectation. ‘ A Bhikkhu, after the Kadina ceremony has been held, goes away with the expectation of getting a robe, thinking, “ I will come back.” And when he has got beyond the boundary, he devotes himself to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it, and he has that robe made up. And then, after it has been made up, he postpones his return, until the (general) suspension of privileges has taken place. ‘ That Bhikkhu’s Kalina privileges are suspended on the ground of his being beyond the boundary. ‘ A Bhikkhu, after the Kalina ceremony has been held (&c., as in the preceding case, down to:) And then, after it has been made up, he postpones his return until the very moment when the (general) suspension of privileges takes place. VII, 10. 166 ‘ That Bhikkhu’s Kalina privileges are suspended on the ground of the common suspension.’ End of the section entitled Asa-doasaka h

²⁰‘ A Bhikkhu, after the Kaddna ceremony has been held, goes away on some business. And when he has got beyond the boundary, he conceives the expectation of getting a robe (presented). And he devotes himself to the realisation of his expectation, and he obtains, &c. 1 2 ’ End of the Kara;dya-doasaka .

²¹i. ‘A Bhikkhu, after the KaZdna ceremony has been held, goes away travelling to the (four) quarters (of the world 4 ), guarding 5 his claim to a share in the robes. When he is so travelling, the Bhikkhus ask him: “Where have you keptVassa,friend, and where have you your share in the robes ?” ‘ He replies : “ I have kept Vassa in such and such 1 ‘ The twelve cases {in which the robe is received) as expected.’ 2 See chap. 8. i. The same three times four cases are specified here as in chap. 8; only the opening clauses of each case, which we have printed above, are different from those in chap. 8. 3 ‘ The twelve cases of (the Bhikkhu’s going away on) business.’ 4 Comp. II, 21 , i. s Apa&nayamana, comp. apa£iti, apal'ita. VII, If, 3 - THE KATHINA CEREMONIES. I67 a residence, and there I have my share in the robes.” ‘ They say to him : “ Go, friend, and bring your robe hither; we will make it up for you here.” ‘ And he goes to that residence and asks the Bhikkhus: “ Where is the portion of robes due to me, friends ? ” ‘ They reply : “ Here it is, friend ; where are you going ?” ‘ He says : “ I will go to such and such a residence ; there the Bhikkhus will make up the robe for me” ‘ They answer : “ Nay, friend, do not go ; we will make up the robe for you here.” ‘ And he thinks, “ I will have the robe made up here, and will not go back (to that other place),” &cd

²²‘ A Bhikkhu, after the Ka/^ina ceremony has been held, goes away travelling (&c., as in § 1, down to :) “ Here it is, friend.” And he takes that robe and sets out for that residence. On the way some Bhikkhus ask him : “ Friend, where are you going ?” ‘ He says: “ I intend to go to such and such a residence; there the Bhikkhus will make up the robe for me.” ‘ They answer: “ Nay, friend, do not go; we will make up the robe for you here.” ‘ And he thinks, “ I will have the robe made up here, and will not go back (to that other place),” &c. 1 2

²³‘ A Bhikkhu, after the Kaz'mina ceremony has been held, goes away travelling (&c., as in § 1, down to:) “ Here it is, friend.” And he takes that robe, and sets out for that residence. And when going 1 Here follow the three cases as given in chap. 6. 1 , in the usual way. 2 The usual three cases; see the preceding note. VII, 12. 168 to that residence, he thinks, “ I will have the robe made up here, and will not go back (to that place),” &cA _ End of the Apafinana-navaka 1 2 .

²⁴‘ A Bhikkhu intent on finding a comfortable place (to live in), after the Kalina ceremony has been held, takes a robe, and goes away, thinking, “ I will go to such and such a residence; if it is comfortable there, I will remain there; if it is not, I will go to such and such a residence ; if it is comfortable there, I will remain there; if it is not, I will go to such and such a residence; if it is comfortable there, I will remain there ; if it is not, I will go back.” ‘When he has got beyond the boundary, he thinks, “ I will have the robe made up here, and will never go back,” &c. 3 ’ End of the five cases of the Bhikkhu intent on comfort.

²⁵i. ‘On two conditions, O Bhikkhus, the claim (of a Bhikkhu to a share in the distribution) of the 1 The same three cases as before. 2 ‘ The nine cases in which he guards (his claim).’ 3 The usual three cases as before, and then the two cases of the simatikkantika kaMinuddhltra and the saha bhikkhhhi kaMinuddhara, which run as may be seen from chap. 2. 2 (the two last cases there) or from chap. g. 3. VII, I 3 , 2. THE KAHUNA CEREMONIES. 169 Kalina continues to exist, and on the failing of these two conditions it is lost . ‘And which are the two conditions, O Bhikkhus,for the continued existence of that claim ? The condition regarding the residence, and the condition regarding the robe. ‘And which, O Bhikkhus, is the condition regarding the residence ? A Bhikkhu, O Bhikkhus, goes away (for a time), when it is raining or storming, with the intention of returning to that residence. In this case, O Bhikkhus, the condition regarding the residence is fulfilled. And which, O Bhikkhus, is the condition that regards the robe ? A Bhikkhu’s robe, O Bhikkhus, is not made up, or not ready, or his expectation of getting a robe has ceased. In this case, O Bhikkhus, the condition regarding the robe is fulfilled. These, O Bhikkhus, are the two conditions for the continued existence of the claim.

²⁶‘ And which, O Bhikkhus, is the failing of the two conditions by which the claim is lost ? The failing of the condition regarding the residence, and the failing of the condition regarding the robe. ‘And in which case ,0 Bhikkhus, does the condition regarding the residence fail ? ‘A Bhikkhu, O Bhikkhus, goes away from the residence, giving it up, turning away from it with contempt, abandoning it, with the intention of not returning. In this case, O Bhikkhus, the condition regarding the residence fails. And in which case, O Bhikkhus, does the condition regarding the robe 1 Literally, there are two Palibodhas of the KaAina and two Apalibodhas. On the subject discussed in this chapter—the Palibodhas—see the note on chap. 1.7. VIT, I 3) 2. 170 fail ? A Bhikkhu’s robe, O Bhikkhus, has been made up, or spoilt, or lost, or burnt, or his expectation of getting a robe has ceased. In these cases, O Bhikkhus, the condition regarding the robe fails. This is the failing of the two conditions, O Bhikkhus, by which the claim is lost.’ End of the seventh Khandhaka, the KaAina- khandhaka. VIII, i, 2. THE DRESS OF THE BHIKKHUS. 171

¹At that time the blessed Buddha dwelt at Raagaha, in theVeuvana, in the Kalandaka-nivapa, At that time Vesill was an opulent, prosperous town, populous, crowded with people, abundant with food ; there were seven thousand seven hundred and seven storeyed buildings, and seven thousand seven hundred and seven pinnacled buildings, and seven thousand seven hundred and seven pleasure grounds (Aramas), and seven thousand seven hundred and seven lotus-ponds. There was also the courtezan Ambapalika , who was beautiful, graceful, pleasant, gifted with the highest beauty of complexion, well versed in dancing, singing, and lute-playing, much visited by desirous people. She asked fifty (kahd- paas) for one night. Through that person Vesali became more and more flourishing.

²Now a merchant from Raagaha went to Vesali on a certain business. That Rafagaha merchant saw what an opulent, prosperous town Vesali was, how populous, crowded with people, and abundant with food, and the seven thousand seven 1 Compare Maha-sudassana Sutta I, 3, and Maha-parinibbana Sutta V, 42. 2 See above, VI, 30, 6; Maha-parinibbana Sutta II, 16 seq. 172 VIII, i, 3. hundred and seven storeyed buildings .... and the courtezan Ambapall, who was beautiful .... and through whom Vesali became more and more flourishing. And the Raagaha merchant, after having done his business in Vesali, returned to Raagaha and went to the place where the Magadha king Seniya Bimbisara was. Having approached him, he said to the Magadha king Seniya Bimbis&ra : ‘Vesali, Your Majesty, is an opulent, prosperous town (&c., as in § 1, down to :) Through that person Vesali becomes more and more flourishing. May it please Your Majesty, let us also install a courtezan.’ (The king replied), ‘ Well, my good Sir, look for such a girl whom you can install as courtezan.’

³Now at that time there was at Riagaha a girl Salavati by name, who was beautiful, graceful, pleasant, and gifted with the highest beauty of complexion. That girl Salavati the Rafagaha merchant installed as courtezan. And before long the courtezan Salavati was well versed in dancing, singing, and luteplaying, and much visited by desirous people, and she asked one hundred (kahapaas) for one night. And before long the courtezan Salavati became pregnant. Now the courtezan Salavati thought: ‘Men do not like a pregnant woman. If anybody should find out regarding me that “The courtezan Salavati is pregnant,” my whole position will be lost. What if I were to have the people told that I am sick.’ And the courtezan Salavati gave orders to the door-keeper (saying), ‘ Let no man enter here, my good door-keeper, and if a man calls for me, tell him that I am sick.’ The door-keeper accepted VIII, r, 4 . THE DRESS OF THE BHIKKHUS. 173 this order of the courtezan Salavat! (by saying), ‘Yes, Madam.’

⁴And the courtezan Salavat!, when the child in her womb had reached maturity, gave birth to a boy. And the courtezan Salavat! gave orders to her maid-servant (saying), ‘ Go, my girl, put this boy into an old winnowing basket, take him away, and throw him away on a dust-heap.’ The servant accepted this order of the courtezan Salavat! (by saying), ‘ Yes, Madam,’ put that boy into an old winnowing basket, took him away, and threw him away on a dust-heap. At that time a royal prince, Abhaya by name*, went betimes to attend upon the king, and saw that boy, around whom crows were gathering. When he saw that, he asked the people; ‘ What is that, my good Sirs, around which the crows are gathering?’ ‘ It is a boy, Your Highness V ‘ Is he alive, Sirs ?’ ‘ He is alive. Your Highness.’ ‘ Well, my good Sirs, bring that boy to our palace and give him to the nurses to nourish him.’ And those people accepted that order of the royal prince Abhaya (by saying), ‘Yes, Your Highness,’ brought that boy to the palace of the royal prince Abhaya, and gave him to the nurses (saying), ‘ Nourish (this boy).’ 1 This ‘royal prince Abhaya’ (Abhaya kumara) is mentioned by the Gainas under the name of Abhay-akumara as the son of Sewiya, i. e. Bimbisara. See Jacobi, Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 187. 2 The word which we have translated ‘Your Highness’ (deva, lit. ‘God’) is the same which is used by all persons except by Samaas in addressing a king. 174 VIII, i, 5. Because (the people had said about this boy to Abhaya), ‘He is alive’ (^ivati), they gave him the name of drivaka; because he had been caused to be nourished by the royal prince (kumdrena pos&pito), they gave him the name of Komira- bha/^a .

⁵And ere long Civaka Komarabhacd’a came to the years of discretion. And Gdvaka Koma- rabhaA&a went to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya : ‘ Who is my mother, Your Highness, and who is my father ?’ ‘ I do not know your mother, my good Clvaka, but I am your father, for I have had you nourished.’ Now Civaka Komarabhab&a thought: ‘In these royal families it is not easy to find one’s livelihood without knowing an art. What if I were to learn an art.’

⁶At that time there lived at Takkasili (Ta£i\a) a world-renowned physician. And Aivaka Komdra- bhaAC’a without asking leave of the royal prince Abhaya set out for Takkasila. Wandering from place to place he came to Takkasila and to the place where 1 Evidently the redactors of this passage referred the first part of the compound Komarabhaea to the royal prince (kumara) Abhaya, and intended Komarabha^^a to be understood as ‘a person whose life is supported by a royal prince.’ So also the name Kumara-Kassapa is explained in the Gataka commentary (Rh. D., ‘ Buddhist Birth Stories,’ p. 204). The true meaning of the name, however, appears to have been different, for in Sanskrit kumfirabhrftyfi and kaumarabhrftya are technical terms for the part of the medical science which comprises the treatment of infants (see Wise, ‘Commentary on the Hindu System of Medicine,’ p. 3). We believe, therefore, that this surname Komarabhaa really means, 1 Master of the kaumarabhrftya science.’ VIII, i, 7. THE DRESS OF THE BHIKKHUS. 175 that physician was. Having approached him he said to that physician, ‘ I wish to learn your art, doctor.’ ‘ Well, friend Alvaka, learn it.’ And Alvaka KomarabilaM’a learnt much, and learnt easily, and understood well, and did not forget what he had learnt. And when seven years had elapsed, Aivaka Kom&rabha££a thought: ‘ I learn much, and learn easily, and I understand well, and I do not forget what I have learnt. I have studied now seven years, and I do not see the end of this art. When shall I see the end of this art ?’

⁷And Aivaka KomarabhaM’a went to the place where that physician was; having approached him he said to that physician : ‘ I learn much, doctor, and I learn easily; I understand well, and do not forget what I have learnt. I have studied now seven years, and I do not see the end of this art. When shall I see the end of this art ?’ ‘Very well, my dear Aivaka, take this spade, and seek round about Takkasila a yoana on every side, and whatever (plant) you see which is not medicinal, bring it to me.’ Aivaka KomarabhaMa accepted this order of that physician (saying), ‘ Yes, doctor,’ took a spade, and went around about Takkasili a yoana on every side, but he did not see anything that was not medicinal. Then Aivaka Komarabhaa went to the place where that physician was; having approached him he said to that physician : ‘ I have been seeking, doctor, all around Takkasila a yoana on every side, but I have not seen anything that is not medicinal.’ (The physician replied), ‘ You have done your learning, my good Aivaka; this will do for acquiring your livelihood.’ Speaking thus he gave to Aivaka 176 VIII, 1, 8. KomarabhaGf’a a little (money) for his journey (home).

⁸And Givaka Komdrabhaa took that little money, given to him for his journey, and set out for Raagaha. And on the way at Saketa that little money of Givaka Komirabhaia was spent. Now Givaka Komarabhaiia thought: ‘ These ways are wild, and there is but little water and little food; it is difficult to travel here without money for the journey. What if I were to try to get some money for my journey.’ At that time the settM’s 1 wife at Saketa had been suffering for seven years from disease in the head ; many very great and world-renowned physicians came, but they could not restore her to health ; they received much gold, and went away. And Givaka Komarabhadda, when he had entered Saketa, asked the people: ‘ Who is sick here, my good Sirs ? Whom shall I cure ?’ ‘ That semi’s wife, doctor, has been suffering for seven years from a disease in the head; go, doctor, and cure that sefns wife.’

⁹Then Givaka Komarabhad/’a went to the house of that householder, the se.tt/11 ; and when he had reached it, he gave orders to the door-keeper (saying), ‘ Go, my good door-keeper, and tell the semi’s wife : “ A physician has come in, Madam, who wants to see you.” ’ That door-keeper accepted this order of Givaka KomarabhaGSa (saying), ‘Yes, doctor,’ went to the place where the se///d’s wife was, and having approached her, he said to the seWd’s wife: ‘A physician has come in, Madam, who wants to see you.’ 1 See the note at I, 7,1. VIII, I, II. THE DRESS OF THE BHIKKHUS. 177 ‘ What sort of man is that physician, my good door-keeper ?’ ‘ He is a young man, Madam.’ * Nay, my good door-keeper, what can a young physician help me ? Many very great and world- renowned physicians have come and have not been able to restore me to health; they have received much gold, and have gone away/

¹⁰Thus that door-keeper went to Gtvaka. Komarabhaa; having approached him he said to Qvaka Komirabhaa: ‘ The semi’s wife has said, doctor: “Nay, my good door-keeper (&c., as in § 9 )r (Crlvaka replied), ‘ Go, my good door-keeper, and tell the sotthis wife : “ The physician, Madam, says : ‘ Do not give me anything beforehand, Madam ; when you shall have been restored to health, then you may give me what you like.’ ” ’ The door-keeper accepted this order of Zrivaka KomarabhaiySa (saying), ‘Yes, doctor/ went to the place where the seZZAi’s wife was, and having approached her he said to the semi’s wife: ‘ The physician, Madam, says (&c., as above).’ ‘ Well, my good door-keeper, let the physician enter/ The door-keeper accepted this order of the setthis wife (saying), ‘ Yes, Madam,’ went to the place where (rlvaka Komarabhav&a was, and having approached him he said to Civaka Komirabhaiia : ‘ The semi’s wife calls you, doctor.’

¹¹Then Givaka. Komirabha/^a went to the place where the seZZzi’s wife was; having approached her, and having carefully observed the change in the appearance of the seZZzi’s wife, he said to the [17] N 178 VIII, i, 12. semi’s wife: ‘We want one pasata 1 of ghee, Madam.’ Then the setthis wife ordered one pasata of ghee to be given to (S'ivaka Komirabhab£a. And Civaka KomirabhaAa boiled up that pasata of ghee with various drugs, ordered the semi’s wife to lie down on her back in the bed, and gave it her through her nose. And the butter given through the nose came out through the mouth. And the semi’s wife spat it out into the spittoon, and told the maid-servant: ‘ Come, my girl, take this ghee up with a piece of cotton.’

¹²Then Alvaka K omarabhaMa thought: ‘ It is astonishing how niggardly this house-wife is, in that she has this ghee, which ought to be thrown away, taken up with a piece of cotton. I have given her many highly precious drugs. What sort of fee will she give me ?’ And the semi’s wife, when she observed the change of demeanour in £flvaka Komdrabhaiia, said to (Avaka Komirabhab&a: ‘ Why are you perplexed, doctor?’ ‘ I thought: “ It is astonishing, &c.” ’ ‘ Householders like us, doctor, know why to economize thus; this ghee will do for the servants or workmen to anoint their feet with, or it can be poured into the lamp. Be not perplexed, doctor, you will not lose your fee.’ 1 One prasrz'ta or prasrfti (‘handful’) is said by the Sanskrit lexicographers to be equal to two palas. About the pala, which according to the ghee measure (ghrftapramaa) of Magadha was the thirty-second part of a prastha, see the Atharva-parLrisha 35> 3> ap. Weber, Ueber den Vedakalender namens Jyotisham, p. 82. Compare also Rh. D., ‘Ancient Coins and Measures of Ceylon,’ pp. 18, 19. VIII, i, 14. THE DRESS OF THE BHIKKHUS. 1 79

¹³And Givaka Kom&rabhaA£a drove away the disease in the head which the se///zi’s wife had had for seven years, by once giving her medicine through the nose. Then the settfas wife, who had been restored to health, gave four thousand (kahapawas) to frivaka Komarabhaffa; her son (thinking), ‘ My mother stands there restored,’ gave him four thousand ; her daughter-in-law (thinking), ‘ My mother- in-law stands there restored,’ gave him four thousand; the settki, the householder, (thinking), ‘ My wife stands there restored,’ gave him four thousand and a man-servant and a maid-servant and a coach with horses. Then Cfivaka Kom&rabhaA£a took those sixteen thousand (kahapaas) and the man-servant, the maidservant, and the coach with the horses, and set out for Raagaha. In due course he came to Rafagaha, and to the place where the royal prince Abhaya was; having approached him he said to the royal prince Abhaya: ‘This, Your Highness,(have I received for) the first work I have done, sixteen thousand and a man-servant and a maid-servant and a coach with horses; may Your Highness accept this as payment for my bringing up.’ ‘ Nay, my dear (Ttvaka, keep it, but do not get a dwelling for yourself elsewhere than in our residence.’ fftvaka KomarabhaAfa accepted this order of the royal prince Abhaya (saying), ‘Yes, Your Highness,’ and got himself a dwelling in the residence of the royal prince Abhaya.

¹⁴At that time the Magadha king Seniya Bim- bisara suffered from a fistula; his garments were stained with blood. When the queens saw that, N 2 180 MAHAVAGGA. VIII, i, 15 . they ridiculed (the king, and said): ‘ His Majesty is having his courses. His Majesty will bring forth 1 ’ The king was annoyed at that. And the Magadha king Seniya Bimbisara said to the royal prince Abhaya: ‘ I am suffering, my dear Abhaya, from such a disease that my garments are stained with blood; and the queens, when they see it, ridicule (me by saying), “His Majesty is, &c.” Pray, my dear Abhaya, find a physician for me, able to cure me.’ ‘This excellent young physician of ours, Sire, fAvaka, he will cure Your Majesty.’ ‘ Then pray, my dear Abhaya, give orders to the physician (Avaka, and he shall cure me.’

¹⁵Then the royal prince Abhaya gave orders to Avaka Komarabhav&a (saying), ‘ Go, my dear (Avaka, and cure the king.’ (Avaka Komirabhaa accepted this order of the royal prince Abhaya (by saying), ‘Yes, Your Highness,’ took some medicament in his nail, and went to the place where the Magadha king Seniya Bimbisara was. Having approached him, he said to the Magadha king Seniya Bimbisara: ‘ Let us see your disease, Your Majesty.’ And (Avaka Ko- m&rabhaiia healed the fistula of the Magadha king Seniya Bimbisara by one anointing. Then the Magadha king Seniya Bimbisara, having been restored to health, ordered his five hundred wives to put on all their ornaments; then he ordered them to take their ornaments off and to make a heap of them, and he said to (Avaka KomarabhaMa : ‘ All these ornaments, my dear (Avaka, of my five hundred wives shall be thine.’ ‘ Nay, Sire, may Your Majesty remember my office.’ VIII, x, 17- the dress of the bhikkhus. 181 ‘ Very well, my dear Gfvaka, you can wait upon me and my seraglio and the fraternity of Bhikkhus with the Buddha at its head.’ (Avaka KomirabhaA&a accepted this order of the Magadha king Seniya Bimbisira (by saying), ‘Yes, Your Majesty.’

¹⁶At that time the se#/£i at Rifagaha had been suffering for seven years from a disease in the head. Many very great and world-renowned physicians came, and were not able to restore him to health; they received much gold and went away. And a prognostication had been made by the physicians to him, to wit: Some of the physicians said : ‘ The s&ttki, the householder, will die on the fifth day;’ other physicians said : ‘ The szttn, the householder, will die on the seventh day.’ Now (a certain) Raagaha merchant thought: ‘ This saltki, this householder, does good service both to the king and to the merchants’ guild. Now the physicians have made prognostication to him(&c., as above). There is Crivaka, the royal physician, an excellent young doctor. What if we were to ask the king for his physician Gfvaka to cure the s&tthi, the householder ?’

¹⁷And the Rafagaha merchant went to the place where the Magadha king Seniya Bimbis&ra was; having approached him, he said to the Magadha king Seniya Bimbisira: ‘ That s&tthi, Sire, that householder, does good service both to Your Majesty and to the merchants’ guild. Now the physicians have made prognostication to him, &c. May it please Your Majesty to order the physician Civaka to cure the setthi, the householder.’ Then the Magadha king Seniya Bimbisira gave 182 VIII, I, 18 . orders to Glvaka KomarabhaAa (saying), ‘ Go, my dear Glvaka, and cure the seitki, the householder.’ Glvaka KomarabhaA’Aa accepted this order of the Magadha king Seniya Bimbis&ra (by saying), ‘ Yes, Your Majesty,’ went to the place where the seA&i, the householder, was, and having approached him, and having carefully observed the change in his appearance, he said to the s&ttk\, the householder: ‘ If I restore you to health, my good householder, what fee will you give me ?’ ‘ All that I possess shall be yours, doctor, and I will be your slave.’

¹⁸‘ Well, my good householder, will you be able to lie down on one side for seven months ?’ ‘ I shall be able, doctor, to lie down on one side for seven months.’ ‘ And will you be able, my good householder, to lie down on the other side for seven months ?’ ‘ I shall be able, doctor, to lie down on the other side for seven months.’ ‘ And will you be able, my good householder, to lie down on your back for seven months ?’ ‘ I shall be able, doctor, to lie down on my back for seven months.’ Then Glvaka KomArabhabSa ordered the sttthi, the householder, to lie down on his bed, tied him fast to his bed, cut through the skin of the head, drew apart the flesh on each side of the incision, pulled two worms out (of the wound), and showed them to the people (saying), ‘ See, Sirs, these two worms, a small one and a big one. The doctors who said, “ On the fifth day the se//Ai, the householder, will die,” have seen this big worm, and how it would penetrate on the fifth day to the brain of VIII, i, 19. THE DRESS OF THE BHIKKHUS. 183 the setthi, the householder, and that when it had penetrated to the brain, the setihi, the householder, would die. Those doctors have seen it quite rightly. And the doctors who said, “ On the seventh day the setthi, the householder, will die,” have seen this small worm, and how it would penetrate on the seventh day to the brain of the setthi, the householder, and that when it had penetrated to the brain, the setthi, the householder, would die. Those doctors have seen it quite rightly.’ (Speaking thus) he closed up the sides of the wound, stitched up the skin on the head, and anointed it with salve.

¹⁹And when seven days had elapsed, the setthi, the householder, said to (Givaka Komarabha/^ia: ‘ I am not able, doctor, to lie down on one side for seven months.’ ‘ Did you not tell me, my good householder: “ I shall be able, doctor, to lie down on one side for seven months ?” ’ ‘ It is true, doctor, I told you so indeed, but I shall die (if I do); I cannot lie down on one side for seven months/ ‘Well, my good householder, then you must lie down on the other side for seven months/ And when seven days had elapsed, the setthi, the householder, said to GWaka KomarabhaAfa: ‘ I am not able, doctor, to lie down on the other side for seven months/ ‘ Did you not tell me, &c/ ‘ It is true, doctor, I told you so indeed, &c/ ‘Well, my good householder, then you must lie down on your back for seven months.’ And when seven days had elapsed, the setthi, the householder, said to Glvaka Komarabha/§/§a : ‘ I am 184 VIII, 1, 20. not able, doctor, to lie down on my back for seven months/ ‘ Did you not tell me, &c.?’ 4 It is true, doctor, I told you so indeed, &c/

²⁰‘ If I had not spoken thus to you, my good householder, you would not have lain down even so long a time. But I knew beforehand, “After three times seven days the setlki, the householder, will be restored to health.” Arise, my good householder, you are restored; look to it what fee you give me.’ ‘ All that I possess shall be yours, doctor, and I will be your slave.’ 4 Nay, my good householder, do not give me all that you possess, and do not be my slave; give one hundred thousand (k£Mpaas) to the king, and one hundred thousand to me.’ Then the sztthx, the householder, having regained his health, gave a hundred thousand (kahipaas) to the king, and a hundred thousand to Civaka Komi- rabhaA6a.

²¹At that time the son of the setthx at Benares, who used to amuse himself by tumbling (mokkha- /Sikci 1 ), brought upon himself an entanglement of his 1 Mokkha/£ika is explained in a passage quoted by Childers sub voce and taken from the Sumangala Vilasini on the 4th Mag'- ghm^ Sila. (Compare Rh. D., ‘ Buddhist Suttas from the Pali,’ p. 193.) The passage from Buddhaghosa is however not devoid of ambiguity. He says: ‘Mokkha/^ika is the feat of turning over and over. One gets hold of a staff in the air, and places his head on the ground; turning himself upside down. This is what is meant (by the word mokkhaika).’ It is not clear whether the performer suspends himself by his feet from a horizontal bar fixed at a height above the ground; or whether he turns a sommersault, holding at the same time a stick in his hands. The latter seems VIII, i, 22 . THE DRESS OF THE BHIKKHUS. 185 intestines, in consequence of which he could digest neither the rice-milk which he drank, nor the food of which he partook, nor was he able to ease himself in the regular way. In consequence of that he grew lean, he looked disfigured and discoloured, (his complexion became) more and more yellow, and the veins stood out upon his skin. Now the settii of Benares thought: ‘ My son is suffering from such and such a disease: he neither can digest the rice-milk which he drinks (&c., as above, down to:) and the veins stand out upon his skin. What if I were to go to Raagaha and to ask the king for his physician Gfvaka to cure my son.’ And the seZzi of Benares went to Raagaha and repaired to the place where the Magadha king Seniya Bimbisara was; having approached him he said to the Magadha king Seniya Bimbis&ra: ‘ My son, Your Majesty, is suffering from such and such a disease: he neither can digest the rice-milk which he drinks (&c., as above, down to:) and the veins stand out upon his skin. May it please Your Majesty to order the physician Givaka to cure my son.’

²²Then the Magadha king Seniya Bimbis&ra gave orders to Givaka KomarabhaA&a (saying), ‘Go, my dear Givaka ; go to Benares, and cure the seMi’s son at Benares.’ Gavaka KomarabhaMa accepted this order of the Magadha king Seniya Bimbisira (by saying), ‘Yes, Your Majesty,’ went to Benares, and repaired to the place where the son of the Benares setthi was; having approached him, and having carefully more in accordance with the phrase ‘ holding a stick in the air ’ (ak&se A.nd.rn gahetva) and with the phrase ‘turning over and over’ (samparivaZanaw). i86 VIII, i, 23. observed the change in his appearance, he ordered the people to leave the room, drew the curtain, tied him fast to a pillar, placed his wife in front of him, cut through the skin of the belly, drew the twisted intestines out, and showed them to his wife (saying), ‘ Look here what the disease was, from which your husband was suffering. This is the reason why he neither can digest the rice-milk which he drinks, nor can digest the food of which he partakes, nor is able to ease himself in the regular way, and why he has grown lean, and looks disfigured and discoloured, and (why his complexion has become) more and more yellow, and the veins have stood out upon his skin.’ (Speaking thus), he disentangled the twisted intestines, put the intestines back (into their right position), stitched the skin together, and anointed it with salve. And before long the Benares semi’s son regained his health. Then the of Benares (saying to himself), ‘ My son stands here restored to health,’ gave sixteen thousand (kahapazzas) to Aivaka KomarabhaA£a. And Aivaka KomarabhaA&a took those sixteen thousand (kahapazzas), and went back again to Raagaha.

²³At that time king Paota (of Ugeni) was suffering from jaundice. Many very great and world-renowned physicians came and were not able to restore him to health; they received much gold and went away. Then king Paota sent a messenger to the Magadha king Seniya Bimbis&ra (with the following message): ‘ I am suffering from such and such a disease ; pray, Your Majesty , give 1 This passage in which king Paota is represented as addressing king Bimbisara by the respectful expression ‘ deva ’ may in our VIII, I, 24. THE DRESS OF THE BHIKKHUS. 187 orders to the physician Civaka ; he will cure me.’ Then the Magadha king Seniya Bimbisara gave orders to Clvaka KomarabhaA£a (saying), 1 Go, my dear Givaka; go to Ugeni, and cure king Pagfota.’ trivaka Komirabhaa accepted this order of the Magadha king Seniya Bimbisara (by saying), ‘Yes, Your Majesty,’ went to Ug-enl and to the place where king Paota was, and having approached him, and having carefully observed the change in his appearance, he said to king Paj’g'ota :

²⁴‘ I will boil up some ghee, Sire, which Your Majesty must drink.’ £ Nay, my good Qvaka; do what you can for restoring me without giving me ghee ; I have an aversion and a distaste for ghee.’ Then Gavaka Komarabhab&a thought; ‘ The disease of this king is such a one that it cannot be cured without ghee. What if I were to boil up ghee so that it takes the colour, the smell, and the taste of an astringent decoction .’ Then GJvaka Komarabhab£a boiled some ghee with various drugs so as to give it the colour, the smell, and the taste of an astringent decoction. And drivaka Komarabhab£a thought: ‘ When this king shall have taken the butter and digested it, it will make him vomit. This king is cruel; he might have me killed. What if I were to take leave beforeopinion be brought forward against Professor Jacobi’s conjecture (Zeitschrift der Deutschen Morg. Gesellschaft, vol. xxxiv, p. 188) that Bimbisara was merely a feudal chief under the supreme rule of king Pagg-ota. The Piaka texts are always very exact in the selection of the terms of respect in which the different persons address each other. 1 See, about the decoctions used in medicine, VI, 4. VIII, r, 25- 188 hand.’ And Givaka Komirabhaa went to the place where king Pagota was; having approached him he said to king Pajfota :

²⁵‘We physicians, Sire, draw out roots and gather medical drugs at such an hour as this. May it please Your Majesty to send the following order to the (royal) stables, and to the gates (of the town): “ Let Givaka ride out on what animal he likes; let him leave (the town) by what gate he likes; let him leave at what hour he likes; let him enter again at what hour he likes.’” And king Pagota sent the following order to the (royal) stables and to the gates (of the town): ‘Let Givaka ride out on what animal he likes, &c.’ At that time king Paj’g'ota had a she-elephant, called Bhaddavatika, which could travel fifty yoanas (in one day). And Givaka Kom&rabhaA6a gave the ghee to king Pagota (saying), ‘May Your Majesty drink this decoction.’ Then, having made king Pagfota drink the ghee, Givaka KomarabhaA&a went to the elephant stable, and hasted away from the town on the she-elephant Bhaddavatika.

²⁶And when king Paota had drunk that ghee and was digesting it, it made him vomit. Then king Pafota said to his attendants: ‘ That wicked Givaka, my good Sirs, has given me ghee to drink. Go, my good Sirs, and seek the physician Givaka.’ (The attendants answered), ‘ He has run away from the town on the she-elephant Bhaddavatiki.’ At that time king Pagfota had a slave, Kaka by name, who could travel sixty yoanas (in one day), who had been begotten by a non-human being. To this slave Kaka, king Pagota gave the order: ‘ Go, my good Kika, and call the physician Givaka back VIII, I, 28. THE DRESS OF THE BHIKKHUS. 189 (saying), “ The king orders you to return, doctor.” But those physicians, my good Kaka, are cunning people ; do not accept anything from him.’

²⁷And the slave Kaka overtook Givaka Koma- rabhaiia on his way, at Kosambl, when he was taking his breakfast. And the slave Kaka said to Givaka Komarabha/’ia: ‘ The king orders you to return, doctor.’ (Givaka replied), ‘ Wait, my good Kaka, until we have taken our meal; here, my good Kaka, eat.’ (Kaka said), ‘Nay, doctor, the king has told me, “ Those physicians, my good Kaka, are cunning people; do not accept anything from him.”’ At that time Givaka KomarabhaA&a, who had cut off some drug with his nail, was eating an emblic myrobalan fruit and drinking water. And Givaka KomarabhaGa said to the slave Kaka: ‘ Here, my good Kaka, eat of this myrobalan fruit and take some water.’

²⁸Then the slave K&ka thought: ‘This physician eats the myrobalan and drinks the water; there cannot be any harm in it;’ so he ate half of the myrobalan and drank some water. And that half myrobalan which (Givaka) had given him to eat, opened his bowels on the spot. Then the slave K&ka said to Givaka Komara- bhaia : ‘Can my life be saved, doctor?’ (Givaka replied), * Be not afraid, my good Kika, you will be quite well. But the king is cruel; that king might have me killed; therefore do I not return.’ Speaking thus he handed over to Kaka the she- elephant Bhaddavatika and set out for Rafagaha. Having reached Raagaha in due course, he went to VIII, 1,29. 190 the place where the Magadha king Seniya Bimbisara was; having approached him he told the whole thing to the Magadha king Bimbisara. (Bimbisara said), ‘You have done right, my good Givaka, that you have not returned; that king is cruel; he might have had you killed.’

²⁹And king Paggota, being restored to health, sent a messenger to Civaka KomarabhaA§a (with this message), ‘May Civaka come to me; I will grant him a boon.’ ((Avaka replied), ‘Nay, Sir, may His Majesty remember my office.’ At that time king Pafota had a suit of Siveyyaka cloth \ which was the best, and the most excellent, and the first, and the most precious, and the noblest of many cloths, and of many suits of cloth, and of many hundred suits of cloth, and of many thousand suits of cloth, and of many hundred thousand suits of cloth. And king Paota sent this suit of Siveyyaka cloth to Givaka. KomarabhaA&a. Then Aivaka Komarabhab6a thought: ‘ This suit of Siveyyaka cloth which king Pagg'ota has sent me, is the best and the most excellent (&c., down to :) and of many hundred thousand suits of cloth. Nobody else is worthy to receive it but He the blessed, perfect 1 Buddhaghosa gives two explanations of Siveyyaka m dussa- yugaw. ‘Either Siveyyaka cloth means the cloth used in the Uttarakuru country for veiling the dead bodies when they are brought to the burying-ground (sivathika). (A certain kind of birds take the bodies to the Himavat mountains in order to eat them, and throw the cloths away. When eremites find them there, they bring them to the king.) Or Siveyyaka cloth means a cloth woven from yarn which skilful women in the Sivi country spin.’ No doubt the latter explication is the right one. VIII, 1,31. THE DRESS OF THE BHIKKHUS. 191 Arahat-Buddha, or the Magadha king Seniya Bim- bisara.’

³⁰At that time a disturbance had befallen the humors of the Blessed One’s body. And the Blessed One said to the venerable Ananda : ‘ A disturbance, Ananda, has befallen the humors of the Tathagata’s body; the TatMgata wishes to take a purgative.’ Then the venerable Ananda went to the place where Alvaka KomarabhaA£a was; having approached him he said to Aivaka Komarabha A§a : ‘ My good Aivaka, a disturbance has befallen the humors of the Tathagata’s body; the TatMgata wishes to take a purgative.’ (Aivaka replied), ‘Well, venerable Ananda, you ought to rub the Blessed One’s body with fat for a few days.’ And the venerable Ananda, having rubbed the Blessed One’s body with fat for some days, went to the place where Aivaka KomarabhaA&a was; having approached him he said to Aivaka KomarabhaM’a: ‘ I have rubbed, my good Aivaka, the T athagata’s body with fat; do you now what you think fit.’

³¹Then Aivaka KomirabhaAfe. thought: ‘ It is not becoming that I should give a strong purgative to the Blessed One.’ (Thinking thus), he imbued three handfuls of blue lotuses with various drugs and went therewith to the place where the Blessed One was; having approached him he offered one handful of lotuses to the Blessed One (saying), ‘ Lord, may the Blessed One smell this first handful of lotuses; that will purge the Blessed One ten times.’ Thus he offered also the second handful of lotuses to the Blessed One (saying), ‘ Lord, may the Blessed One smell this second handful of lotuses; 192 VIII, r, 32. that will purge the Blessed One ten times.’ Thus he offered also the third handful of lotuses to the Blessed One (saying), ‘ Lord, may the Blessed One smell this third handful of lotuses; that will purge the Blessed One ten times. Thus the Blessed One will have purged full thirty times.’ And Givaka Komarabhaivca, having given to the Blessed One a purgative for full thirty times, bowed down before the Blessed One, and passed round him with his right side towards him, and went away.

³²And Givaka KomarabhaG§a, when he was out of doors, thought: ‘ I have given indeed to the Blessed One a purgative for full thirty times, but as the humors of the Tathagatha’s body are disturbed, it will not purge the Blessed One full thirty times; it will purge the Blessed One only twenty-nine times. But the Blessed One, having purged, will take a bath; the bath will purge the Blessed One once; thus the Blessed One will be purged full thirty times.’ And the Blessed One, who understood by the power of his mind this reflection of Givaka Komara- bhaGfra, said to the venerable Ananda: ‘ Givaka KomarabhaG§a, Ananda, when he was out of doors, has thought: “I have given indeed (&c., as above, down to :) thus the Blessed One will be purged full thirty times.” Well, Ananda, get warm water ready.’ The venerable Ananda accepted this order of the Blessed One (saying), ‘Yes, Lord,’ and got warm water ready.

³³And Givaka KomarabhaGfa went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him ; sitting near him Givaka Koma- rabhaG£a said to the Blessed One: ‘ Lord, has the VIII, I, 34. THE DRESS OF THE BHIKKHUS. 193 Blessed One purged ?’ (Buddha replied), ‘ I have purged, Alvaka.’ (Alvaka said), ‘ When I was out of doors, Lord, I thought: “ I have given indeed, &c.” Lord, may the Blessed One take a bath, may the Happy One take a bath.’ Then the Blessed One bathed in that warm water; the bath purged the Blessed One once; thus the Blessed One was purged full thirty times. And Alvaka KomarabhaMa said to the Blessed One: ‘ Lord, until the Blessed One’s body is completely restored, you had better abstain from liquid food.’ And ere long the Blessed One’s body was completely restored.

³⁴Then Alvaka KomarabhaAc’a took that suit of Siveyyaka cloth and went to the place where the Blessed One was; having approached him, and having respectfully saluted the Blessed One, he sat down near him. Sitting near him, Alvaka Komara- bhaa said to the Blessed One: ‘ Lord, I ask one boon of the Blessed One.’ (Buddha replied), ‘ The Tathagatas, Alvaka, are above granting boons (before they know what they are).’ (Alvaka said), ‘Lord, it is a proper and unobjectionable demand.’— ‘ Speak, Aivaka.’ ‘Lord, the Blessed One wears only pawsukula rohes (robes made of rags taken from a dust heap or a cemetery 1 ), and so does the fraternity of Bhik- khus. Now, Lord, this suit of Siveyyaka cloth has been sent to me by king Paota, which is the best, and the most excellent, and the first, and the most precious, and the noblest of many cloths and of 1 Buddhaghosa: ‘To the Blessed One during the twenty years from his Sambodhi till this story happened no one had presented a lay robe.’ [ill O T 94 VIII, x, 35 - many suits of cloth, and of many hundred suits of cloth, and of many thousand suits of cloth, and of many hundred thousand suits of cloth. Lord, may the Blessed One accept from me this suit of Sivey- yaka cloth, and may he allow to the fraternity of Bhikkhus to wear lay robes V The Blessed One accepted the suit of Siveyyaka cloth. And the Blessed One taught, incited, animated, and gladdened Aivaka KomarabhaA6a by religious discourse. And (Avaka KomirabhaA6a, having been taught, incited, animated, and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, passed round him with his right side towards him, and went away.

³⁵And the Blessed One, after having delivered a religious discourse in consequence of that, thus addressed the Bhikkhus: ‘I allow you, O Bhikkhus, to wear lay robes. He who likes may wear pawsukhla robes; he who likes may accept lay robes. Whether you are pleased with the one or with the other sort 2 of robes, I approve it.’ Now the people at Riagaha heard, ‘The Blessed One has allowed the Bhikkhus to wear lay robes.’ Then those people became glad and delighted (because they thought), ‘ Now we will bestow gifts (on the Bhikkhus) and acquire merit by good works, 1 Gahapatiivara may be translated also, as Buddhaghosa explains it, 1 a robe presented by lay people.’ 2 Itaritara (‘the one or the other’) clearly refers to the two sorts of robes mentioned before, not, as Childers (s.v. itaritaro) understands it, to whether the robes are good or bad. Compare also chip. 3, § 2. VIII, 2. THE DRESS OF THE BHIKKHUS. 195 since the Blessed One has allowed the Bhikkhus to wear lay robes.’ And in one day many thousands of robes were presented at Raagaha (to the Bhikkhus). And the people in the country heard, ‘ The Blessed One has allowed the Bhikkhus to wear lay robes.’ Then those people became glad (&c.,as above, down to:) And in one day many thousands of robes were presented through the country also (to the Bhikkhus).

³⁶At that time the Sazgha had received a mantle. They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to wear a mantle.’ They had got a silk mantle. ‘ I allow you, O Bhikkhus, to wear a silk mantle.’ They had got a fleecy counterpane . ‘ I allow you, O Bhikkhus, to use a fleecy counterpane.’ End of the first Bhaavara.

³⁷At that time the king of Kasi 2 sent to Civaka Komarabhac'/c’a a woollen garment made half of Benares cloth . , . 3 . Then Clvaka KomarabhaA§a 1 See AbhidMnapp. v. 312. * Buddhaghosa : ‘ This king was Pasenadi’s brother, the same father’s son.’ He appears to have been a sub-king of Pasenadi, for in the LohiK'a-sutta it is stated that Pasenadi’s rule extended both over Kasi and Kosala (‘ R% r a Pasenadi Kosalo Kasikosalam aMvasati ’). 3 Our translation of acWakasikazra kambalaw is merely O 2 196 VIII, 3, 1. took that woollen garment made half of Benares cloth and went to the place where the Blessed One was; having approached him, and respectfully saluted the Blessed One, he sat down near him. Sitting near him, Civaka KomarabhaA&a said to the Blessed One : ‘ Lord, this woollen garment made half of Benares cloth. ... 1 has been sent to me by the king of Kasi. May the Blessed One, Lord, accept this woollen garment, which may be to me a long time for a good and a blessing.’ The Blessed One accepted that woollen garment. And the Blessed One taught (&c., as in chap. 1, § 34, down to :) and went away. And the Blessed One, after having delivered a religious discourse in consequence of that, thus addressed the Bhikkhus : ‘ I allow you, O Bhikkhus, to use woollen garments.’

³⁸At that time the fraternity got robes of different kinds. Now the Bhikkhus thought: ‘What robes are allowed to us by the Blessed One, and what robes are not allowed ? ’ They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, six kinds of robes, viz. conjectural. Buddhaghosa has the following note: ‘Arfaakasi- ya m, here kasi means one thousand; a thing that is worth one thousand, is called kasiya. This garment was worth five hundred; therefore it is called a<Wy$ak&siya. And for the same reason it is said, upaifakisinaw khamamfina«.’ Perhaps vik&sikafl? at VI, 15, 5 may have some connection with the word used here. 1 See last note. VIII, 4, 2. THE DRESS OF THE BHIKKHUS. 197 those made of linen, of cotton, of silk, of wool, of coarse cloth, and of hempen cloth.’

³⁹At that time the Bhikkhus accepted lay robes, but did not get pawzsukula robes, because they had scruples (and thought): ‘ The Blessed One has allowed us either kind of robes only, not both kinds V They told this thing to the Blessed One. ‘ I allow, O Bhikkhus, that he who accepts lay robes, may get also pawsukhla robes. If you are pleased with those both sorts of robes, I approve that also.’

⁴⁰At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some of these Bhikkhus went off (the road) to a cemetery in order to get themselves pawsukula robes; some (other) Bhikkhus did not wait. Those Bhikkhus who had gone to the cemetery for pawsukhla robes, got themselves pawsukdlas; those Bhikkhus who had not waited, said to them : ‘ Friends, give us also a part (of your pawsukhlas).’ They replied, ‘We will not give you a part, friends; why have you not waited ? ’ They told this thing to the Blessed One. * I prescribe, O Bhikkhus, that you are not obliged to give a part against your will to Bhikkhus who have not waited.’

⁴¹At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some 1 See chap. 1, § 35. 198 VIII, 4 , 3- of these Bhikkhus went off (the road) to a cemetery in order to get themselves pawsukhla robes; some (other) Bhikkhus waited for them. Those Bhikkhus who had gone to the cemetery for pa»- sukftla robes, got themselves pawsukulas; those Bhikkhus who had waited, said to them : ‘ Friends, give us also a part (of your pawsukhlas).’ They replied, ‘ We will not give you a part, friends; why did you not also go off (to the cemetery) ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you give a part (even) against your wall to Bhikkhus who have waited.’

⁴²At that time a number of Bhikkhus were travelling on the road in the Kosala country. Some of these Bhikkhus went aside first from (the road) to a cemetery in order to get themselves pamsu- khla robes; some (other) Bhikkhus went aside later. Those Bhikkhus who had gone first to the cemetery for pawsukhla robes, got themselves pawsukulas; those Bhikkhus who had got off later, did not get any, and said (to the other ones): ‘ Friends, give us also a part.’ They replied, ‘We will not give you a part, friends ; why did you get off (to the cemetery) after us ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you are not obliged to give a part against your will to Bhikkhus who have gone (to the cemetery) later (than yourselves).’

⁴³At that time a number of Bhikkhus were travelling on the road in the Kosala country. They went altogether off (the road) to a cemetery in order to get themselves pawsukula robes; some of the Bhikkhus got pawsukulas, other Bhikkhus did not VIII, 5. I. THE DRESS OF THE BHIKKHUS. 199 get any. The Bhikkhus who had got nothing, said : ‘ Friends, give us also a part (of your pamsukulas).’ They replied, ‘ We will not give you a part, friends; why did you not get (them yourselves) ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you give a part (even) against your will to Bhikkhus who have gone (to the cemetery) together with yourselves.’

⁴⁴At that time a number of Bhikkhus were travelling on the road in the Kosala country. They went off (the road) to a cemetery in order to get themselves pazsukhla robes, after having made an agreement (about the distribution of what they were to find). Some of the Bhikkhus got themselves pawsukfilas, other Bhikkhus did not get any. The Bhikkhus who had got nothing, said: ‘Friends, give us also a part (of the pawsukulas).’ They replied, ‘ We will not give you a part, friends ; why did you not get (them yourselves) ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you give a part, (even) against your will, to Bhikkhus who have gone (with you to the cemetery) after having made with you an agreement (about the distribution of the pawzsukhlas).’

⁴⁵At that time people went to the Arhma with robes 1 (which they intended to present to the 1 It will be as well to remind the reader that here and in the following chapters Mvara can mean both ‘a robe’ and ‘cloth for making robes.’ 200 VIII, 5, 2. Bhikkhus). They found there no Bhikkhu who was to receive the robes; so they took them back again. (In consequence of that) few robes were given (to the Bhikkhus). They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to receive the robes (presented to the Bhikkhus): (a person) who does not go in the evil course of lust, in the evil course of hatred, in the evil course of delusion, in the evil course of fear, and who knows what has been received and what has not.

⁴⁶‘ And you ought, O Bhikkhus, to appoint (such a Bhikkhu) in this way: First, that Bhikkhu must be asked (to accept that commission). When he has been asked, let a learned, competent Bhikkhu proclaim the following natt\ before the Sawgha: “ Let the Samgha, reverend Sirs, hear me. If the Sawgha is ready, let the Samgha appoint the Bhikkhu N. N. to receive the robes (presented to the Bhikkhus). This is the natti. Let the Samgha, reverend Sirs, hear me. The Sawgha appoints the Bhikkhu N. N. to receive the robes (presented). Let any one of the venerable brethren who is in favour of our appointing the Bhikkhu N. N. to receive the robes (presented), be silent, and any one who is not in favour of it, speak. The Bhikkhu N. N. has been appointed by the Samgha to receive the robes (presented). The Sawgha is in favour of it, therefore are you silent; thus I understand.” ’ VIII, 7. THE DRESS OF THE BHIKKHUS. 201

⁴⁷At that time the Bhikkhus who had to receive the robes (presented), after having received them, left them there (in the Vihiras) and went away; the robes were spoilt. They told this thing to the Blessed One. 1 1 prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to lay by the robes (received): (a person) who does not go in the evil course of lust, in the evil course of hatred, in the evil course of delusion, in the evil course of fear, and who knows what is laid by and what is not.

⁴⁸‘And you ought, O Bhikkhus, to appoint (&c., see chap. 5, § 2).’

⁴⁹At that time the Bhikkhus appointed to lay the robes by, laid the robes by in an open hall, or at the foot of a tree, or in the hollow of a Nimba tree ; thus they were eaten by rats and white ants. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you appoint what the Sawgha chooses, a Vihira, or an Atfiflayoga , or a storied building, or an attic, or a cave, to be the store-room 3 (of the Sawgha). 1 Compare III, 12, 5. 2 Compare I, 30, 4. 3 The word bha»<Agara does not imply any special reference to robes more than to any other articles belonging to the Sawgha. A good many things which were usually kept in the bhawragara are mentioned at Aullav. VI, 21, 3. 202 VIII, 8, i. ‘ And you ought, O Bhikkhus, to appoint it in this way: Let a learned, competent Bhikkhu proclaim the following «atti before the Sawgha : “ Let the Saw- glia, reverend Sirs, hear me. If the Sawgha is ready, let the Sawgha appoint the Vihara called N. N. to be the store-room (of the Sawgha), (&c., the usual formula of a wattidutiya kamma).” ’

⁵⁰At that time the cloth in the Sawgha’s storeroom was not protected (from rain, mice, &c.) They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to take charge of the store-room : (a person) who does not go in the evil course of lust (&c., as in chap. 5, § x), and who knows what is protected and what is not. ‘ And you ought, O Bhikkhus, to appoint (&c., see chap. 5, § 2).’

⁵¹At that time the AViabbaggiya Bhikkhus expelled a Bhikkhu, ivho had charge of a storeroom, from his place. They told this thing to the Blessed One. ‘ Let no one, O Bhikkhus, expel a Bhikkhu, who has charge of a store-room, from his place. He who does so, commits a dukkaa offence.’

⁵²At that time the Sawgha’s store-room was over-full of clothes. VIII, 9 , 2 . THE DRESS OF THE BHIKKHUS. 203 They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that they should be distributed by the assembled Sawgha.’ At that time the whole Sazgha, when distributing the clothes, made a bustle. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you appoint a Bhikkhu possessed of the following five qualities, to distribute the clothes: (a person) who does not go in the evil course of lust .... and who knows what is distributed and what is not. ‘ And you ought, O Bhikkhus, to appoint (&c., see chap. 5, f 2).’

⁵³Now the Bhikkhus appointed to distribute the clothes thought: ‘ In what way are we to distribute the clothes ?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you first assort the clothes, estimate them, share them according to their higher or lower value , then count the Bhikkhus, divide them into troops , and divide the portions of cloth (accordingly).’ Now the Bhikkhus, who were to distribute the clothes, thought: ‘ What portion of cloth shall be given to the Simaeras?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you give to the Simaweras half a portion.’ 1 Buddhaghosa: ‘If there are robes of the same quality, for instance, each worth ten (kahapareas), for all Bhikkhus, it is all right; if they are not, they must take together the robes which are worth nine or eight, with those which are worth one or two, and thus they must make equal portions.’ 2 ‘ In case the day should not suffice for distributing the robes to the Bhikkhus one by one ’ (Buddhaghosa). 204 VIII, 9, 3-

⁵⁴At that time a certain Bhikkhu wished to go across (a river or a desert) with the portion that should come to him. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you give to a Bhikkhu who is going across (a river or a desert), the portion that should come to him.’ At that time a certain Bhikkhu wished to go across (a river or a desert) with a greater portion (of cloth than fell to his share). They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you give more than the due portion (to a Bhikkhu who desires it), if he gives a compensation.’

⁵⁵Now the Bhikkhus, who were to distribute the clothes, thought: ‘ How are we to assign the portions of cloth (to the single Bhikkhus), by turns as they arrive (and ask for cloth), or according to their age (i. e. the time elapsed since their ordination)?’ They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you cast lots, made of grass-blades, after having made every defective portion even.’

⁵⁶At that time the Bhikkhus dyed cloth with (cow-)dung or with yellow clay. The robes were badly coloured. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you use the following six kinds of dye, viz, dye made of roots, dye made of trunks of trees, dye made of bark, dye made of leaves, dye made of flowers, dye made of fruits.’ VIII, 10, 3. THE DRESS OF THE BHIKKHUS. 205

⁵⁷At that time the Bhikkhus dyed cloth with unboiled dye ; the cloth became ill-smelling. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you boil the dye (and use) little dye-pots.’ They spilt the dye. 1 1 prescribe, O Bhikkhus, that you put basins (under the dye-pots) to catch the spilt (dye).’ At that time the Bhikkhus did not know whether the dye was boiled or not. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you let a drop of dye fall into water, or on to your nail (in order to try if the dye is duly boiled).’

⁵⁸At that time the Bhikkhus, when pouring the dye out (of the pot), upset the pot ; the pot was broken. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you use a dye- ladle or a scoop with a long handle.’ At that time the Bhikkhus did not possess vessels for keeping dye. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you get jars and bowls for keeping the dye.’ At that time the Bhikkhus rubbed the cloth against the vessels and the bowls (in which they dyed it); the cloth was rent. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you use a (large) trough for dying (cloth) in.’ 206 VIII, II, i.

⁵⁹At that time the Bhikkhus spread the cloth on the floor (when they had dyed it); the cloth became dusty. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you spread grass (and put the cloth on it).’ The grass they had spread was eaten by white ants. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you get a bambfl peg or rope to hang the cloth on.’ They hung it up in the middle; the dye dropped down on both sides. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you tie it fast at the corner.’ The comer wore out. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, the use of a clothesline.’ The dye dropped down on one side. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, that you turn the cloth, when dying it, whenever required, and that you do not go away before the dye has ceased to drop.’

⁶⁰At that time the cloth had become stiff . They told this thing to the Blessed One. 1 Buddhaghosa: Patthinan ti (this is the reading of the Berlin MS.) atiraitatta thaddhaw, i. e. ‘Patthinaw means that it had become stiff from too much dye.’ Thin a or thinna is Sanskrit sty an a. VIII, 12 , i. THE DRESS OF THE BHIKKHUS. 207 ‘ I prescribe, O Bhikkhus, that you dip (the cloth) into water (in order to remove the excessive dye).’ At that time the cloth became rough. They told this thing to the Blessed One. ‘ I prescribe, O Bhikkhus, (that you smooth it by) beating it with your hands.’ At that time the Bhikkhus possessed akkiin- naka 1 robes of yellowish colour like ivory. The people were annoyed, murmured, and became angry: ‘(The Bhikkhus dress) like those who still live in the pleasures of the world.’ They told this thing to the Blessed One. ‘You ought not, O Bhikkhus, to possess dikkhxn- naka robes. He who does, commits a dukkaa offence.’

⁶¹Now when the Blessed One had remained at Riagaha as long as he thought fit, he set forth on his journey towards Dakkhma-giri (the Southern Hills 2 ). And the Blessed One beheld how the Magadha rice fields were divided into short pieces , 1 That is, made of untorn cloth. See VIII, 21, 2. 2 These are always mentioned in connection with Rag'agaha (MaMvagga I, 53; /smllavagga XI, 1-10), and are probably the name of the mountainous district immediately south of Rag-agaha. 3 AMibaddhan (sic) ti ^aturassakedarakabaddhaw (B.). I have never seen a field divided ‘ray-fashion,’ which would apparently be the literal translation of the term, and it is difficult to see how the necessary water could be conducted from strip to strip of a field so divided. Buddhaghosa also, though his explanation is insufficient, evidently does not take z.kk\ in the ordinary sense (Rh. D.). 208 VIII, 12, 2. and in rows , and by outside boundaries 2 (or ridges), and by cross boundaries . On seeing this the Blessed One spake thus to the venerable Ananda: ‘ Dost thou perceive, Ananda, how the Magadha rice fields are divided into short pieces, and in rows, and by outside boundaries, and by cross boundaries ?’ ‘ Even so, Lord.’ ‘ Could you, Ananda, provide 4 robes of a like kind for the Bhikkhus ?’ ‘ I could, Lord.’ Now when*the Blessed One had remained in the Southern Hills as long as he thought fit, he returned again to Raagaha. Then Ananda provided robes of a like kind for many Bhikkhus; and going up to the place where the Blessed One was, he spake thus to the Blessed One : ‘ May the Blessed One be pleased to look at the robes which I have provided.’

⁶²Then the Blessed One on that occasion addressed the Bhikkhus and said: ‘An able man, O Bhikkhus, is Ananda; of great understanding, O Bhikkhus, is Ananda, inasmuch as what has been spoken by me in short that can he understand in full, and can make the cross seams , and the 1 Paibaddhan (sic) ti ayamato kz vittharato kz dighamariyada- baddhaw (B.). 2 Mariyadabaddhan (sic) ti antarantaraya mariyadaya mari- y&dabaddha»2 (B.). 3 Singhaakabaddhan (sic) ti mariyadaya (sic) mariy&daw vini- v\ggh\tvz gata///zane singMakabaddhawz• -ffatukkasawMnan ti attho (B.). 4 Sawvidahitun ti katuw (B.). 5 Kusiwz pi ’ti ayamato kz vittharato kz anuvatadinaw digha- pa//anaw eta»? adhivaanaw (B.). VIII, 12, 2. THE DRESS OF THE BHIKKHUS. 209 intermediate cross seams , and the greater circles , and the lesser circles , and the turning in , and the lining of the turning in®, and the collar piece , and the knee piece , and the elbow piece . And it shall be of torn pieces , roughly sewn together , suitable for a Samara, a thing which his enemies cannot covet . I enjoin upon you, O Bhikkhus, the use of an under robe of torn pieces, and of an upper robe of torn pieces, and of a waist cloth of torn pieces .’ 1 A<AAakusi ti antarantara rassa-paZZanaz namaw (B.). 2 Mandalan ti paw£a-kha»(fika-£ivarassa ekekasmiwz kha«<Ze rnaha-mawa'alaOT (B.). 3 Kddhara.anda\an ti khuddaka-ma«<Zalay» (B.). 4 VivaZZan ti mawa'alaft ka addha-mandalan ka ekato katva sib- bitaw magghlma-Wiandam. (B.). 8 AnuvivaZZan ti tassa ubhosu passesu dve khaWSni. Athava vivaZZassa ekekapassato dvinnam pi Ziatunnam pi kha«^anam etarn nfimaw (B.). 6 Giveyyakan ti giva-ZZMne da/^i-karan-atthawz annam suttatre sibbitaw Sgantuka-paZZaw (B.). 7 Gangheyyakan ti ^angha-papuna-ZZMne tatth’ eva sawzsib- bita-paZZarc. Giva-ZZMne ka ^angha-ZZMne ka paZZanawz ev’ etawz naman ti pi vadanti (B.). 8 Bahantan ti anuvivaZZanara bahi ekekakha«<saw. Athava suppamaraara kivaxam parupentena sawhariti bahaya upari Z/ 5 apita ubho anto-bahi-mukM tiZZanti. Tesa m eta m n&mam. Ayam eva hi nayo Maha-atthakathyaw vutto ti (B.). This latter explanation from bah a. seems evidently more correct than the other one from bahi; and we accordingly follow it. 9 See the end of the last chapter. 10 Satta-lfikha; in which compound the signification of satta is by no means clear. Buddhaghosa has no note upon it. Now it is curious that in chapter 21, below, it is laid down that the robe is to be sutta-lukha, the meaning of which would fit this passage excellently. We have accordingly adopted that reading here. 11 Compare the similar expressions at G &taka I, 8 and 9. 12 The general sense of this chapter is clear enough. As an Indian field, the common property of the village community, was [17] ? 210 VIII, 13, 1.

⁶³Now when the Blessed One had remained at Rdagaha as long as he thought fit, he went forth on his journey towards Vesali. And the Blessed One, when on the high road between Raagaha and Vesali, saw a number of Bhikkhus smothered up in robes *, they went along with robes made up into a roll 2 on their heads, or on their backs, or on their waist. And when the Blessed One saw them, he thought: ‘ With too great celerity have these foolish persons given themselves up to superfluity 3 in the matter of dress. It would be well were I to confine the dress of the Bhikkhus within limits, and were to fix a bound thereto.’

⁶⁴And the Blessed One, proceeding in due course on his journey toward Vesili, arrived at that place. And there, at Vesali, the Blessed One stayed at the Gotamaka shrine . And at that time in the cold divided, for the purposes of cultivation, across and across, so must also the Bhikkhu’s robe be divided. That some, both of the agricultural and of the tailoring terms, should now be unintelligible to us is not surprising. Buddhaghosa himself, as the extracts from his commentary show, was not certain of the meaning of them all. 1 Ubbhawa'ite £lvarehi. The former word is of course applied to the Bhikkhus. Compare Childers, under Bhazzzftkd, and (Pataka I, 504 (last line but one). 2 Bhist = Sanskrit Brz'sL Compare the 14th Paiittiya, where we ought to have rendered the word ‘ bolster.’ Childers is incorrect in translating it by ‘ mat.’ 3 Mentioned also, as being near to Vesali, in the ‘Book of the Great Decease,’ III, 2. 4 Bahullaya avatta. This phrase occurs in Mahavagga I, 3C 5- VIII, 13, 3- THE DRESS OF THE BHIKKHUS. 21 X winter nights, in the period between the Ashaki festivals when the snow falls , the Blessed One sat at night in the open air with but one robe on, and the Blessed One felt not cold. As the first watch of the night was coming to its end, the Blessed One felt cold; and he put on a second robe, and felt not cold. As the middle watch of the night was coming to its end, the Blessed One felt cold; and he put on a third robe, and felt not cold. As the last watch of the night was coming to an end, when the dawn was breaking and the night was far spent , the Blessed One felt cold; and he put on a fourth robe, and felt not cold.

⁶⁵Then this thought sprang up in the Blessed One’s mind: ‘ Those men of good birth 3 in this doctrine and discipline who are affected by cold, and are afraid of cold, they are able to make use of three robes . It were well if in confining within limits the dress of the Bhikkhus, and in fixing a bound thereto, I were to allow the use of three robes.’ And on that occasion the Blessed One, when he had 1 See our note on the same phrase at Mahavagga I, 20,15. 2 Nandimukhiya rattiya. The derivation of this phrase is uncertain, though the general meaning is not subject to doubt. The Sanskrit form of the whole phrase will be found in the Lalita Vistara at p. 447. Comp. .Sahkhayana-grz'hya, ed.Oldenberg, IV, 4, where the word nandimukho occurs in a different connection. 3 In the text read Ye pi kho kulaputta. The idea is that men of lower grade, being accustomed to cold, would not want so many robes. But there must be one rule for all; and the rule is accordingly made to suit the comfort of the weaker brethren—early Buddhism, contrary to an erroneous opinion still frequently expressed, being opposed to asceticism. 4 Or, ‘ to get on with the three robes.’ Compare the use of yapetuOT in the ‘Book of the Great Decease,’ II, 32. 2X VIII, l , 4- delivered a religious discourse, addressed the Bhik- khus, and said: 4, 5. ‘ When on the high road, &c. ... I saw, &c.and I thought, &c.(all the chapter is repeated down to “.... I were to allow the use of three robes”). I allow you, O Bhikkhus, the use of three robes, (to wit), a double waist cloth, and a single 1 upper robe, and a single under garment .’ 1 EkaMiyaw. Compare Cataka I, 326. Buddhaghosa says dviguwa m dupa//a-saghaiw. eka££iya m ekapa//aw. Though ‘ single,’ the lengths of cotton cloth, pieced together, of which the robes were made, were allowed to be doubled at the seams, the collar, the elbows, and the knees. See above, VII, 1, 5. 2 The waist cloth (saroghai) was wrapped round the waist and back, and secured with a girdle. The under garment (antara- vasak a; see also the end of this note) was wrapped round the loins and reached below the knee, being fastened round the loins by an end of the cloth being tucked in there; and sometimes also by a girdle. The upper robe (uttarasawga) was wrapped round the legs from the loins to the ankles, and the end was then drawn, at the back, from the right hip, over the left shoulder, and either (as is still the custom in Siam, and in the Siamese sect in Ceylon) allowed to fall down in front, or (as is still the custom in Burma, and in the Burmese sect in Ceylon) drawn back again over the right shoulder, and allowed to fall down on the back. From the constant reference to the practice of adjusting the robe over one shoulder as a special mark of respect (for instance, Mahavagga I, 29, 2; IV, 3, 3), the Burmese custom would seem to be in accordance with the most ancient way of usually wearing the robe. The oldest statues of the Buddha, which represent the robe as falling over only one shoulder, are probably later than the passages just referred to. The ordinary dress of laymen, even of good family, in Gotama’s time was much more scanty than the decent dress thus prescribed for the Bhikkhus. See Rh. D.’s note on the ‘ Book of the Great Decease,’VI, 26. But it consisted also, like that of the Bhikkhus, not in garments made with sleeves or trousers, to fit the limbs, but in simple lengths of cloth. The antara-vasaka corresponds, in the dress of the monks, to VIII, I 3 , 7- THE DRESS OF THE BHIKKHUS. 2 X

⁶⁶Now at that time the ATfcabbaggiya Bhikkhus, on the ground that three robes had been allowed by the Blessed One, used to frequent the village in one suit of three robes, and in another suit to rest in the Arama, and in another to go to the bath. Then those Bhikkhus who were modest were annoyed, murmured, and became indignant, saying, ‘ How can the jOabbaggiya Bhikkhus wear extra suits of robes.’ And those Bhikkhus told the matter to the Blessed One. Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said : ‘You are not, O Bhikkhus, to wear an extra suit of robes. Whosoever does so, shall be dealt with according to law .’

⁶⁷Now at that time the venerable Ananda had acquired an extra suit of robes, and the venerable Ananda was desirous of giving the extra suit to the venerable Sariputta, but the venerable S&riputta was staying at Saketa. Then the venerable Ananda thought: ‘ It hath been laid down by the Blessed One that we are not to keep an extra suit of robes. Now I have received one, and I want to give it to the venerable Sdriputta; but he is staying at Saketa. What now shall I do ? ’ the saika in the dress of ordinary women, and was of the same shape as the udaka-sfiika, or bathing dress, prescribed for the use both of monks (below, chapter 15) and of nuns (Bhikkhunf- vibhanga, Pa<£ittiya XXII). The latter was, however, somewhat shorter. The ordinary dress of the Bhikkhunis or Sisters consisted of the same three garments as that of the Bhikkhus. 1 That is, according to the first Nissaggiya. The first section of the Sutta-vibhanga on that rule is identical with this section. 214 VIII, 13, 8. And the venerable Ananda told this thing to the Blessed One. A ‘ How long will it be, Ananda, before the venerable Sariputta returns ?’ ‘ He will come back, Lord, on the ninth or the tenth day from now.’ Then the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said: 1 1 allow you, O Bhikkhus, to keep an extra suit of robes up to the tenth day .’ 8 . Now at that time the Bhikkhus used to get extra suits of robes given to them. And these Bhikkhus thought: ‘ What now should we do with extra suits of robes ?’ They told this thing to the Blessed One. ‘ I enjoin upon you, O Bhikkhus, to make over an extra suit of robes (to other Bhikkhus who have no robes 2 ).’

⁶⁸Now when the Blessed One had remained at VesAli as long as he thought fit, he went onwards on his journey towards Benares. And in due course he arrived at Benares, and there, at Benares, he stayed in the hermitage in the Migaddya. Now at that time a certain Bhikkhu’s under robe was torn. And that Bhikkhu thought: ‘The Blessed 1 So the first Nissaggiya; the second section of the Sutta-vibhanga on which rule is identical with this section 7. 2 On vikappetuw, compare our note above, the 59th Paiittiya, and below, chapters 20, 22. Till, 14 , 2 . THE DRESS OF THE BHIKKHUS. 215 One has ordained the use of three robes, a double waist cloth, and a single upper robe, and a single under-garment , and this under-garment of mine is torn. What if I were to insert a slip of cloth 2 so that the robe shall be double all round and single in the middle.’

⁶⁹So that Bhikkhu inserted a slip of cloth. And the Blessed One on his way round the sleeping apartments saw him doing so, went up to the place where he was, and said to him : ‘ What are you doing, O Bhikkhu ?’ ‘ I am inserting a slip of cloth, Lord.’ ‘ That is very good, O Bhikkhu. It is quite right of you, O Bhikkhu, to insert a slip of cloth.’ And the Blessed One on that occasion, when he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘ I allow you, O Bhikkhus, to use a double waist cloth, and a single upper robe, and a single undergarment, of cloths which are new, or as good as new ; and the use of a fourfold waist cloth, and of a double upper robe, and of a double under robe of cloth which has been worn for a long time. You are to make endeavour to get sufficient material from rags taken from the dust-heap i , or from bits picked up in the bazaar 4 I allow you, O Bhikkhus, slips of cloth inserted bolt-like to hold a tom robe 1 See above, VIII, 13, g. 2 Buddhaghosa says, Aggaaw aMMdeyyan (sic) ti khinm.- ttJ&nz pilotika-kha«(/aw laggSpeyya m. The word occurs at Gi taka I, 8, where the liability to want such an insertion is given as one of the nine disadvantages of a robe from the ascetic’s point of view. 3 Ahata-kappsinawz. See above,VII, 1, 6. * See our notes on these expressions above, VII, 1, 6. 2 l VIII, 15, I. together, patches , dams , and small pieces of cloth sewn on by way of marking , or of strengthening 2 the robe/

⁷⁰I. Now when the Blessed One had remained at Benares as long as he thought fit, he went onwards on his journey toward SAvatthi. And in due course journeying straight on he arrived at SAvatthi ; and there, at SAvatthi, he stayed at the Ge tavana, Anatha-pmtika’s ArAma. And VisAkhA the mother of MigAra 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 the Blessed One taught VisAkhA the mother of MigAra seated thus: and incited, and aroused, and gladdened her with religious discourse. And VisAkhA the mother of MigAra when she had been thus taught, &c., spake thus to the Blessed One: ‘ Will my Lord the Blessed One consent to accept his morrow’s meal at my hands, together with the company of the Bhikkhus ?’ The Blessed One, by remaining silent, granted his consent ; and VisAkhA the mother of MigAra, perceiving that the Blessed One had consented, rose from her seat, and saluted the Blessed One, and keeping him on her right side as she passed him, she departed thence. 1 This liability to have to be patched is given, in connection with the previous phrase, as one of the nine disadvantages of robes at <?ataka I, 8; and tunnavSya occurs as the expression for a mender of old clothes at jVullavagga VI, 5,1. 2 See our notes on these expressions above, VII, 1, 5. VIII, 15 , 3 - THE DRESS OF THE BHIKKHUS. 217

⁷¹Now at that time, when the night was far spent, there was a great storm of rain over the whole world . And the Blessed One said to the Bhikkhus: ‘Just as it is raining in the Cetavana, O Bhikkhus, so is it raining over the whole world. Let yourselves, O Bhikkhus, be rained down upon, for this is the last time there will be a mighty storm of rain over the whole world.’ ‘ Even so, Lord,’ said those Bhikkhus in assent to the Blessed One ; and throwing off their robes they let themselves be rained down upon.

⁷²And Visdkhd the mother of Migara having provided sweet food, both hard and soft, gave command to a slave girl, saying, ‘ Go thou 2 to the Ardma; and when you are there, announce the time, saying, “ The time, Sirs, has arrived, and the meal is ready.” ’ ‘ Even so, my Lady,’ said the slave girl in assent to Visakhd, the mother of Mig&ra; and going to the Ardma she beheld there the Bhikkhus, with their robes thrown off, letting themselves be rained down upon. Then thinking, ‘ These are not Bhikkhus in the Arima, they are naked ascetics letting the rain fall on them/ she returned to the place where Vis&kha the mother of Migara was, and said to her: ‘ There are no Bhikkhus in the Arama; there are 1 jTatuddipiko, literally, ‘ over the four continents,’ into which the world was supposed to be divided. Compare Genesis vii. 44. 2 Gaffia ge; where ge is the appropriate form of address invariably used to a female slave or maid-servant. Compare Childers, in the ‘Dictionary,’ p. 617. 2l VIII, 15, 4- naked ascetics there, letting the rain fall on themselves.’ Then it occurred to Vis&kha the mother of Mig&ra—she being learned, expert, and wise—‘ For a certainty the venerable ones must have thrown off their robes in order to let themselves be rained down upon, and this foolish girl thinks therefore that there are no Bhikkhus in the Arama, but only naked ascetics letting the rain fall on them.’ And she again gave command to the slave girl, saying, ‘ Go thou to the Arama ; and when you are there, announce the time, saying, “ The time, Sirs, has arrived, and the meal is ready.” ’

⁷³Now the Bhikkhus when they had cooled their limbs, and were refreshed in body, took their robes, and entered each one into his chamber. When the slave girl came to the Arama, not seeing any Bhikkhus, she thought: ‘ There are no Bhikkhus in the Arama. The Arima is empty.’ And returning to Visakha the mother of Migara she said so. Then it occurred to Visakha the mother of Mi- gara—she being learned, expert, and wise—‘ For a certainty the venerable ones, when they had cooled their limbs and were refreshed in body, must have taken their robes, and entered each one into his chamber.’ And she again gave command to the slave girl, saying, ‘ Go thou to Arama; and when you are there announce the time, saying, “ The time, Sirs, has arrived, and the meal is ready.” ’

⁷⁴And the Blessed One said to the Bhikkhus: ‘ Make yourselves ready, O Bhikkhus, with bowl and robe; the hour for the meal has come.’ ‘ Even so, Lord,’ said the Bhikkhus in assent to VIII, I 5 , 7. THE DRESS OF THE BHIKKHUS. 219 the Blessed One. And in the morning the Blessed One, having put on his under-garment, and being duly bowled and robed, vanished from the tfetavana as quickly as a strong man would stretch forth his arm when it was drawn in, or draw it in again when it was stretched forth, and appeared in the mansion 1 of Visakha the mother of Migara. And the Blessed One took his seat on the seat spread out for him, and with him the company of the Bhikkhus.

⁷⁵Then said Vis&kM the mother of Migara: ‘ Most wonderful, most marvellous is the might and the power of the Tathagata, in that though the floods are rolling on knee-deep, and though the floods are rolling on waist-deep, yet is not a single Bhikkhu wet, as to his feet, or as to his robes.’ And glad and exalted in heart she served and offered with her own hand to the company of the Bhikkhus, with the Buddha at their head, sweet food, both hard and soft. And when the Blessed One had finished his meal, and had cleansed his hands and the bowl, she took her seat on one side. And, so sitting, she spake thus to the Blessed One: ‘ Eight are the boons, Lord, which I beg of the Blessed One.’ ‘ The Tathagatas, O Visakha, are above granting boons (before they know what they are) 2 .’ ‘ Proper, Lord, and unobjectionable are the boons I ask.’ ‘ Speak then, O Visakha.’

⁷⁶‘ I desire, Lord, my life long to bestow robes 1 KoMaka does not only mean a room, as given by Childers: it signifies here, as at Cr&taka I, 227, a battlemented dwelling, the house of a person of rank. 2 See our note on this phrase at I, 54, 4. 2 20 VIII, 15, 8. for the rainy season on the Sazgha, and food for in-coming Bhikkhus, and food for out-going Bhik- khus, and food for the sick, and food for those who wait upon the sick, and medicine for the sick, and a constant supply of congey, and bathing robes for the nuns.’ ‘ But what circumstance is it, O Visakha, that you have in view in asking these eight boons of the Tathigata ?’ ‘ I gave command, Lord, to my slave girl, saying, “ Go thou to the Arama; and when you are there, announce the time, saying, ‘ The time, Sirs, has arrived, and the meal is ready.’ ” And the slave girl went, Lord, to the Ar&ma; but when she beheld there the Bhikkhus with their robes thrown off, letting themselves be rained down upon, she thought: “ These are not Bhikkhus in the Arama, they are naked ascetics letting the rain fall on them,” and she returned to me and reported accordingly. Impure, Lord, is nakedness, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Sawgha my life long with special garments for use in the rainy season . 8 . 1 Moreover, Lord, an in-coming Bhikkhu, not being able to take the direct roads, and not knowing the places where food can be procured, comes on his way wearied out by seeking for an alms. But when he has partaken of the food I shall have provided for in-coming Bhikkhus, he will come on his way without being wearied out by seeking for an alms, taking the direct road, and knowing the place where food can be procured. It was this circumstance 1 See below, the note on § 15. VIII, 15, 9 - THE DRESS OF THE BHIKKHUS. 221 that I had in view in desiring to provide the Sawzgha my life long with food for in-coming Bhikkhus. ‘ Moreover, Lord, an out-going Bhikkhu, while seeking about for an alms for himself, may be left behind by the caravan , or may arrive too late at the place whither he desires to go, and will set out on the road in weariness. But when he has partaken of the food I shall have provided for outgoing Bhikkhus, he will not be left behind by the caravan; he will arrive in due time at the place whither he desires to go, and he will set out on the road when he is not weary. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with food for out-going Bhikkhus.

⁷⁷‘ Moreover, Lord, if a sick Bhikkhu does not obtain suitable foods his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the diet that I shall have provided for the sick, neither will his sickness increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with diet for the sick. ‘ Moreover, Lord, a Bhikkhu who is waiting upon the sick, if he has to seek out food for himself, may bring in the food (to the invalid) when the sun is already far on his course , and he will lose his 1 Compare sukM vihayati in the Sigalovada Sutta at p. 302 of Grimblot’s ‘ Sept Suttas Palis.’ 2 Compare Ussura-seyyo in the Sigalovada Sutta at p. 302 of Grimblot’s ‘Sept Suttas Ptllis;’ and Bohtlingk-Roth, under utsura. 222 VIII, 15, 10, opportunity of taking his food . But when he has partaken of the food I shall have provided for those who wait upon the sick, he will bring in food to the invalid in due time, and he will not lose his opportunity of taking his food. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha. my life long with food for those who wait upon the sick.

⁷⁸‘ Moreover, Lord, if a sick Bhikkhu does not obtain suitable medicines his sickness may increase upon him, or he may die. But if a Bhikkhu have taken the medicines which I shall have provided for the sick, neither will his sickness increase upon him, nor will he die. It was this circumstance, Lord, that I had in view in desiring to provide the Samgha my life long with medicines for the sick. ‘ Moreover, Lord, the Blessed One when at Andhakavinda, having in view the ten advantages thereof, allowed the use of congey . It was those advantages I had in view, Lord, in desiring to provide the Samgha my life long with a constant supply of congey.

⁷⁹• Now, Lord, the Bhikkhunis are in the habit of bathing in the river Aiiravati with the courtesans, at the same landing-place, and naked. And the courtesans, Lord, ridiculed the Bhikkhunis, saying, “ What is the good, ladies, of your maintaining 3 chastity when you are young ? are not the 1 BhattaMAedaw karissati, because he may not eat solid food after sun-turn. 2 See Mahavagga VI, 24. The ten advantages are enumerated in § 5 there. s In the text read kinne na. Compare Bhikkhuni-vibhanga, Patittiya XXI, 1, where the whole passage recurs. The first sentence also recurs ibid., Pd&ttiya II. VIII, 15 , 13 - THE DRESS OF THE BHIKKHUS. 223 passions things to be indulged ? When you are old, maintain chastity then; thus will you be obtainers of both ends.” Then the Bhikkhunis, Lord, when thus ridiculed by the courtesans, were confused. Impure, Lord, is nakedness for a woman, disgusting, and revolting. It was this circumstance, Lord, that I had in view in desiring to provide the Bhikkhuni- sawgha my life long with dresses to bathe in.’

⁸⁰‘ But what was the advantage you had in view for yourself, O Visikhi, in asking these eight boons of the Tathigata?’ ‘ Bhikkhus who have spent the rainy seasons in various places will come, Lord, to S&vatthi, to visit the Blessed One. And on coming to the Blessed One they will ask, saying, “ Such and such a Bhik- khu, Lord, has died. Where has he been re-born, and what is his destiny?” Then will the Blessed One explain that he had attained to the fruits of conversion, or of the state of the Sakadagamins, or of the state of the Anagamins, or of Arahatship . And I, going up to them, shall ask, “ Was that brother, Sirs, one of those who had formerly been at Savatthi ?”

⁸¹‘If they should reply to me, “He had formerly been at Sivatthi,” then shall I arrive at the conclusion, “For a certainty did that brother enjoy either the robes for the rainy season, or the food for the in-coming Bhikkhus, or the food for the outgoing Bhikkhus, or the food for the sick, or the food for those that wait upon the sick, or the 1 A conversation of the kind here referred to is related, as having actually taken place at Nadika, in the ‘ Book of the Great Decease,’ II, 5-8. 224 VIII, 15, 14. medicine for the sick, or the constant supply of congey.” Then will gladness spring up within me on my calling that to mind; and joy will arise to me thus gladdened; and so rejoicing all my frame will be at peace; and being thus at peace I shall experience a blissful feeling of content; and in that bliss my heart will be at rest; and that will be to me an exercise of my moral sense, an exercise of my moral powers, an exercise of the seven kinds of wisdom 1 ! This, Lord, was the advantage I had in view for myself in asking those eight boons of the Blessed One.’

⁸²‘ It is well, it is well, Visdkhd. Thou hast 1 The succession of ideas in this paragraph is very suggestive, and throws much light both upon the psychological views and upon the religious feelings of the early Buddhists. The exact rendering of course of the abstract terms employed in the P&li text is no doubt, as yet, beset with difficulty, for the reasons pointed out in Rh. D.’s * Buddhist Suttas from the Pali,’ pp. xxv, xxvi; but the general sense of the passage is already sufficiently clear. For one or two words we have no real and adequate equivalent. Kaya is neither ‘body’ nor ‘faculties;’ it is the whole frame, the whole individuality, looked at rather objectively than subjectively, and rather from the outward and visible than from the inner, metaphysical, stand-point. Compare the use of Sakkaya- di///ji and of Oyena passati. Sukha is not so much ‘happiness,’ simply and vaguely, as the serenity of the bliss which follows on happiness. It is contrasted with, and follows after, pimoa and plti, in the same way as in this passage, in the standing description of the CrMnas (translated by Rh. D. in the Maha-sudassana Sutta II, 5-8, in the ‘ Buddhist Suttas,’ p. 272). Its opposite, Dukkha, is a positive state of pain, and in comparison with this, sukha is negative, the absence of pain. ^Titta is always more emotional than intellectual. It has the connotation, not of ‘ mind,’ as is usually and erroneously supposed, but of ‘ heart.’ VIII, x , IS- THE DRESS OK THE BHIKKHUS. 225 done well in asking eight boons of the Tathagata with such advantages in view.’ And the Blessed One gave thanks to Visakha the mother of Migara in these verses ; ‘ Whatsoever woman, upright in life, a disciple of the Happy One, gives, glad at heart and overcoming avarice, both food and drink—a gift, heavenly, destructive of sorrow, productive of bliss,— ‘ A heavenly life does she attain, entering upon the Path that is free from corruption and impurity ; ‘Aiming at good, happy does she become, and free from sickness, and long does she rejoice in a heavenly body.' And when the Blessed One had given thanks to Visakha the mother of Migara in these verses, he arose from his seat, and departed thence.

⁸³Then the Blessed One on that occasion, after he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘ I allow you, O Bhikkhus, garments for the rainy season , and food for in-coming Bhikkhus, and food for out-going Bhikkhus, and diet for the sick, and food for those that wait upon the sick, and medicine for the sick, and a constant supply of congey, and bathing robes for the sisterhood.’ Here ends the chapter called the Visakhd-bhdwavira. 1 The size of such a garment is limited by the 91st Pa&ttiya to six spans by two-and-a-half—that is just enough to go round the loins from the waist half down to the knee. It would be decent, and yet avoid the disadvantage of wearing the robes in the rain, where they would become wet and heavy in the manner described, for instance, at Mahavagga VII, 1,1. [i 7 ] Q 226 VIII, 16, x.

⁸⁴1,2. Now at that time Bhikkhus who had eaten sweet foods went to sleep unmindful and unthoughtful. And they who had thus gone to sleep, dreamed . 3.‘I allow, O Bhikkhus, for the protection of the body, and of the robe, and of the sleeping- place, the use of a mat.’

⁸⁵Now at that time the mat, being too short , did not protect the whole of the sleeping-place. * I allow you, O Bhikkhus, to have a covering made as large as you like/ 17 3 .

⁸⁶Now at that time the venerable Bela//^aslsa, the superior of the venerable Ananda, had a disease of thick scabs; and by reason of the discharge thereof his robes stuck to his body. The Bhikkhus moistened those robes with water, and loosened them (from his body). The Blessed One, as he was going on his rounds through the sleeping-places, saw them [doing so], and going up to the place where they were, he asked them: 1 The remainder of this introductory story scarcely bears translation. The first sentences recur in the Sutta-vibhanga, Sa?«ghadi- sesa I, 2, 1, and PlHttiya V, 1,1. 2 The length of a mat (nisidana?«) was limited by the 89th PSittiya to two spans by one. 3 This introductory story is also given as the introduction to Mahavagga VI, 9. VIII, i, I. THE DRESS OF THE BHIKKHUS. 227 ‘ What is the matter, O Bhikkhus, with this Bhikkhu V ‘ The venerable one has the disease of thick scabs; and by reason of the discharge thereof his robes stick to his body. So we are moistening those robes thoroughly with water, to loosen them (from his body).’

⁸⁷Then the Blessed One on that occasion, after having delivered a religious discourse, addressed the Bhikkhus, and said: ‘ I allow, O Bhikkhus, to whomsoever has the itch, or boils, or a discharge, or scabs, the use of an itch-cloth V

⁸⁸Now Visctkhci the mother of Migara took a cloth for wiping the face, and went up to the place where the Blessed One was. And on arriving there, she saluted the Blessed One, and took her seat on one side, and, so sitting, Visakha the mother of Migara spake thus to the Blessed One: ‘ May the Blessed One be pleased to accept of me this cloth for wiping the face, that that may be to me for a long time for a blessing and for good.’ And the Blessed One accepted the cloth for wiping the face. And he taught, and incited, and aroused, and gladdened Visikhi the mother of Migara with religious discourse. And she, so taught &c., rose from her seat, and saluted the 1 According to the 90th PaZ-ittiya such a cloth must not be more than four spans in length, and two in breadth. Q 2 228 VIII, 19, 1. Blessed One, and passing him on her right side, she departed thence. Then the Blessed One on that occasion, after having delivered a religious discourse, addressed the Bhikkhus, and said : ‘ I allow you, O Bhikkhus, a cloth to wipe your faces with.’

⁸⁹Now at that time Rqa the Malla was a friend of the venerable Ananda’s . And a linen cloth belonging to Roa the Malla had been deposited in the keeping of the venerable Ananda; and the venerable Ananda had need of a linen cloth. They told this matter to the Blessed One. * I allow you, O Bhikkhus, to take a thing on trust (that it would be given to you) when it belongs to a person possessed of these five qualifications—he must be an intimate and familiar friend who has been spoken to (about it) 2 and is alive, (and the Bhikkhu taking the thing) must know “He will remain pleased with me after I have taken it.” I allow you, O Bhikkhus, to take a thing on trust (that it would be given to you) 3 when it belongs to a person possessed of these five qualifications.’ 1 He is also mentioned as such in Mahavagga VI, 36. 2 Buddhaghosa says, Alapito ti mama santakawz gawhahi yam L&Meyy&siti evawz vutto. 3 Viss&sazrc gahetuw, on which phrase compare vissdsd gawhati in chapter 31, below, where the context leaves no doubt as to its meaning. VIII, 20, 2. THE DRESS OF THE BHIKKHUS. 229

⁹⁰Now at that time the Bhikkhus were fully provided with the three robes, but they had need of water-strainers 1 and of bags (to carry their bowls and other things in) 2 . They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, pieces of cloth requisite (for those purposes).’

⁹¹Then it occurred to the Bhikkhus: ‘The things allowed by the Blessed One—the three robes, and the robes for the rainy season, and the mat, and the bed-covering, and the cloth to cover boils &c. with, and to wipe the face with, and required (for water-strainers and bags)—are all these things things which ought to be kept to ourselves , or things which ought to be handed over 4 (from time to time by one Bhikkhu to another) ?’ They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to keep in hand the three robes, and not to assign them—to keep to yourselves the robes for the rainy season during the four months of the rains, but beyond that time to hand them over—to keep to yourselves the mats and the bed coverings, and not to hand them over— to keep to yourselves the coverings for the itch &c. while the disease lasts, but beyond that time to 1 Compare ifiillavagga VI, 13. 2 Compare the passages given in the index to the text of the Zullavagga, p. 355, s. v. thavika. 3 Compare below, VIII, 24, 3. 4 Compare above, VIII, 8, 3. 230 YIII, 21, i. hand them over—to keep to yourselves the cloths to wipe the face with, and those required for water- strainers and bags, and not to hand them over.’

⁹²i. Now the Bhikkhus thought: ‘ What is the limit for the size of a robe up to which it ought to be handed over to another Bhikkhu 1 ?’ They told this matter to the Blessed One. ‘ I prescribe, O Bhikkhus, to hand over any robe which is in length eight inches according to the accepted inch V Now at that time a robe belonging to the venerable Mah& Kassapa, which had been made of cast-off pieces of cloth became heavy (by reason of the weight of the new pieces tacked on to it 3 ). They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to darn it roughly together with thread .’ It was uneven at the end . They told this thing to the Blessed One. ‘ I allow you, O Bhikkhus, to remove the unevenness .’ 1 See YIII, 13, 8, and our note on the 59th P£/£ittiya. 2 See our note on this word in the 92nd Paiittiya. 3 So explains the commentary, jOinna-//Mne aggalaropanena garuko hoti. 4 Suttalftkha?» katun ti sutten’ eva aggalaz katun ti attho (B.). Compare above, chapter 12. 2. 6 Vikarao ti suttam awfttva sibbantanaw eko saraghad-koo digho hoti, says Buddhaghosa. Vikazzzzaka in the 233rd Grataka seems to mean ‘ harpoon.’ 6 Vika««am uddharitun ti digha-kozzaw khmd&lxun (B.). VIII, 21, 2. THE DRESS OF THE BHIKKHUS. 231 The threads frayed out . They told this matter to the Blessed One. ‘ I allow you, O Bhikkhus, to put a braiding or a binding along or round (the edge) 2 .’ Now at that time the ribbons 3 of the under garment gave way 4 5 . They told this matter to the Blessed One. 1 I allow you, O Bhikkhus, to make an eightfooted . . . B ’

⁹³Now at that time when a set of robes was being made for a certain Bhikkhu it was impossible to make it entirely from torn pieces of cloth . ‘ I allow you, O Bhikkhus, to have two of the robes made of torn pieces of cloth, and one of cloth not torn.’ It was impossible to make two of the robes of torn pieces of cloth, and one of cloth not torn. ‘ I allow you, O Bhikkhus, to make two robes 1 Okirati(sic) ti /Minna-koreato gaati (B.). Gaati at VI, 13,1, is ‘ran over,’ whereas okiriyanti at the corresponding passages VI, 12,1, 2, is‘were spilt.’ Probably the above rendering is the real meaning here, as the threads could not be literally spilt or sprinkled. 2 On these difficult technical terms Buddhaghosa provokingly says, anuvataw paribha«</am anuvatara k' eva paribha«(/aw. Childers, under the first, has merely ‘ with the wind,’ and under the second, ‘ girdle.’ The same expressions occur also above, at VII, 1, 5, where Buddhaghosa again only explains the words by the words themselves. 3 We probably ought to read pa//a, not patta; but what is meant by the ribbons of the sawghai is very doubtful. Buddhaghosa says nothing. 4 For lugati compare paluati. 5 What this is is again uncertain, and Buddhaghosa gives no help. 6 See above, chapter 11, at the end. 232 VIII, 22, I. (out of the set) of untorn pieces, and one of torn pieces.’ Even this was impossible. ‘ I allow you, O Bhikkhus, to make (each robe out of the set) half (from torn pieces) and half 1 (from untorn pieces). But a set of robes made entirely from untorn pieces is not to be worn. Whosoever shall wear (a set of robes so made) is guilty of a dukkafa.’

⁹⁴i. Now at that time a quantity of robes had come into the possession of a certain Bhikkhu, and he was desirous of giving those robes to his father and mother. They told this matter to the Blessed One. ‘ Since they are his father and mother, what can we say, O Bhikkhus, though he give them to them. I allow you, O Bhikkhus, to give (robes, in such a case,) to your parents. And a gift of faith is not to be made of no avail. Whosoever shall make it of no avail, he is guilty of a dukkaa .’

⁹⁵i. Now at that time a certain Bhikkhu who had deposited his robes 3 in Andhavana entered the 1 Anvadhika#2, on which Buddhaghosa says nothing. 2 Compare the ist and 3rd Nissaggiyas, and above, VIII, 13, 8, as to the rules concerning extra robes, and what is to be done with them. 3 For the rule as to such depositing, see the 29th Nissaggiya. VIII, 23,3- THE DRESS OF THE BHIKKHUS. 233 village for alms (clad only) in his waist cloth and nether garment . Thieves carried off that robe. That Bhikkhu became ragged and ill-clad. The Bhikkhus spake thus: ‘ How is it, friend, that you have become ragged and ill-clad ?’ ‘ I had deposited my robe in Andhavana, and entered the village in my waist cloth and nether garment. Thieves carried off that robe. Thence am I become ragged and ill-clad.’ They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to enter the village (clad only) in your waist cloth and nether garment. Whosoever shall do so is guilty of a dukkaa .’

⁹⁶Now at that time the venerable Ananda through thoughtlessness went into the village for alms in his waist cloth and nether garment. The Bhikkhus spake to him thus: ‘ Hath it not been laid down by the Blessed One that we are not to enter the village in our waist cloth and nether garment. Why have you, O friend, gone so into the village ?’ ‘ It is true, my friends, that it has been laid down by the Blessed One that we are not to enter the village so, but I did it out of thoughtlessness.’ They told this matter to the Blessed One.

⁹⁷‘ There are five reasons, O Bhikkhus, for laying JiTivara (robe) must here be used for Sawghai. See our note on VIII, 13, 5, and section 2, below, where sa;»ghai occurs. 1 On Santaruttara, see the 7th Nissaggiya. It is clear from this passage that Buddhaghosa was right in his limitation of the word as used in that rule; and we should have done better, therefore, to follow it in our translation of the rule. 2 Compare the 1st, 2nd, 3rd, and 4th Sekhiyas, and the 2nd Nissaggiya; and also above, VII, 1, 3. 234 vm, 23,3. aside the robe 1 —when he (the Bhikkhu) is sick, when it is the appointed time for keeping the rainy season , when it is necessary to go to the other side of a river, when the vihdra has been securely fastened with a bolt , when the Ka/^ina ceremony has been performed 4 * . These, O Bhikkhus, are the five reasons for laying aside the robe (Sawghdi). ‘ There are five reasons, O Bhikkhus, for laying aside the waist cloth and the nether garment. [The reasons are the same as in the last paragraph.] These, O Bhikkhus, are the five reasons, &c. ‘ There are five reasons for laying aside the garment for use in the rainy season—when he is sick, when it is necessary to go beyond the boundary (?) 6 , when it is necessary to go to the other side of a river, when the vihara has been securely fastened with a bolt, when the garment for use in the rainy 1 Here the word used is Sawghai. 2 On sawzketa, compare II, 8, 1. Buddhaghosa merely says here, Vassika-sawzketan ti /fcattaro mSse. As sawzketa implies a mutual agreement, the ‘ appointed time ’ here probably means, not the time fixed by the Buddha, but the time agreed upon by the Sawgha as that to which the rule laid down by the Buddha should apply. There may easily have arisen questions as to the exact day on which the four months should properly begin; and there were even differences of opinion as to the exact length of the period itself, some making it three, and some four months. See on these points Childers, under Vassa and VassftpanSyika. 3 From fear of thieves. 4 See the 2nd Nissaggiya, and above,VII, 1, 3. 6 Buddhaghosa has nothing on this reason. It would seem that the garment in question might be left behind when the Bhikkhu had to go on a journey, if that journey would take him beyond the boundary of the technical ‘ residence.’ On the use of the word, see the passages collected by H. O. in the Index to the Pfili Text (vol. ii. p. 349, s. v. sima). VIII, 24, 2 . THE DRESS OF THE BHIKKHUS. 235 season has not been made, or has been left unfinished . ‘ These, O Bhikkhus, are the five reasons,’ &c.

⁹⁸Now at that time a certain Bhikkhu keptVassa 2 alone. The people then gave him robes, saying, ‘We give them to the Samgha.’ Then that Bhikkhu thought: ‘It has been laid down by the Blessed One that the lowest number which can constitute a Savgha is four . Now I am by myself, and these people have given the robes, saying, “ We give them to the Samgha.” I had better take these robes, which are the property of a Samgha, to Sivatthi.’ So that Bhikkhu did so, and told the matter to the Blessed One. ‘ These robes are your own, O Bhikkhu, until the Kalina ceremony shall have been performed .’

⁹⁹* Now in case, O Bhikkhus, a Bhikkhu keep Vassa alone, and the people of the place give 1 It is evident from this last reason that the reasons are not such as would justify a Bhikkhu in laying aside the garment in such a way as to remain naked, but such as would justify him in not using the rainy-season garment when he might otherwise have done so. In the five cases mentioned he might wear the nether garment only reaching from above the navel to below the knees, instead of the garment for the rainy season, which was smaller in size. See our note above on VIII, 13, 5, and VIII, 15, 15. 2 That is, spent the rainy season. 3 This is laid down in Mahavagga IX, 4, x. * And thereby the KaMina license suspended. Compare the 1st, 2nd, and 3rd Nissaggiyas, and our note on p. 18. 236 VIII, 24, 3 - him robes, intending them for the Sa/»gha,— I prescribe, O Bhikkhus, that those robes shall be his until the Ka/^ina ceremony shall have been performed.’

¹⁰⁰Now at that time a certain Bhikkhu spent the rest of the year (besides the rainy season) 1 alone. The people there (&c., as before, in the first paragraph of 24. x, down to the end). So that Bhikkhu did so, and told the matter to the Bhikkhus. They told the matter to the Blessed One. ‘ I prescribe, O Bhikkhus, that you are to divide such robes with the Sawgha (whether large or small in number) that may be present there.

¹⁰¹‘Now in case, O Bhikkhus, a Bhikkhu spend the rest of the year (besides the rainy season) alone, and the people of the place give him robes, intending them for the Sa#zgha,—I allow, O Bhikkhus, that that Bhikkhu should appropriate those robes to himself , saying, “ These robes are for me.” If another Bhikkhu should arrive before those robes have been appropriated to that Bhikkhu, an equal share is to be given (to the in-coming Bhikkhu). If while the robes are being divided by those Bhikkhus, and before the lot has been cast, another Bhikkhu should arrive, an equal share is to be given to him. If while the robes are being divided by those Bhikkhus, and after the lot has been cast, another Bhikkhu 1 Buddhaghosa says, Utukalan ti vassanato annum kalaw, where vassana means the rainy season. See Abhidhanappadipika, verse 79. 2 On this sense of adhiMatuw, see above, Mahavagga VIII, 20, 2. VIII, 24, 6 . THE DRESS OF THE BHIKKHUS. 2 37 should arrive, an equal share need not, if they do not wish it \ be given to him.’

¹⁰²Now at that time two Theras, who were brothers, the venerable Isidasa and the venerable Isibhatta, having spent the rainy season in Savatthi, went to take up their abode in a certain village. The people there, thinking, ‘ It is long since these Theras have arrived here,’made gifts of both food and robes. The Bhikkhus who resided there asked the Theras, saying, ‘ These robes, Sirs, which are the property of the Samgha, have come to us through the Theras’ arrival 1 2 . Will the Theras accept a share ?’ The Theras answered: ‘ As we understand the rule laid down by the Blessed One, these robes belong to you alone until the Kalina ceremony shall have been performed .’

¹⁰³Now at that time three Bhikkhus spent the rainy season at R&^agaha. The people there made gifts of robes, saying, ‘ We give them to the Sawgha.’ Then those Bhikkhus thought thus : ‘It has been laid down by the Blessed One that the smallest Samgha shall consist of four persons, and we are only three, and these people have made gifts of robes, intending to give them to the Sawgha. What now ought we to do with them ?’ Now at that time there were staying in Pafeli- 1 Akama; on which compare II, 27, ig, and especially II, 34, 3, and IV, 17, 6. 2 Agamma, which is here nearly the same as uddissa. To give the full import of the expression it would be necessary to say, ‘ have come to us in consequence of the inducement offered to the givers by the presence of the Theras here.’ 3 See our note above on § 1. VIII, 25, I. 2^8 putta, at the kukkuArAma, a number of Theras—- the venerable NilavAsi, and the venerable SAavAsi , and the venerable Gopaka, and the venerable Bhagu, and the venerable Phalika-sandAna. And those Bhik- khus went to PAaliputta, and asked the Theras what they should do. The Theras answered: ‘As we understand the rule laid down by the Blessed One, these robes belong to you alone until the KaMina ceremony shall have been performed.’

¹⁰⁴Now at that time the venerable Upananda of the Sakya race, having spent the rainy season at SAvatthi, went to take up his abode in a certain village. The Bhikkhus in that place assembled together with the object of dividing the robes. They said to him : ‘ These robes, friend, which are the property of the SaMgha, are about to be divided. Will you accept a share of them ?’ ‘Yes, friends, I will,’ said he; and taking his share, departed thence and took up his abode elsewhere. [The same thing happened there, and] he departed thence and took up his abode elsewhere. [The same thing happened there, and so] he returned to Savatthi with a great bundle of robes.

¹⁰⁵The Bhikkhus said to him: ‘ What a merito- 1 There is a Sawavasiwho takes a prominent part at the Council of Vesali (/smllavagga XII, 1, 8; XII, 2, 4). He is probably meant to be considered the same as this one. VIII, 25, 4 . THE DRESS OF THE BHIKKHUS. 239 rious person you are, friend Upananda. Plenty of robes have come into your possession!’ ‘ Where is my merit, friends ?’ said he, and [told them all that had happened] 1 .

¹⁰⁶‘How then, friend Upananda, have you spent the rainy season in one place, and accepted a share of robes in another place ?’ ‘ Yes, friends, that is so.’ Those Bhikkhus who were moderate were indignant, murmured, and became annoyed, saying, ‘ How can the venerable Upananda spend the rainy season in one place, and accept a share of robes in another place ?’ They told the matter to the Blessed One. ‘ Is it true, Upananda, as they say, that you have spent the rainy season ia one place, and have accepted a share of robes in another place?’ ‘ It is true, Lord.’ The Blessed Buddha rebuked him, saying, ‘ How can you, O foolish one, act so ? This will not redound to the conversion of the unconverted, or to the increase of the converted!’ And after having rebuked him, and delivered a religious discourse, he addressed the Bhikkhus, saying, ‘ Whosoever, O Bhikkhus, has spent the rainy season in one place, is not to accept a share of the robes in another place. Whosoever does so shall be guilty of a dukkaa.’

¹⁰⁷Now at that time the venerable Upananda of the Sakya race spent the rainy season alone in two residences, thinking thus to obtain many robes. And the Bhikkhus thought: ‘ How should his portion 1 Section 1 repeated, with the necessary change of person, &c. 240 VIII, 26, r. of the robes be assigned to Upananda of the Sakya race ?’ They told the matter to the Blessed One. ‘ Give, O Bhikkhus, to that foolish one but one portion \ In case, O Bhikkhus, a Bhikkhu spend the rainy season alone in two residences, thinking thus to obtain many robes, then, if he have spent exactly half the season in one place and half in another, a half portion of the robes due to him shall be given to him in one place, and a half in the other; but in whichever place of the two he have spent a greater part of the rainy season, thence shall the portions of robes due to him be given.’

¹⁰⁸Now at that time a certain Bhikkhu had a disturbance in his bowels, and he lay fallen in his own evacuations. And the Blessed One on going round the sleeping-places accompanied by the venerable Ananda came to that Bhikkhu’s abode, and saw him so. And he went up to him, and asked him, ‘ What is the matter with you, O Bhikkhu ?’ ‘ I have a disturbance, Lord, in my bowels.’ ‘ Then have you, O Bhikkhu, any one to wait upon you ?’ ‘ No, Lord.’ ‘ Why do not the Bhikkhus wait upon you ? ’ ‘ Because I am of no service, Lord, to the Bhikkhus.’

¹⁰⁹Then the Blessed One said to the venerable 1 Buddhaghosa says, Ekadhippayan ti eka« adhippayaw. Eka-puggala-paivisaw eva detM ti attho. VIII, 26, 4 . THE DRESS OF THE BHIKKHUS. 241 Ananda : ‘ Go, Ananda, and fetch some water. Let us bathe this Bhikkhu.’ ‘ Even so, Lord,’ said the venerable Ananda, in assent to the Blessed One, and fetched the water. And the Blessed One poured the water over that Bhikkhu; and the venerable Ananda wiped him down. And the Blessed One taking hold of him at the head, and the venerable Ananda at the feet, they lifted him up, and laid him down upon his bed.

¹¹⁰Then the Blessed One, on that occasion and in that connection, convened a meeting of the Bhikkhu-sawgha, and asked the Bhikkhus, ‘ Is there, O Bhikkhus, in such and such an apartment, a Bhikkhu who is sick ? ’ ‘ There is, Lord.’ ‘ Then what, O Bhikkhus, is the matter with that Bhikkhu ?’ ‘ He has a disturbance, Lord, in his bowels.’ ‘ And is there any one, O Bhikkhus, to wait upon him ?’ ‘ No, Lord.’ ‘ Why, then, do not the Bhikkhus wait upon him?’ ‘That Bhikkhu, Lord, is of no service to the Bhikkhus ; therefore do they not wait upon him.’ ‘ Ye, O Bhikkhus, have no mothers and no fathers who might wait upon you ! If ye, O Bhikkhus, wait not one upon the other, who is there indeed who will wait upon you ? Whosoever, O Bhikkhus, would wait upon me, he should wait upon the sick.

¹¹¹‘ If he have an upa^/Mya, his upaMya should wait upon him as long as his life lasts, and wait until he has recovered; and so if he have an a-£a- riya, a saddhi-vihdrika, an antevasika, a fellow [17] R 242 VIII, 26, 5. saddhi-viMrika, or a fellow antev&sika . And if he have neither of all these, then should the Sawgha wait upon him ; and whosoever does not do so, shall be guilty of a dukkaa.

¹¹²‘ There are five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon— when he does not do what is good for him; when he does not know the limit (of the quantity of food) that is good for him ; when he does not take his medicine; when he does not let a nurse who desires his good know what manner of disease he has, or when it is getting worse that that is so, or when it is getting better that that is so, or when it is stationary that that is so; and when he has become unable to bear bodily pains that are severe, sharp, grievous, disagreeable, unpleasant, and destructive to life . These are the five qualities, O Bhikkhus, which, when a sick man has, he is difficult to wait upon.

¹¹³‘There are five qualities, O Bhikkhus, which, when a sick man has, he is easy to wait upon— when he does’ (&c., the contrary of the last section).

¹¹⁴‘ There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task—when he is not capable of prescribing medicines; when he does not know what (diet) is good and what is not good for the patient, serving what is not good, and not serving what is good for him; when he waits upon the sick out of 1 On all except the last two this duty has already been enjoined above in the passages on the mutual duties of masters and pupils (Mahavagga I, 24, 25; I, 26,11; I, 32, 3; I, 33,1). 2 Compare Gataka II, 293, 294. 3 This last clause occurs also above, at I, 49, 6 . VIII, 27 , 2. THE DRESS OF THE BHIKKHUS. 243 greed, and not out of love; when he revolts from removing evacuations, saliva or vomit; when he is not capable from time to time of teaching, inciting, arousing, and gladdening the patient with religious discourse. These are the five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is incompetent to the task. 8 . ‘ There are five qualities, O Bhikkhus, which, when one who waits upon the sick has, he is competent to the task—when he is capable’ (&c., the contrary of the last section).

¹¹⁵Now at that time two Bhikkhus were journeying along a high road in the country of Kosala. And they came to a certain residence, and there one of the two fell ill. Then the Bhikkhus there thought: ‘ Waiting upon the sick has been highly spoken of by the Blessed One. Let us then, friends, now wait upon this Bhikkhu.’ And they waited upon him, and while he was being nursed by them, he completed his time . Then those Bhikkhus took that Bhikkhu’s bowl and his robes, and went to Sivatthi, and told the matter to the Blessed One.

¹¹⁶‘ On the death of a Bhikkhu, O Bhikkhus, the Sawgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the bowl and the set of robes are to be assigned by the 1 That is, he died. R 2 244 VIII, 27, 3. Sazzzgha to them who have waited upon the sick. And thus, O Bhikkhus, are they to be assigned. The Bhikkhu who has waited upon the sick ought to go before the Sazzzgha, and to say thus: “ Such and such a Bhikkhu, Sirs, has completed his time. These are his set of robes and his bowl.” Then a discreet and able Bhikkhu ought to lay the proposition before the Sawzgha, saying, “ Let the Samgha hear me. Such and such a Bhikkhu has completed his time. These are his set of robes and his bowl. If it is convenient to the Sawzgha, let the Sawzgha assign this set of robes and this bowl to those who have waited upon the sick.” This is the watti.’ [Here follow the usual formal words of a kamma- vd/^a .]

¹¹⁷Now at that time a certain S&mazzera had completed his time. They told this matter to the Blessed One. [The decision and the kammaviia are the same as in § 2.]

¹¹⁸Now at that time a certain Bhikkhu and a S&mazzera waited upon a sick Bhikkhu; and while he was being waited upon by them he completed his time. And the Bhikkhu who had waited upon the sick thought: ‘ How now ought the due portion of robes be given to the Samazzera who waited upon the sick ?’ They told this matter to the Blessed One. ‘ I prescribe, O Bhikkhus, that you are to give an equal portion to a Simazzera who waits upon the sick.’

¹¹⁹Now at that time a certain Bhikkhu who was 1 There is only one, not three KammavaJas, given in the text. VIII, 28, i. THE DRESS OF THE BHIKKHUS. 2 45 possessed of much property, and of a plentiful supply of a Bhikkhu’s requisites, completed his time. They told this matter to the Blessed One. ‘ On the death of a Bhikkhu, O Bhikkhus, the Sawgha becomes the owner of his bowl and of his robes. But, now, those who wait upon the sick are of much service. I prescribe, O Bhikkhus, that the set of robes and the bowl are to be assigned by the Sawgha to them who have waited upon the sick. And whatever little property and small supply of a Bhikkhu’s requisites there may be, that is to be divided by the Sawgha that are present there ; but whatever large quantity of property and large supply of a Bhikkhu’s requisites there may be, that is not to be given away 1 and not to be apportioned , but to belong to the Sazgha of the four directions , those who have come in, and those who have not 4 5 .’

¹²⁰i. Now at that time a certain Bhikkhu came naked up to the place where the Blessed One was, and said: 1 The Blessed One, Lord, has praised in many ways the moderate man and the contented who has eradicated (evil), who has shaken off his passions, who is gracious, reverent, energetic . Now this 1 See Aullavagga VI, 15, 2. 2 See Aullavagga VI, 16, 2. 3 That is,‘of all the world.’ 4 This description of the totality of the Sawzgha is constantly found in dedicatory inscriptions. See Rh. D.’s paper in the Indian Antiquary, May, 18 7 2. 5 So, for example, in Aullavagga ,1, 3. 246 VIII, 28, 2. nakedness, Lord, is in many ways effectual to moderation and content, to the eradication of evil, to the suppressions of the passions, to graciousness, reverence, and zeal. It were well, Lord, if the Blessed One would enjoin nakedness upon the Bhikkhus.’ The Blessed Buddha rebuked him, saying, ‘ This would be improper, O foolish one, crooked, unsuitable, unworthy of a Samara, unbecoming, and it ought not to be done. How can you, O foolish one, adopt nakedness as the Titthiyas do? This will not conduce, O foolish one, to the conversion of the unconverted.’ And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said : ‘ You are not, O Bhikkhus, to adopt nakedness, as the Titthiyas do . Whosoever does so, shall be guilty of a grave offence (Thullaaya).’

¹²¹[The whole section repeated respectively in the case of a Bhikkhu clad in a garment of grass, clad in a garment of bark , clad in a garment of phalaka cloth , clad in a garment of hair , clad in the skin of a wild animal, clad in the feathers of 1 Compare above,VIII, 15, 7 and ir. 2 This is several times referred to in the Gatakas; for instance, pp. 6, 9,12. 3 Perhaps made of leaves. Compare Bohtlingk-Roth’s, No. 5, sub voce; and Gataka I, 304 (phalakattharasayana). Perhaps also Gataka I, 356,‘making a man his phalaka,’may be a figure of speech founded on this use of the word, and mean ‘ making him his covering.’ 4 Like the well-known Titthiya Agita, one of the six great heretics (Samafma-phala Sutta, ed. Grimblot, p. 114,=Book of the Great Decease, V, 60). VIII, 29, I. the dress of the bhikkhus. 247 an owl, clad in antelope skins (with the hoofs left on) 1 . But instead of ‘adopt nakedness as the Titthiyas do’ substitute respectively ‘wear a garment of grass, &c., which is the symbol 2 the Titthiyas use.’]

¹²²Now at that time a certain Bhikkhu came up to the place where the Blessed One was, clad in cloth made of the stalks of the akka plant . [All as before in § 1, down to:] And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘You are not, O Bhikkhus, to dress yourselves in the stalks of the akka plant. Whosoever does so, shall be guilty of a dukkaa.’ [§ 3 is then repeated of a Bhikkhu clad in cloth made of the makai fibre .]

¹²³Now at that time the AYabbaggiya Bhikkhus wore robes that were all of a blue, light yellow, crimson, brown, black, brownish yellow, or dark 1 Buddhaghosa, at Suttavibhanga, Paragika I, 10, 3, where this word occurs, says on it, Ainakkhikan (sic) ti salomaw sakhuraw aina-miga-femmaM. Compare also above, Mahavagga V, 2, 4. 2 Titthiya-dhaa. Compare Gataka I, 65, and Aullavagga I, 27. 3 Akkanaan ti akkanaamayam (B.). Compare Bohtlingk- Roth, under arka. 4 Potthako ti maka&mayo vu&Sati (B.). So also Childers, sub voce. 2 43 viii, 30, 1. yellow colour ; they wore robes with skirts to them which were not made of torn pieces of cloth, or were long, or had flowers on them, or cobras’ hoods on them; they wore jackets, and dresses of the Tirlaka plant 2 3 , and turbans. The people were indignant, murmured, and became annoyed, saying, ‘This is like those still living in the enjoyments of the world.’ They told the matter to the Blessed One. ‘ Robes that are all of a blue colour [&c.; all the things mentioned in the first paragraph being here repeated] are not to be worn. Whosoever wears them shall be guilty of a dukkaaV

¹²⁴I. Now at that time Bhikkhus, after having spent the rainy season, but before a gift of robes had fallen to the Samgha, went away (from the place); left the Order; died; admitted that they were Samaeras; or that they had abandoned the precepts ; or that they had become guilty of an extreme 1 See Buddhaghosa’s explanations of all these colours in the note on V, 2,1. 2 Buddhaghosa says on this word, Tiritan (sic) ti pana ruk- khaallimaya m, ta m pada-punWanazv k&tu m va//ati. KhzXXx is ‘ bark.’ 3 Buddhaghosa says that the robes of the colours mentioned in this chapter may be worn if they have first been dyed, or may be used as coverlets, or may be cut up and used as parts of robes. So the robes with skirts to them may be worn if the forbidden skirts have first been torn or cut off. VIII, 30, 2. THE DRESS OF THE BHIKKHUS. 249 offence ; or that they were mad ; or that their minds were unhinged; or that they suffered bodily pain; or that suspension had been pronounced against them for their refusal to acknowledge an offence they had committed, or to atone for such an offence, or to renounce a false doctrine; or that they were eunuchs; or that they had furtively attached themselves (to the Sawgha); or that they had gone over to the Titthiyas; or that they were an animal; or that they had been guilty of matricide, or of parricide; or that they had murdered an Arahat; or that they had violated a Bhikkhuni; or that they had caused a schism in the Sawgha; or that they had shed (a Buddha’s) blood; or that they were hermaphrodites . They told this matter to the Blessed One.

¹²⁵‘In case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, goes away before a gift of robes has fallen to the Sawgha—then they are nevertheless to be allotted to him if there be any person present proper to receive them on his behalf. ‘ Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Sawgha, leaves the Order, or dies, or acknowledges that he has become a Sdmaera, or that he has abandoned the precepts, or lastly that he has become guilty of an extreme offence,—then the Samgha becomes the owner (of the portion of robes that would have fallen to him). 1 The above list of disqualifications has already occurred at , 36 ; IV, i . 250 VIII, 30, 3- ‘ Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Sawgha, acknowledges that he has become mad, or unhinged in his mind, or in bodily pain, or that he has been suspended for refusal to acknowledge an offence he had committed, or to atone for such an offence, or to renounce a false doctrine—then (his portion of robes is nevertheless) to be allotted to him if there be any person present proper to receive them on his behalf. ‘ Moreover in case, O Bhikkhus, a Bhikkhu, after having spent the rainy season, and before a gift of robes has fallen to the Sawzgha, acknowledges that he is a eunuch, or that he had furtively attached himself to the Sawgha, or that he had gone over to the Titthiyas, or that he is an animal, or that he had been guilty of matricide, or of parricide, or that he had murdered an Arahat, or that he had violated a Bhikkhuni, or that he had raised a schism in the Sawgha, or that he had shed a Buddha’s blood, or that he is a hermaphrodite— then the Sawgha becomes the owner (of the portion of robes that would have fallen to him).

¹²⁶‘[The same rules as in § 2, if he had gone away, &c., after the gift of robes had been made to the Sawgha, but before the robes had been divided among the individual members of the Sa m- gha belonging to the place where he had spent the rainy season.]

¹²⁷‘ Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Sazgha before any robes have fallen to them, and the people there give the water (of VIII, 31. !• THE dress of the bhikkhus. 251 presentation 1 ) to one party, and the robes to the other party, thinking, “ We are giving to the Sawgha”—then those (robes are the property) of the (whole) Sawgha. ‘ The people there give the water of presentation to one party, and the robes to the same party, thinking, “ We are giving to the Samgha ”—then those robes are the property of the whole Samgha.

¹²⁸‘ [In the same two cases, if the people intend to give to the one party only, the robes are to be the property of that party.]

¹²⁹‘ Moreover in case, O Bhikkhus, after the Bhikkhus have spent the rainy season, divisions arise among the Sawgha after the gift of robes has been made to the Sawgha, but before the division (of the robes to the individual members) has taken place—then at the division an equal share is to be given to all.’

¹³⁰Now at that time the venerable Revata sent a robe to the venerable Sariputta in charge of a certain Bhikkhu, saying, ‘ Give this robe to the Thera.’ But that Bhikkhu, whilst on the way, took the robe himself in trust on the venerable Revata . Now the venerable Revata, on meeting with the 1 There is no doubt that this is the meaning here of udaka. Compare above, Mahavagga I, 22,18, and Grataka I, 93; III, 286; Dipavawsa XIII, 29. 2 That is, in trust that the venerable Revata, if he knew that the Bhikkhu wanted it, would have given it to him. See above, Mahavagga VIII, 19. 252 VIII, 31, 2 . venerable Sariputta, asked him, saying, ‘ I sent to the venerable Thera a robe. Did that robe come into his hands?’ ‘ I know nothing, friend, about that robe.’ Then the venerable Revata said to that Bhik- khu: ‘ I sent a robe, my friend, in your charge to the Thera. Where is that robe ? ’ ‘ I took the robe myself, Lord, in trust upon you.’ They told the matter to the Blessed One.

¹³¹‘In case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “ Give this robe to such and such a Bhikkhu; ” and he, whilst on the way, takes it himself in trust on the one who sends it—then it is rightly taken. But if he takes it himself in trust on the one to whom it was sent, it is wrongly taken. ‘[The same repeated, the latter case being put first, and the former case last.] ‘ Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “ Give this robe to such and such a Bhikkhu and he, whilst on the way, hears that that Bhikkhu who sent it is dead;—then if he keeps the robe himself 1 as the robe of a deceased Bhikkhu, it is rightly kept; if he takes it himself in trust on the one to whom it was sent, it is wrongly taken. ‘ [In the same case], if he, whilst on the way, hears that that Bhikkhu to whom it was sent is dead— then if he keeps the robe himself as the robe of a deceased Bhikkhu, it is wrongly kept; if he takes 1 On this meaning of adhiti//Aati, see our note above, VIII, 20, 2; VIII, 24, 2. VIII, 32, I. THE DRESS OF THE BHIKKHUS. 253 it himself in trust on the one who sent it, it is rightly taken. ‘[In the same case, if he hears, whilst on the way, that both are dead—then if he keeps it himself as the robe of a deceased Bhikkhu, to wit, the one who sent it, it is rightly kept; if he keeps it himself as the property of a deceased Bhikkhu, to wit, the one to whom it was sent, it is wrongly kept.]

¹³²‘ Moreover in case, O Bhikkhus, a Bhikkhu send a robe in charge of a Bhikkhu, saying, “ I give the robe to such and such a Bhikkhu ”—then [in all the cases given in § 2 the decision is reversed] 1 .’

¹³³There are, O Bhikkhus, these eight grounds 2 for the getting of a gift of robes—when he gives it to the boundary, when he gives it to (a Samgha which is) under agreement (with other Sawghas), when he gives it on a declaration of alms, when he gives it to the Sawgha, when he gives it to both the Sawghas, when he gives it to the Sawgha which has spent the rainy season (at the place), when he gives it to a specified number , when he gives it to a single Bhikkhu. 1 The reason of all this is, that if the sender (A) says to the messenger (B), ‘ Give this robe to the sendee (C),’ the property in the robe does not pass; if A says to B,‘I give this robe to C,’ it does pass. 2 M&tiM; used in the same sense here as at VII, 1, 7. 3 That is, of monks and nuns—the Bhikkhu-sawgha and the Bhikkhuni-sawzgha. 254 VIII, 32, 1. ‘ When he gives it to the boundary, it is to be divided among all those Bhikkhus who have come within the boundary . ‘When he gives it to a Sawgha which is under agreement, there are a number of residences which hold in common whatever they get, and what is given in one residence is given in all. ‘ When he gives it on a declaration of alms (means when the givers say), “ We give it at the place where constant supply of alms is kept up for the Sawgha ,” ‘When he gives it to the Sawgha, it is to be divided among the Sawgha there present. ‘ When he gives it to both the Sawghas, though there be many Bhikkhus and only one Bhikkhuni, an equal half is to be given (to each of the two Sawghas), and though there be many Bhikkhunls and only one Bhikkhu, an equal half is to be given (to each of the two Samghas). ‘ When he gives it to the Sazgha which has spent the rainy season, it is to be divided among as many Bhikkhus as have spent the rainy season at that particular residence. ‘When he gives it to a specified number, it is the number present at the giving of congey, or 1 See chapters II, 6 and following. 2 Buddhaghosa says, Bhikkha-pawiiattiya, ti attano pari/^aga- pa?iapana-//Mne. Ten’ ev’ aha yattha sawghassa dhuvakara kariyanti ti. Tass’ attho, yasm \m vihare imassa /fcivara-dayakassa santakazw sawghassa pakava//az va va#ati, yasmiw va vihare bhik- khh attano bharaw katva sada gehe bhogesi. Yattha varena avaso va karito, salakabhattadini va nibaddhani, yena pana sakalo pi viharo patitfapito, tattha vattabbaw eva n’ atthi ime dhuvakara nlma. VIII, 32, I. THE DRESS OF THE BHIKKHUS. 255 rice, or hard food, or robes, or bedding, or medicine l . ‘ When he gives it to a single Bhikkhu, he says, “ I give a set of robes to such and such a one.” ’ Here ends the eighth Khandhaka, the -ATivara- khandhaka. 1 That is, he invites a number of Bhikkhus to partake of yagu, and when the ydgu is served he says, ‘I give robes to those who have partaken of the yagu,’ and so on in all the other cases except that of robes. In that case he says, ‘ I give robes to those who have previously received robes from me’ (B.). 256 MAIIAVAGGA. IX, 1, i.

¹(validity and invalidity of formal acts OF THE SAMGHA.)

²At that time the blessed Buddha dwelt at Aampa, on the brink of the lotus-pond Gaggara. At that time there was in the country of Kdsi (a village) called Visabha-gama. There a Bhikkhu called Kassapa-gotta had his residence, who was bound (to that place) by the string (of the religious duties which he had to perform there 1 ), and who exerted himself to the end that clever Bhikkhus from a distance might come to that place, and the clever Bhikkhus therein might live at ease, and that (religious life at) that residence might progress, advance, and reach a high state. Now at that time a number of Bhikkhus, making their pilgrimage in the country of Kasi, came to Vasabha-gama. And the Bhikkhu Kassapa-gotta saw those Bhikkhus coming from afar; when he saw them, he prepared seats for them, brought water for the washing of their feet, a foot-stool, and a towel . Then he went forth to meet them, took their bowls and their robes, offered them (water) to drink, and provided a bath for them, and provided also rice- milk and food hard and soft. 1 Tanti-baddha. Buddhaghosa says,Tanti-baddho ’ti tasmiw* avSse katabbata-tanti-paibaddho. 2 See our note at I, 6,11. IX, I, 3- FORMAL ACTS OF THE SAMGHA. 257 Now those stranger Bhikkhus thought: ‘The resident Bhikkhu here, O friends, is indeed good- natured ; he provides a bath for us and provides also rice-milk, and food, hard and soft. What if we were to stay here, friends, at Visabha-gima.’ Thus those stranger Bhikkhus stayed there at Vasabha- gima.

³Now the Bhikkhu Kassapa-gotta thought: 1 These stranger Bhikkhus are rested now from their travel-weariness; they did not know their way here before, but now they know their way. It is troublesome indeed to be busy all one’s life for people not related to one’s self, and being asked 1 is disagreeable to men. What if I were to provide no longer rice-milk, and food, hard and soft (for those Bhikkhus).’ Thus he did not provide any more (for them) rice-milk, and food, hard and soft. Then those stranger Bhikkhus thought: 1 Formerly, friends, this resident Bhikkhu used to provide baths for us, and to provide also rice-milk, and food, hard and soft. But now he does not provide any more rice-milk, and food, hard and soft. This resident Bhikkhu, friends, is in anger with us now. Well, friends, let us pronounce expulsion against this resident Bhikkhu.’

⁴Then those stranger Bhikkhus assembled and said to the Bhikkhu Kassapa-gotta: ‘ Formerly, friend, you used to provide baths for us and to provide also rice-milk, and food, hard and soft. But now you do not provide any more rice-milk, and food, hard and soft. You have committed an offence, friend; do you see that offence ? ’ 1 As he was obliged to ask the people of Vasabha-gama for what the stranger Bhikkhus wanted. [17] S 258 MAHAVAGGA. IX, 1, 4. ‘ There is no offence, friends, for me to see.’ Then those stranger Bhikkhus pronounced expulsion against the Bhikkhu Kassapa-gotta for his refusal to see that (pretended) offence. Then the Bhikkhu Kassapa-gotta thought: ‘ I do not know indeed whether this is an offence or not, and whether I have made myself guilty of an offence or not, and whether I have been expelled or not, and whether that sentence is lawful or unlawful, objectionable or unobjectionable, valid or invalid. What if I were to go to Aampa and to ask the Blessed One about this matter ?’

⁵And the Bhikkhu Kassapa-gotta put his resting-place in order, took up his alms-bowl and his robe, and went forth to Afampi; and in due course he came to Afampa and to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to the Bhikkhu Kassapa-gotta : ‘ Is it all well with you, O Bhikkhu ? Do you find your living ? Have you made your journey without too much fatigue ? And from what place do you come, O Bhikkhu?’ ‘ It is all well, Lord; I find my living, Lord; I have made the journey, Lord, without too much fatigue.

⁶‘ There is in the country of K&si, Lord, (a village) called Vasabha-gama. There I had my residence, Lord, (&C. 1 , down to:) Then those 1 See §§ 1-3. Instead of ‘ the Bhikkhu Kassapa-gotta’ the IX, i, 7. FORMAL ACTS OF THE SAAfGHA. 259 stranger Bhikkhus, Lord, pronounced against me expulsion for my refusal to see that offence. Then I thought, Lord: “ I do not know indeed whether this is an offence or not, and whether I have made myself guilty of an offence or not, and whether I have been expelled or not, and whether that sentence is lawful or unlawful, objectionable or unobjectionable, valid or invalid. What if I were to go to Wampi and to ask the Blessed One about this matter.” Thus I have come here, Lord.’

⁷(Buddha replied) : ‘ This is no offence, O Bhik- khu; it is not an offence. You are innocent; you are not guilty of an offence. You are not expelled, and have not been expelled; the sentence by which you have been expelled is unlawful, objectionable, and invalid. Go, O Bhikkhu, and settle yourself again at V&sabha-g&ma.’ The Bhikkhu Kassapa-gotta expressed his assent to the Blessed One (by saying), ‘Yes, Lord,’ rose from his seat, and having respectfully saluted the Blessed One and walked round him with his right side towards him, he went on his way to Vasabha- gama.

⁸Now those stranger Bhikkhus (at Vasabha- gama) were overcome by scruples and remorse: ‘It is all loss to us indeed, it is no gain to us; we will fare ill indeed, we will not fare well, in this that we have expelled that pure, guiltless Bhikkhu without any cause and reason. Well, friends, let us go to Wampd and let us confess there in the Blessed One’s presence our sin in its sinfulness.’ pronoun of the first person is to be read; and the appellation ‘ Lord,’ addressed to Buddha, is inserted several times. S 2 2 6o IX, r, 8. And those stranger Bhikkhus put their resting- places in order, took up their alms-bowls and their robes, and went forth to K ampi, and in due course they came to Aampi and to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, they sat down near him. Now it is the custom of the blessed Buddhas (&C. 1 , down to:) ‘ It is all well, Lord; we find our living, Lord; we have made the journey, Lord, without too much fatigue. There is in the country of Kasi, Lord, (a village) called Vasabha- gima; from that place we come, Lord.’

⁹‘ So are you, O Bhikkhus, those who have expelled the resident Bhikkhu there?’ ‘ We are, Lord.’ ‘ For what cause, O Bhikkhus, and for what reason ? ’ ‘ Without any cause and reason. Lord.’ Then the Blessed One rebuked those Bhikkhus: ‘ That is improper, O Bhikkhus, it is unbecoming, indecent, unworthy of Samaras, unallowable, and to be avoided. How can you, O fools, expel a pure and guiltless Bhikkhu, without any cause and reason ? This will not do, O Bhikkhus, for converting the unconverted.’ Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus: ‘ Let no one, O Bhikkhus, expel a pure and guiltless Bhikkhu without cause and reason. He who does, commits a dukkaa offence.’

¹⁰Then those Bhikkhus rose from their seats, adjusted their upper robes so as to cover one 1 See § 4. The alterations to be made (‘ those Bhikkhus’ instead of ‘ the Bhikkhu Kassapa-gotta,’ &c.) are obvious. IX, 2 , I. FORMAL ACTS OF THE SAATGHA. 26l shoulder, prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: ‘Transgression, O Lord, has overcome us like the foolish, like the erring, like the unhappy, in this that we have expelled a pure, guiltless Bhikkhu without any cause and reason. May, O Lord, the Blessed One accept (the confession of) our sin in its sinfulness, and we will refrain from it in future.’ ‘Truly, O Bhikkhus, transgression has overcome you like the foolish, like the erring, like the unhappy, in that you have expelled a pure, guiltless Bhikkhu without any cause and reason. But as you see, O Bhikkhus, your sin in its sinfulness, and duly make amends for it, we accept it from you. For this, O Bhikkhus, is called progress in the discipline of the noble one, if one sees his sin in its sinfulness, and duly makes amends for it, and refrains from it in future.’

¹¹x. At that time the Bhikkhus of Aampd performed official acts in the following ways: they performed unlawful acts before an incomplete congregation; they performed unlawful acts before a complete congregation ; they performed lawful acts before an incomplete congregation; they performed seemingly lawful acts before an incomplete congregation; they performed seemingly lawful acts before a complete congregation; a single Bhikkhu pronounced expulsion against a single one; a single Bhikkhu pronounced expulsion against two; a single Bhikkhu 262 IX, 2, 2. pronounced expulsion against a number of Bhik- khus; a single Bhikkhu pronounced expulsion against a Sawgha; two Bhikkhus pronounced expulsion against a single one .... against two .... against a number of Bhikkhus.... against a Sawgha ; a number of Bhikkhus pronounced expulsion against a single one .... against two .... against another number.... against a Sawgha; a Sawgha pronounced expulsion against another Samgha .

¹²Those Bhikkhus who were moderate, were annoyed, murmured, and became angry: ‘ How can the Bhikkhus of isfampd perform official acts in the following ways: perform unlawful acts before an incomplete congregation (&c., down to :) how can a Samgha pronounce expulsion against another Sawgha ?’ These Bhikkhus told this thing to the Blessed One. ‘Is it true, as they say, O Bhikkhus, that the Bhikkhus of Kampk perform official acts in the following ways, &c. ?’ ‘ It is true, Lord.’ Then the blessed Buddha rebuked those Bhikkhus : ‘It is improper, O Bhikkhus, what these foolish persons are doing ; it is unbecoming, indecent, unworthy of Samaras, unallowable, and to be avoided. How can these foolish persons, O Bhikkhus, perform official acts in the following ways, &c. This will not do, O Bhikkhus, for converting the unconverted.’ Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus :

¹³‘ If an official act, O Bhikkhus, is performed 1 The cases of a Sawzgha’s expelling a single Bhikkhu, or two Bhikkhus, or a number of Bhikkhus, are omitted, because such proceedings are lawful. IX, 2 , 4. FORMAL ACTS OF THE SAATGHA. 263 unlawfully by an incomplete congregation, it is no real act 1 and ought not to be performed. An official act performed unlawfully by a complete congregation is no real act and ought not to be performed (&c., as in § 1, down to :). A seemingly lawful act performed before a complete congregation is no real act and ought not to be performed. In case a single Bhikkhu pronounces expulsion against a single one,—■ this is no real act and ought not to be performed (&c., down to:). In case a Sawgha pronounces expulsion against another Sagha,—this is no real act and ought not to be performed.

¹⁴‘ There are, O Bhikkhus, four kinds of official acts (which a Sawgha can perform) ; an unlawful act performed by an incomplete congregation, an unlawful act performed by a complete congregation, a lawful act performed by an incomplete congregation, and a lawful act performed by a complete congregation. ‘ If, O Bhikkhus, an act is unlawful and performed by an incomplete congregation—such an act, O Bhikkhus, is objectionable and invalid on account of its unlawfulness and of the incompleteness (of the congregation). Such an act, O Bhikkhus, ought not to be performed, nor is such an act allowed by me. ‘ If, O Bhikkhus, an act is unlawful and performed by a complete congregation—such an act, O Bhikkhus, is objectionable and invalid on account of its unlawfulness. Such an act, &c. ‘ If, O Bhikkhus, an act is lawful and performed by an incomplete congregation—such an act, O Bhikkhus, is objectionable and invalid on account of 1 I. e. it is null and void. 264 IX, 3, 1. the incompleteness (of the congregation). Such an act, &c. ‘ If, O Bhikkhus, an act is lawful and performed by a complete congregation—such an act, O Bhikkhus, is unobjectionable and valid on account of its lawfulness and of the completeness (of the congregation). Such an act, O Bhikkhus, ought to be performed, and such an act is allowed by me. ‘ Therefore, O Bhikkhus, you ought to train yourselves thus: “ Lawful acts which are performed by complete congregations—such acts will we perform 1 2 .”’

¹⁵I. At that time the iOabbaggiya Bhikkhus performed official acts in the following ways: they performed unlawful acts before an incomplete congregation (&c., as in chap. 2, § 1, down to:) they performed seemingly lawful acts before a complete congregation; they performed acts without a »atti 2 and with the proclamation (of the kammavaia 2 ); they performed acts without a proclamation (of the kammav&M) and with the n atti; they performed acts without a «atti and without a proclamation (of the kammavaM); they performed acts contrary to the Dhamma; they performed acts contrary to the Vinaya; they performed acts contrary to the doctrine of the Teacher; and they performed acts against which (the Bhikkhus present) protested, which were unlawful, objectionable, and invalid. Those Bhikkhus who were moderate, were annoyed, 1 A similar injunction is found at the close of chapter II, 14. 2 See I, 28, &c. IX, 3, 3- FORMAL ACTS OF THE SAJtfGHA. 265 &c. These Bhikkhus told this thing to the Blessed One. ‘Is it true, as they say, O Bhikkhus, that the Kh abbaggiya Bhikkhus, &c. ?’ ‘ It is true, Lord, &c/ Having thus rebuked them and delivered a religious discourse, he thus addressed the Bhikkhus :

¹⁶‘ If an official act, O Bhikkhus, is performed unlawfully by an incomplete congregation, it is no real act and ought not to be performed (&C. 1 , down to:). If an official act, O Bhikkhus, is performed against which (the Bhikkhus present) protest, which is unlawful, objectionable, and invalid, this is no real act and ought not to be performed.

¹⁷‘ There are, O Bhikkhus, six kinds of official acts (which a Samgha can perform): an unlawful act, an act performed by an incomplete congregation, an act performed by a complete congregation, a seemingly lawful act performed by an incomplete congregation, a seemingly lawful act performed by a complete congregation, a lawful act performed by a complete congregation. ‘And which, O Bhikkhus, is an unlawful act? If one performs, O Bhikkhus, a wattidutiya act 2 with one #atti, and does not proclaim a kammava/§cl, such an act is unlawful. If one performs, O Bhikkhus, a ^attidutiya act with two #attis and does not proclaim a kammavaid .... with one kamma- viii and does not propose a watti .... with two 1 Here the different categories of forbidden acts are enumerated one after the other, as in § 1. 2 About natti, kammavfiM, wattidutiya, and wattiatuttha acts, see our note at I, 28, 3. ‘Proposing a natti’ and ‘proclaiming a kammavaM’ mean proposing a motion and putting a resolution to the assembled brethren. 266 IX, 3, 4* kammav&/6&s and does not propose a zzatti, such an act is unlawful.

¹⁸‘If one performs, O Bhikkhus, awattiatuttha act with one zzatti and does not proclaim a kamma- vaM, such an act is unlawful. If one performs, O Bhikkhus, a zzattiiatuttha act with two (. . . . three, .... four) Pattis and does not proclaim a kammavcl/£i, such an act is unlawful. If one performs, O Bhikkhus, a 7zatti/£atuttha act with one kammavdii (. . . . with two, .... three, .... four kammaviMs) and does not propose a zzatti, such an act is unlawful. Such acts, O Bhikkhus, are called unlawful acts.

¹⁹1 And which, O Bhikkhus, is an act of an incomplete congregation ? ‘ If, O Bhikkhus, at a ?zattidutiya act not all Bhikkhus, as many as are entitled to vote, are present, if the khaad.a x of those who have to declare their ianda has not been conveyed (to the assembly), and if the Bhikkhus present protest, such an act is performed by an incomplete congregation. ‘ If, O Bhikkhus, at a zzattidutiya act as many Bhikkhus as are entitled to vote, are present, but if the kfianda of those who have to declare their Manda has not been conveyed (to the assembly), and if the Bhikkhus present protest, such an act is performed by an incomplete congregation. ‘ If, O Bhikkhus, at a wattidutiya act as many Bhikkhus as are entitled to vote, are present, if the Manda of those who have to declare their /§/zanda has been conveyed, but if the Bhikkhus present protest, such an act is performed by an incomplete congregation. 1 See II, 23. IX, 3, 8. FORMAL ACTS OF THE SAMGHA. 267 ‘ If, O Bhikkhus, at a #atti/£atuttha act, &C . 1 ‘ Such acts, O Bhikkhus, are called acts performed by incomplete congregations.

²⁰‘ And which, O Bhikkhus, is an act of a complete congregation ? ‘ If, O Bhikkhus, at a »attidutiya act as many Bhikkhus as are entitled to vote, are present, if the Manda of those who have to declare their -Manda has been conveyed (to the assembly), and if the Bhikkhus present do not protest, such an act is performed by a complete congregation. ‘ If, O Bhikkhus, at a »atti/£atuttha act (&c., as in last section). ‘ Such acts, O Bhikkhus, are called acts performed by complete congregations.

²¹‘ And which, O Bhikkhus, is a seemingly lawful act performed by an incomplete congregation ? ‘If, O Bhikkhus, at a wattidutiya act the kam- mavaM is proclaimed first and the »atti is proposed afterwards, if not all Bhikkhus, as many as are entitled to vote, are present, &c. 2

²²‘And which, O Bhikkhus, is a seemingly lawful act performed by a complete congregation ? ‘ If, O Bhikkhus, at a ^attidutiya act the kam- mava/£d is proclaimed first and the natti is proposed afterwards, if as many Bhikkhus as are entitled to vote, are present, &c. 3 1 The identical three cases given before with regard to the wattidu tiya act are repeated here. 2 The six cases given in this paragraph, of which three refer to jiattidutiya acts and three to raattiiatuttha acts, differ from those specified in § 5 only by the statement added in each of these cases regarding the inverted order of watti and kammavad 3 This paragraph stands precisely in the same relation to § 6 in which the preceding one stands to § 5. 268 IX, 3, 9.

²³‘ And which, O Bhikkhus, is a lawful act performed by a complete congregation ? ‘ If, O Bhikkhus, at a wattidutiya act the watti is proposed first and afterwards the act is performed with one kammavM, if as many Bhikkhus as are entitled to vote, are present, if the ianda of those who have to declare their /£/£anda has been conveyed (to the assembly), and if the Bhikkhus present do not protest, such an act is lawful and performed by a complete congregation. ‘If, O Bhikkhus, at a »atti/£atuttha act the »atti is proposed first and afterwards the act is performed with three kammavAiAs, if as many Bhikkhus as are entitled to vote, &c., such an act is lawful and performed by a complete congregation.’

²⁴‘There are five kinds of Sawghas: the Bhikkhu Sawgha consisting of four persons, the Bhikkhu Sawgha consisting of five persons .... of ten persons .... of twenty persons .... of more than twenty persons. ‘ In case, O Bhikkhus, the Bhikkhu Sa;»gha consist of four persons, and acts lawfully, and is complete, it is entitled to perform all official acts except three acts, that is, the upasampadA ordination, pavAra#A, and abbhAna . ‘ In case, O Bhikkhus, the Bhikkhu Sawgha consist of five persons, and acts lawfully, and is complete, it is entitled to perform all official acts except 1 See A r ullavagga III, 2 seq. IX, 4, 2. FORMAL ACTS OF THE SAMGHA. 269 two acts, that is, the upasampada ordination in the central countries 1 and abbh&na. * In case, O Bhikkhus, the Bhikkhu Sa#zgha consist of ten persons, and acts lawfully, and is complete, it is entitled to perform all official acts except one, namely, abbhclna. ‘ In case, O Bhikkhus, the Bhikkhu Sawgha consist of twenty persons, and acts lawfully, and is complete, it is entitled to perform all official acts. ‘ In case, O Bhikkhus, the Bhikkhu Samgha consist of more than twenty persons, and acts lawfully, and is complete, it is entitled to perform all official acts.

²⁵‘ An official act, O Bhikkhus, which requires the presence of four persons, if performed by a congregation in which a Bhikkhunl is the fourth, is no real act, and ought not to be performed. An official act, O Bhikkhus, which requires the presence of four persons, if performed by a congregation in which a sikkhamini is the fourth, .... in which asamaera, &c. 2 , is the fourth, .... in which a person belonging to another communion is the fourth, .... in which a person staying within a different boundary 3 is the fourth, ... .in which a person poised in the air by supernatural power is 1 As regards the exceptional regulations referring to the upasampada ordination in the bordering countries, see above, V,

²⁶I - 2 Here follows the very frequent enumeration given, for instance, at II, 36, §§ 1-4. 3 Generally speaking, the two categories of ‘ persons belonging to another communion,’ and ‘persons staying within another boundary,’ can be considered as coincident. In certain cases, however, they could be distinguished; see X, 1, §§ 9,10. IX, 4, 3- 270 the fourth, .... in which a person against whom the Sawgha institutes a proceeding is the fourth— is no real act and ought not to be performed.’ End of the regulations about acts performed by four persons. 3-5. ‘ An official act, O Bhikkhus, which requires the presence of five (. . . . ten,.... twenty) persons, if performed by a congregation in which a Bhikkhuni, &C. 1 , is the fifth ( . . . . tenth, .... twentieth), is no real act and ought not to be performed.’ End of the regulations about acts performed by five, (ten, twenty) persons.

²⁷‘ If, O Bhikkhus, a congregation in which a person sentenced to the parivasa discipline 2 is the fourth, institutes the proceedings of parivisa, of mftlaya paikassani, and of m&natta, or ifacon- gregation in which such a person is the twentieth, confers abbhhna, this is no real act and ought not to be performed. ‘ If, O Bhikkhus, a congregation in which a person that ought to be sentenced to mftl&ya paAkas- sani .... that ought to be sentenced to manatta . . . . that is subject to the manatta discipline .... 1 Here the enumeration of § 2 is repeated. 2 See about parivisa, and the other Sawghakammas referred to in this paragraph, the details given in the second book of the Amllavagga. IX, 4, 8. FORMAL ACTS OF THE SAiWGHA. 27I on whom the abbhdna sentence ought to be conferred , institutes the proceedings of parivasa, of mftldya paikassani, and of manatta, or if a congregation in which such a person is the twentieth, confers abbhana, this is no real act and ought not to be performed.

²⁸‘ Of some persons, O Bhikkhus, the protest 2 raised in the assembly is effectual, of some persons it is ineffectual. ‘ And which are the persons, O Bhikkhus, whose protest raised in the assembly is ineffectual ? ‘ The protest, O Bhikkhus, raised in the assembly by a Bhikkhuni is ineffectual. The protest, O Bhikkhus, raised in the assembly by a sikkha- mdni (&c. 3 , down to:) by a person against whom the Sawgha institutes a proceeding, is ineffectual. These are the persons, O Bhikkhus, whose protest raised in the assembly is ineffectual.

²⁹‘ And which are the persons, O Bhikkhus, whose protest raised in the assembly is effectual ? ‘ The protest, O Bhikkhus, of a Bhikkhu who is healthy (in mind), who belongs to the same communion 4 5 , who stays within the same boundary s , even 1 But has not yet been conferred. An abbhita Bhikkhu is considered as fully rehabilitated. 2 Against official acts which the Sazgha is performing. 3 This list of persons who cannot protest against official acts of the Sawgha differs from that given in § 2 or at II, 36, §§ 1-4, only by three categories being here added after ‘a person guilty of an extreme offence’ (antimavatthuzrc aMpannaka). These categories are the following: ‘a madman,’‘a person whose mind is unhinged,’ ‘a person who suffers (bodily) pain.’ See II, 22, 3, &c. 1 That is, the Sawgha which is going to perform the act in question. 5 See the note at § 2. 272 IX, 4, 9. if he have committed a sin which brings about immediate punishment in hell,—if he give notice of his protest at the meeting,—is effectual. This is the person, O Bhikkhus, whose protest raised in the assembly is effectual.

³⁰‘ There are, O Bhikkhus, two cases of expulsion 1 (pronounced against a person). If expulsion, O Bhikkhus, had not been pronounced (before) against a person, and the Sawgha pronounces expulsion against him, there are some against whom such expulsion has been pronounced duly, and others against whom it has been pronounced unduly. ‘ And which is a person, O Bhikkhus, against whom, if expulsion had not been pronounced before, and the Sawgha pronounces expulsion against him, expulsion has been pronounced unduly ? In case, O Bhikkhus, there be a pure, guiltless Bhikkhu,— if the Sawgha pronounces expulsion against him, expulsion has been pronounced unduly. This, O Bhikkhus, is called a person against whom, if expulsion had not been pronounced before, and the Samgha pronounces expulsion against him, expulsion has been pronounced unduly. ‘ And which is a person, O Bhikkhus, against whom, &c., expulsion has been pronounced duly ? In case, O Bhikkhus, there be an ignorant, unlearned Bhikkhu, a constant offender, who is unable to discern what is an offence , who lives in lay society, unduly 1 Compare the rules regarding thepabba^-aniyakamma, iTulla- vagga I, 13 seq., and our note at I, 79,1. 2 Anapadana. Buddhaghosa: ‘Anapadano ’ti apaana- (read apadana-) virahito. apadanaw vakksXi parW'/Wedo. apatti-parLC Meda-virahito ’ti attho.’ Probably the word must not be derived from the root da, 1 to give,’ but from da, ‘ to cut,’ IX, 4, II. FORMAL ACTS OF THE SAMGHA. 2 73 associating himself with lay people,—if the Sawgha pronounces expulsion against him, expulsion has been pronounced duly. This, O Bhikkhus, is called a person, &c.

³¹‘ There are, O Bhikkhus, two cases of restoration (of an expelled Bhikkhu). If restoration, O Bhikkhus, had not been granted before to a person, and the Samgha grants restoration to him, there are some to whom such restoration will have been granted duly, and others to whom it will have been unduly granted. ‘ And which is a person, O Bhikkhus, to whom, &c., restoration has been granted unduly ? A eunuch, O Bhikkhus, to whom restoration had not been granted before, and whom the Samgha restores, has been restored unduly. A person who has furtively attached himself (to the Sawgha), &C. 1 , to whom restoration had not been granted before, and whom the Sawgha restores, has been restored unduly. ‘ This, O Bhikkhus, is called a person to whom, &c., restoration has been granted unduly. These, O Bhikkhus, are called persons to whom, &c., restoration has been granted duly.

³²‘And which is a person, O Bhikkhus, to whom, &c., restoration has been granted duly?’ &c. 2 End of the first Bhaavara, called the Vasabha- gama Bhawavara. 1 See the list of persons given at II, 36, 3. 2 The formality and the repetitions are the same here as in § 10, and need not be repeated. The list of persons whose restoration is stated to be valid is the same as at I, 71,1. [i 7 ] T 274 IX, 5) T>

³³‘In case, O Bhikkhus, there be no offence which a Bhikkhu should see (or, acknowledge as committed by himself), and if the Sawgha, or a number of Bhikkhus, or a single person reprove him (and say): “You have committed an offence, friend; do you see that offence ? ”—and he replies: “ There is no offence, friends, which I should see,” and the Samgha. pronounces expulsion against him for his refusal to see that offence,—this is an unlawful act. ‘ In case, O Bhikkhus, there be no offence which a Bhikkhu should atone for, &C . 1 ‘ In case, O Bhikkhus, there be no false doctrine which a Bhikkhu should renounce, &c. 2

³⁴‘ In case, O Bhikkhus, there be no offence which a Bhikkhu should see, and there be no offence which he should atone for, and if the Samgha, or a number of Bhikkhus, or a single person reprove him (and say): “You have committed an offence, friend; do you see that offence ? Atone for that offence,”—and he replies: “ There is no offence, friends, which I should see; there is no offence, 1 The ukkhepaniyakamma Spattiya appamissagge (expulsion for a Bhikkhu’s refusal to atone for an offence) is spoken of here exactly in the same terms as those in which the ukkhepaniyakamma tpattiyS. adassane (expulsion for a Bhikkhu’s refusal to see an offence) is spoken of in the preceding clause. The brethren say to the pretended offender, ‘You have committed an offence, friend; atone for that offence’—which he refuses to do. 2 As above; the Bhikkhus institute the ukkhepaniyakamma pSpikaya di//6iya appadnissagge (expulsion for a Bhikkhu’s refusal to renounce a false doctrine). IX, 5, 9 - FORMAL ACTS OF THE SAMGHA. 275 friends, which I should atone for,” and the Sawgha pronounces expulsion against him for his refusal to see that offence, or for his refusal to atone for that offence,—this is an unlawful act. 3 - 5 1 - 6-7. ‘ In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and if the Sawgha, or a number of Bhikkhus, or a single person reprove him (and say): ‘You have committed an offence, friend ; do you see that offence ?”•—and he replies : “Yes, friends, I see it,” and the Sawzgha pronounces expulsion against him for his (pretended) refusal to see that offence,—this is an unlawful act. ‘ In case, O Bhikkhus, there be an offence which a Bhikkhu should atone for, &c. 2 8-9. * In case, O Bhikkhus, there be an offence which a Bhikkhu should see, and if the Sa#zgha, or a number of Bhikkhus, or a single person reprove him (and say): “You have committed an offence, friend; do you see that offence ?”—and he replies : “ There is no offence, friends, which I should see,” and the Sawgha pronounces expulsion against him for his refusal to see that offence,—-this is a lawful act .’ 1 As in § 2, the first and second of the three cases given in § 1 are combined, so follow now combinations of the first and third, the second and third, and of the first, second, and third cases respectively. 2 Here follow again the cases of the ukkhepaniyakamma apat- tiyfi appainissagge and papikaya di//^iya appainissagge, and the combinations of the three cases as above. 3 Here follow the two other cases, together with the combinations of the three, exactly as above. T 2 2 j 6 MAIIAVAGGA. IX, 6, i.

³⁵And the venerable Upali 1 went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Up&li said to the Blessed One: ‘ Lord, if a complete congregation performs an act at which the presence (of the accused Bhikkhu) is required, in his absence— is this act, Lord, performed lawfully according to Dhamma and Vinaya ? ’ ‘ It is performed, Upali, unlawfully against Dhamma and Vinaya/

³⁶1 Lord, if a complete congregation performs an act at which (the accused Bhikkhu) ought to be called upon for an answer, without calling upon him for an answer—if it performs an act at which the confession (of the culprit) is required, without his confession—if it grants to a Bhikkhu to whom sati- vinaya 2 ought to be granted, an amh/^avinaya 3 — if it proceeds against a Bhikkhu to whom amft//£a- vinaya ought to be granted, with the tassapdpiyya- sikakamma *—if it proceeds against a Bhikkhu against whom the tassapapiyyasikdkamma ought 1 That the redactors of this Piaka have chosen Upali here and at X, 6 , AJullavagga II, 2, 7, to question the Blessed One about the Vinaya regulations, stands evidently in connection with the tradition ascribing to Up&li an especial authority regarding the rules of the Order and styling him, as is said in the Dipavawxsa (IV, 3, 5; V, 7, 9 )> agganikkhittaka, i. e. original depositary, of the Vinaya tradition. See our Introduction, p. xii seq. 2 See Aullavagga IV, 4,10. 8 See -ffullavagga IV, 5. 4 See ATullavagga IV, x 1. IX, 6, 3. FORMAL ACTS OF THE SAJWGHA. 2 77 to be instituted, with the tafaniyakamma 1 —if it proceeds against a Bhikkhu against whom the taa- niyakamma ought to be instituted, with the nissa- yakamma—if it proceeds against a Bhikkhu against whom the nissayakamma ought to be instituted, with the pabb&^aniyakamma — if it proceeds against a Bhikkhu against whom the pabbafaniya- kamma ought to be instituted, with the paisi- rawiyakamma—if it proceeds against a Bhikkhu against whom the pais 4 raiyakamma ought to be instituted, with the ukkhepaniyakamma—if it sentences a Bhikkhu against whom the ukkhepaniyakamma ought to be instituted, to pari visa 2 — if it sentences a Bhikkhu who ought to be sentenced to parivisa, to mhliya paikassani—if it sentences a Bhikkhu who ought to be sentenced to mftl&ya paikassani, to minatta—if it grants to a Bhikkhu who ought to be sentenced to manatta, the decree of abbhana—if it confers on a Bhikkhu to whom abbhina ought to be granted, the upa- samp a di ordination,—is this act, Lord, performed lawfully according to Dhamma and Vinaya ?’

³⁷‘ It is performed, Upali, unlawfully against Dhamma and Vinaya. If a complete congregation, Up&li, performs an act at which the presence (of the accused Bhikkhu) is required, in his absence (&c., down to:) confers on a Bhikkhu to whom abbh&na ought to be granted, the upasampada ordination,—in such case, Upali, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Sawgha trespasses against the law.’ 1 This SaKghakamma and the following ones are explained in A’ullavagga 1,1 seq. 2 For this term and the next ones, see .ffullavagga III, 1-7. IX, 6, 4. 278

³⁸‘ Lord, if a complete congregation performs an act at which the presence (of the accused Bhikkhu) is required, in his presence (&c., down to:) confers on a person, on whom the upasampadd ordination ought to be conferred, the upasampadd ordination,—is this act, Lord, performed lawfully according to Dhamma and Vinaya ? ’ ‘ It is performed, Updli, lawfully according to Dhamma and Vinaya. If a complete congregation performs an act (&c., down to :) the upasampadd ordination,—in such case, Updli, this act is performed lawfully according to Dhamma and Vinaya, and in such case this Sawgha does not trespass against the law.’

³⁹‘ Lord, if a complete congregation grants to a Bhikkhu to whom sativinaya ought to be granted, an amd//zavinaya, and to a Bhikkhu to whom amd//lavinaya ought to be granted, a sativinaya (&c.\ down to :) confers on a Bhikkhu to whom abbhdna ought to be granted, the upasampadd ordination, and grants to a person on whom the upasampadd ordination ought to be conferred, the decree of abbhdna,—is this act, Lord, performed lawfully according to Dhamma and Vinaya ? ’

⁴⁰‘It is performed, Updli, unlawfully against Dhamma and Vinaya. If a complete congregation grants to a Bhikkhu, &c.,—in such case, Updli, this act is performed unlawfully against Dhamma and 1 The Sawghakammas enumerated in § 2, beginning with sativinaya, are arranged here in pairs, in direct and reverse order, in this way: sativinaya and amu//;avinaya, amu/^avinaya and sativinaya; then amft/^avinaya and tassapapiyyasikakamma, tassa- papiyyasikakamma and amuAavinaya, &c. IX, 6, 9 - FORMAL ACTS OF THE SAATGHA. 279 Vinaya, and in such case this Sawgha trespasses against the law.’

⁴¹‘ Lord, if a complete congregation grants sativinaya to a Bhikkhu to whom sativinaya ought to be granted, and am hlka vinaya to a Bhikkhu to whom amhiavinaya ought to be granted (&c. J , down to:) grants abbhana to a Bhikkhu to whom abbhana ought to be granted, and confers the upasampada ordination on a person on whom the upasampadi ordination ought to be conferred,—is this act, Lord, performed lawfully according to Dhamma and Vinaya ?’

⁴²‘ It is performed, Upali, lawfully according to Dhamma and Vinaya (&c., down to:) and in such case this Sawgha does not trespass against the law.’

⁴³And the Blessed One thus addressed the Bhikkhus: ‘ If a complete congregation, O Bhik- khus, grants to a Bhikkhu to whom sativinaya ought to be granted, an amh/^avinaya, in such case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Samgha trespasses against the law. If a complete congregation, O Bhikkhus, institutes against a Bhikkhu to whom sativinaya ought to be granted, the tassapipiyyasikikamma (&c. 1 2 , down to:) grants to a person on whom the 1 The same dyads as in § 5. 2 In this paragraph all possible combinations of two different Sawghakammas are formed in this way: first, sativinaya is combined with amCt/^avinaya and all the rest, down to upasampada; then amfi/^avinaya with all terms from tassapapiyyasM down to sativinaya, and so on; the whole series ends thus with the combinations of upasampadaraha with all terms from sativinaya down to abbMna. 28 o IX, 7 , I. upasampadi ordination ought to be conferred, the decree of abbhina,—in such case, O Bhikkhus, this act is performed unlawfully against Dhamma and Vinaya, and in such case this Sawgha trespasses against the law.’ End of the second Bharcavara, which contains the questions of Up&li.

⁴⁴i. ‘In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome, disputatious, and constantly raise questions before the Sawgha. And the other Bhikkhus say among each other: “ This Bhikkhu, friends, is indeed litigious, contentious, &c.; well, let us proceed against him with the taaniyakammah” And they proceed against him with the taaniyakamma unlawfully 2 with an incomplete congregation , and he then goes from that district to another district. There the Bhikkhus say among each other : “ Against this Bhikkhu, friends, the Sawgha has proceeded with the taa- niyakamma unlawfully with an incomplete congregation ; well, let us proceed against him with the taanivakamma.” And they proceed against him with the taaniyakamma unlawfully with a complete congregation, and he then goes from that district again to another district. And there the Bhikkhus again say among each other (&c., 1 See iTullavagga I, i-8. 2 See above, chap. 3, § 3 seq. s See above, chap. 3, § 5. 7 > 7 * FORMAL ACTS OF THE SAMGHA. 281 down to:) and they proceed against him with the taaniyakamma lawfully with an incomplete congregation .... seemingly lawfully 1 with an incomplete congregation .... seemingly lawfully with a complete congregation 2 3 . 2-5. ‘ In case, O Bhikkhus, a Bhikkhu be litigious, &c. s

⁴⁵‘In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned, a constant offender, unable to discern what is an offence , and lives in lay society, unduly associating himself with lay people. And the other Bhikkhus say among each other: “ This Bhikkhu, friends, is indeed ignorant, unlearned, &c.; well, let us proceed against him with the nissaya- kamma ,” and they proceed against him with the nissayakamma unlawfully with an incomplete congregation, &c. 6

⁴⁶‘ In case, O Bhikkhus, a Bhikkhu leads a life hurtful to the laity, and devoted to evil . And the other Bhikkhus say among each other: “ This 1 See above, chap. 3, § 7. 2 See above, chap. 3, § 8. 3 As in § 1, but with a different arrangement of the five categories on which this exposition is based: unlawfully with an incomplete congregation, unlawfully with a complete congregation, lawfully with an incomplete congregation, seemingly lawfully with an incomplete congregation, seemingly lawfully with a complete congregation. In § 1 these categories are arranged in their natural order; in § 2 the second is placed at the head, then follow the third, fourth, fifth, and finally the first; in § 3 the exposition likewise begins with the third and ends with the second, &c. This arrangement is called ‘a wheel’ (/fakka). 4 See the note at chap. 4, § 9. 6 See Aullavagga I, 9-12. 6 The same five cases and the same -£akka as in §§ 1-5. 7 See the 13th Sawghadisesa Rule. 282 IX, 7, 8. Bhikkhu, friends, leads a life hurtful to the laity, and devoted to evil; well, let us proceed against him with the pabbianiyakamma ,” &c. 2

⁴⁷‘In case, O Bhikkhus, a Bhikkhu abuses and reviles lay people. And the other Bhikkhus say among each other: “ This Bhikkhu, friends, abuses and reviles lay people; well, let us proceed against him with the paisiraziyakamma ,” &c. 2 9-11. ‘In case, O Bhikkhus, a Bhikkhu, having committed an offence, refuses to see that offence (committed by himself) 4 . And the other Bhikkhus say among each other: “ This Bhikkhu, friends, has committed an offence and refuses to see that offence; well, let us pronounce expulsion against him for his refusal to see that offence 5 6 ,” &c. 2 12-13. ‘ case, O Bhikkhus, a Bhikkhu, against whom the Sawgha has proceeded with the t&g- .faniyakamma, behaves himself properly, lives modestly, aspires to get clear of his penance, and asks for the revocation of the taaniyakamma sentence. And the other Bhikkhus say among each other: “ This Bhikkhu, friends, against whom the Sawgha has proceeded with the taaniya- kamma, in truth behaves himself properly; he lives modestly, &c.; well, let us revoke the ta^- ^•aniyakamma sentence pronounced against him.” And they revoke the taaniyakamma sentence 1 See ATullavagga ,13-17. 2 As in §§ 1-5 or in § 6. 3 R ullavagga I, 18-24. 4 § 10: A Bhikkhu, having committed an offence, refuses to atone for that offence. § 11: A Bhikkhu refuses to renounce a false doctrine. 6 § 10: For his refusal to atone for that offence. § 11: For his refusal to renounce that false doctrine. IX, 7 , 1 5 - FORMAL ACTS OF THE SAATGHA. 283 pronounced against him unlawfully with an incomplete congregation. And he then goes from that district to another district. There the Bhikkhus say among each other: “The ta/^aniyakamma sentence, friends, pronounced against this Bhikkhu has been revoked by the Samgha unlawfully with an incomplete congregation,” &c. 1

⁴⁸‘ In case, O Bhikkhus, a Bhikkhu against whom the Samgha has proceeded with the nissa- yakamma .... with the pabbifaniyakamma . . . . with the paisdraiyakamma .... against whom the Samgha has pronounced expulsion for his refusal to see an offence .... for his refusal to atone for an offence .... for his refusal to renounce a false doctrine, behaves himself properly, &c. 2

⁴⁹‘In case, O Bhikkhus, a Bhikkhu be litigious, contentious, quarrelsome, disputatious, and constantly raise questions before the Sawgha. And the other Bhikkhus say among each other: “ This Bhikkhu, friends, is indeed litigious, contentious, &c.; well, let us proceed against him with the taaniyakamma.” And they proceed against him with the taaniyakamma, unlawfully with an incomplete congregation. Now among the Samgha residing in that district a contention is raised whether this is an act performed unlawfully with an incomplete congregation, or an act performed unlawfully with a complete congregation, or an act performed lawfully with an incomplete 1 The analogous five cases with the £akka development as in §§ i- 5 - 2 As in §§ 12, 13. 284 IX, 7, 16. congregation, or an act performed seemingly lawfully with an incomplete congregation, or an act performed seemingly lawfully with a complete congregation, or an act not performed, badly performed, to be performed again. In this case, O Bhikkhus, the Bhikkhus who say: “It is an act performed unlawfully with an incomplete congregation”—and the Bhikkhus who say: “ It is an act not performed, badly performed, to be performed again” — these Bhikkhus are right herein.

⁵⁰‘In case, O Bhikkhus, a Bhikkhu be litigious (&c., as in § 15, down to;) and they proceed against him with the taaniyakamma unlawfully with a complete congregation .... lawfully with an incomplete congregation .... seemingly lawfully with an incomplete congregation . . . . seemingly lawfully with a complete congregation. Now among the Sawgha residing in that district (&c., as in § 15). 17-20. ‘In case, O Bhikkhus, a Bhikkhu be ignorant, unlearned,’ &c. 1 End of the ninth Khandhaka, which treats of the events in JfampL 1 The text treats here in §§ 17, 18 of the nissayakamma (see § 6) and of the Sawghakammas down to the expulsion for a Bhik- khu’-s refusal to renounce a false doctrine (see §§ 7—11) in the same manner as the tagg-aniyakamma is spoken of in §§ 15, 16. Then follows (§§ 19, 20) an exactly analogous exposition about the revocation of these Sazghakammas, which stands in the same relation to §§ 15-18 in which §§ 12-14 stand to §§ 1-11. X, I, 2. SCHISMS AMONG THE SAiIZGHA. 28 5

¹i. At that time the blessed Buddha dwelt at Kosambl in the Ghositardma. At that time a certain Bhikkhu had committed an offence which he considered as an offence, while the other Bhikkhus considered that offence as no offence. Afterwards he began to consider that offence as no offence, and the other Bhikkhus began to consider that offence as an offence. Now those Bhikkhus said to that Bhikkhu : ‘ You have committed an offence, friend; do you see that offence ? ’ (He replied) : ‘ There is no offence, friends, which I should see.’ Then those Bhikkhus, bringing about unanimity (of the fraternity for their sentence) pronounced expulsion against that Bhikkhu for his refusal to see that offence. a. Now that Bhikkhu was erudite ; he had studied the Agamas; he knew the Dhamma, the Vinaya, the Mitiki ; he was wise, learned, intelligent, modest, conscientious, anxious for training. And that Bhikkhu went to his companions and friends among the Bhikkhus, and said to them: ‘ This is no offence, friends; this is not an offence. 1 See Avilavagga I, 11,1, with our note. 286 X, i, 3 - I am offenceless; I am not guilty of an offence; I am unexpelled and have not been expelled; the sentence by which I have been expelled is unlawful, objectionable, and invalid. May the venerable ones be my partisans according to Dhamma and Vinaya.’ Thus that Bhikkhu got his companions and friends among the Bhikkhus on his side. And he sent also a messenger to his companions and friends among the Bhikkhus of the whole country (with the following message): ‘ This is no offence, friends; this is not an offence (&c., down to:). May the venerable ones be my partisans according to Dhamma and Vinaya.’ Thus that Bhikkhu got also his companions and friends among the Bhikkhus of the whole country on his side.

²Now those Bhikkhus who were partisans of the expelled Bhikkhu, went to the place where those who had expelled him, were. Having approached them, they said to the Bhikkhus who had expelled him: ‘This is no offence, friends ; this is not an offence. This Bhikkhu is offenceless; this Bhikkhu is not guilty of an offence. This Bhikkhu is unexpelled; this Bhikkhu has not been expelled. The sentence by which he has been expelled is unlawful, objectionable, and invalid.’ When they had spoken thus, the Bhikkhus who had expelled that Bhikkhu, said to the partisans of the expelled one: ‘ This is an offence, friends; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; this Bhikkhu is not unexpelled. The sentence by which he has been expelled is lawful, X, i, 6. SCHISMS AMONG THE SAiWGHA. 287 unobjectionable, and valid. Do not stand, O venerable ones, on the side of this expelled Bhikkhu; do not follow him.’ But the partisans of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him.

³And a certain Bhikkhu went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the Blessed One : ‘ A certain Bhikkhu, Lord, had committed an offence which he considered as an offence (&c., as in §§ 1-3, down to :). But the partisans, Lord, of the expelled Bhikkhu, though they were spoken to thus by the Bhikkhus who had expelled him, persevered nevertheless on the side of that expelled Bhikkhu and followed him.’

⁴Then the Blessed One (exclaimed): ‘ The Bhikkhu Sawgha is divided! The Bhikkhu Sawgha is divided!’—and he rose from his seat and went to the place where the Bhikkhus were who had pronounced that sentence of expulsion. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the Bhikkhus who had pronounced expulsion against that Bhikkhu: ‘ Do not think, O Bhikkhus, that you are to pronounce expulsion against a Bhikkhu whatever be the facts of the case, saying, “It occurs to us to do so; it occurs to us to do so.”

⁵‘ In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence— if, O Bhikkhus, those Bhikkhus know with regard 288 X , i , 7. to that Bhikkhu: “ This venerable brother is erudite ; he has studied the Agamas; he knows the Dhamma, the Vinaya, the Mdtika; he is wise, learned, intelligent, modest, conscientious, anxious for training. Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold Uposatha with that Bhikkhu, but hold Uposatha without that Bhikkhu, this matter will cause among the Sawzgha altercations, contentions, discord, quarrels, divisions among the Sawgha, disunion among the Sawgha, separations among the Sawgha, schisms among the Sawgha,”—in that case, O Bhikkhus, let those Bhikkhus, standing in awe of causing divisions, not pronounce expulsion against that Bhikkhu for his refusal to see his offence.

⁶‘In case, O Bhikkhus, a Bhikkhu has committed (&c., as above, down to:). “ Should we pronounce expulsion against this Bhikkhu for his refusal to see that offence, and should we not hold Pava- raa with that Bhikkhu, but hold Pavaraa without that Bhikkhu, and not perform official acts with that Bhikkhu, but perform official acts without that Bhikkhu, and not sit down on our seats with that Bhikkhu, but sit down on our seats without that Bhikkhu, and not sit down to drink rice-milk with that Bhikkhu, but sit down to drink rice-milk without that Bhikkhu, and not sit down in the dining- hall with that Bhikkhu, but sit down in the dining- hall without that Bhikkhu, and not dwell under one roof with that Bhikkhu, but dwell under one roof without that Bhikkhu, and not perform with that Bhikkhu, according to seniority, the duties of respectfully saluting each other, rising from our seats, raising the joined hands before each other, and all X, I, 8. SCHISMS AMONG THE SAAfGHA. 289 proper duties, but perform without that Bhikkhu, according to seniority, the duties, &c.,—this matter will cause among the Sawgha (&c., as in § 6, down to the end).’

⁷And the Blessed One, having spoken thus to the Bhikkhu s who had pronounced that sentence of expulsion, rose from his seat, and went to the place where the partisans of the expelled Bhikkhu were. Having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One said to the partisans of the expelled Bhikkhu : ‘ Do not think, O Bhikkhus, if you have committed an offence, that you need not atone for that offence, (saying to yourselves): “We are without offence.” In case, O Bhikkhus, a Bhikkhu has committed an offence which he considers as no offence, while the other Bhikkhus consider it as an offence—if, O Bhikkhus, that Bhikkhu knows with regard to those Bhikkhus : “ These venerable brethren are erudite (&c., down to :) anxious for training. It is impossible that they should, on my account, or on account of anybody else, abandon themselves to walking in longing, in malice, in delusion, in fear. Should these Bhikkhus pronounce expulsion against me for my refusal to see that offence, and should they not hold Uposatha with me, but hold Uposatha without me, and should they not hold Pavirawi with me, but hold Paviraa without me (&c., as in § 7), this matter will cause, &c., schisms among the Sarngha,” —in that case, O Bhikkhus, let that Bhikkhu, standing in awe of causing divisions, acknowledge that offence on the authority of his brethren V And the 1 In the text sandhaya must be corrected into saddhaya; see .Xullavagga XI, 1, 10. [17] U 290 X, 1,9. Blessed One, having spoken thus to the partisans of the expelled Bhikkhu, rose from his seat and went away.

⁸At that time the Bhikkhus who were partisans of that expelled Bhikkhu, held Uposatha and performed official acts at that same place, within the boundary. On the other hand the Bhikkhus who had pronounced expulsion against him, went outside the boundary and there held Uposatha, and performed official acts. Now a certain Bhikkhu of those who had expelled that Bhikkhu, went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him that Bhikkhu said to the Blessed One: ‘ Lord, those Bhikkhus who are partisans of that expelled Bhikkhu, hold Uposatha, and perform official acts, at that same place, within the boundary. On the other hand, we who have pronounced expulsion against him, have gone outside the boundary and there hold Uposatha and perform official acts.’ (Buddha replied): ‘ If those Bhikkhus, O Bhikkhu, who are partisans of that expelled Bhikkhu, will hold Uposatha, and perform official acts, at that same place, within the boundary, according to the rules laid down by me about »atti and anussavand, these official acts which they perform will be lawful, unobjectionable, and valid. And if you, O Bhikkhus, who have expelled that Bhikkhu, will hold U posatha, and perform official acts, at that same place, within the boundary (&c., down to :) and valid. xo. ‘ And why is this so ? These Bhikkhus belong to another communion than that to which you X, 2, I. SCHISMS AMONG THE SAMGHA. 291 belong, and you belong to another communion than that to which they belong. ‘ There are two cases, O Bhikkhu, in which a Bhikkhu (though he dwell within the same boundary) is considered as belonging to another communion :— either he himself makes himself belong to another communion , or the Sawgha in a complete congregation pronounces expulsion against him for his refusal to see (an offence committed by himself), or to atone (for such an offence), or to renounce (a false doctrine). These, O Bhikkhu, are the two cases in which a Bhikkhu is considered as belonging to another communion. ‘ There are two cases, O Bhikkhu, in which a Bhikkhu (belonging to either of the categories mentioned) reacquires the belonging to the same communion (with his brethren within the same boundary); either he himself makes himself belong (again) to that same communion , or the Sawgha, having expelled him for his refusal to see (an offence), or to atone (for an offence), or to renounce (a false doctrine), restores him in a complete congregation. These, O Bhikkhu, are the two cases in which a Bhikkhu reacquires the belonging to the same communion.

⁹At that time the Bhikkhus, among whom altercations, contentions, and quarrels had arisen, in the dining-hall and amidst the houses, behaved 1 By associating with expelled Bhikkhus. * By giving up his connection with expelled Bhikkhus. U 2 292 X, 2, 2* improperly towards each other in gesture and word, and came to blows. The people were annoyed, murmured, and became angry (saying), * How can these Sakyaputtiya Samaras, when altercations, contentions, and quarrels have arisen among them, &c., and come to blows ?’ Some Bhikkhus heard those people that were annoyed, murmured, and had become angry. The moderate Bhikkhus were annoyed, murmured, and became angry (saying), ‘ How can the Bhikkhus, when altercations, &c. ? ’ These Bhikkhus told the thing to the Blessed One. ‘ Is it true, O Bhikkhus, &c. ?’ ‘ It is true, Lord.’ Having rebuked them, and delivered a religious discourse, he thus addressed the Bhikkhus: ‘ When divisions have arisen among the Sawzgha, O Bhikkhus, and when unlawful conduct and unfriendliness prevail among the Bhikkhus, then you ought to sit down on your seats (separately, saying to yourselves): “ At least we will not behave improperly towards each other in gesture or word, and will not come to blows.” When divisions have arisen among the Sarngha, O Bhikkhus, and when lawful conduct and friendliness prevail among the Bhikkhus, then you may sit down (together), one by one from each side .’

¹⁰At that time the Bhikkhus, among whom altercations, contentions, and quarrels had arisen, wounded each other with sharp words in the assemblies, and were unable to settle that question. 1 Asanantarikaya. Buddhaghosa: ‘ Ekekaw asanaw antaran katvd nisiditabbaw;.’ x, 2 , 3 - SCHISMS AMONG THE SAAGHA. 293 Then a certain Bhikkhu went to the place where the Blessed One was; having approached him and respectfully saluted him, he stationed himself near him. Standing near him, that Bhikkhu said to the Blessed One: ‘ Lord, the Bhikkhus among whom altercations, contentions, and quarrels have arisen, wound each other with sharp words in the assemblies, and are unable to settle that question. Pray, Lord, may the Blessed One go to those Bhikkhus out of compassion towards them.’ And the Blessed One expressed his consent by remaining silent. Then the Blessed One went to the place where those Bhikkhus were; having approached them, he sat down on the seat they had prepared. Sitting there the Blessed One thus addressed those Bhikkhus : ‘ Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrel!’ When he had spoken thus, a certain Bhikkhu, an adherer of the party who were wrong, said to the Blessed One : ‘ Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.’ And for the second time the Blessed One thus addressed those Bhikkhus: 1 Enough, O Bhikkhus, &c.’ And for the second time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: ‘ Lord, may the Blessed One, &c.’ Then the Blessed One spoke thus to those Bhikkhus :

¹¹‘In former times, O Bhikkhus, there lived at 294 X, 2, 3. Benares a king of Kasi, Brahmadatta by name, wealthy, rich in treasures, rich in revenues, rich in troops and vehicles, the lord over a great realm, with full treasuries and storehouses. And there was also a king of Kosala, Dighiti by name, not wealthy, poor in treasures, poor in revenues, poor in troops and vehicles, the lord over a small realm, with empty treasuries and storehouses. ‘And king Brahmadatta, O Bhikkhus, of Kisi, having set the four hosts of his army in array, went out to war with king Dighiti of Kosala. ‘And king Dighiti of Kosala heard, O Bhikkhus: “ King Brahmadatta of Kasi, having set the four hosts of his army in array, has gone out to war with me.” Then king Dighiti of Kosala thought, O Bhikkhus : “ King Brahmadatta of Kasi is wealthy, rich in treasures, &c.; and I am not wealthy, poor in treasures, &c. I am not able to stand against even one attack of king Brahmadatta of Kasi. What if I were to flee from the town beforehand.” ‘And king Dighiti of Kosala, O Bhikkhus, took his queen-consort with him and fled from the town beforehand. ‘ Then king Brahmadatta of Kasi, O Bhikkhus, conquered the troops and vehicles, the realm, the treasuries and storehouses of king Dighiti of Kosala, and took possession of them. ‘And king Dighiti of Kosala, O Bhikkhus,together with his consort, went forth to Benares. Wandering from place to place he came to Benares, and there at Benares, O Bhikkhus, king Dighiti of Kosala dwelt, together with his consort, at a certain place near the town, in a potter’s dwelling, in disguise, in the guise of a wandering ascetic. X, 2, 5 - SCHISMS AMONG THE SAAfGHA. 295

¹²‘And ere long, O Bhikkhus, the queen-consort of king Dighiti of Kosala became pregnant. And there came upon her the longing of pregnant women; and she desired, at sunrise, to see an army, with its four hosts set in array, clad in armour, standing on auspicious ground, and to drink the water in which the swords were washed. ‘And the queen-consort, O Bhikkhus, of king Dlghiti of Kosala said to king Dlghiti of Kosala : “ I am pregnant, Lord, and the longing of pregnancy has come upon me; and I desire, at sunrise, &c.” ‘(The king replied): “Whence shall come ,0 queen, to people in distress like us, an army with four hosts set in array, clad in armour, standing on auspicious ground, and the water in which the swords are washed ? ” ‘(The queen said): “If I do not obtain it, Lord, I shall die.”

¹³‘ Now at that time, O Bhikkhus, the Brahmaza who was domestic chaplain to king Brahmadatta of KAsi, was a friend of king Dighiti of Kosala. And king Dlghiti of Kosala, O Bhikkhus, went to the place where that Br&hmazza, the domestic chaplain to king Brahmadatta of Kasi, was ; having approached him he said to that Brahmazza, the domestic chaplain to king Brahmadatta of K&si: “Your lady- friend, my beloved, is pregnant, and the longing of pregnant women has come upon her; and she desires (&c., as above).” ‘(The Brahmazza replied): “Well, O king, let us see the queen also.” ‘Then, O Bhikkhus, the queen-consort of king Dighiti of Kosala went to the place where that Brahmazza, the domestic chaplain to king Brah- 296 X, 2 , 6 . madatta of Kasi, was. And, 0 Bhikkhus, that Brahmazza, the domestic chaplain to king Brah- madatta of Kasi, saw the queen-consort of king Dighiti of Kosala coming from afar. On seeing her he rose from his seat, adjusted his upper robe so as to cover one shoulder, raised his joined hands to the queen-consort of king Dighiti of Kosala, and three times uttered this exclamation: “Verily a Kosala king dwells in thy womb! Verily a Kosala king dwells in thy womb! ” (And further he said) : “ Do not despond, O queen, you will obtain the sight at sunrise of an army with its four hosts set in array, clad in armour, standing on auspicious ground, and you will obtain the drinking of the water in which the swords are washed.” 6 . ‘ And, O Bhikkhus, that Brahmazza, the domestic chaplain to king Brahmadatta of Kasi, went to the place where king Brahmadatta of Kasi was. Having approached him, he said to king Brahmadatta of Kasi: “ Lord, the signs that appear are such, that to-morrow at sunrise an army with four hosts, set in array, clad in armour, must station itself on auspicious ground, and the swords must be washed.” ‘ Then, O Bhikkhus, king Brahmadatta of KAsi gave order to his attendants: “ Do, my friends, what the Brahnwza, my domestic chaplain, tells you.” ‘ Thus, O Bhikkhus, the queen-consort of king Dighiti of Kosala obtained the sight at sunrise, &c., and the drinking of the water in which the swords were washed. ‘ And, O Bhikkhus, the queen-consort of king Dighiti of Kosala, when the child in her womb had reached maturity, gave birth to a boy. They called X, 2 , 9- SCHISMS AMONG THE SAiWGHA. 297 him Digh&vu (“ Longeval”). And ere long, O Bhik- khus, young Dighavu came to the years of discretion.

¹⁴‘ And king Dighiti of Kosala, O Bhikkhus, thought; “ This king Brahmadatta of Kasi has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. Should he find us out here, he will have us all three killed. What if I were to cause young Dighavu to dwell outside the town.” ‘ Then king Dighiti of Kosala, O Bhikkhus, caused young Dighavu to dwell outside the town. And young Dighavu, O Bhikkhus, dwelling outside the town, ere long learnt all arts.

¹⁵‘At that time, O Bhikkhus, the barber of king Dighiti of Kosala dwelt at the court of king Brahmadatta of Kisi. Now, O Bhikkhus, this barber of king Dighiti of Kosala saw king Dighiti of Kosala dwelling, together with his consort, at Benares, at a certain place near the town, in a potter’s dwelling, in disguise, in the guise of a wandering ascetic. When he had seen him, he went to the place where king Brahmadatta of Kasi was, and having approached him, he said to king Brahmadatta of K&si: “ King Dighiti of Kosala, Your Majesty, dwells, together with his consort, at Benares, at a certain place near the town, in a potter’s dwelling, in disguise, in the guise of a wandering ascetic.”

¹⁶‘ Then, O Bhikkhus, king Brahmadatta of Kasi gave order to his attendants: “ Well, my friends, bring king Dighiti of Kosala and his consort before me.” ‘ And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), 298 MAIIAVAGGA. X, 2, 10. “Yes, Your Majesty,” and brought king Dighiti of Kosala and his consort before him. ‘ Then, O Bhikkhus, king Brahmadatta of Kisi gave order to his attendants: “ Well, my friends, bind king Dighiti of Kosala and his consort firmly with strong ropes, tie their arms to their backs, have them close shaven, lead them around with loud beatings of drums from road to road and from cross-way to cross-way, then lead them out of the town by the southern gate, hew them in four pieces to the south of the town, and throw the pieces away to the four quarters.” ‘ And those people, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), “ Yes, Your Majesty,” bound king Dighiti of Kosala and his consort firmly with strong ropes, tied their arms to their backs, had them close shaven, and led them around with loud beatings of drums from road to road and from cross-way to cross-way.

¹⁷‘ Now, O Bhikkhus, young Dighdvu thought: “For a long time I have not seen my father and mother. What if I were to go and see my father and mother.” And young Dighavu, O Bhikkhus, entered Benares, and saw his father and mother, bound firmly with strong ropes, their arms tied to their backs, close shaven, and being led around with loud beating of drums from road to road and from cross-way to cross-way. When he saw that, he went up to his father and mother. ‘ And king Dighiti of Kosala, O Bhikkhus, saw young Dighavu coming from afar; seeing young Dighavu he said to him: “ Do not look long, my dear Dighivu, and do not look short . For not by 1 This enigmatic phrase will be found explained below, § 19. SCHISMS AMONG THE SAAfGHA. 299 X, 2, 12. hatred, my dear Dighavu, is hatred appeased; by not-hatred, my dear Dighdvu, hatred is appeased.”

¹⁸‘When he had spoken thus, O Bhikkhus, the people said to king Dighiti of Kosala : “ This king Dighiti of Kosala is mad and raves. What has this Dighavu to do with him ? Who is he to whom he says : ‘ Do not look long, &c. ?’ ” (Dighiti replied): “ I am not mad, my friends, nor do I rave. He who is clever will understand it.” ‘ And for the second time, &c. And for the third time, O Bhikkhus, king Dighiti of Kosala said to young Dighavu, &c. And for the third time said the people (&c., down to:) “ He who is clever will understand it.” ‘ Then those people, O Bhikkhus, having led king Dighiti of Kosala and his consort around from road to road and from cross-way to cross-way, led them out of the town by the southern gate, hewed them in four pieces to the south of the town, threw the pieces away to the four quarters, stationed there a troop of soldiers, and went away.

¹⁹‘ Then young Dighavu, O Bhikkhus, went to Benares, got strong drink there, and made those soldiers drink it. When they were drunk and had fallen down, he gathered the pieces (of the two bodies), made a funeral pile, put his father’s and his mother’s bodies on that pile, set it on fire, and raising his clasped hands he three times circumambulated the funeral pile. 1 Now at that time, O Bhikkhus, king Brahma- datta of Kasi had gone up on to the terrace of his splendid palace. And king Brahmadatta of K&si, O Bhikkhus, saw young Dighivu, who, raising his clasped hands, three times circumambulated the 300 X, 2 , 13. funeral pile. When he saw that, he thought: “ Doubtless this man is a relation or kinsman of king Dighiti of Kosala. Alas for my misfortune, that nobody will tell me (what this means)!”

²⁰‘ And young DighAvu, O Bhikkhus, went to the forest. There he cried and wept to his heart’s content. Then he wiped his tears, entered the town of Benares, went to the elephant stables near the royal palace, and said to the elephant trainer: “ I wish to learn your art, master.” ‘ “ Well, my good young man, learn it.” ‘ And young Dighavu, O Bhikkhus, arose in the night, at dawn’s time, and sung in the elephant stables in a beautiful voice, and played upon the lute. And king Brahmadatta of KAsi, O Bhikkhus, having risen in the night, at dawn, heard that singing in a beautiful voice and that playing upon the lute in the elephant stables. On hearing that he asked his attendants: “ Who is it, my friends, who has risen in the night, at dawn’s time, and has sung in the elephant stables in so beautiful a voice, and has played upon the lute ?”

²¹‘(The attendants replied): “A young pupil, Your Majesty, of such and such an elephant trainer, has risen in the night, at dawn, and has sung in the elephant stables in so beautiful a voice, and has played upon the lute.” ‘ (The king said): “ Well, my friends, bring that young man to me.” ‘ Those people accepted, O Bhikkhus, that order of king Brahmadatta of KAsi (by saying), “Yes, Your Majesty,” and brought young DighAvu to him. ‘“Is it you, my good young man, who has risen in the night, &c. ?” X, 2 , jg. SCHISMS AMONG THE SAMGHA. 301 ‘ “ Yes, Your Majesty.” ‘ “ Well, my good young man, sing and play upon the lute (also before me).” ‘Young Dlgh&vu, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), “Yes, Your Majesty,” and in order to win (the king’s) favour he sung in a beautiful voice and played upon the lute. ‘ And king Brahmadatta of Kasi, O Bhikkhus, said to young Dlghavu: “ Be my attendant, my good young man.” ‘ Young Dlghavu, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), “ Yes, Your Majesty.” And young Dighivu, O Bhikkhus, became (a servant) of king Brahmadatta of Kisi, rising before him, lying down after him, willingly obeying all his commands, agreeable in his conduct, pleasing in his words. And ere long, O Bhikkhus, king Brahmadatta of Kasi gave to young Dlghavu an intimate position of trust.

²²‘ And king Brahmadatta of K&si, O Bhikkhus, said to young Dlghavu : “ Well, my young friend, put the horses to the chariot; we will go a-hunting.” And young Dlgh&vu, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), “Yes, Your Majesty,” put the horses to the chariot, and said to king Brahmadatta of Kisi: “ The horses have been put to your chariot, Your Majesty; you may do now as you think fit.” ‘ And king Brahmadatta of Kisi, O Bhikkhus, ascended the chariot, and young Dlgh&vu drove the chariot: and he drove the chariot in such a way that the hosts (of the royal retinue) went one way, and the chariot went another way. 302 X, 2, 16. ‘ And after a long drive, O Bhikkhus, king Brah- madatta of KAsi said to young DighAvu: “Well, my young friend, stop now the chariot. I am tired; I would lie down.” ‘ Young Dighivu, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), “Yes, Your Majesty,” stopped the chariot, and sat down on the ground cross-legged. And king Brahmadatta of Khsi, O Bhikkhus, lay down, laying his head in the lap of young Dighavu; and as he was tired, he fell asleep in a moment.

²³‘ And young DighAvu thought, O Bhikkhus : “ This king Brahmadatta of Kasi has done much harm to us. By him we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And he has killed my father and mother. Now the time has come to me to satisfy my hatred,”—(thinking thus) he unsheathed his sword. Then, O Bhikkhus, young Dighavu thought: “ My father said to me in the hour of his death: ‘ Do not look long, my dear Dighavu, and do not look short. For not by hatred, my dear DighAvu, is hatred appeased; by not-hatred, my dear Dighavu, hatred is appeased.’ It would not become me to transgress my father’s word,”— (thinking thus) he put up his sword. ‘ And for the second time .... and for the third time young DighAvu thought, O Bhikkhus: “ This king Brahmadatta of KAsi has done much harm to us” (&c., down to :)—(thinking thus) he put up his sword. ‘ At that moment, O Bhikkhus, king Brahmadatta of Kasi, frightened, terrified, full of anguish, and alarmed, suddenly arose. ‘ And young Dighavu, O Bhikkhus, said to king X, 2 , 17. SCHISMS AMONG THE SAMGHA. 303 Brahmadatta of Kasi: “ Why do you arise so suddenly, O king, frightened, terrified, full of anguish, and alarmed ? ” ‘ (The king replied): “ I dreamt, my young friend, that young Dighavu, the son of king Dighiti of Kosala, came upon me with his sword; therefore have I arisen so suddenly, frightened, terrified, full of anguish, and alarmed.”

²⁴‘ Then, O Bhikkhus, young Dighivu, stroking with his left hand the head of king Brahmadatta of Kasi, and with his right hand unsheathing his sword, said to king Brahmadatta of Kisi: “ I am that young Dighavu, O king, the son of king Dighiti of Kosala. You have done much harm to us. By you we have been robbed of our troops and vehicles, our realm, our treasuries and storehouses. And you have killed my father and mother. Now the time has come to me to satisfy my hatred.” ‘ Then, O Bhikkhus, king Brahmadatta of K&si fell down before young Dighavu, inclining his head to his feet, and said to young Dighdvu : “ Grant me my life, my dear Dighavu! Grant me my life, my dear Dighavu!” ‘ “ How can I grant you your life, O king ? It is you, O king, who should grant me my life!” 1 “ Well, my dear Dighavu, then grant me my life, and I will grant you your life.” ‘ Thus, O Bhikkhus, king Brahmadatta of Kasi and young Dighavu granted each other their lives and took each other’s hands and swore an oath not to do any harm to each other. ‘ And king Brahmadatta of Kasi, O Bhikkhus, said to young Dighavu : “Well, my dear Dighctvu, put now the horses to the chariot; we will go.” 304 X, 2 , 18. ‘ And young Dighclvu, O Bhikkhus, accepted this order of king Brahmadatta of Kasi (by saying), “Yes, Your Majesty,” put the horses to the chariot, and said to king Brahmadatta of K&si: “ The horses have been put to your chariot, Your Majesty; you may do now as you think fit.” ‘ And king Brahmadatta of Kasi, O Bhikkhus, ascended the chariot, and young Dighavu drove the chariot; and he drove the chariot in such a way that they soon reached again the hosts (of the royal retinue).

²⁵‘And king Brahmadatta of Kdsi, O Bhikkhus, having entered Benares, convoked his ministers and counsellors and said to them: “ If you should see, my good Sirs, young Dighivu, the son of king Dlghiti of Kosala, what would you do to him ?” ‘Some (of the ministers) replied : “We would cut off his hands, Your Majesty;” (others said): “We would cut off his feet ”—“ We would cut off his hands and feet”—“We would cut off his ears”— “We would cut off his nose ” —“ We would cut off his ears and his nose ”—“ We would cut off his head.” “‘This is young Dighivu, Sirs, the son of king Dighfti of Kosala. It is not permitted to do anything to him; he has granted me my life, and I have granted him his life.”

²⁶‘And king Brahmadatta of Kisi, O Bhikkhus, said to young Dfghavu : “ Why did your father say to you in the hour of his death : ‘ Do not look long, &c.’—what did your father mean by that ?” ‘ “ What my father said, O king, in the hour of his death: ‘Not long’—(means): ‘Let not your hatred last long ;’ this did my father mean when he said in the hour of his death: ‘ Not long.’ And X, 2, 20. SCHISMS AMONG THE SAIWGHA. 305 what my father said, O king, in the hour of his death : ‘Not short’—(means): ‘ Do not be hasty to fall out with your friends;’ this did my father mean when he said in the hour of his death : ‘ Not short.’ And what my father said, O king, in the hour of his death: ‘For not by hatred, my dear Dlghivu, is hatred appeased; by not-hatred, my dear Dighavu, is hatred appeased’—(means this): ‘ You have killed my father and mother, O king. If I should deprive you therefore of life, O king, then your partisans, O king, would deprive me of life; my partisans again would deprive those of life. Thus by hatred that hatred would not be appeased. But now, O king, you have granted me my life, and I, O king, have granted you your life; thus by not-hatred hatred has been appeased.’ This did my father mean when he said in the hour of his death: ‘For not by hatred, &c.’”

²⁷‘Then king Brahmadatta of Kasi, O Bhikkhus, thought: “ O wonderful! O marvellous ! How clever is this young Dighavu, that he understands in its full extent the meaning of what his father spoke so concisely,”—and he gave him back his father’s troops and vehicles, his realm, his treasuries and storehouses, and he gave him his daughter. ‘ Now, O Bhikkhus, if such is the forbearance and mildness of kings who wield the sceptre and bear the sword, so much more, O Bhikkhus, must you so let your light shine before the world that you, having embraced the religious life according to so well- taught a doctrine and a discipline, are seen to be forbearing and mild.’ And for the third time 1 the Blessed One thus 1 See § 2. [17] X 3°6 X, 3 - addressed those Bhikkhus : ‘ Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrels!’ And for the third time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: ‘ Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life ! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.’ And the Blessed One thought: ‘Truly these fools are infatuate ; it is no easy task to administer instruction to them,’—and he rose from his seat and went away. End of the first Bhaavdra, which contains the story of Dlghavu.

²⁸And in the forenoon the Blessed One, having put on his under-robes, took up his alms-bowl and his Znvara, and entered the town of Kosambi for alms. Having collected alms in Kosambi, after his meal, when he had returned from his alms-pilgrimage, he put his resting-place in order, took up his alms-bowl and his ^Ivara, and standing in the midst of the assembly he pronounced the following stanzas: ‘ Loud is the noise that ordinary men make. Nobody thinks himself a fool, when divisions arise in the Sawgha, nor do they ever value another person higher (than themselves). X, 3 * SCHISMS AMONG THE SAHGHA 307 ‘ Bewildered 1 are (even) the clever words of him who is versed in the resources of eloquence. As wide as they like they open their mouth. By whom they are lead they do not see. ‘ “ He 2 has reviled me, he has beaten me, he has oppressed me, he has robbed me,”—in those who nurse such thoughts, hatred will never be appeased. ‘“He has reviled me, he has beaten me, he has oppressed me, he has robbed me,”—in those who do not nurse such thoughts, hatred is appeased. ‘ For not by hatred is hatred ever appeased; by not-hatred it is appeased; this is an eternal law. ‘The others 3 do not know that we must keep ourselves under restraint here; but those who know it, their quarrels are appeased. ‘ They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms,—even these may find conciliation. How should you not find it ? ‘ If 4 a man find a wise friend, a companion who 1 Parimu/7M. Buddhaghosa: ‘Parimu///za ’ti mu//^assatino.’ MuMassati cannot be connected with mufe, as Childers supposes, but it is evidently mushitasmrz'ti (Kathasarits. 56, 289; compare satisammosa, Mil. Pa?iha, p. 266). Thus it appears that parimu//Aa must be derived also from the root mush. 2 These verses are inserted in the Dhammapada, vv. 3-6. 3 That is to say, those who do not follow the Buddha’s teaching. On this meaning of pare compare parappavada at Maha-parinib- bana Sutta V, 62. Professor Max Muller, who in the first edition of his translation of the Dhammapada (Buddhaghosa’s Parables, p. lvi) has ‘Some do not know that we must all come to an end here,’ in the revised edition (Sacred Books of the East, vol. x) renders the phrase,‘The world does not know that we must all come to an end here.’ * The following three verses have also been inserted in the Dhammapada, vv. 328-330. The two first recur in the Khagga- visana-sutta of the Sutta Nipata, vv. ir, 12. X 2 X, 4, r. 308 lives righteously, a constant one, he may walk with him, overcoming all dangers, happy and mindful A ‘ If he find no wise friend, no companion who lives righteously, no constant one, let him walk alone, like a king who leaves his conquered realm behind 1 2 , like an elephant in the elephant forest . ‘ It is better to walk alone; with a fool there is no companionship. Let a man walk alone ; let him do no evil, free from cares, like an elephant in the elephant forest V

²⁹And the Blessed One, having pronounced these stanzas standing in the midst of the assembly, went forth to B 4 lakalo;zakara-gama (or, to Balaka, the salt-maker’s village). At that time the venerable Bhagu dwelt at Bala- kalowakara-gama. And the venerable Bhagu saw the Blessed One coming from afar; seeing him he prepared a seat, brought water for the washing of his feet, a foot-stool, and a towel, went forth to meet him, and took his bowl and his robe. The Blessed One sat down on the seat he had prepared; and 1 On the juxtaposition of happiness with mindfulness, see the constantly repeated phrase occurring, for instance, in the Tevigga Sutta I, 49 (at the end). It would perhaps be better to read sa- tima in the text, as Fausboll has done, metri causa. 2 That is, who abdicates, and devotes himself in the forest to a hermit’s life. This is given as the crucial instance of a happy life in the Gataka Story, No. 10. 3 Professor Fausboll reads in both verses matahgarafmo instead of matangaramme. 4 , 3 - SCHISMS AMONG THE SAAGHA. 309 when he was seated, the Blessed One washed his feet. And also the venerable Bhagu, having respectfully saluted the Blessed One, sat down near him. When he was sitting near him, the Blessed One said to the venerable Bhagu: ‘ Is it all well with you, O Bhikkhu ? Do you find your living ? Do you get food without too much trouble ?’ ‘ It is all well with me, Lord; I find my living, Lord; I get food, Lord, without too much trouble.’ And the Blessed One, having taught, incited, animated, and gladdened the venerable Bhagu by religious discourse, rose from his seat and went forth to the Eastern Bambu Park (Paina-vasa-daya).

³⁰At that time the venerable Anuruddha and the venerable Nandiya and the venerable Kimbila dwelt at Parina-vamsa-daya. And the park-keeper saw the Blessed One coming from afar; seeing him he said to the Blessed One: ‘ Do not enter this park, O Samana ; here dwell three noble youths accustomed to comfort and ease; you must not annoy them.’ And the venerable Anuruddha heard what the park- keeper was saying to the Blessed One ; hearing that he said to the park-keeper: ‘ Do not keep off the Blessed One, my good park-keeper; our teacher, the Blessed One, has arrived.’ And the venerable Anuruddha went to the place where the venerable Nandiya and the venerable Kimbila were; having approached them, he said to the venerable Nandiya and to the venerable Kimbila: ‘ Come here, my venerable friends ! Come here, my venerable friends ! Our teacher, the Blessed One, has arrived.’

³¹And the venerable Anuruddha, the venerable Nandiya, and the venerable Kimbila went forth to meet the Blessed One; one took the bowl and the MAHAVACGA. X, 4,4. 310 robe of the Blessed One, the other one prepared a seat, the third one brought water for the washing of his feet, a foot-stool, and a towel. Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. And also those venerable persons, having respectfully saluted the Blessed One, sat down near him. When the venerable Anuruddha was sitting near him, the Blessed One said to him : ‘ Is it all well with you, O Anuruddhas 1 ? Do you find your living ? Do you get food without too much trouble ?’ ‘It is all well with us, Lord; we find our living, Lord ; we get food, Lord, without too much trouble.’ ‘ And do you live, O Anuruddhas, in unity and concord, without quarrels, like milk and water (mixed together) 2 , and looking at each other with friendly eyes ?’ ‘ Certainly, Lord, do we live in unity and concord (&c., down to:) and looking at each other with friendly eyes.’ ‘And in what way, O Anuruddhas, do you live in unity and concord, &c. ?’

³²‘I think, Lord: “It is all gain to me indeed, it is high bliss for me indeed, that I live in the companionship of brethren like these.” Thus, Lord, do I exercise towards these venerable brethren friendliness in my actions, both openly and in secret; I 1 We have here the plural Anuruddha, meaning Anuruddha and his friends. So in Aullavagga I, 13, 6 Sariputta means Sari- putta and MoggaMna. 2 KhirodakibhiM can scarcely contain an allusion to the Milk Ocean (see Childers, s.v. khirodaka). Milk and water is frequently chosen by the Indian poets as a type of the most perfect union. X, 4 , g. SCHISMS AMONG THE SAiUGHA. 3” exercise (towards them) friendliness in my words, and friendliness in my thoughts, both openly and in secret. And I think thus, Lord: “ What if I were to give up my own will and to live only according to the will of these venerable brethren.” Thus, Lord, I give up my own will and live only according to the will of these venerable brethren. Our bodies, Lord, are different, but our minds, I think, have become one .’ And also the venerable Nandiya .... and also the venerable Kimbila .... said to the Blessed One: ‘ I think also, Lord: “ It is all gain to me ” (&c., down to;) have become one. ‘ In this way, Lord, do we live in unity and concord, without quarrels, like milk and water (mixed together), and looking at each other with friendly eyes.’

³³‘And do you live, O Anuruddhas, in earnestness, zeal, and resolvedness ?’ ‘ Certainly, Lord, do we live in earnestness, zeal, and resolvedness.’ ‘And in what way, O Anuruddhas, do you live in earnestness, zeal, and resolvedness ?’ ‘ He 2 who first of us comes back, Lord, from the village, from his alms-pilgrimage, prepares seats, gets water for washing feet, a foot-stool, and a towel, cleans the slop-basin, and gets it ready, and puts there (water to) drink and food. He who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner of the others) and if he desires to do so; and if he does 1 Compare the last poem in the Sutta Nipata, and especially v. 1143. 2 Compare IV, r. 3 X 2 X, 4, 6 . not desire (to eat), he throws it away at a place free from grass, or pours it away into water in which no living things are; takes away the seat, puts away the water for washing the feet, the foot-stool, and the towel, cleans the slop-basin and puts it away, puts the water and the food away, and sweeps the dining-room. He who sees a water-pot, or a bowl for food, or an easing-chair, empty and void, puts it (into its proper place), and if he is not able to do so single-handed, he calls some one else, and thus we put it (into its place) with our united effort, but we do not utter a word, Lord, on that account. And every five days, Lord, we spend a whole night, sitting together, in religious discourse. In this way, Lord, do we live in earnestness, zeal, and resolvedness. ’ 6 . And the Blessed One, having taught, incited, animated, and gladdened the venerable Anuruddha and the venerable Nandiya and the venerable Kim- bila by religious discourse, rose from his seat, and went forth to Parileyyaka. Wandering from place to place he came to Parileyyaka. There the Blessed One dwelt at Parileyyaka, in the Rakkhita grove, at the foot of the Bhaddasala tree. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose; ‘ Formerly 1 did not live at ease, being troubled by those litigious, contentious, quarrelsome, disputatious Bhik- khus of Kosambi, the constant raisers of questions before the Sawgha. But now, being alone and without a companion, I live pleasantly and at ease, remote from those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambi, the constant raisers of questions before the Sawgha.’ And there X, 4 , 7 - SCHISMS AMONG THE SAilfGHA. 313 dwelt also a noble elephant, who was surrounded by a crowd of elephants, she-elephants, elephant-calves, and young elephants; the grass blades he ate had their tips broken; the branches he broke down (the other elephants) ate ; the water he drank was turbid ; and when he waded into the river and plunged down, the she-elephants came and rubbed up their bodies against him. Now that noble elephant thought: 1 I am surrounded by a crowd of elephants (&c., down to:) and rub up their bodies against me. What if I were to live alone, far away from those crowds.’

³⁴And that noble elephant left the herd behind, and went to P&rileyyaka, to the Rakkhita grove, to the foot of the Bhaddasala tree, to the place where the Blessed One was. Having approached him, he administered with his trunk to the Blessed One (water to) drink and food, and removed the grass from that place. And that noble elephant thought: ‘ Formerly I did not live at ease, surrounded by that crowd of elephants (&c., down to:) and rubbed up their bodies against me. But now, being alone and without a companion, I live pleasantly and at ease, remote from those elephants, she-elephants, elephant-calves, and young elephants.’ Then the Blessed One, both regarding his own retirement, and understanding by the power of his mind the thoughts which had arisen in the mind of that noble elephant, on this occasion pronounced this solemn utterance : ‘ Thus the noble one and the noble, the elephant tusked with tusks like cart poles 1 (and the noble 1 Isadanta; see Bohtlingk-Roth, sub voce is ha. 314 MAHAVAGGA. X, 5, 1. One among men)—the mind of the one and the mind of the other harmonise in this, that they take delight in dwelling alone in the forest.’

³⁵And the Blessed One, having dwelt at Pari- leyyaka as long as he thought fit, went forth to Savatthi. Wandering from place to place he came to Savatthi. There the Blessed One dwelt at Sivatthi, in the Cetavana, the garden of Andtha- pmaTika. And the lay-devotees of Kosambl thought: 1 These venerable Bhikkhus of Kosambl have brought much misfortune to us; worried 1 by them the Blessed One is gone. Well, let us neither salute the venerable Bhikkhus of Kosambl, nor rise from our seats before them, nor raise our hands before them, nor perform the proper duties towards them, nor honour and esteem and revere and support them, nor give them food when they come on their walks for alms; thus, when they are not honoured, esteemed, revered, supported, and hospitably received by us, they will go away, or return to the world, or propitiate the Blessed One.’

³⁶Thus the lay-devotees of Kosambl did not salute any more the Bhikkhus of Kosambl, nor did they rise from their seats before them (&c., down to:) nor gave them food when they came on their walks for alms. Then the Bhikkhus of Kosambl, when they were no more honoured (&c., down to :) and hospitably 1 UbbaMa; see ( 7 ataka I, 300, and Mahavagga III, 9, r. ■V 5) 4 - SCHISMS AMONG THE SAilGHA. 315 received by the lay-devotees of Kosambi, said to each other: ‘Well, friends, let us go to Sivatthi and let us settle there that question before the Blessed One.’ And the Bhikkhus of Kosambi put their resting-places in order, took up their alms- bowls and their robes, and went forth to Sivatthi.

³⁷And the venerable Siriputta heard: ‘ Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambi, the constant raisers of questions before the Sawgha, are coming to Sivatthi.’ And the venerable Siriputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Siriputta said to the Blessed One: ‘ Lord, those litigious, contentious (&c., down to:) are coming to Sivatthi. How am I to behave, Lord, towards those Bhikkhus ?’ ‘ Well, Siriputta, you must side with those who are right according to the Dhamma.’ ‘ But how shall I discern, Lord, what is right and what is wrong ?’

³⁸‘ There are eighteen things, Siriputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma. In case, Siriputta, a Bhikkhu declares what is not Dhamma to be Dhamma, or declares what is Dhamma not to be Dhamma, or declares what is not Vinaya to be Vinaya, or declares what is Vinaya not to be Vinaya, or declares what has not been taught and spoken by the Tathigata to have been taught and spoken by the Tathigata, or declares something taught and spoken by the Tathigata not to have been taught and spoken by the Tathigata, or declares what has not been 316 5> 5- practised by the Tathigata to have been practised by the Tathigata, or declares something practised by the Tathagata not to have been practised by the Tathigata, or declares what has not been ordained by the Tathagata to have been ordained by the Tathigata, or declares something ordained by the Tathigata not to have been ordained by the Tathigata, or declares what is no offence to be an offence, or declares an offence to be no offence, or declares a slight offence to be a grievous offence, or declares a grievous offence to be a slight offence, or declares (a rule regarding) an offence to which there is an exception to be without an exception, or declares (a rule regarding) an offence to which there is no exception to admit of exceptions , or declares a grave offence 2 to be a not grave offence, or declares an offence that is not grave to be a grave offence, —these are the eighteen things, Siriputta, by which you may conclude that a Bhikkhu is wrong according to the Dhamma.

³⁹‘ And there are eighteen things, Siriputta, by which you may conclude that a Bhikkhu is right according to the Dhamma. In case, Siriputta, a Bhikkhu declares what is not Dhamma to be not 1 Our translation ofsavasesa and anavasesa is entirely conjectural. By the exceptions alluded to here we believe that such clauses must be understood as, for instance, in the sixth Nissaggiya Rule the words: ‘ Except at the right season;—here the right season means when the Bhikkhu has been robbed of his robe, or when his robe has been destroyed. This is the right season in this connection.’ s The term 1 DuZmlla apatti ’ is used also in the ninth Pa&ttiya Rule, and the Old Commentary there states that by ‘ grave offences ’ those belonging to the Paragdka and Sawghadisesa classes are understood. X, 5, 7 - SCHISMS AMONG THE SAMGHA. 31 7 Dhamma,or declares what is Dhamma to be Dhamma (&c., down to :), or declares a grave offence to be a grave offence, or declares an offence that is not grave to be not grave, — these are the eighteen things, Sariputta, by which you may conclude that a Bhikkhu is right according to the Dhamma.’ 6 . And the venerable Mahimoggallana heard (&c., as in §§ 3-5) — and the venerable Mahikas- sapa heard, &c.—and the venerable MahakaAfana heard, &c.—and the venerable MahakoZdta 1 heard, &c.—and the venerable Mahakappina heard, &c.— and the venerable Mahiiunda heard, &c.—and the venerable Anuruddha heard, &c. —and the venerable Revata heard, &c.—and the venerable UpAli heard, &c.—and the venerable Ananda heard, &c.—and the venerable Rahula heard (&c., as above).

⁴⁰And Mahdpaipati Gotamt heard: ‘ Those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambl, the constant raisers of questions before the Sawgha, are coming to Si- vatthi.’ And Mahapaipati Gotamt went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, she stationed herself near him. Standing near him MaMpapati Gotami said to the Blessed One: ‘ Lord, those litigious, contentious (&c., down to:) are coming to Savatthi. How am I to behave, Lord, towards those Bhikkhus?’ ‘Well, Gotamt, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, 1 The name of this Thera is spelt in the MSS. MahakoMita and Mahako///«ka. In the Northern Buddhist works he is called Maha- kaushMva. In the Lalita Vistara (p. 1, ed. Calc.) KauBatlya is a misprint. 3*8 X, 5 , 8. then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma ; and whatever the Bhik- khunlsawgha has to apply for to the Bhikkhusaw- gha , for all that you must apply to the party of those who are right.’

⁴¹And Anatha-pmrdka the householder heard (&c., as in § 3, down to:). ‘ How am I to behave, Lord, towards those Bhikkhus ? ’ ‘ Well, householder, bestow gifts on both sides; having bestowed gifts on both sides, hear the Dhamma on both sides. When you have heard the Dhamma on both sides, then accept the opinion and the belief and the doctrine and the cause of those Bhikkhus who are right according to the Dhamma.’

⁴²And Visdkhh Migaramata heard, &c. 2

⁴³And the Bhikkhus of Kosambt in due course came to Savatthi. And the venerable Sariputta went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Sariputta said to the Blessed One: ‘ Lord, those litigious, contentious, quarrelsome, disputatious Bhikkhus of Kosambi, the constant raisers of questions before the Sawzgha, have arrived at Savatthi. How are we, Lord, to arrange the dwelling-places of those Bhikkhus ? ’ ‘Well, Sariputta, assign separate dwelling-places to them.’ 1 See Aullavagga X, 1, 4, and the 59th Paiittiya Rule in the Bhikkhuni-patimokkha. 2 As in § 8. Instead of 1 Well, householder,’ read ‘ Well,Visdkha.’ X, 5, 12- SCHISMS AMONG THE SAAfGHA. 319 ‘ And if there be no separate dwelling-places, what are we to do then, Lord?’ ‘ Then, Sariputta, you must separate (some dwelling-places from the rest) and then assign them (to those Bhikkhus). But in no wise, Siri- putta, do I say that the dwelling-place of a senior Bhikkhu must be taken from him. He who does that, commits a dukkaa offence.’ ‘ And how are we to act, Lord, regarding (the distribution of) material gifts 1 ?’ ‘ Material gifts, Siriputta, must be distributed among all in equal parts.’

⁴⁴And that Bhikkhu against whom expulsion had been pronounced, pondering over both Dhamma and Vinaya, came to the following conclusion : ‘ This is an offence ; this is not no offence. I am an offender; I am not offenceless. I am expelled; I am not unexpelled. The sentence by which I have been expelled is lawful, unobjectionable, and valid.’ Then that expelled Bhikkhu went to the expelled Bhikkhu’s partisans; having approached them, he said to the partisans of the expelled Bhikkhu : ‘ This is an offence, friends; this is not no offence, &c. Come now, my venerable brethren, and restore me.’

⁴⁵Then the partisans of that expelled Bhikkhu took with them the expelled Bhikkhu, and went to the place where the Blessed One was ; having approached him and respectfully saluted the Blessed One, they sat down near him. Sitting near him those Bhikkhus said to the Blessed One: ‘ Lord, this Bhikkhu, against whom expulsion has been pronounced, says, “ This is an offence, friends (&c., 1 Such as food, robes, &c. 320 x> Si 13- down to:) and restore me.” What are we to do here, Lord ?’ ‘ This is an offence, O Bhikkhus ; this is not no offence. This Bhikkhu is an offender; this Bhikkhu is not offenceless. This Bhikkhu is expelled; he is not unexpelled ; the sentence by which he has been expelled is lawful, unobjectionable, and valid. But since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, sees (his offence), restore now that Bhikkhu, O Bhikkhus.’

⁴⁶And the partisans of that expelled Bhikkhu, having restored that expelled Bhikkhu, went to the Bhikkhus who had sentenced him to expulsion; having approached them, they said to the Bhikkhus who had pronounced that sentence: ‘ As regards that matter, friends, which gave origin to altercations among the Samgha, to contentions, discord, quarrels, divisions among the Samgha, to disunion among the Samgha, to separations among the Samgha, to schisms among the Samgha,—that Bhikkhu (who was concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. Come, friends, let us declare now the re-establishment of concord among the Samgha in order to bring that matter to an end.’ Then the Bhikkhus who had pronounced that sentence of expulsion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they sat down near him; sitting near him those Bhikkhus said to the Blessed One: 1 Lord, those partisans of the expelled Bhikkhu have said to us: “ As regards X, 5, 14- SCHISMS AMONG THE SAMGHA. 321 that matter (&c., down to:) in order to bring that matter to an end.” What are we to do here, Lord?’

⁴⁷‘Since this Bhikkhu, O Bhikkhus, having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored, let the Sawgha, O Bhikkhus, declare the re-establishment of concord in order to bring that matter to an end. And this declaration is to be performed in this way: Let all brethren assemble together, both the sick and the healthy; no one is allowed to send his declaration of/^anda 1 (and to stay away). When you have assembled, let a learned, competent Bhikkhu proclaim the following »atti before the Sazgha: “ Let the Sagha, reverend Sirs, hear me. As regards that matter which gave origin to altercations among the Sawgha, to contentions, discord, quarrels, divisions among the Sagha, to disunion among the Sazzgha, to separations among the Sawgha, to schisms among the Sazzgha,—that Bhikkhu (concerned in that matter), having committed an offence, and having been sentenced to expulsion, has seen (his offence) and has been restored. If the Sazzzgha is ready, let the Sawgha declare the re-establishment of concord in order to bring that matter to an end. This is the watti. Let the Sawgha, reverend Sirs, hear me (&c. 2 , down to:) the re-establishment of concord, in order to bring that matter to an end, has been declared by the Sawgha; the division that existed among the Sawgha has been settled; the disunion that existed 1 See II, 23. ! Here follows the repetition of the watti and the other solemn formulas belonging to a fiattidutiya kamma in the usual way. [17] Y 322 X, 6, i. among the Sawgha has been settled. The Sawgha is in favour (of this declaration); therefore you are silent; thus I understand.” Then let the Sawgha hold Uposatha and proclaim the Patimokkha.’

⁴⁸i. And the venerable Up&li 1 went to the place where the Blessed One was. Having approached him and respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Upali said to the Blessed One : ‘ Lord, if the Sawgha, regarding a matter which has given origin to altercations (&c., down to :) to schisms among the Samgha, declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it, is this declaration, Lord, lawful ?’ ‘ If the Sawgha, Upali, regarding a matter (&c., down to :) declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it,—this declaration, Upali, is unlawful.’ ‘ But if the Sawgha, Lord, regarding a matter (&c., down to :) declares the re-establishment of concord, after having inquired into that matter and after having got to the bottom of it,—is this declaration, Lord, lawful ?’ ‘ If the Samgha, Upali, (&c., down to:) declares the re-establishment of concord, after having inquired 1 See the note at IX, 6 , i. X, 6, 3. SCHISMS AMONG THE SAATGHA. 323 into that matter and after having got to the bottom of it,—this declaration, Uphli, is lawful.’

⁴⁹‘How many kinds are there, Lord, of the reestablishment of concord among a Siwgha ?’ ‘There are the following two kinds, Updli, of re-establishment of concord among a Sawgha : Concord may be re-established, Upali, in the letter, but not in the spirit, and concord may be re-established both in the spirit and in the letter. ‘And in what case, Upali, is concord re-established in the letter, but not in the spirit ? If the Sawgha, Up&li, (&c., as above) declares the re-establishment of concord, without having inquired into that matter and without having got to the bottom of it,—in this case, Up&li, concord is said to have been re-established in the letter, but not in the spirit. ‘ And in what case, Upali, is concord re-established both in the spirit and in the letter ? If the Sawgha, Upcili, (&c., as above) declares the re-establishment of concord, after having inquired into that matter and after having got to the bottom of it,—in this case, Upali, concord is said to have been re-established both in the spirit and in the letter. These, Upali, are the two kinds of re-establishment of concord among a Sawgha.’

⁵⁰And the venerable Upali rose from his seat, adjusted his upper robe so as to cover one shoulder, bent his clasped hands towards the Blessed One, and addressed the Blessed One in the following stanzas : ‘ In the affairs of the Sagha and in its consultations, in the business that arises and in trials, what sort of man is then most wanted ? what Bhikkhu is then most worthy of the leadership ? ’ y 2 324 X, 6, 3. ‘ Above all he who is blameless in his moral conduct, who watches over his behaviour, whose senses are well controlled, whom his rivals do not reprove according to the law,—for there is nothing for which they could censure him,— ‘ Such a man, who abides in blameless conduct, is well versed (in the doctrine), and mighty are his words. He is not perplexed, nor does he tremble, when he enters an assembly . He does not disparage his cause by vain talk. ‘ So also when he is asked questions in the assemblies, he does not hesitate, and is not troubled. By his timely words, that solve the questions, the clever man gladdens the assembly of the wise. ‘ Full of reverence for elder Bhikkhus, well versed in what his teacher has taught him, able to find out (the right), a master of speech, and skilled in making his rivals fail,— ‘ By whom his rivals are annihilated, by whom many people receive instruction,—he does not forsake the cause he has taken up, (nor does he become tired) of answering questions and putting questions without hurting others;— ‘ If he is charged with a mission, he takes it upon himself properly, and in the business of the Sa»?gha (he does) what they tell him ;—when a number of Bhikkhus despatches him (somewhere), he obeys 1 The same idea is put into the Buddha’s mouth in the MaM- parinibbana Sutta I, 23, 24. 2 We propose to read Shu na m yatha. This seems more satisfactory than the reading and the explanation found in Bud- dhaghosa’s A//^akatha : ‘ yatha nSma Shunawz ahutipizzzfawz samug- gazzhanti (sic) evawz api so somanassaiten’ eva /fcetasS sawzghassa kiWesu samuggaho.’ X, 6, 3- SCHISMS AMONG THE SAMGHA. 325 their command, but he does not think therefrom, “ It is I who do this— ‘ In what cases a Bhikkhu commits an offence, what an offence is, and how it is atoned for, both these expositions are well known to him ; he is versed in the rules about offence and atonement;— ‘ By what deeds a Bhikkhu brings expulsion upon himself, in what cases one has been expelled, and the rehabilitation of a person who has undergone that penance,—all this he also knows, well versed in the Vibhangas ;— ‘ Full of reverence for elder Bhikkhus, for the young, for the Theras, for the middle-aged, bringing welfare to many people, a clever one:—such a Bhikkhu is the one who is then worthy of the leadership.’ End of the tenth Khandhaka, which contains the story of the Bhikkhus of Kosambl. End of the Mahavagga. 1 For ‘Exposition’ the text has vibhanga, about the technical meaning of which see our Introduction, pp. xv seq. ‘ Both ’ refers to the Bhikkhuvibhanga and Bhikkhunivibhahga. In the text, ubhayassa must be corrected into ubhay’ assa, i.e. ubhaye assa.