THE

SACRED BOOKS OF THE EAST

[13]

H ottbon HENRY FRO W D E

O XFO RD

U N IV E R S IT Y

PRESS

W A REH O U SE

7 PATER NO STER ROW

THE

SACRED BOOKS OF THE EAST

TRAN SLA TED

BY VARIOUS ORIENTAL SCHOLARS

AND

E D IT E D

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M AX

M U LLER

V O L . X II I

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AT TH E CLAREN D O N PRESS

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VINAYA

TEXTS

TRA N SLA TED

FRO M

TH E

PALI

BY

T.

W.

RH YS
AN D

D A V ID S

H ERM ANN

O LD EN BERG

P A R T

TH E PATIM OKKHA TH E MAHAVAGGA, I IV

AT

TH E

CLAREN D O N

PRESS

18 8 1

[ A l l rights reserved ]

CONTENTS.
PAG E

I n t r o d u c t io n t o t h e V in a y a T e x t s fr o m t h e P a l i

ix

T h e P a t i m o k k h a ................................................................................................... i

N i d d n a ..................................................... The Paraika Rules . . . . . . . . . . . . . . . .1 6 . The Sawzgbadisesa Rules .

i 3 7 18

The Aniyata R u le s ............................................ The Nissaggiya Pa&ttiya Rules

The Pd&ttiya R u les............................................................ 32 The Pa/idesaniya R u l e s ................................................... 56 The Sekhiya R u l e s ..................................................... - 5 9 The Adhikaraa-samatha Rules . . . . 68

T h e M a h a v a g g a .................................................................................................7 1

First Khandhaka (The Admission to the Order of Bhikkhus).....................................................................73 Second Khandhaka (The Uposatha Ceremony, and the P a t i m o k k h a ) ................................................. 23^ Third Khandhaka (Residence during the Rainy Season) Fourth Khandhaka (The Pavarara Ceremony) . 298 . 325

Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . .

357

IN T R O D U C T IO N
TO THE

VINAYA TEXTS FROM THE PALI.

I n the present M SS. the Vinaya Pizaka is divided into the following books: a' i^ya j called collectively the Sutta-vibhanga.

3. M a h & v a g g a , \ca.lled. C0lleC tively the K h and.hak:a.S. 4. A u lla v a g g a , ) 5. Parivara-paV/<:a. These books constitute that part of the sacred literature of the Buddhists which contains the regulations for the out ward life of the members of the Buddhist S a7 g h a nearly the oldest, and probably the most influential, of all F ra ternities of monks. It is impossible to frame any narrower definition of the Vinaya than this, since the gradual change of circumstances in the Fraternity resulted in a gradual change also in the Vinaya itself. T o give any more detailed account of what the Vinaya is, it will be necessary to trace what can be at present ascertained of its history; to showthat is, so far as it is yet possible to do so the causes which led to the establishment of the oldest Rules and Ceremonies of the Order, and to follow step by step the accretions of new literary work around this older nucleus. For this purpose we propose to consider first the Rules of the work called the P & tim o k k h a ; for the later texts presuppose its existence. It is one of the oldest, if not the oldest, of all Buddhist text-books ; and it h a s b e en

V IN A Y A T E X T S FROM T H E PA LI.

in s e r t e d in it s e n t i r e t y into the first part of the V inaya, the V ibhanga1. The Patim okkha the meaning of the name will be dis cussed later on seems to have owed its existence to the ancient Indian custom of holding sacred two periods in each month, the times of the F u ll Moon and of the New Moon. T h e Vedic ceremonies of the D a r ja p 6 r ? ^ a m is a sacri fice, and of the feast or sacred day ( U p a v a s a t h a ) con nected with it, are known to have been very old, and the custom of celebrating these days would naturally be handed on from the Brahmans to the different Sam aras, and be modified and simplified (though, as it seems, sometimes increased in number) by them, in accordance with their creeds and their views of religious duty. According to Buddhist tradition2 and we see no sufficient reason for doubting the correctness of the account the monks of other, that is, of non-Buddhistic sects, used to meet together at the middle and at the close of every half-month, and were accustomed then to proclaim their new teaching in public. A t such times the people would crowd togeth er; and the different sects found an opportunity of increasing their numbers and their influence. The Buddhists also adopted the custom of these period ical meetings, but confined themselves to meeting twice in each month3. A n d the peculiarity which gave to these meetings among the Buddhists their distinguishing cha racter seems to have been borrowed b y them neither from the Brahmans nor from other dissenters, but to have been an original invention of the Buddhists themselves. The Brethren and Sisters made use o f these half-monthly gather ings to confess to the assembled Order the sins and faults which each of them had committed ; and to take upon him self, or herself, the penance which the transgressor had thereby incurred. It would be unnecessary to dwell here upon the details of these penitential meetings, as we can
1 T h e opening sentence only is found in the M ah avagga. See below , p. xv.

2 Mahavagga II, i, i.

3 1 ^ . II, 4, 2.

INTRODUCTION.

xi

refer the reader to the second book of the Mahavagga, where he will find them fully set out. It was for use at such penitential gatherings that the text, now known as the P&timokkha, was composed. A list was drawn upwhich of course it would be necessary from time to time to complete, and rectify of those offences which ought to be confessed and atoned fo r; this list was read out in the half-monthly meetings of the O rder; and the Brethren and Sisters who were present were asked if they were innocent of each one of the offences therein mentioned. The use of such a list must have already begun in very early times. Tradition even ascribes the first laying down of each clause to the Buddha himself. This tradition is of course very far from being conclusive; but neither should we hold it impossible that the Patimokkha, either in its present shape, or at least in its most essential parts, can reach back to the Buddlia\s own time, or to that of his personal disciples. It is no doubt natural, through the influence of the his tory of early Christianity, or perhaps of the school of Socrates, to imagine that early Buddhism was far removed from all fixed and absolute forms, either of creed or of liturgy; and to represent the intercourse of Gotama and his disciples as purely and simply an interchange of spiritual edification, where the spirit was all in all, and the letter was nothing. But it should be remembered that Gotama continued to live for many years, almost for twp generations, after he had formulated the essential points of his system, and after he had founded the brotherhood of his Order. And at that time the stream of scholastic and legal ideas which emanated from the earlier Brahmanism was flowing in full force through the religious circles of India. A rich phraseology of sacred and ecclesiastical expressions, an armoury of technical terms in philosophy and in theology (still preserved in the Brahmawas and Upanishads), had been developed and made ready for the use of the Buddhists, and Gainas, and other reforming schools. And earlier speculation had raised a whole series of pro

x ii

V IN A Y A T E X T S FROM T H E PA LI.

blems, and long-continued custom had elaborated a multi farious system of ecclesiastical observances, which the newly risen sects, orthodox or heretical, could grapple with, or could adopt. It seems to us that Gotam as disciples, from the very beginning, were much more than a free and unformal union of men held together m erely through their common reverence for their Master, and through a common spiritual aim. T h ey formed rather, and from the first, an organised Brotherhood. But if we look upon the S a k y a p u t t i y a S a m a s a s for that is the name which the people in the earliest times gave to the com m unity as from the first an organised body, it is highly probable that the earliest formularies, both of their creeds and o f their liturgies, arose in a time, if not during the life of Gotama, yet at most not long after his decease. Now among the oldest expressions of belief we m ay with certainty rank the four sentences known as the Four Noble Truths and the sum m ary of the so-called Noble Eightfold Path : and the oldest liturgical formularies preserved to us are, without any doubt, the Patim okkha and the various Kam m ava^as. It is true that these litur gical formularies, being so much more extensive, m ay possibly have been modified or added to before they reached the form in which we now possess th em ; but there is not the slightest trace of any other liturgies having ever been in use in the Buddhist fraternity. It is of course impossible to attempt to draw a line between the part which Gotama himself m ay have had in the settlement of the list of offences contained in the P ati mokkha, and the part that m ay have been taken b y his disciples. N or indeed, considering the limited character of our knowledge, is that a point of much importance. But it should perhaps be noticed in this connection that Buddhist tradition does ascribe to one among Gotam as disciples to U pali an especial connection with the Vinaya. This tra dition reaches back at least as far as the time when the existing recension o f the Pali Pitakas was made, for we find it both in the Sutta- and in the Vinaya-Pi/akas.

INTRODUCTION.

x iii

Thus in the /'fullavagga (VI, 1 3 ,1 ) we find the passage A t that time the Blessed One proclaimed the Vinaya in many a way to the B h ik k h u s , exalted the Vinaya, exalted the learning of the Vinaya, exalted again and again the venerable Up&li. Then thought the B h ik k h u s , The Blessed One hath proclaimed the Vinaya in many a way, hath exalted the Vinaya, hath exalted the learning of the Vinaya, hath exalted again and again the venerable Upali. Come now let us learn the Vinaya from the venerable Upali. And so many Bhikkhus, old and middle-aged and young, learnt the Vinaya from the venerable Upali.1 And again in a Sutta of the A n g u t t a r a N i k a y a 1, where those Bhikkhus are enumerated who, in any par ticular respect, are the first and foremost in the Brother hood, Upali is mentioned as the first among the custodians of the Vinaya (the V in a y a -d h a r& ). And further, as is well known^ it is Upali who, according to the tradition, plays, at the First Council, the same part of propounder with regard to the Vinaya Texts which Ananda does with regard to the Dhamma T e x ts2. There may well be some truth in this very ancient tradition that Upali was specially conversant with the Rules of the O rder; but it would be hazardous on that account to ascribe to Up&li a share, not only in the handing down of existing Rules, but in the composition of the Patimokkha itself3. A s regards the o rd e r in which the various offences are arranged in the Patimokkha, the principal division cdrresponds to the division of the Order into Brethren and Sisters: there is a B h ik k h u -p & tim o k k h a and a B h ik k h u n t-p a tim o k k h a . In each of these two chief divisions the offences are divided into various classes, beginning with the heaviest with those, that is, that result in the exclu
1 Phayre M S., vol. i. fol. kau. ! jsTullavagga X I I . s In the Ceylon Chroniclers (Dipavamsa, TJharcavaras 4 and 5) U pali even becomes the first in a series of V i n a y a p & m o k k ha, or Chiefs o f the Vinaya but no such office is known to the older tradition; and had it existed it would certainly have been mentioned in connection with the dispute about the socalled Ten Points o f the Vinaya at the Council o f Vesalt,

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V IN A Y A T E X T S FROM T H E PALI.

sion of the offender from the Order. Inside each class the sequence of the clauses follows no invariable rule. Som e times offences of a related character are placed together in groups1, but sometimes those which would naturally come together are found scattered in quite different parts o f the same class2. It is perhaps worthy of notice that there sometimes seems, as in the two cases first mentioned in the last note, to be an effort to arrange the offences in groups (v a g g a ) ten : and in three cases we find regulations for mulated with the utmost brevity (the offences being merely expressed b y a locative case dependent upon p a it t iy a ? ) at the commencement of such a vagga. It seems to us, at least in the present state of our knowledge, quite impossible to draw any conclusions from such peculiarities as to the comparative age of any different parts of the Patimokkha. The irregularities in arrangement m ay very well be due to want of literary dearness in the compilers of the present Form of Confession, and it would be hazardous to attempt to trace in it any historical argument. T h e various points in regard to the Patim okkha dealt with in the foregoing paragraphs do not of themselves show that it was at all older than the rest of the V inaya P i/a k a; and indeed the work, as a separate work, is not considered among Buddhists to belong to the Pii'akas at all, and is therefore not included in the list of works of which the Pi/akas consist. But every single R ule or Clause in the Patimokkha is in fact found word for word in the Sutta-vibhanga, the quotations being so complete that the Patimokkha might be entirely put together again b y piecing together extracts from the V in aya Pi taka. A n d it is not possible that the Pitim okkha originated merely b y such a process of dovetailin g; for the quotations in the V inaya Pifeka, though not actually called quotations, bear the un mistakable stamp of being taken from some pre-existing work. T he cause which led to the Patimokkha, and the
F o r instance, regulations as to the conduct o f Brethren tow ards Sisters com e together in P&Httiya 2 1 - 3 0 ; those about m eal-tim es in Pai-ittiya 3X -40 ; about conduct in relation to arm ies in P a iittiy a 4 8 -5 0 , F o r instance, PaAittiya 5 , 6 and 43~451 an<^ again, Paittiya 20 and 6 2 , &c.

INTRODUCTION.

XV

Upasarnpada-kammava/a. being separately preserved at all, is the same as the cause which led to their exclusion from the lists of the Pi/aka texts the fact, that is, of their being liturgical compositions. We turn now to the consideration of the question how a series of further literary productions were gradually de veloped out of, or added to the Patimokkhal. Whoever reads through the Mahavagga will at once be struck by one section of it which differs completely both in contents and in form from the rest of the work. This is the section in the Second Book, Chapter III, paragraphs 4-8. This passage is preceded by the opening words of the Pdtimokkha; and in the passage itself those words are separately paraphrased or explained. But the explanation does not appear to be put into the mouth of the Buddha ; it bears rather, without any historical or conversational form, the impersonal shape of a simple commentary: and it only differs from the later commentaries by peculiar solemn diffuseness and rhetorical tautology. I f we were to consider the Mahavagga only, the sudden and unexplained appearance in this connection, and in this connection only, of an isolated passage of this kind, would have to remain an insoluble puzzle. But when we look further into the other parts of the Vinaya Pi/aka, an answer immediately suggests itself. In the portion of that Pitaka which is better called the Sutta-vibhanga, but is divided in the M SS. into two divisions, under the somewhat misleading titles of Para^ika and Pa/Httiya, we find, at regularly recur ring intervals, passages of an exactly similar character, and without any doubt of the same origin, as the isolated passage in the Mahavagga. The Sutta-vibhanga is occupied with laying down and explaining all the Rules which are contained in the Pati mokkha. Now, immediately after the text of each of these Rules, there is found a word for word commentary upon
1 W ith the following paragraphs should be compared H . Oldenberg in the Introduction to his edition o f the P ali text o f the Vinaya, vol. i. pp. xvi and following.

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V IN A Y A T E X T S FROM T H E PA LI.

them precisely as a word for word commentary follows, in the passage above cited in the M ahavagga, upon the quoted words of the Introductory Form ular of the P ati mokkha service. H ere then lies the explanation. This Introductory Form ular is the only passage contained in the Patim okkha which is not found also in the Sutta-vibhanga. A n d with the explanation of the curiously isolated passage in the M ahavagga we have also a new fact of very great im portance. N ot only does the V in aya Pi/aka contain, word for word, the whole of the Patimokkha, b u t it c o n t a in s a ls o , a n d a g a i n w o r d fo r w o rd , t h e w h o le o f an a n c ie n t C o m m e n t a r y on t h e P d t im o k k h a . This commentary no longer exists as a separate work, and it would indeed be strange if it did. It was not re quired in the simple liturgical services of Ordination and Confession in use in the O rd er: and if any one wished to refer to it, in order to refresh his memory as to the e x planation of any passage in the Patim okkha, he had only to repeat, or to get repeated over to him, the corresponding passage from the Sutta-vibhanga. There he would find the Old Commentary (as we shall hereafter call it) word for word, together with the additional commentary b y which it had been supplemented in later times. A question m ay then possibly occur to the reader whether we can be really sure that the Old Commentary has been preserved complete, or whether what we have is a frag ment only. W e think there can be but little doubt as to the right answer. T h e Patimokkha, which the Old Com mentary deals with word b y word, has been separately preserved to us, and we know that no one phrase o f it remains uncommented upon. A n d further it is clear from several passages that the words of the old commentator were considered so sacred or authoritative that they have been kept intact even in cases where they are in contra diction to the later parts of the V in aya P i / a k a I t should however be noted that this Old Commentary is philological
1 See, for instance, the com parison made b y O ldenberg in the Introduction to his edition o f the text, vol. i. p . xviii. T h e O ld Com m entary follow s o f course the passage there referred to in the Patim okkha.

INTRODUCTION.

x v ii

and exegetical throughout, containing nothing of a le gendary or quasi-historical nature. It is just possible to suggest that it may have originally contained not only such an explanation of the meaning of each Rule, but an account also of the occasion on which the Rule was laid down. But it is difficult to see why greater sacredness should have been attached to one part of the work than to another; or to explain how it was that, if any part was changed, the contradictory passages above referred to were not also altered. Every probability therefore points to the conclusion that we have the complete work still before us, and not fragments of it only. It seems to us to have been precisely the absence of any such historical account in the older Commentary which probably led to the formation of what was practically the new edition of the Patimokkha which now lies before us in the first part of the Vinaya Pi/aka. In the earliest books of the Sutta Pi/aka, which contains the statement of Buddhist belief, we findjust as in the Gospels and in the Socratic dialoguesthat that belief is not stated directly. The books profess to give, not simply the belief itself, but the belief as th e B u d d h a u tte re d it, with an account of the time when, and the place at which, he uttered it. The Buddhas new method of salvation, his new doctrine of what salvation was, did not present itself to the consciousness of the early Buddhist community as an idea, a doctrine, standing alone, and merely on its own merits. In their minds it was indissolubly bound up with the memory of the revered and striking personality of him who had proclaimed it. So in the Sutta Pi/aka the actor and speaker is almost throughout the Buddha him self: (occa sionally, but very seldom, one of his disciples.) Introduc tionsoften indeed short and tending in later times to disappeargive a full account of where, and when, he spoke; what was the occasion which led to his uttering that particular speech; and to whom he uttered it. But, throughout, the principal thing is what the Buddha said. It is only natural that this distinguishing mark of the [*3] b

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V IN A Y A T E X T S FROM T H E PA LI.

literature of the Buddhist Dham m a much of which was no doubt in existence at a very early date should have reacted upon the literature of the Buddhist Vinaya. T h e members of the Order were no longer contented to learn, and to understand the meaning of, the various Rules of the Patimokkha. A desire sprang up to have, for each one of th e m also, a kind of historical basis ; to know the story of how the Buddha himself came to lay down the R ule to his disciples. A n d it was only the Brother who was properly acquainted with all this who was accounted a real Doctor of the L aw . So it is said in the A'ullavagga (IX , 5 , 1 ) : I f a Brother, Upali, has not received gladly both the Patimokkhas in their full extent, has not well divided them, well established them, well investigated them, both sutta b y sutta, and in every detail; if when asked, Where was this spoken b y the Blessed O n e? he fail to solve the question: then there will be some who will say to him, But then, let the venerable one still devote himself to learning the V in a y a ! thus will they s a y 1. It is evident from this passage that, at the time when it was written, such a tradition regarding each R ule was in existen ce; and that the knowledge of these traditions was held in high esteem. It is therefore a reasonable con jecture that steps were taken to amalgam ate these tradi tions with the T e x t and the Old Commentary in a complete work, which should also contain what we m ay call Notes on the Rules that is, decisions on points of L aw involved, though not expressed in so m any words, in the R ules ; discussions on what cases were really included and what were not, in particular regulations; enumeration of excep tions to the Rules ; and so on. Whether this conjecture be right or not, it is precisely such a work that we have now before us in that part o f the V inaya Pi/aka called the S u t t a - v i b h a n g a , and divided
1 N o ic U pali bhikkhuno ubhayani Patim okkhani vittharena svagatani honti suvibhattani suppavattini suviniHAitSni suttato anuvya/I^anaso, idam pan avuso kattha vuttawi B hagavata ti iti puAo na sam payati, tassa bhavanti v a tta r o : In gha tava ayasm S V inayam pariyapunassfl ' t i : iti ssa bhavanti vattaro.

INTRODUCTION.

x ix

in the present M SS., as above pointed out, into two books called respectivelyafter the class of Rules with which they beginPara^ika and Pa^ittiya. And it is possible through out, without the possibility of mistake, to distinguish between the three portions of which the present work is built up. The historical basis comes first, leading up to the extract from the Patimokkha, which is always placed in the Buddha's own mouth; then comes the Old Commentary, with its verbal explanations ; and then, finally, the Notes giving the exceptions to, and the extensions of, the Rule in the Patimokkha. The foregoing paragraphs show the way in which the Sutta-vibhanga grew up on the basis of the Patimokkha. The following booksthe Khandhakasgive a detailed and connected account of the admission into the Sawzgha ; of the ceremony of the Uposatha; of the annually recurring observances connected with the beginning and the end of the rainy season; of the principal disciplinary proceedings; and of miscellaneous details regarding the medicine, food, dwelling-places, and daily life of the members of the Order (Bhikkhus). A s in the Sutta-vibhanga, so here also, the outward form is arranged in such a way that in the case of every regulation a history was given of the occasion upon which the Buddha was supposed to have made it. These histories again lead up, in most cases, to a liturgical formu lary by which the regulation was to be carried out. While, however, in the case of the Sutta-vibhanga the liturgy on which it has been founded has been preserved in a separate shape, the formularies in the Khandhakas have not as yet, except in some instances, been found in exist ence apart from the Khandhakas. The principal exception is the U p a s a m p a d a - k a m m a v ^ a (The Words of the A ct of Ordination), which recurs in its entirety in the First Khandhaka of the Mahavagga (I, 76, 3 to I, 78, 5). It is impossible therefore as yet to trace the history of the gra dual formation of the Khandhakas as we think it already possible to do in the case of the Sutta-vibhanga. In the Khandhakas too, no doubt, the introductory b 2

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histories are the latest part. But while some of the formu laries and regulations to which they lead up may well be very old, others are probably additions to, or modifications of, those older o n es; and it is difficult to attempt to show, even with regard to the exceptions above mentioned, which are the older and which are the later. T h e misfortune that these forms are not all now separately extan t1 is probably sim ply due to the fact that the formularies separately pre served (including the Patimokkha) are the only ones which continued to be used in actual services among the mem bers of the Order. Such being the nature and contents, and such' so far as it can be traced being the origin of the Sutta-vibhanga and of the Khandhakas respectively, it follows that in all probability they were composed, or put into their present shape, at about the same period in the development of early Buddhism it is even possible that both works arose in immediate connection. The kind of narrative setting with which, in both cases, the older material has been surrounded is alike in both. Here and there in both works are included real fragments of ancient legend or tradition as, for instance, the account of the events from the attainment of Buddhahood down to the conversion o f Sariputta and M oggallina (M ahavagga I, 1-24), the story o f Devadatta (iTullavagga V II), the story of the conversion and the sin of Sudinna (Vibhanga, First Parag'ika). But the greater number of these narratives are of the most meagre description, and have altogether the appearance of being mere inventions. There is little doubt that this is what they, in fact, were. A ctual remembrance o f the Buddha, and of his time, could have sufficed only in the rarest instances to give a correct historical basis for the R ules or Ceremonies, which had to be explained. W e find a precisely similar
1 M r. D ickson has given us an excellent text o f the U pasam pada-kam m av&a; and it were much to be wished that the rest o f them should also be published. M r. C lough has given a translation o f six others in ' M iscellaneous Translations from O riental Lan gu ages, London, 18 3 4 ; and the Liverp ool Free L ib ra ry has M S S . o f others.

INTRODUCTION.

xxi

state of things leading, in the Introductions to the Cataka Stories, to what were unquestionably inventions: and it must be acknowledged that the compilers have not taken the slightest trouble to conceal the evidently unsubstantial character of most of these summary introductions. But it does not follow that they were invented at the time when the Sutta-vibhanga and the Khandhakas were compiled. They may possibly have formed part of the traditional explanatory teaching of the schools. A s to the tim e when the Sutta-vibhanga and the Khandhakas were compiled, we have important evidence in their silence regarding the well-known Ten Points. The long-continued struggle on that questionas im portant for the history of Buddhism as the Arian contro versy for that of Christianityagitated the whole Buddhist world to its very centre ; and the attempted settlement of it, at the Council of Ves&M, led to a most serious schism in the Buddhist Church. Now the ten expressions in which the question was summarised or catalogued1 are (as was pointed out in the Introduction to the P&li T ext of the Mahavagga) conspicuous by their absence from the Vibhanga, and from all, except the last, of the Khan dhakas2. The first mention of most of them, and the first use of any one of them as a distinctive war-cry, is found in those last books, which are evidently an appendix to the rest of the Khandhakas, and of an entirely different nature from the earlier ones; for they contain a regular histories] account of the two Councils, that of R ag'agaha, and that of V e sih 3.
1 Singilona, dvangula, &c. (-Kullavagga X I I , i, 10). 2 That is, as w ar-cries; g 'lt a r t i p a r a g 'a t a occurs in the sense o f the precious metals. 8 In the present division o f the Khandhakas into two parts, called the Larger and Smaller Divisions (Maha- and -fiTuIIa-vagga), there are ten Khandhakas in the first Division, and ten, apart from this appendix, in the second Division. W ithout the appended two last Khandhakas the so-called smaller Division is really considerably smaller than the larger D ivisio n ; and there is therefore a good reason for the name, which was given to it. W ith the two last K han dhakas the difference in length of the two Divisions as a whole is not sufficiently striking to account satisfactorily for the choice o f their nam es; and the smaller

x x ii

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But the Ten Points in dispute were all matters of ecclesi astical law, they all related to observances of the brother hood, they were in fact questions as to whether or not the ancient R ules should be relaxed or not in these ten re spects. Is it possible that in a collection o f works like the Vibhanga and the Khandhakas, which seek to set forth, down to the minutest detail, and even with hair-splitting diffuseness, all that has any relation to the daily life of the Brethren, and the regulations of the Buddhist O rder is it possible that in such a collection, if, when it was compiled, the struggle on the Ten Points had already burst into flame, there should be no reference at all, even in interpolations, to any one of these ten disputes ? T h at the difference of opinion on the Ten Points remains altogether unnoticed in those parts of the collection where, in the natural order of things, it would be obviously referred to, and that it is only mentioned in an appendix where the Council held on its account is described, shows clearly, in our opinion, that the Vibhanga and the Khandhakas (save the two last) are older than the Council of V esali and, of course, a f o r t io r i that the Patim okkha and the Kam m ava^as are so too. T h e Council of Ves&li is said in the X l lt h K handhaka of the K ullavagga to have taken place a hundred years after the Buddhas death. This is no doubt a round num ber; and the exact year of the date of the Buddhas death is open to question. I f it be placed, according to the Ceylon chronicles, at exactly 2 18 years before A so k as coronation, it will fall in or about 483 B.C. But the expression 2 18 y e a rs can in no case be re garded as an absolutely reliable statement of actual fact, and the date of 483 B . C . must therefore be taken subject to a marginal allowance o f some decades. A n d it appears to one of us, for various reasons which he has elsewhere stated at length, that the balance of probability leads to the con clusion that the date o f the Buddha's Parinibbana must be
D ivision actually contains tw o more K han d hakas than the larger. W e la y no stress upon these facts, but it confirms the general argum ent to find little points o f this kind tending in the same direction.

INTRODUCTION.

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brought down to the period from 420-400 B. C.1 We do not enter upon that question here, as the details are intricate, and the result uncertain ; and it is sufficient for our present purpose to be able to fix the Council of Ves&H, even after making allowance for all possibilities, at within thirty years of 350 B.C. We would only point out that there is really no ground for discontent with a result which can be fixed, after all, within a few decades. For what difference does that make in this case? I f we had to deal with Grecian history, such a result might well be deemed unsatisfactory. There are differences, both personal and political, between Greece in 480, in 440, and in 400 differences well known to us. But whether we fix the date of an event in India in 480, or in 440, what does it, at present, matter ? Who would be bold enough to say that the mention of India in 480 B.C. calls up to his mind a condition of things different from that suggested by the mention of India in 440 B.C., or even in 400 B.C.? We need not therefore take too much to heart the uncertainty of this chronological result; though we may regret that our comfort is drawn from no better source than our want of knowledge. The Vibhanga and the Twenty Khandhakas were at that time (circ a 350 B.C.) already held in such high repute that no one ventured to alter them ; a sanctity of this kind is not acquired without the lapse of a considerable time : and we think it is not going too far to say, Firstly, that these books must have been in existence, as we now have the^n, within thirty years, earlier or later, of, at least, 360 or 370 B.C.; Secondly, that the Old Commentary they have pre served must be considerably, perhaps fifty years, older ; and Thirdly, that the Kammava^as and the Patimokkha must be older still. The reader will notice that in the foregoing discussion no mention has been made of the Fifth Book in the present
1 See the dissertation on this subject in Rhys D avidss Ancient Coins and Measures o f C ey lo n ; and, more shortly, the close o f the Introduction to his Buddhist Suttas from the P ali.

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division of the V inaya Pifoka the P a r i v a r a - p * 7za. The reason is that this work, an abstract of the other parts of the V inaya, is in fact a very much later compilation, and pro bably the work of a Ceylonese Thera. In some stanzas, which are found at the end o f the Parivara-p&jVfe, it is stated to have been composed b y 1 the highly wise, learned, and skilful Dipa, after he had inquired here and there into the methods (literally, the w ay) followed b y former teachers1.1 W e have every hope that the foregoing argument will commend itself to our fellow workers as being, in the main, well founded. W e now propose to test it b y applying it in explanation of several difficult terms and phrases found in the V inaya Pi&ika, which seem to have been hitherto incorrectly interpreted. It has been pointed out that, in the Patim okkha, the offences are arranged in certain classes, called, with refer ence to the heinousness of the act committed, P a ra ^ -ik a , S a ; g h a d i s e s a , P a ^ i t t i y a , P a ^ i d e s a n i y a , and S e k h iy a . In other parts of the Vinaya, other offences are called T h u l l a M a y a and D u k k a / a . On this nomen clature the R ev. S. Coles has founded a trenchant attack upon Buddhist m orality. H e says : 1 Beside the Parajikas there are lesser faults, the nature of which is determined by various causes, as will subse quently appear. These are Sanghadisesa, Thullaccaya, and Dukka^a faults, and can all be easily remedied, the two latter especially; as, after a fault of this kind has been committed, the culprit has only to confess to his U pajjh&ya (ordaining priest) without much delay, and is then exem pted from all evil consequences ; but the Sangha disesa being more serious (about half a Par^jika), a course of penance has to be submitted to, and confession without delay made to twenty-five superior Bhikkhus. The nature
1 PubbaariyaTnagga?i *a p u M t v a *a tahim tahim D ip o naraa mahapa/mo sutadharo viakkhao Im am vittharasaw khepaw sag-g-Mmaggena m aggftim e fin ta y itv S likhapesi sissakanaw sukhavahawi.

INTRODUCTION.

X XV

and extent of these penances are not defined in the first book of the Vinaya Pitaka, but in others, to which reference will be made when these books are brought under con sideration. Suffice it to say, that they can possibly have no deterring effect on crime, but rather form loop-holes through which most enormous and disgusting misdeeds may be committed, and yet the perpetrator may remain not only as a Buddhist, but as a BhikkhuV Mr. Coles then applies this argument to show that many offences against morality, being only called D u k k a / a and not P a r a ^ ik a , must have been looked upon very leniently, not only by the Buddhists, but by Gotama him self; and that therefore his system of morality was not of the lofty kind it has usually been supposed to be, but was, in fact, a mere cloak and encouragement to wickedness and crim e! I f Mr. Coles had looked at the Pi/aka he was discussing from a historical, instead of from a controversial, point of view, he would scarcely have advanced this argument. The use of the term Dukka/a does not arise from, nor is it evidence of, a weakness in moral feeling ; but merely of a difference in point of time. It occurs only in what we have ventured above to call the N o tes: that is to say, in the latest portion of the Pifaka. When the author or authors of the final recension of the Vinaya had to speak of an offence not actually mentioned, though implied, in the text before them, they did not presume to call it by any of the names applied in the Patimokkha itself to the classifi cation of offences. They no more dared to add to the number of P&rag-ikas, for instance, than a clergyman would now venture seriously to propose an addition to the Ten Commandments. They made use of two technical terms (both entirely new ones), namely, T h u lla ^ ay a and Dukka/a (literally, Serious Transgression and Bad-deed), using the former more sparingly, and for graver misdemeanours. No argument based on passages where the word Dukka/a occurs can therefore have any force as to the teaching of Gotama him self; and the Bhikkhus, who did use the
1 Journal o f the Ceylon A siatic Society, 18 6 7 -18 7 0 , p. 15 5 .

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word, were restrained from using the older term Pra-ika b y a feeling of reverence towards their sacred booksa feeling surely deserving, not of censure, but of sym pathy. Again, there are certain terms applied to various parts of the V inaya itself on which the above historical analysis m ay throw some light. When A soka, in the E d ict of Bhabra, addressed to the Buddhist Order, exhorted them to take as their authority, among other works, the V in a y a S a m u k a s e , or A bstract o f the Vinaya, he m ay fairly be supposed to have referred to the Patim okkha, which that epithet would very appropriately describe. I f it be asked why he did not then call it the Patimokkha, the e x planation may be either that that word is more especially a term for the act to be performed, than for the liturgy which shows the w ay to perform it (though it was also undoubtedly used as a name of the liturgy), or else that the work was known under both designations. W e would just add, in passing, that, in the passage in question, the reading s a m u k a s e ( s a m u t k a r s h a ) , instead of the formerly accepted s a m & k a s e , is quite clear in General Cunninghams lithograph1 ; and the generally accepted view that the E d ict was addressed to a c o u n c il, and is therefore an authoritative confirmation of the Ceylon traditions regarding the Council of Patna, ought to be re considered. The E d ict merely says : K in g Devanam piya of Magadha salutes t h e S a ; ; / g h a (that is, the Order, or the Community, of Bhikkhus)2. W ithout desiring to throw any doubt upon the reality of the Council of Patna, we are driven to the conclusion that such an expression as the Sa;gha could not have been meant to describe a formal

1 Corpus Inscriptionum In dicarum , pi. xv. 3 Burn ouf translated a l assem blee du M agad h a, and W ilson, to the vener able assem bly o f M S g a d h a (see C orpus, & c p. 1 3 1 ) ; but the reading is clearly M a g a d h e in the C orp u s, w hile the older facsim ile in the Jo u rn al o f the Bengal A siatic Society (ix. 6 18 ) had the im possible form M agd h ew *. Even i f we could read M a g a d h a m s a m g h a r a (an expression for which we know no p arallel), the above rem arks would still hold good. Com pare further Professor K e m in the Ja a rte llin g der Z uidelijke Buddhisten, pp. 3 0 -3 5 .

INTRODUCTION.

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council. Surely, if the Edict had been addressed to such a council, the fact would have been plainly intimated. It is just possible that Vinaya-Samukase may refer to the Old Commentary as well as to the Patimokkha; but this is not probable, for there is no reason to believe that in A sokas time the Old Commentary any longer existed apart from its setting in the Vibhanga. And VinayaSamukase cannot for the reasons above stated mean, as has been supposed, the ParivAra-pa^a. A s regards the meaning of the word Patimokkha we have the explanation of the Old Commentator in that single passage of his work found, as above pointed out, in the Khandhakas1. He there describes it as the origin, the front (m ukha), the chief of the good Dhammas where the word Dhamma means qualities, and where the evident inference is that the commentator2 derived Patimokkha from m ukha. But, on the other hand, the tradition of the Northern Buddhists, in whose Sanskrit works the word is replaced b y P r a t im o k s h a , points to a derivation from the root m u k. It seems scarcely open to doubt that we must, in ac cordance with this last interpretation, connect the word with muk, and not with m ukha. Pratimukha means in Sanskrit over against, standing close in front. How is it possible to derive from that any meaning appropriate b s a title for the liturgy of confession called Patimokkha ? On the other hand, the derivation from m u is straightforward and simple. P r a ti-m u ^ (atmanep.) means to free one self, to get rid of; and it is precisely through the recitation of this formular, and the answering of the questions contained in it, that the conscience of the member of the Brotherhood
1 Patimokkhan ti tdim etam mukhara etam pamukhawz etam kusal&naw* dhamm&nam, tena vuMati patimokkhan ti. M ahavagga I I , 3, 4. 2 W e use the phrase Old Commentator for convenience only. T he com mentary was, no doubt, handed down by tradition in the Buddhist schools; and there is no reason to believe that it was the work o f any one mind.

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was s e t fr e e from the sense of the offence he had incurred1. P a t im o k k h a or P r a t im o k s h a means therefore D is b u r d e n in g , G e t t i n g f r e e . T h e lengthening of the first vowel in the Pali word is not without analogies which have been already adduced by Childers. It is certain that the word is older than the present shape of the Form ulary now so called ; for it is used several times in the Form ulary itself, as well as in many of the oldest Suttas. T h e Old Commentator makes the Patim okkha the head of the good Dhammas. There is a curious passage in the Patimokkha where the Dhammas are said to be included in the S u tta s : I f a Bhikkhu at the half-m onthly recitation of the Pati mokkha should say, Now for the first time do I notice that this Dhamma, as one handed down in the Suttas, embraced in the Suttas, gets recited every half-m onth! then & c .2 It is plain here that neither Dham m a nor Sutta is used in the sense to which we are accustomed from the later books. T h e Dhammas recited half-m onthly are those con tained in the scheme of offences given in the Patimokkha, and the Suttas must therefore mean the separate clauses of that Form ulary. T h e fact is that the use of the word Sutta is b y no means confined in the oldest Pdli to the texts of what was afterwards the Sutta Pifoka, nor is it exclusively used either in earlier or later times 3 in opposition to Vinaya. Thus we find it used again, as we think, o f the Rules of the Patim okkh a; and in contrast, as in the rule above quoted, to Dhamma, in Afullavagga IV , 14, 22, 23 : This Bhikkhu, of such and such a name, is a preacher
1 C om pare M ah avag g a I I , 3, 3. 2 Y o pana bhikkhu anvaddhamasam P atim okkhe uddissamane evam vad eyya ; idan eva kho ah am ^anam i, ayam pi k ira dhammo suttagato suttapariyapanno anvaddhamasam uddesara agaW Aatlti, ta n e . . . (the 73rd P a& ttiya, quoted in .K ullavagga I I I , 34 , 2). 3 T hough more especially concerned here w ith the earlier use o f the w ord Sutta, it m ay be w ell to remind our readers o f the name S u t t a d h a r a applied in the Sum angala V ilasin i to secular law yers (see A lw is ,' In tro d / & c., p. 10 0 ).

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x x ix

of the D h a m m a ; but the S u t t a s have not been handed down to him, nor the S u t t a - V ib h a n g a . This Bhikkhu, of such and such a name, is a preacher of the D h am m a, and the Suttas have been handed down to him, but not the Sutta-VibhangaV So again in the constantly repeated phrase above re ferred to I f the two Patimokkhas are (or are not, as the connection requires) thoroughly known to a Bhikkhu in their entirety with all their divisions and explanations, if he have (or have not) thoroughly mastered them Sutta by Sutta, and Detail by D etail; then & c.2 the word Sutta evidently refers to the clauses of the two Patim okkhas; and we find also in the immediate context the mention of Dhamma or of Vinaya, or of both. It is no doubt true that in one passage of the Mahsiparinibb&na Sutta (IV, 8 - n = p p . 39, 40), Sutta is opposed to Vinaya in much the same way as Sutta Pi/aka was afterwards opposed to Vinaya Pifeka ; yet the contrast between these two ideas is usually expressed by the appo sition of Dhamma to V in aya3, and the passage in the Mahd-parinibbana Sutta stands, so far as we yet know, quite alone. Indeed in the oldest tradition the discourses or conversations now called Suttas seem not to have been called by that name, but are referred to as S u tta n ta s . So in the M aM vagga III, 5, 9, 13 mention is made of devout men, or of devout women, who may have been accustomed to recite some well-known Suttanta4 ; ^and in the next Khandhaka (IV, 15, 4) we find Suttanta, Dhamma, and Vinaya all occurring in one con text: It may happen, Brethren, that in some district on the day of Pavarawa the night may have become far spent
1 Suttara tassa agatawi na Suttavibhangawi. On the latter term see below. 2 Ubhayani nu kho Patimokkhani vittharena svagatani suvibhattani suppavattfni suviniiMitani suttato anuvyang'anaso (M ahavagga I, 36, 1 4 ; I, 37, 1 4 ; isTullavagga IV , 14, 1 9 ; I X , 5, 1). Anuvyan^ana m ay perhaps refer here to the Old Commentary. 3 Compare H . Oldenbergs Introduction to his edition o f the M ahavagga, pp. 7 and following. * Abhiiiiiatam va Suttantam bhanati.

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while the Brethren are in confusion some reciting the Dhamma, those versed in the Suttantas intoning some Sut tanta together, the custodians of the V inaya discussing the V inaya, and the preachers of the Dham m a discoursing about the Dham m a. T h e whole of these expressions recur in TTullavagga IV , 4, 4 ; and are found again, with others of a similar character, in isfullavagga V I, 6, 2. This last passage is in the Intro duction to a fable which o f course recurs, as a Cataka, in the C ataka collection, and with an introduction in almost the same words. W e should therefore expect to find there also the epithet s u t t a n t i k a versed in the Su ttan tas), if that expression had remained in use as late as the fifth century A . D . ; but it is omitted, the Suttantikas having been then long since replaced b y those entrusted, not with the whole, but with special portions only, of the Dhamma literature. The word Suttanta was however still in common use at the time when the presum ably later books now contained in the Pi/akas were composed ; for it occurs in the Anguttara N ik a y a 1, and in a constantly recurring verse in the Buddhava/sa in which it is opposed to V in a y a 2, and the word is still used in the M S S . as the title o f the more important Suttas. In the passage quoted above from the -STullavagga IV , 14, 22, 23 there is a term S u t t a - v i b h a n g a used as the name of some part of the V in aya literature apparently distinct
1 T he A nguttara N ik ay a, P aiU aka N ip ata (P hayre M S. vol. ii. fol. g a h) : Y e te Suttanta T ath agatassa bhavita garnbhira gam bhirattha lokuttara su m m atapadsarayutta tesu bhaiwTamanesu na sussissanti no sotam odahissanti na afiilaK ttam upattM pessanti na a te dhamme uggahetabbam pariyapuwitabbam m aiin issan ti; ye pana te suttanta kathita kaveyya iitta k k h a ra iittabyaiig'ana bah irak a savakabhasita tesu bhajmamanesu sussissanti sotam od ah issan ti; & c . Ib id . fol. : Y e tebhikkhft bahussuta agatagam a dham m adhara vinayadhara m atikadhara te na sakkaM am suttantam param vafen ti, tesam a& iayena khmnam ulako suttanto hoti aparisararco. On the form com pare the Sanskrit dWsh^anta, vWttanta, and siddhanta, 1 Suttantam Vinayare ia p i navangam Satthusdsanam Sabbam pariy^punitvana sobhayi Ginasasanam. T h e phrase is used o f various Buddhas in verses 3 1 7 , 348, 594, 627, and 786 o f the Buddhavam sa. T h is reference w e owe to D r. M orris.

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from the Suttas of the Patimokkha. The Suttas have been handed down to him, but not the Suttavibhanga. The word recurs only in one other passage \ and that is in the appended Khandhakas of the /fullavagga, in the account of the Council of V esali2. Seven passages are there quoted from the Patimokkha in condemnation of seven out of the Ten Points raised by the heretics; and in answer to the question, Where was it condemned ? and before the passages are quoted, the place where the passage was uttered is mentioned, and condemnation is stated to be in the Suttavibhanga. Thus Revata says, Is it right, Lord, to drink ^ a lo g i ? SabbaMmi replies, What, Friend, is this ^alogi ? R evata: Is it right, Lord, to drink strong drink which not being fermented, is not yet intoxicating ? Sabbakamt: No, my friend, it is not right. R evata: Where has it been condemned ? Sabbakam i: A t Kosambi in the Suttavibhanga. R evata: What does he (who drinks"aIogi) commit?' Sabbakam t: He commits the Pa^ittiya offence of drink ing strong drink and of drinking intoxicating liquors. This is a quotation of the Paittiya Rule, No. 5 1 ; but the words quoted do not in fact condemn the drinking of toddy, and neither the Patimokkha nor the Old Com mentary contains any reference to the place, Kosambi, where the words are here said to have been uttered. It is only in the introduction afterwards appended (in what is now called the Vibhanga) to the two older works, that Kosambi is mentioned ; and in the appendix following the Rule 5 1 in the Vibhanga there are no exceptions which would include ^alogi. But Kosambi is mentioned in the Introductory History. It is therefore most probable that the term Sutta-vibhaiiga refers to what is now called the Vibhanga; or, if not, at least to that body of traditional teaching (including the Patimokkha and the Old Com mentary) out of which the present Vibhanga was composed.

1 T hat is, o f the Vinaya Pi/aka. found in the Sutta Pi/aka. 3 isTullavagga X I I , 2t 8.

W e are not certain that it may not be

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It m ay be convenient to make some reference here to the question whether the literature above discussed was handed down b y memory only, or b y w r itin g . W e are justified in expecting to find, in texts dealing in such minute detail with the daily life of the members of the Buddhist Order, some distinct evidence and it will be equally dis tinct whether it consists in actual statement, or in silence as to writing, and the use of written books. A n d this expectation is not disappointed. In the first place, there are several passages which con firm in an indisputable mannef the existence o f the art of writing at the time when the V in aya texts were put into their present shape. * A certain man, who had committed a theft, ran away, and got ordained among the Bhikkhus. Now he was written up in the king s palace with an injunction that he should be slain wheresoever he should be found1. But there occurred to the parents of U pali this con sideration : I f U pali should learn w riting2, U pali might thus after our decease live at ease, and not be troubled. A n d in the Vibhanga we find an interesting explanation of the Third Para^ika R ule, which lays down that whoso ever w ilfully kills a man, or brings about his death, must be expelled from the Order. In the Notes on this R ule the Sutta-vibhanga discusses the case of some one causing the death of another b y per suading him that suicide is glorious, or that it results in salvation. A n d in this connection the possibility is con sidered of these representations being made to the proposed victim, not b y word of mouth, and not b y a messenger, but b y writing. H e engraves a writing to this effect: Who so dies, he acquires wealth, or acquires fame, or goes to heaven. B y that writing he is guilty of a Dukka/a offence. The other sees the writing, and, determining to die, is filled
1 A ljia ta r o puriso io r ik a m katva p alayitva bhikkhfisu p ab bagito hoti. So J a railiio antepure likhito hoti yatth a passitabbo tattha hantabbo ti (M aha v agga I , 4 3). 2 Sa&e kho U pali lekham sik kh eyya (M ah avag g a I , 49, 1) .

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with painful feelings. (The writer is) guilty of a ThullaMaya offence. He does die. (The writer is) guilty of a Par&^ika offence1. And again, with respect to the injunction addressed to the Sisters of the Order not to devote themselves to worldly wisdom (t\ra.kkh&.vi2L-vigg&), the Vibhanga makes an exception in favour of learning to w rite2. It is evident therefore that writing was in vogue in the time when the Notes on the Rules were put into their present form, that it was made use of for the publication of official announcements, and for the drawing up of written communications in private life ; and that while the know ledge of the art was a possible source of livelihood, it was not confined to clerks/ but was acquired by ordinary persons, and even by women. But it is a long step from the use of writing for such public or private notifications to the adoption of it for the purpose of recording an extensive and sacred literature: and our texts show and show, as it seems to us, in an equally indisputable manner that for this latter purpose writing, however well known, had not yet come into use. Had the sacred texts been written down and read, books, manuscripts, and the whole activity therewith connected, must have necessarily played a very important part in the daily life of the members of the Buddhist Order. Now the texts of the Vinaya place clearly enough before our eyes the whole of the personal property, so to speak, of the Buddhist A r& m a s and V ih a r a s . Every movable thing, down to the smallest and least important domestic utensils, is in some way or other referred to, and its use pointed ou t; while the use of other articles, not usually found in the Viharas, is mentioned, and condemned. But nowhere do we find the least trace of any reference to m a n u s c r ip t s ;
1 Lekham Mindati y o evam m arati so dhanam va labhati yasam v i labhati saggam va gaMAatlti. Akkharakkharaya apatti dukkaiassa. Lekham passitva marissamiti dukkham vedanam uppadeti. A patti thullai.iayassa. Marati. A patti p^rSgikassa. a Anapatti lekham pariyapuntti (Bhikkhuni-Patimokkha, PaHttiya 49). [ 13 ] C

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much less of inks, or pens, or styles, or leaves, or other writing materials. A n d we do find, on the contrary, passages which show the difficulties which arose every time that the memorial tradition by word of mouth of any o f the sacred texts was interrupted, or threatened to be interrupted. So, for instance, we find the case discussed of no one Bhikkhu, among all the Brethren dwelling in some par ticular place, knowing the Patim okkha. There was no other w ay out of the difficulty, save that of one of the Bhikkhus being sent out to some neighbouring fraternity, with the commission there to learn the Patim okkha by heart, either in its full extent (that is, as we take it, all the rules being learnt in full) or at least in abstract1. A n d again, in a passage already quoted, we hear o f the case of an U pasaka, who knows some important Suttanta, and is afraid that the knowledge of it will fade away. So he sends to a fraternity of Bhikkhus, and invites the Brethren to come over to h im ; and in that case an e x ception is made to the R ule forbidding the Brethren to travel in the rainy season, provided only that they do not stay away from home longer than seven d a y s2. W e m ay quote in this connection a passage of the same tendency from the Anguttara N ikaya, in which, among the circumstances hurtful to the security and the propagation of the Buddhist faith, the possibility is mentioned of the well-instructed Bhikkhus neglecting to take pains to hand on to others the Suttantas which they know. Then, when they have passed away, ! the root of that Suttanta is cut off, and it finds no place of refuge3. It is very plain from these last passages that the Bud dhist community in its earliest days did not think of the
1 M ah avagga I I, 1 7 , 5. 6. On this meaning o f v i t t h a r e n a and s a m k h it t e n a see also M ah avag g a I I , 15 , 1. 2. 3 M ahavagga I I I , 5, 9. 3 JTatukka-N ipata (P hayre M S. vol. i. fol. na) ; and repeated in the Paw^akaN ip ata l^ibid. vol. ii. fol. naA ): Y e te bhikkhu bahussuta agatagam a dhamm adhara vinayadhara m atikadhara te na sa k k a ^ a m suttantam p aram va&enti tesam aM ayena M innam ulako suttanto hoti apa/isarano.

INTRODUCTION.

X XXV

possibility of using writing as a means of guarding against such painful accidents. Can this have arisen from any belief that writing the books would have been an irreverent treatment of them ? We cannot think that among such a community as that of the Buddhists who were so ad vanced in their views that they deliberately adopted the language of the people, and even took no thought, within the ranks of their community, of caste any such con sideration would have prevailed. It seems much more probable that, at the date referred to, the art of writing had not been taken advantage of for the purposes of any kind of literature; but that its use was wholly confined to recording short messages or notes, or private letters, or advertisements of a public character a result which may well have been due to the want of any practical material on which to engrave the letters that were nevertheless evidently known *. On the texts above quoted, and the inferences which may fairly be drawn from them, we would base two re marks. Firstly, that there can be no reasonable ground for doubting the correctness of the ancient tradition pre served in the well-known verse of the Ceylon Chroniclers, when, speaking of the time of V aa Gamawi, who began to reign 88 B. c., they say, The text of the Three Pi/akas, and the Commentary too thereon, The wise Bhikkhus of former time had handed down hy word of mouth: The then Bhikkhus, perceiving how all beings do decay, Meeting together, wrote them in books, that the Dhamma might last lon g2. But, secondly, though we must therefore believe that the
1 Compare Bumell, 'Elem ents of South Indian Palaeography, p. 10. 2 Dipavamsa X X , 20, 2 1 ; Maliavamsa, p. 207. A s the stanza is common to both works it is taken in all probability, word for word, from the Old Com mentary in Simhalese, the S i h a la / M a k a t h a , preserved in the M ahavihara in Anuradhapura. See H . Oldenbergs Introduction to his edition o f the Dipavarasa. C

xxxvi

V IN A Y A T E X T S FROM T H E PA LI.

V inaya, before it was reduced to writing, was handed down for about three hundred years solely by memory, and that it lived only in the minds of the V in a y a d h a r d , the Bhikkhus who were versed in the V inaya, we do not think it is at all necessary, or even possible, to impugn the substantial accu racy of the texts handed down in a manner that seems, to moderns, so unsafe. T h e T e xt, as it lies before us, stands so well against all proofs, whether we compare its different parts one with another, or with the little that is yet known of its northern counterparts1, that we are justified in regard ing these Pali books as in fact the authentic mirror o f the old Magadht text as fixed in the central schools of the most ancient Buddhist Church. T h at text, in the dialect of Magadha, m ay have been lost to us, once for a l l ; and we can scarcely hope, unless some isolated sentences may hereafter be found preserved here and there in Inscriptions, that this loss will ever be, even partially, made good. But we m ay well be thankful that the faithful zeal and industry of these old monks has preserved for us a translation, in a dialect so nearly allied to the original, and in so perfect and trustworthy a state as the Pali version of the V in aya still undoubtedly presents. W e trust that the choice we have made from the litera ture of the V in aya Pi/aka for insertion in this Collection of Translations from the Sacred Books of the E ast will be considered to need little justification. A s the oldest and in many respects most important material of the V inaya literature we have included a version of the P atim okkh a; though confining ourselves to the Bhikkhu-Patim okkha,
1 H o w little this is, is apparent from the fact that B um ouf, who had studied all those that w ere then accessible, did not even find the words p ird g ik a and sam ghadisesa (Introduction, See., p. 3 0 1 ) . T o the T ibetan texts C som a K o ro si has devoted a few pages ( A n a ly sis o f the D u lva * in A sia tic Researches, vol. xx . pp. 45 and fo il.) O f the Chinese we have only the b rie f notices o f M . R em u sat (F o e K o u e K i, pp. 10 4 and fo il.) and o f M r. B eal (in H , O ldenbergs Introduction to the V in ay a, vol. i. pp. x liv , xiv ). T h e last scholar also men tions several V in ay a w ork s, o f the contents o f w hich however nothing further is know n, in his C atalog u e o f Chinese Buddhist W orks now in the In d ia Office L ib ra ry (pp. 6 7 - 7 1 ) .

INTRODUCTION.

x x x v ii

as our predecessors, Mr. Dickson and Professor Minayefif, have done before us. We could not consider, even after their labours, that a new translation of this difficult text would be superfluous. And of the younger literature we have confined ourselves to the Khandhakas, both because these books, in their variety, and in the fulness of their con tents, are better calculated to afford a correct view of the conditions, and the life, of that oldest and most influential of the many monkish orders, the Buddhist Sawzgha ; and also because the Sutta-vibhanga is little more than an expansion of the Patimokkha, which we have already, for the reasons just stated, determined to include1. T. W. R H Y S D A V ID S . H. O L D E N B E R G . November, 1880.

1 F o r the U p a s a m p a d S - k a m m a v a ia see the passages recurring in the Khandhakas as pointed out above, p. xix.

A d d it io n a l N o t e on M a h a v a g g a

III, 2, 2 (vassupanayika).

As entering upon Vassa is called vassaw upaga/Wfeti or vassaw upeti, we believe that upanayika, the final member of the com pound vassupanayika (entrance upon Vassa), must not be derived from upa-ni, buffrom upa-i (upan-i). Comp. .Satapatha-Brahmaa II, 3, 2, 2 : ahar-ahar vai Narfo Naishidho Yamaw x&gixizm dakshinata upanayati (Sayaa : upagaAMati). The preposition upan contained in upan-ayati will be treated of by Professor J o h . S c h m id t in the 26th volume of Kuhns Zeitschrift.

t i m o i c k h a

THE
TH E

PATIMOKKHA.
OF D IS B U R D E N M E N T .

W O RDS

R everence

to

t h e

B lessed

O n e, th e

H o ly

O n e,

t h e

F u lly

E n l ig h t e n e d

O n e.

n id

n a

1.

I n t r o d u c t io n .

M ay the C h a p te r2, reverend Sirs, hear m e ! T o -d ay is the sacred d ay (of the full, or new, moon), the fifteenth day o f the half-month 8. I f it be convenient to the Chapter, let the Chapter hold Uposatha, let it repeat the Patimokkha. H ow is it with respect to the necessary preliminaries to a m eeting o f the Order ? L e t the reverend brethren announce their p u rity i , and I will rehearse the P atim okkh a! W e all gladly give ear and do atten d 6!
1 The whole of this Introduction, with the ancient commentary upon it (referred to above, in the Introduction), recurs in the MaMvagga II, 3, where further notes will be found. The previous chapter in Dickson entitled the P u M ^ a v issa ^ a n a is not part of the ancient text of the Patimokkha. 2 Sawzgho: of course not the whole Order, but those members then present, spoken of collectively. 3 Uposatho pawwaraso. See below, Mahavagga, Book II, and especially chap. 14. * That is, their freedom from any of those disabilities which are declared below, Book II, to incapacitate a member of the Order from assembling at a formal meeting on the Uposatha day. 5 On sabbe va santa compare ubho va santa in the ninth Nissaggiya, and the Old Commentary loc. cit.
[ T3 ] B

PATIM O K KH A.

W h o so e v e r h a v e incurred a fault, let him de clare i t ! I f no fau lt h a v e been incurred it is m eet to keep s ile n c e ! N ow , v e n e rab le S irs, it is b y yo u r silence, th at I sh all know w h eth er you are pure. A s to each one question put th ere m ust b e an answ er, so, in such a m eetin g as this, each question is p u t 1 as m any as three tim es. T h e n if an y Bh ikkhu, w hen it has been three tim es put, kn ow in gly om it to d eclare a fault incurred, he is g u ilty o f utterin g a conscious lie. V e n erab le S irs, the u tterin g o f a d elib erate lie has been d eclared b y the B le sse d O ne to b e a condition hurtful (to spiritual p ro g re s s )2. T h e re fo re a fault, if there be one, should be declared b y that B h ik k h u w ho rem em bers it, and d esires to b e cleansed th ere from . F o r a fault, when declared, shall be ligh t to him . V e n e rab le S irs, the Introduction is now recited. T h u s do I question you, v en erab le S irs, A r e you pure in this m atter ? A second tim e do I question you, A r e yo u pure in this m atter ? A third tim e do I question you, A r e you pure in this m atter ? T h e v e n e rab le ones are pure herein. T h e re fo re do th ey keep silence. T h u s I understand. H e re endeth th e recitation o f the I n t r o d u c t i o n .
1 The spelling of the Pali word in the text should be anussavitaw , and so below, an u ssaviyam an e. By the text we refer throughout to Mr. Dicksons very careful edition, all the necessary corrections in whichthey are mostly only misprints will be noticed in the following notes. 2 See Mahavagga II, 3, 7.

F A R A G IK A

DHAM MA.

pA r

g ik

d h a m m
R u l e s 1.

A.

T h e

P a r a g ik a

H ere these four R ules, concerning those acts which bring about D e fe a t2, come into recitation, i. W hatsoever Bhikkhu who has taken upon
1 The whole of the following portion of the Patimokkha, together with the ancient commentary upon it, is contained in the first book of the Vibhanga, also called the Paragikam. Dickson translates throughout Dhamma by offences. He is no doubt right in taking the word, not in its ordinary sense of condition or quality, but in a more strictly technical, legal, sense. Offences is however not the right direction in which to limit the general sense. Dhammsi must here be Rules, in accordance with the passages quoted in our Introduction, pp. xxviii-xxx. 2 Childers (sub voce) follows Burnouf (Introduction, &c., p. 301) in deriving the word Pardgika from AG with para pre fixed, taking that compound in the sense of to expel. Dicksons translation deadly sin rests upon the same basis. The Buddhist commentators refer the word to the passive of G l with parS pre fixed, in the sense of to suffer defeat. So the Samanta-Pasadika : Parigiko hotlti paragito parag'ayaw apanno. Now the root AG belongs to the Vedic dialect only, and is not met with in any Buddhist expressions, and even in the Vedas it does not occur with p a ri prefixed. The Buddhist forms of speech have quite different and settled terms with which to convey the idea of ex pulsion. On the other hand, there was a considerable group of words in use in the Buddhist community with which p iragik a stands in close connection: paragi, to suffer defeat; p a r t it a , defeated; parag-ay a, defeat. We cannot therefore but think that the native commentators are right in associating paragika also with this group, and that the word really means involving defeat. This may mean specifically defeat in the struggle with Mara the Evil One; but more probably defeat in the struggle again st evil generally, defeat in the effort to accomplish the object for which the Bhikkhu entered the Order, in the effort to reach the supreme goal of Arahatship.
B

PATIM O K KH A.

h im self the B h ik k h u s5 system o f self-train ing and rule o f life, and has not th ereafter w ithdraw n from the training, o r d eclared h is w eak n ess, shall h av e carnal k now led ge o f an y one, down even to an anim al, he has fallen into defeat, he is no lon ger in com m union1. 2. W h atso e ve r B h ik k h u shall tak e, from v illa g e o r from wood, an yth in g not g iv e n w hat m en call t h e ft 2 in such m anner o f tak in g as k in gs w ould seize the th ie f for, and slay , or bind, or banish him, saying, T h o u art a thief, thou art stupid, thou art a fool, thou art dishonest, the B h ik k h u w ho in that m anner tak es the thin g not given , he, too, has fallen into defeat, he is no lo n ger in communion. 3. W h atso e ve r B h ikkh u sh all k n o w in g ly d ep rive o f life a hum an being, or shall seek out an assassin ag ain st a hum an being, or shall u tter the praises o f death, or incite an other to self-destruction, sayin g, H o ! m y frien d ! w h at go o d do you g e t from this sinful, w retch ed life ? death is b etter to thee than li f e ! if, so thinking, and w ith such an aim, he, b y variou s argum ent, utter the praises o f death or incite another to self-destruction he, too, is fallen into defeat, he is no lo n ger in com m union 3.
1 ' Declared his weakness refers to the permission (on the ground that it was better to leave the Order than to burn) for a Bhikkhu to acknowledge himself unfit for the discipline, and throw off the robe. Withdrawn from the training is the formal expression for thus throwing off the Robes. See below, Maha vagga II, 22, 3. On sikkhasag-iva2, which is by no means only Rules of the Order, see the Vibhanga (Par. I, 8, 1). 2 The Vibhanga (PSr. II, 3) takes theyya-saw kh&tam as meaning with dishonest intent. 3 The deviations here from Mr. Dicksons version will, we hope, justify themselves. There is no commentary on haraka, though

PARAGIKA DHAMMA.

4. W hatsoever Bhikkhu, without being clearly conscious o f extraordinary qualities, shall g iv e out regarding him self that insight into the knowledge o f the noble ones has been accomplished, saying, T hus do I know, T h u s do I p e rc e iv e : and at some subsequent time whether on being pressed, or without being pressed, he, feeling guilty, shall be desirous o f being cleansed from his fault, and shall say, B re th re n ! when I knew not, I said that I k n e w ; when I saw not, I said that I saw telling a fruitless falsehood ; then, unless he so spake through undue confidence he, too, has fallen into defeat, he is no longer in com m union 1. V enerable Sirs, the four Conditions o f D efeat have been recited, o f which when a Bhikkhu has fallen into one or other, he is no longer allowed to be in co-residence with the Bhikkhus. A s before, so afterwards, he is defeated, he is not in communion2.
the Vibhanga (Par. Ill, 3, 1) explains the different kinds of Sattha. Papaka must be sinful/not merely poor; the suggestion is 1 by destroying your life you will escape from the possibility of sinning. 1 The extraordinary qualities (literally, superhuman qualities) are defined to be the Vimokkhas, SamSdhis, the Samapattis, the iVaadassana, the having experienced the Noble Path, and having realised the Fruit thereof; that is to say, Arahatship and the highest forms of spiritual emotion and intelligence which can accompany Arahatship. They are in fact, therefore, superhuman only in the sense of extra ordinary; as it is precisely human beings, and only human beings, who were supposed to be able to acquire these qualities. UddhaWa, Self-righteousness, is also the last but one of the ten Sawyo^anas, or Fetters, which the Arahat has to break. 2 The sentences which follow in the text, but are not here trans lated, and in which it is declared that all the following portions of the Patimokkha have already been heard, do not occur in the Vibhanga. They are not part of the Patimokkha; but only the

PATIM O K KH A.

In respect o f them I ask the ven erab le ones, A r e you pure in this m atter ? A second tim e I ask, A r e you pure in this m atter ? A third tim e I ask, A r e you pure in this m atter ? T h e ven erab le ones are pure herein. T h e re fo re do th e y k eep silence. T h u s I understand. H e re endeth the recitation o f the P & r & ^ ik a s .
form to be used, when the Patimokkha cannot be recited in full, and all the remaining Rules are to be omitted. According to MahSvagga II, 15, i, 4 this abridged recital may be used in certain cases of danger. On Y athd pure tatha pa,Ma there is no explanation in the Old Commentary. The phrase probably means that the Bhikkhu is irre v o c a b ly defeated. He must remain for ever in the condi tion (of permanent exclusion from the Order) into which he has brought himself.

sa a t g h a d ise s A

d ham m a.

sa
R u les
a s o f

^tghA

d is e s
, as

d h a m m
in

A.
e a r l ie r m e e t in g s

w h ic h in t h e

r e q u ir e

w ell

t h e ir

t h e ir

l a t e r

st a g es

, fo rm al

O r d e r 1.

H ere, venerable Sirs, the thirteen matters, which, as well in their earlier as in their later stages, require formal m eetings o f the Order, come into recitation. 1. T h e emission o f semen b y design, except by a person sleeping, is a S a w g h a d i s e s a . 2. W hatsoever Bhikkhu, being d egrad ed 2, shall, with p e rv e rte d 3 mind, come into bodily contact with a woman, b y taking hold o f her hand, or by taking hold o f her hair, or b y touching any part o f her body that is a S a w z g h a d is e s a . 3. W hatsoever Bhikkhu, being degraded, shall, with perverted mind, address a woman with wicked words, exciting to passion as those o f a young man to a maid that is a S a w g h a d i s e s a 4.
1 The expression is curious, but the authorities given by Childers (sub voce) are decisive as to its meaning. Whereas the Paragika offences were dealt with in one meeting of the Order, these thirteen offences gave rise to the various Sawzghakammas (formal resolu tions or proceedings at meetings of the Order), which are explained in detail in the third Khandhaka of the ^Tullavagga. The text of, and the ancient commentary on this portion of the Patimokkha will be found in the Vibhanga in the Book on the Sazrcghadisesas. 2 Otino, literally, having gone down, which the old commen tator in the Vibhanga explains as lustfully, or with a mind bound by desire. Our word degraded has often a very similar connotation. 3 Vipariwatena, literally, changed; here changed for the worse. Compare Maha-sudassana Sutta II, 39, and the Old Com ment at Minayeff, p. 64. 4 Compare the second Aniyata.

PATIM O K KH A.

4. W h a tso e v e r B h ikkh u, b ein g d egrad ed , shall, with perverted mind, m agn ify, in the h earin g o f a woman, m inistration to h im se lf1 (b y sayin g), T h is, S ister, would b e th e n ob lest o f m inistrations, that to so righteous and e x alted a religious person as m y se lf you should m in istrate b y that act, (m eaning) sexu al in terco u rse that is a S a z g h d i s e s a . 5. W h atso eve r B h ik k h u shall act as a go-betw een for a wom an to a man, or fo r a m an to a wom an, or fo r a wife, or for a param our, or even fo r a h arlot that is a S a w z g h i d is e s a . 6. A B h ik k h u who, b e g g in g (the m aterials) to gether, is h av in g a hut put up for his own use, to b elo n g to no one (else), m ust h av e it m ade o f due m easurem ent. A n d herein this is the m easurem en t in length tw elve spans accord ing to the accepted s p a n 2, in breadth seven spans (m easured) inside.

1 Attakam apari/fcariya, perhaps to his lusts; but we follow the old commentator. 2 S u g ata-v id atth iy a . Dickson translates of the span of Buddha, Sugata being one of the many epithets applied to the Buddha in poetry, or poetical prose. Mr. James DAlwis in the Ceylon Asiatic Societys Journal for 1874 has a long article to show that this cannot be the correct meaning of the word Sugata in this connection; and we think he is right, though his discussion as to what it does mean (evidently more than a simple span) seems to lead to no certain conclusion. The older Ceylon commentators take the expression as being equal to one and a half carpenters cubits, a carpenters cubit (Sinhalese W a^u-riyana) being two ordinary cubits, so that the Buddhas span (as they translate it) would be four feet and a half 1 But the Bhikkhus of the present day in Ceylon take it to be equal to the length of the supposed foot-print of the Buddha on Adams Peak; that is, four ordinary cubits, or six feet. See Dicksons note; and compare Nissaggiya 15, and Pa&ttiya 87-92. There is no comment on the phrase in the Old Commentary,

SAMGHADISESA DHAMMA.

T h e Bhikkhus must be brought to the place to approve the site ; and those Bhikkhus shall approve a site free from d an g er1, and with an open space around i t 2. I f a Bhikkhu shall, at his own request, have a hut put up on a dangerous site, without the open space around it, or shall not bring the Bhik khus to approve the site, or shall exceed the (due) measure that is a S a w g h a d is e s a . 7. A Bhikkhu who is having a la r g e 3 residence made for his own use, and to belong (also) to others, shall bring the Bhikkhus to the place to approve the s it e ; and those Bhikkhus shall approve a site free from danger, and with an open space around it. I f a Bhikkhu shall have a large residence made on a dangerous site, without the open space around it, or shall not bring the Bhikkhus to the place to approve the site that is a S a w z g h & d ise sa . 8. W hatsoever B h ik k h u 4, in harshness, malice, or anger, shall harass (another) Bhikkhu b y a ground less (charge o f having committed) a Para^ika offence, thinking to himself, Perchance I m ay (thus) get him to fall from this religious lif e 5 and then at some later time, either when he is pressed, or without his being pressed, the case turns out to be groundless,
which is especially curious if the word Sugata meant the Bud dhas,' that is to say, the Buddhas span, when that work was composed. 1 That is, either to living creatures (birds, ants, and so on) by clearing the site; or to the future resident after it is built. See the old commentators note on Sarambha at Minayeff, p. 71. 2 Sufficient for a cart drawn by a yoke of oxen to pass round it, according to the old commentator. 3 Mahallaka. Compare A'ullavagga VI, 11 , 1. 4 In the text read, of course, Bhikkhu, not Bhikkhti. 6 I. e. to throw off the robes, to leave the Order.

IO

PATIM O KKH A.

and the B h ik k h u confesses his m a lic e 1 th at is a S a w g h a d is e s a . 9. W h atso e ve r Bh ikkhu, in harshness, m alice, or anger, shall harass another B h ik k h u b y a gro u n d less ch arge o f h av in g com m itted a P&ra^ika offence, sup porting h im self b y som e point or other o f no im portance in a case that re a lly rests on som ethin g o f a different kind ; th in kin g to him self, Perchan ce I m ay thus g e t him to fall from this religio u s life and then at som e later tim e, either when he is pressed, or w ithout his being pressed, the case turns out to rest on som ething o f a different kind, and that B h ik k h u con fesses his m alice that is a S a m g h a d i s e s a 2. 10 . W h atso e ve r B h ik k h u shall g o about to cause division in a co m m u n ity3 that is at union, or shall persist in callin g attention to som e m atter calculated to cause division, that B h ik k h u should thus be ad d ressed b y the B h ik k h u s : S ir, g o not about to cause division in a com m unity th at is a t u n io n ; or, P ersist not in calling attention to a m atter calculated to cause division B e, S ir, a t one with the com m unity, for the com m unity, b eing a t unity, in harm ony, w ithout dispute, dw ells p leasan tly under

1 Do saw was probably meant here to refer to the do so at the beginning of the rule. 2 For instance, the Bhikkhu has seen that A, who is a Khattiya, has committed some offence. He says either that he has seen a K h attiya commit that offence, and thus harasses an innocent person; or he says that A has committed a Para^ika offence, whereas the offence is of a lesser nature. For iav e yy an in the text read M veyyan . 3 Saragh a; that is, the company of the Brethren dwelling in one place, or in one district.

S A ilfG H A D I S E S A

DHAM MA.

one au th o rity1. I f that Bhikkhu, when he has thus been spoken to b y the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admo nished about it by the Bhikkhus as a b o d y2, even to the third time, to the intent that he abandon that course. If, while being so admonished up to the third time, he aband6n that course, it is w e ll: if he abandon it not that is a S a z g h a d is e s a . ii. N ow if other Bhikkhus, one, or two, or three, become adherents o f that Bhikkhu, and raise their voices on his s id e ; if they should say th u s : S a y not, Sirs, anything against that B h ik k h u ! T h at Bhikkhu both speaks according to the Dham ma, and he speaks according to the V in aya; it is our wish, too, and desire, that he adopts, and gives expression t o ; and he speaks, knowing that what he says appears to us also to be r ig h t: then let those Bhikkhus be addressed by the Bhikkhus thus: S a y not so, S irs! T h a t Bhikkhu speaks not according to the Dhamma, neither does he speak according to the V inaya. L e t not, Sirs, the causing o f division in the community be pleasing to y o u ! Be, Sirs, at one with the com m unity! for the community, being at unity, in harmony, without dispute, dwells pleasantly under one discipline. I f those Bhikkhus, when they have thus been spoken to b y the Bhikkhus, should persist as before, those Bhikkhus should be
1 Ekuddeso; that is, the authority of the rules recited in the Patimokkha. 2 Samanubh&sitabbo. We think'admonish is not too strong a rendering of this term; and not inconsistent with the equality of the fraternity, as the admonition comes from the united body. The preposition sam need not imply a Sawzghakamma, which appears to have been necessary only after the Sazrcghadisesa offence had been completed. We occasionally render the word by adjure.

12

PATIM O K KH A.

(form ally) ad ju red b y the Bh ikkhus, as a body, even to the third time, to the end that th ey abandon that course. If, w hile b ein g so adjured, up to the third time, th e y abandon that course, it is w e l l : if th e y abandon it n ot that is a S a w g h a d is e s a . 12 . Sh o u ld a B h ik k h u refu se to listen to w h at is said to h im 1 ; and w hen spoken to b y the Bh ikkhus, in accordance w ith the D h a m m a 2, touching the p re cepts handed down in the b o d y o f recited law 3, w ill allow nothing to b e said to him (objecting), S a y nothing to me, S irs, either g o o d or b a d : and I w ill s a y nothing, either go o d or bad, to you. B e good enough, S irs, to refrain from sp eak in g to m e ! then le t that B h ik k h u b e add ressed b y the B h ik k h u s t h u s : D o not, S ir, m ake y o u rse lf a person who cannot be spoken t o : m ake y o u rse lf rather, S ir, a person to w hom w e can speak. S p e a k to the Bh ikkhus, S ir, in accordance w ith the D h a m m a ; and the B h ikkhus, S ir, w ill sp eak in accordance w ith the D h am m a to you. F o r thus has the c h u rc h 4 o f the B le sse d O ne grow n la r g e ; th at is to say, b y m utual con verse, and b y m utual h e lp 5. I f that Bh ikkhu, w hen he has thus been spoken to b y the Bhikkhus, should persist as b efore, then let that B h ik k h u be
1 Dubba/,0 is not unruly, as Dickson has, following Childers, who gives abusive, unruly, violent. It means rather difficult to , reason with, averse to instruction. Compare (?ataka 1 15 1, 152. 2 Sahadhammikawz, which is here adverbial; and where the Dhamma refers to the Rules, as is pointed out in the Introduction. 8 U d d esa -p ariy ap a n n esu ; ud d esa being here practically the same as Patimokkha. 4 Parisa, the retinue, the followers, the adherents, referring here to the Sawzgha only. 0 In the text read vu/M apanena.

SAJV/GHADISESA DHAM M A.

13

(formally) adjured b y the Bhikkhus as a body, even to the third time, to the end that he abandon that course. If, while being so adjured, up to the third time, he abandon that course, it is w e ll: if he abandon it not that is a S a w g h i d i s e s a . 13 . Should a Bhikkhu dwell near a certain village or town, leading a life hurtful to the laity, and devoted to evil, (so that) his evil deeds are seen and heard, and the families led astray b y him are seen and heard, let that Bhikkhu be spoken to by the Bhikkhus th u s: Y o u r life, Sir, is hurtful to the laity, and e v i l; your evil deeds, Sir, are seen and h e a rd ; and families are seen and heard to be led astray b y you. B e so good, Sir, as to depart from this residen ce; you have dwelt here, Sir, long enough. If, when that Bhikkhu is thus addressed b y the Bhikkhus he should answer the Bhikkhus thus : T h e Bhikkhus are w alking in longing, the Bhikkhus are w alking in malice, the Bhikkhus are w alking in delusion, the Bhikkhus are w alking in fear; and, for a fault o f a like nature, they send some away, and some they send not a w a y 1 : then that Bhikkhu should be spoken to b y the Bhikkhus th u s: S a y not so, S i r ! T h e Bhikkhus walk not in longing, the Bhikkhus w alk not in malice, the Bhikkhus walk not in delusion, the Bhikkhus walk not in fe a r ; and they send not some away, for a fault o f a like nature, while they send others not away. Y o u r life, Sir, is hurtful to the laity, and e v i l; your evil deeds, Sir, are seen and heard, and families are seen and heard, Sir, to be led astray b y you. B e so good, Sir, as to depart from this residence ; you have dwelt
1 On the use of Pabbag'eti in this sense comp, the 2nd Par.

14

PATIM O K KH A.

here, S ir, long en ou gh . I f th at B h ikkh u, w hen thus spoken to b y the B h ik k h u s should persist as before, th at B h ikkhu should b e (form ally) ad ju red b y the B h ik k h u s as a body, even to the third tim e, to the end that he abandon that course. If, w hile b ein g so adju red, up to the third time, he abandon that course, it is w e l l : if he abandon it not that is a S a w g h a d is e s a . V e n e ra b le S irs, the thirteen m atters w hich require, as w ell in their earlier as in their later stages, form al m eetings o f the O rder, h a v e been re c ite d ; nine w hich becom e offences at once, and four which are not com pleted until the third admonition. I f a B h ik k h u h a v e com m itted either one or other o f th ese for as m any d ays as he k n o w in gly con ceals his sin, fo r so m any d ays m ust that Bh ikkhu, e ven ag ain st h is will, rem ain in probation 2. W hen the probation is o ver, th at B h ik k h u m ust, fo r six fu rth er days, undergo th e M an atta d iscip lin e3 (Penance). W h e n the Pen an ce has been rem oved, th at B h ik k h u m ust b e reinstated in som e place w h ere the com m unity o f the B h ik k h u s form s a b o d y o f tw enty. I f a com m unity o f B h ik k h u s form ing a b o d y o f less than tw enty, even b y one, should rein state th at Bh ikkhu, he is not reinstated, and that com m unity is blam ew orthy. T h is is th e proper course in th at case.
1 Literally,1 of which. In the text there should be no full stop after yavatatiyaka. 2 On the regulations respecting P ari v&sa (Probation), see JEullavagga II, 1-3 . 3 On the regulations respecting M anatta (Penance), see Aullavagga II, 6-8.

SAA/GHADISESA DHAMMA.

r5

In respect o f them I ask the venerable ones, 1 A re you pure in this matter ? A second time I ask the venerable ones, A re you pure in this matter ? A third time I ask the venerable ones, A re you pure in this matter ? T h e venerable ones are pure herein. T herefore do they keep silence. T h u s I understand.

H ere endeth the recitation o f the S a w g h i d i s e s a s .

i6

PATIM O K KH A.

a n iy a t
R u les
r e g a r d in g

d h a m m

A 1.
M a t t er s.

U n d e t e r m in e d

H e re , ven erab le S irs, the two R u le s regard in g undeterm ined m atters com e into recitation. 1. W h atso eve r B h ikkh u shall take a seat with a wom an, one m an w ith one wom an, in secret, on a secluded seat, su ita b le 2 (for sexu a l in terco u rse); and if a b e lie v in g wom an, tru stw o rth y o f speech, who h a s seen (them so), shall la y it to his ch arge under one or other o f three R u les, either under th e Pard^"ika3, or under the Sa/?zghadisesa *, or under the P&^it t iy a 5 R u le s : le t then that B h ikkh u, if he acknow led g e that he has so sat, b e dealt with (according to the circum stances reported) for a Par& fika, or for a S aw g h ad ise sa , or for a P d ^ ittiy a ; or let that B h ikkhu be dealt with under that one o f those three R u le s under w hich the b eliev in g wom an, trustw orthy in speech, shall la y it to his charge. T h is rule relates to a m atter undeterm ined. 2. A n d furtherm ore, even i f the seat b e not se cluded, and not con venien t (for sexu al intercourse), but be convenient fo r ad d ressin g a wom an with w icked w ords then w h atso ever B h ikkhu shall take
1 The whole of the following portion of the Patimokkha, to gether with the Old Commentary on it, recurs in the Vibhanga, Book III. a A law kam m aniye, an expression found only in this passage. The Vibhanga interprets it as above (Aniyata I, 2, i). 3 The ist Para^ika. 4 The 2nd Sawghadisesa. 5 PiUittiya 44, 45; and compare also 7, 27. 6 Compare the 3rd Sawzghadisesa, and probably the 4th is also referred to.

A N IY A T A DHAMMA.

17

a seat with a woman, one man with one woman, in secret, on such a seat, and a believing woman, trust worthy in speech, who has seen (them so), shall lay it to his charge under one or other o f two Rules, either under the Sawgh&disesa, or under the P aiittiya R u le let then that Bhikkhu, if he acknowledge that he has so sat, be dealt with (according to the circumstances reported) for a SawzgMdisesa, or for a P a ^ ittiy a; or let that Bhikkhu be dealt with under that one o f those two R ules under which the believing' woman, trustworthy in speech, shall lay it to his charge. T h is rule relates to a m atter undetermined. Venerable Sirs, the two R ules regarding uncertain matters have been recited. In respect o f them I ask the venerable ones, A re you pure in this matter ? A second time I ask the venerable ones, A re you pure in this m atter ? A third time I ask the venerable ones, A re you pure in this matter ? T h e venerable ones are pure herein. Therefore do they keep silence. T h u s I understand. H ere endeth the recitation o f the A n i y a t a s .

i8

PATIM O K KH A.

n is s a g g iy
P a .&:i t t i y a

A^t

it t iy

d h a m m
F o r f e it u r e .

A.

R u les

in v o l v in g

H e re , v en erab le S irs, the th irty Pa/ittiya R u le s in v o lv in g fo rfeitu re com e into recitation. . i. W hen the robes h a v e been settled, when the K a l i n a has been taken up b y the B h ikkhu, an e x tra ro b e m ay be k ep t up to the end o f a period o f ten days. T o him w ho g o e s b eyo n d th at th ere is a P a iit t iy a offence in v o lv in g fo rfe itu re 1.
1 The following Rules, most of which have long ago fallen into abeyance, depend in great measure upon communistic customs of the ancient Fraternity, which are now somewhat difficult to under stand. The following explanation of this rule, and more especially of the first few words of it, is therefore submitted with diffidence. At the end of the Vassa period (see below, Mahavagga, Books III and VII) the Sazgha, or community of brethren in any place, was accus tomed to give over to some one of the Bhikkhus such store of robes (K a/^ina-dussa) as it possessed; and it should here be observed that no Bhikkhu had a separate personal ownership over his robes, though nominally given to him for his own use, and really his own sub ject to the rules, they were, technically speaking, the pro perty of the whole Sawgha (that is, here, of the Order as a whole, not of the community residing together at that place). The Bhikkhu above referred to then spread the store of robes out to dry (suriye attharati); and afterwards satisfied out of it the wants of any brother whose robes, through the dampness of the season or other causes, had become spoiled. Meanwhile, each of the Bhikkhus had, of course, to wear something it being one of the points most frequently insisted upon that a Bhikkhu should be decently clad, in direct contradiction to certain then popular views as to the sanctity of nakedness but, during the interval, some of the rules about the robes were temporarily relaxed. Now the Mahavagga(VII, i, Ogives eight reasons by which the K a lin a license would be extinguished for any one particular Bhikkhu aloneas it would be for the community at that place

NISSAGGIYA PAXTTTIYA DHAMMA.

19

2. W hen the robes have been settled, after the taking up o f the K a l i n a b y the Bhikkhu, if a Bhikkhu be without his three robes, even for a single night, unless with the permission o f the Bhikkhus that is a Pa/ittiya offence involving forfeiture1.
by the formal taking up of the store of robes (Ka//zinuddhara or Ka//nnassa ubbhSra);and with it that Bhikkhus claim to a share in the common store. These eight reasons are merely eight ways in which that particular Bhikkhus wants are already amply supplied; and the necessity, in his case, for a relaxation of the rules no longer exists. One of these reasons is that his set of robes is settled or done for (ivaram ni//Aitaz); which, according to the old commen tator on our rule here, means that his set has been made, or spoiled, or destroyed, or burnt, or that his hope of receiving one from the laity has been disappointed (ni/Mita^ivarasmin ti *ivara? katam v^ hoti xiziihzm va vina/Z/^aw v& A&ddhd.m va ^ivarasa va upa/W/nnna, ac z cording to which the Scholion in Dicksons note must be corrected). In each of these cases his wants are already supplied by the set of robes he has retained for wear during the process of drying : only the case of those Bhikkhus remains to be settled who have not had new robes made, and whose old ones were still good enough to wear during that process. After the KaMinuddhara, either particular or general, no Bhikkhu can retain for his own use an atireka-^ivara, a spare robe. He must give it up to any brother who has need of it. ^ As to the ten days, the Sutta Vibhanga has the following story. Ananda, after the Ka/^inuddhSra, has a spare robe. He wants to give it to Sariputta; but the latter is in Saketa, and is not expected back till the ninth or tenth day. So the Buddha, to meet such cases, establishes the rule that the spare robe may be kept up to the tenth day. The words a Pa/ittiya offence involving forfeiture, repeated at the end of each of the Nissaggiyas, are intended to mean that that offence involves, firstly, all that a Pa&ttiya involves; and secondly, forfeiture. 1 To this Rule there is the following story in the Sutta Vibhanga. Certain Bhikkhus left their robes in charge of the other Bhikkhus,
C 2

20

PATIM O K KH A.

3. W h en the robes h a v e been settled, when the K a l i n a has been taken up b y the Bh ikkhu, if a set o f robes should be offered to a B h ikkh u out o f season, it m ay b e accepted b y that Bh ikkhu, should he so w ish. B u t w hen he has accepted it, it m ust be m ade up a t o n c e ; and if it be not sufficient for him, it m ay be k ept up to the end o f a month b y that Bh ikkhu should he h av e an y hope that the deficiency m ay be supplied. I f he keep it beyon d that time, even if there be hope o f (the deficiency) b eing supplied that is a Pa/^ittiya offence requiring forfeiture. 4. W h atso e v e r B h ik k h u shall h av e his soiled r o b e 1 w ashed, or dyed, or beaten b y a B h ikkh um (sister)2 w ho is not related to him that is a Pa/ittiya offence in vo lvin g fo rfe itu re 3. 5. W h a tso e v e r B h ik k h u shall receive a robe from th e hands o f a B h ikkh un i not related to him, excep t in exch an ge that is a PaXittiya offence in vo lvin g forfeiture. 6. W h atso e ve r B h ik k h u shall ask a householder, or a household ers w ife 4, not b ein g related to him,
and went on a journey. The robes, being laid by for a long time, became spoilt. The Buddha thereupon forbad a Bhikkhu, under the circumstances stated in this Rule, to separate himself from his robes (ti-^ivara). As regards the permission we have the story that a sick Bhikkhu was invited home that his friends might nurse him. He answers, The Blessed One has forbidden us to separate ourselves from our robes. I am sick, and unable to travel in my robes. Then the Blessed One allows a sick brother to obtain leave to dispense with the Rule. 1 Literally, an old robe, which the Vibhanga (Nissaggiya IV, 2,1) explains as one that has been once worn. 2 And so, frequently, below. 3 Compare the 17th Nissaggiya. 4 Householder is here g a h ap ati; that is, pater fam ilias. See Rh. D.s note on Maha-sudassana Sutta I, 41.

NISSAGGIYA PAAIT T IY A DHAMMA.

21

for a robe, except at the right season that is a Pa/'ittiya offence involving forfeiture. H ere the right season means when the Bhikkhu has been robbed o f his robe, or when his robe has been destroyed. T h is is the right season in this connection. 7. I f the householder, or the householders wife, should offer him a choice1 from (the m aterials for) many robes, that Bhikkhu may have robes made out o f it up to the (due portion of) inner and outer robes. I f he has robes made beyond this limit that is a P& iittiya offence involving forfeiture. 8. In case the value in barter o f a set o f robes has been laid by, for a particular Bhikkhu, by a householder who is not a relative o f his, or a house holders lady, with the intention I w ill get a set o f robes in exchange for this robe-fund, and so provide a dress for such and such a Bhikkhu : in that case,
1 One MS. of the Vibhanga reads abhiha/uOTj but another reads abhiha/Mura, as does Minayeff; while the Samanta-Pasadika makes it equal to abhiharituw. The right reading is probably abhiha//^uz. In any case, the unusual form and grammatical construction throw some doubt on the exact meaning of the phrase. The Samanta-Pasadika, which explains it philologically as just men tioned, goes on in the next words to explain it syntactically as abhiharitvd, which it refers to the subject of pavSreyya, and states could be done either actually, or by words. Dicksons ren dering, arrange to supply him, does not accurately convey the force of pavareyya; but the right rendering may be should offer to bring forth for him (whatever he chose) from (amongst the material for) many robes. The only possible alternative is should make him an offer to take whatever he chose from amongst the material for many robes. Compare the 34th Pa&ttiya. Santar-uttara-paramara is meant, according to the Vibhanga, to imply to the extent of one inner, and one outer robe; but we preserve the ambiguity of the text.

22

PATIM O K KH A.

if that Bh ikkhu, before the offer has been m ade to him, g o and g iv e directions as to the m ake o f the robe, sayin g, It w ould be well, S ir, to g e t in e x change such and such a so rt o f robe with that robefund to clothe me w it h ; d esirin g som ethin g fine that is a Pa/6ittiya offence in v o lv in g fo rfe itu re 1. 9. In case two persons, householders or house h old ers ladies, h ave each laid b y for a particular B h ik k h u the v alu e in b arter o f a set o f robes, with the intention, W e w ill each g et a set o f robes in exch an ge for this robe-fund, and so pro vid e a dress for such and such a B h ik k h u in that case, if that B h ik k h u , b efore the offer has been m ade to him, go and g iv e directions as to the m ake o f the robe, sayin g, It w ould be well, S irs, to g e t in exchange, w ith the v alu e in b arter you h av e each laid by, such and such a so rt o f robe to clothe m e with, the two b ecom ing one d esirin g som ething fin e that is a Pa/ittiya offence in v o lv in g forfeiture. 10 . In case a R a^ a, or a K h a ttiy a , or a Brahm an, or a G ah ap ati should send b y m essenger, for a particular Bh ikkhu , the v alu e in b arter o f a set o f robes, sayin g, G e t a set o f robes in exch an ge for this robe-fund, and p ro vid e a dress for such and such a B h ikkh u ! if then that m essen ger should go to th at B h ik k h u and say, I h av e brought, S ir, this robe-fund fo r yo u r reveren ce. M a y yo u r reveren ce
1 Both Dickson and Childers have gone too far in rendering ^etapetvS by purchase. The Samanta-Pasadika (Minayeff, 78) explains it by p arivattetva. So Rh. D.; Ancient Coins and Measures of Ceylon, p. 6. In the text read-ATetapanawz (compare Ka^ayana, p. 322 of Senarts edition); and it should not be rendered money; see Rh. D., loc. cit. The Robe-fund consisted of things for barter. In the text the va after am latakassa should be omitted.

NISSAGGIYA p A tflTTIY A DHAMMA.

23

accept the robe-fund! let then that monk answer that m essenger thus : 1 W e do not, m y friend, accept the value in barter for a set o f ro b e s; but we may accept a set o f robes, at the right time, and o f the suitable kind. I f then that messenger shall answer that Bhikkhu thus : H as then your reverence a person who attends (to such m atters for y o u )? then, Bhikkhus \ let the Bhikkhu, to whom the robes are to belong, point out, as his agent, the man who keeps the a r a m a in o rd e r2, or some believer, saying, T h is man, my friend, is the Bhikkhus agent. I f then that messenger, when he has made an appoint ment with that agent, shall come to that Bhikkhu, and say, I have made an appointment, Sir, with that agent whom your reverence pointed out. L e t your reverence come, and he will clothe you with the set o f robes b etim es! then, B h ik k h u s1, let that Bhikkhu, to whom the set o f robes is to belong, go to the agent and warn him and remind him two or three times, saying, Sir, I have need o f a set o f ro b e s! If, while so warning and rem inding3 two or three times, he should succeed in obtaining
1 This word of address is most noteworthy as standing quite isolated in the Patimokkha. It must be meant as an address by the Buddha himself to the Brethren ; for, if it were the address of the Bhikkhu reciting the Patimokkha, the expression used would necessarily be ayasmanto, as in the closing words of each chapter, or other words to that effect. That it should have been left in is a striking proof of the faithfulness with which the Patimokkha has been preserved. Is it a survival of some form of words older even than the Patimokkha ? or is it merely an ancient blunder ? 2 The arama is, literally, the grove or pleasure-ground in which the monks residence stood; but it had probably .before this already come to include the residence, or vih&ra, itself. 3 In the text read odayam&no, sarayamano; the medial participle with active sense, as often.

24

PA TIM O K K H A .

the robes, it is w ell. Should he not succeed in obtaining them, let him up to the fourth, fifth, or sixth tim e g o and stand silen tly on that m a tte r1. If, w h ile so stan d in g silen tly on th at m atter up to the fourth, fifth, or sixth tim e, he should succeed in obtainin g the set o f robes, it is well. Sh o u ld he not succeed in obtaining them (so), and then, exertin g h im self beyon d that point succeed in obtain in g them that is a P a ittiy a offence in v o lv in g fo r feiture. (B ut) if he should not succeed in obtaining them , let him either g o him self, or send a m essen ger (to the place) w hence the robe-fund w as brought to him, and say, T h e robe-fund which your reveren ces sen t fo r a Bh ikkhu, that has in no w ise a d van taged th at Bh ikkhu. T a k e heed, yo u r re v e rences, o f yo u r own, that yo u r own go not to ruin ! T h is is the proper course in that c a s e 2. H e re ends the first section, the R ob e-section .

ii. W h atso e ver B h ikkh u shall h av e a ru g or m at m ade with silk in it that is a Pa/^ittiya offence in vo lvin g fo rfe itu re 3.

1 In the text read //$akkhattuparamaz. This silent standing is the only mode of asking for food permitted to a Bhikkhu. 2 Both here, and in the Conclusion of the SawzghSdisesa, and further below in the 22 nd Nissaggiya, where the same phrase occurs, Mr. Dickson takes it to mean, This is the way to Nirvawa. We are unable to see any foundation for such a rendering. 3 The following rules were for use in a tropical climate, and refer not to bed coverings, but to materials spread over a hard seat or couch. The word translated rug or mat is a more general term, meaning a thing spread; but there is no corres

NISSAGGIYA PAiTITTIYA DHAMMA.

25

12 . W hatsoever Bhikkhu shall have a rug or mat made o f pure black wool o f goats h a ir1 that is a P a& ttiya offence involving forfeiture. 13 . In case a Bhikkhu is having a new rug made, two parts should be taken o f pure black wool o f go ats hair, the third part o f white wool, and the fourth o f the colour o f oxen (reddish brown). I f a Bhikkhu should have a new rug made without taking two parts o f pure black wool, the third o f white, and the fourth o f tawny that is a Pa/ittiya offence involving fo rfeitu re2. 14. W hen a Bhikkhu has had a new rug made, he should use it for six years. I f he should have another new rug made within the six years, whether he has got rid, or has not got rid o f the former one, unless with the permission o f the B h ik k h u s3 that is a Pa/ittiya offence involving forfeiture. 15 . W hen a Bhikkhu is having a new rug made to sit upon, a piece o f the breadth o f the accepted sp an 4 must be taken from all round the old one in
ponding word in English, as coverlet or counterpane would imply a different state of things. 1 The SuttaVibhanga says that ka/aka is of two kinds, either ^atiya ka/aka or ra^ana-ka/aka; that is, that the wool is either naturally black, or dyed of that colour. El aka is a goat, hot a sheep. 2 This is deliberately chosen as an ugly mixture, which would lessen the commercial value of the rug, by making it unfashion able. 3 Regarding this permission the Vibhanga gives the following story. A sick monk was asked by his relatives to come home, that they might nurse him. He answered that he was too ill to carry his rug, could not get on without one, and could not have a new one made within six years. Then the Blessed One established this exception to the general Rule. 4 See the note on the 6th Sawghadisesa.

26

PATIM O K KH A.

o rder to d isfigure it. I f a B h ik k h u should h av e a new seat-rug m ade w ithout tak in g a sp an s width from all round the old one that is a Pa/ittiya offence in v o lv in g forfeiture. 1 6. In case a B h ik k h u should g e t som e go ats w ool w hilst he is on a jo u r n e y 1, let him accept it, if he li k e s ; and w hen he has accepted it, he m ay c arry it in his own hand, if there a re no porters, fo r the distance o f three le a g u e s 2. Sh o u ld he carry it further than that, even if th ere are no po rters that is a Pa/fittiya offence in v o lv in g forfeiture. 17 . W h atso e v e r B h ik k h u sh all g e t g o a ts wool w ashed, or dyed, or com bed out b y a B h ikkhuni who is not related to him that is a Pa/ittiya offence in v o lv in g forfeiture 3. 18 . W h atso e v e r B h ik k h u sh all receiv e go ld or silver, or g e t som e one to receive it for him, or allow it to be k ept in deposit fo r h im i that is a Pa/kittiya offence in v o lv in g forfeiture.
1 A d d h an a-m agga-p a/ip an n o; which the Kankh& Vitaratti (MinayefF, p. 80) explains as being on a long road, called addhana (high-road). But one may be on a high-road without going a lon g journey. 2 Y o ^ a n a s ; a yo^ana being a trifle under eight miles. See Rh. D., Ancient Coins and Measures &c., pp. 16, 17. 3 Compare the 4th Nissaggiya. 4 Upanikkhittazrc v& sa d iy e y y a ; which cannot possibly mean if he thinks to appropriate money entrusted to him, as Mr. Dick son translates. See Rh. D., Ancient Coins ' &c., p. 7. The method of procedure on a breach of this rule, or of the next, is thus described in the Vibhanga. The guilty Bhikkhu has to give up the gold or silver to the community (Sawzgha, not here, as elsewhere in sentences concerning forfeiture, or to a garca or to a p u g g a la ). Then when an aram ika or an u p a sa k a comes, it is to be given to him, to buy ghee or oil with it for the Sagha; and whatever is bought is the common property of all the Sawzgha, save the guilty Bhikkhu. Should the layman object to undertake the

NISSAGGIYA PA-STITTIYA DHAMMA.

27

19. W hatsoever Bhikkhu shall engage in any one o f the various transactions in which silver is used that is a Pa^ittiya offence involving forfeiture. 20. W hatsoever Bhikkhu shall engage in any one o f the various kinds o f buying and selling that is a P a iittiya offence involving forfeiture. E n d o f the second section, the Silk-section.

2 1. A spare bowl m a y b e kept up to the limit o f ten days. T o him who exceeds that there is a Pa^ittiya offence involving forfeiture. 22. W hatsoever Bhikkhu shall get another new bowl in exchange for an (old) one broken in less than five places that is a Pa/ittiya offence involving forfeiture. T h at .bowl must be forfeited by that Bhikkhu to the company o f Bhikkhus ; and whichever in that company o f Bhikkhus shall be the worst bowl, that shall be given to that Bhikkhu with the words, T his, Bhikkhu, is thy b o w l; it must be kept until it breaks. T h is is the right course in that case. 23. N ow those medicines which m ay be u sed 'b y the sick Bhikkhus to wit, ghee, butter, oil, honey, m olasses when they have received them, they may enjoy them, storing them up to the seventh day. T o him who exceeds that there is a P aiittiya offence involving forfeiture.
spending of the gold or silver, he is to be asked to throw it away. Or, if this cannot be managed, then, as a last resource, some Bhikkhu is to be formally appointed Bullion-remover (Rupiyakkha.dd2.k2), and he is to go and throw it away somewhere, animittaw katva, (without making any mark at the place !)

28

PATIM O K KH A.

24. W h en he sees th at a month o f the hot d ays has y e t to run, le t a B h ik k h u pro vid e h im self with the m aterials for robes fo r the rain y s e a s o n : when he sees that h a lf a month o f the hot d ays has y et to run, let him m ake them , and w ear them . S h o u ld he pro vid e h im self with the m aterials for robes for the rain y season when m ore than a m onth o f the hot d ays has y e t to r u n ; or should he m ake them , and wear them , w hen m ore than h a lf a month o f the hot d ays has y e t to run that is a P ii'ittiy a offence in vo lvin g forfeiture. 25. W h a tso e v e r B h ik k h u , when he has h im self g iv e n a set o f robes to an other Bh ikkhu, shall th ere after, b ein g an g ry or d ispleased w ith him, tak e them aw ay, or g e t them taken a w a y th at is a Pa/ittiya offence in v o lv in g forfeiture. 26. W h a tso e v e r B h ik k h u shall h im self ask for yarn , and h ave it w oven up b y w e av ers into cloth fo r a set o f ro b e s that is a P a iittiy a offence in v o lv in g forfeiture. 27. In case ^a householder, w ho is not related to him, or a hou sehold ers lady, shall h ave the cloth fo r a set o f ro bes w o ven for a particular B h ik k h u b y w e av e rs ; in that case, if that Bh ikkhu, b efore the offer has been m ade to him, shall go to the w eavers, and g iv e directions as to the m ake o f the robe, sayin g, T h is robe-cloth, m y friends, is b ein g w o ven fo r me. M ak e it lon g and broad, and m ake it thick, and well w oven, and ev e n ly w oven and with even lines, and w ell carded. I f you do so, o u rselves w ill
1 Suppavayita2, literally, well woven forth. We follow the Samanta-Pasadika in its explanation of this word, but with con siderable hesitation. Compare the relation between Sanskrit ota and prota; and between English web and woof.

NISSAGGIYA PAXITTIYA DHAMMA.

29

make it up to you, friends, in some w ay or o th e r! I f that B h ik k h u 1, having thus spoken, should make it u p 2 to them in any way, even b y the contents o f a begging bowl that is a P a Jittiya offence in volvin g forfeiture. 28. In case a robe should fall to the lot o f a Bhikkhu, as a special g if t 3, ten days before the K a t t i k a - t e m i s a 3 full moon, that Bhikkhu m ay take it, considering it as a special g i f t : and when he has it, he m ay keep it up till the robe tim e 3.
1 In the text read Evam a so bhikkhu. 2 Anupadagg-eyya is a double potential. Dao^araa would be equal to Sanskrit dadyama; and to that a second potential ter mination has been added. 3 The expression in the Pali is literally should a special robe come to a Bhikkhu, &c.; where special robe is aHeka-Kvaram, explained in the Samanta-P&sadika (Minayeff, 83) as equal to a/Hyika-ktvara7tt. The Vibhanga says,1 If a man wants to join the army or to emigrate, or if a man has fallen sick, or a woman is with child, or an unbeliever has come to believe, or a believer is edified (pasado uppanno hoti); then, if such a one send a messenger to the Bhikkhus, saying, Let their reverences come hither, I will give a gift for the rainy season (vassavasikaw; per haps, such a gift as the laity are wont to give to the Bhikkhus who have spent the vassa among them)that is an a^^eka-/i'ivarara (Minayeff, 82, 83). Aaya is an immediate, threatening, danger: compare the expression donatio mortis causa. Special robe is, no doubt, an inadequate rendering ; but we have chosen it in refer ence to the special circumstances under which the donation is made, and in default of a better translation. Compare the 85th Pa&ttiya. The Kattika-tem asi-puam a is, according to the Vibhanga (Minayeff, p. 82), the close of the Pav&raa, the ceremony at the end of Vassa (see below, Book IV). The robe time is the time when the robes were settled. The Vibhanga says,1 Robe time is, if the robes have not been laid out to dry (see the note to the first rule in this division of the Patimokkha), the last month of the rains; if they have, it is five months.

30

PATIM O K KH A.

Sh o u ld he k eep it beyond that that is a Pa/ittiya offence in v o lv in g forfeiture. 29. W h en v a s s a is com pleted up to the full moon in K a t t i k a 1 in case a Bh ikkhu, who is d w ell in g in a place belo n gin g to the class o f those forest d w ellings which are held to be insecure and dangerous, should d esire to do so, he m ay lea ve one or other o f his three robes in a hut inside a v illag e, and if th ere is an y ground fo r that B h ikkhu b ein g separated from that robe, he m ay b e separated from it up to the sixth night. Sh o u ld he sep arate h im se lf from it m ore than that, excep t b y perm ission from the B h ik k h u s that is a Pa/Sittiya offence in v o lv in g forfeiture. 30. W h atso e v e r B h ik k h u shall cause to be d iverted to h im self an y benefit a lrea d y dedicated to the S a m g h a that is a Pa/&ittiya offence in v o lv in g forfeiture. H e re ends the third section, the B ow l-section.

V e n e ra b le S irs, the th irty Pa/ittiya R u le s in vo lvin g forfeiture h a v e been recited. In respect o f them I ask the ven erab le ones, A r e you pure in this m atter V
1 This is a different date from that mentioned in the last rule, and one month later. The Vibhanga explains the date here as K a ttik a -H tu m asin t, whereas the date in Rule 28 is temasini, and is called by the Samanta-Pasadika (Minayeff, p. 82) paMamakattika-puam &. The same distinction is evident, from Mahavagga IV, 14, 7 - 1 1 , between Pavaran& and the .ff'atum &sinl But how both these full moons came to be called K attik a is not clear.

NISSAGGIYA p A x iT T IY A DHAMMA.

31

A second time I ask the venerable ones, A re you pure in this matter ? A third time I ask the venerable ones, A re you pure in this matter ? T h e venerable ones are pure herein. T herefore do they keep silence. T hus I understand. H ere ends the recitation o f the N i s s a g g i y a s .

32

PA TIM O K K H A .

pAa t t t i y

d h a m m

A.

T he P a z it t iy a 1 R u les.

N o w here, v en erab le Sirs, the ninety-two P i^ ittiy a R u le s (R u le s regard in g m atters req u irin g expiation) com e into recitation. 1. T h e re is Pa/ittiya in a d elib erate lie. 2. T h e re is Pa/ittiya in ab u siv e lan gu age. 3. T h e re is P a^ ittiya in slan d er o f a Bh ikkhu. 4. W h atso e v e r B h ik k h u shall cause one not re ceived into the h igh er gra d e (o f the O rd e r2) to recite the D ham m a clause b y c la u se 3 that is a Pa/ittiya. 5. W h a tso e v e r B h ik k h u shall, for m ore than two or three nights, lie down (to sleep) in the sam e place with one not received into the h igh er grad e (o f the O rder) th at is a Pa/ittiya. 6. W h a tso e v e r B h ik k h u shall lie down (to sleep) in the sam e place with a w om an th at is a Pa/ittiya4. 7. W h a tso e v e r B h ik k h u shall preach the D h am ma, in m ore than five or six words, to a woman,
1 That is, requiring repentance. Compare the Sanskrit terms P ra y a j^ ittik a and P rayaj^ ittiya. 2 Literally, one who has not received the upasam pada. 8 Anupasampannawz padaso dhammam va^eyya. This rule is directed against a wrong method of teaching the Dhamma to a Samaera. See the extracts from the Old Commentary, and from the Samanta-Pasadika, given by Minayeff on p. 84. Read however in the second line osapenti for asa p e n ti; and then go on anvakkharaffz nama, rfipam aniMan ti vu<Wamano ruppan ti opateti: anuvyaw.ganawz nama, rupam aniMan ti vu/Mamano vedana ani/Ma ti saddawz ni/W Mreti, &c. 4 For the text read m&tugamena.

PAjETTTIYA

dham m a.

33

without a man arrived at years o f discretion1 (being present) that is a P/ittiya. 8. W hatsoever Bhikkhu shall tell one not re ceived into the higher grade (of the Order) that the (speaker or any other Bhikkhu) has extraordi nary spiritual gifts, even when such is the case2 that is a Pa/'ittiya. 9. W hatsoever Bhikkhu shall tell one not re ceived into the higher grade (of the Order) o f a Bhikkhu having fallen into any grave offence that is a P&ittiya. 10. W hatsoever Bhikkhu shall dig the ground or have it d u g3 that is a Pa/&ittiya. H ere ends the first section, the F a lse h o o d -se c tio n . 1 1 . T h ere is P& iittiya in destroying any vegetable. 12. T h ere is P&ittiya in prevarication, or in w or rying (the assem bled B h ik k h u s; for instance, by refusing to answ er4). 13 . T h ere is Pa^ittiya in stirring up ill-will against, in speaking disrespectfully o f (any Bhikkhu deputed to any official duty6).

---------------------------------------------

1 Vimwu. The Vibhanga says, a man able to understand what is well said, and what is wrongly said; what is wicked, and what is not wicked. Compare the use of viwiuta at Gataka I, 231. 2 To do so when it was not the case, would be a Par&fika. See the 4th Parag-ika, and our note there on the meaning of uttarimanussa-dhamma2. The even here means that the truth of the averment makes no excuse for it.
3 Because doing so might bring some living thing into danger. * Vihesake; which must be understood as being done in a formal meeting of the Sawzgha during an official enquiry. 5 The words in parentheses are supplied from the explanations in the Vibhanga.
[> 3 ] D

34

PATIM O KKH A.

14 . W h a tso e v e r B h ik k h u w ho has put out, or g o t another to put out to air, a bedstead, or a chair, or a m at, or a s to o l1, the com m on p ro p erty o f the S a w g h a ; and w hen go in g a w a y shall not put it back, or h av e it put b ack, but shall depart w ithout say in g an yth in g to an yb o d y that is a Pa/ittiya. 15 . W h a tso e v e r B h ik k h u has put out, or go t an other to put out, a bed stead in a dw elling-place com m on to a Saw zgha; and w hen go in g a w a y shall not put it back, or h av e it put back, but shall de p art w ithout sayin g an yth in g to an yb o d y that is a Pa^ittiya. 16 . W h a tso e v e r Bh ikkhu, in a dw elling-place com mon to a SaOTgha, shall lie down w here he know s th at he is encroaching on (the space occupied by) a B h ik k h u w ho a rriv e d b efore him, thinking, I f he becom e inconvenienced he m ay g o a w a y if he does it for th at object, and fo r no o th e r2 that is a Pa/ittiya. 17 . W h a tso e v e r B h ikkh u, b ein g an g ry or dis p leased w ith another Bh ikkhu, shall d rive him out, or g e t him driven out o f a dw elling-place com m on to a S a w g h a that is a Pa/^ittiya. 18 . W h a tso e v e r B h ik k h u shall h u rried ly sit down, or lie down, in the upper sto ry o f a dw elling-place common to a S a w g h a 3, on a bed stead or chair with rem o vab le le g s that is a Pa/^ittiya.
1 K okkh&m, the meaning of which is not quite clear. The Vibhanga says there are four kinds, made of bark, of usira roots, of muii^a grass, and of bulrushes. It is apparently therefore of wickerwork. 2 That is, according to the Vibhanga, the rule does not apply to an invalid, or to one suffering from the heat, or the cold; and so on. 3 Because if he does so, he might unwittingly upset the furniture,

PAiTITTIYA DHAMMA.

35

19 . In case a Bhikkhu is having a large dwellingplace put up, he m ay have the work rectified, in a place where straw is scarce, round the, doors, and where the bolts are put in, and the openings for light are set, and till the ro of has been twice or thrice covered in 1. Should he go beyond that, even in such a place that is a PMittiya. 20. W hatsoever Bhikkhu shall sprinkle water with living creatures in it, or shall cause such to be sprinkled on grass or on clay-that is a Pa^ittiya. H ere ends the second section, the 1 B h titagam a-sectio n . 2 1. W hatsoever Bhikkhu, not thereto deputed, shall exhort the Bhikkhunis 2 that is a Pa/ittiya.
or fall himself, to the injury of some one who was rightfully on the ground floor. 1 In the text read dvittii/W adanassa: th\tt pi. This rule, directed against too great luxury in the matter of a perfectly finished dwelling, is somewhat obscure, owing to our want of information as to the mode in which such dwellings should be put up. It refers probably to a hut, albeit a large one, of wattel and daub (kuddz: comp. Rh. D.s note on the Mahaparinibbana Sutta V, 41). The Samanta-Pasadika divides dvarakosa into dvara-okasa, and quotes various estimates from the old Sinhalese commentaries as to the proper extent of this space (see Minayeff, p. 87). a Ovadeyya; that is, shall preach to them the eight GarudhammEi. On these see the passages mentioned in the Index appended to the text of the .ffullavagga; and on the ovada see A'ullavagga X, 9, 2, and following. The mode of procedure is laid down in the Vibhanga as follows: The Bhikkhu asks the Bhikkhunis, Are you all present, sisters, and do none raise objections (that is, are you sam agga)? If they say, That is so, Sir I he asks, Are the eight Garu-dhamma being kept up? If they say, They are, Sir ! he is to say, That, sisters, is the exhortation! and so deliver it to them. If they say, They are D 2

36

PATIM O K KH A.

22. I f a B h ik k h u , even w hen thereto deputed, exh o rt the B h ik k h u n is after the sun has set that is a Pa/ittiya. ^ 23. W h a tso e v e r B h ik k h u shall go to the dw ell ing-place o f B h ik k h u n i s, and th ere e xh o rt the B h ik k h un is 1, excep t on the (right) occasion that is a Pa/ittiya. H e re in this is the righ t o c c a sio n : (to wit), w hen a B h ikkh un i is ill. T h is is the righ t occasion in this p assage. 24. W h a tso e v e r B h ik k h u sh all sp eak thus : T h e B h ik k h u s exh o rt the B h ik k h u n is fo r the sak e o f g a in 2! that is a P;Littiya. 25. W h a tso e v e r B h ik k h u sh all g iv e a robe to a B h ikkh u n i w ho is not related to him , excep t in exch an ge th at is a Pa^ittiya. 26. W h a tso e v e r B h ik k h u sh all m ake up a robe, o r h a v e it m ade up, fo r a B h ik k h u n i who is not related to him that is a Pa^ittiya. 27. W h a tso e v e r B h ikkh u, b y appointm ent, shall tra v e l alo n g a high road in com pan y w ith a B h ik khuni, even to go as fa r as the v illag e, excep t on the rig h t occasion th at is a Pi/ittiya.
not, Sir 1 he should go all through them, saying, A sister who has been received into the higher grade even one hundred years, &c. (and so on to the end of the Garu-dhamm S). If he preach any other Dhamma to those who say, We, Sir, are all present, and none raise objections ! he is guilty of a Duk ka/a. If he preach the eight Garu-dham m a to those who say, "N o, Sir, that is not s o ! (vagg am h ayya ti, where vagga is vyagra, the opposite of sam agga), he is guilty of a Dukka/a. If he preach another Dhamma, when the eight Garu-dhammd have not committed to their charge, he is guilty of a Dukka/a. 1 Compare .Sfullavagga X, 6, 1. 2 A m isa-hetu; that is, in order that the sisters may be induced to supply the preachers with food, medicine, &c.

P A in T T IY A DHAMMA.

37

H erein this is the right occasion : (to wit), when the road is so insecure and dangerous that travellers on it have to carry arms. T h is is the right occasion in this passage. 28. W hatsoever Bhikkhu, b y appointment, shall go on board the same boat, whether going up stream or down stream, in com pany with a Bhikkhuni, ex cept for the purpose o f crossing over to the other side that is a P&ittiya. 29. W hatsoever Bhikkhu, knowing it to be so, shall eat food procured b y the intervention o f a Bhikkhuni, unless the laity (who give the food) had already undertaken (to give it to him )1 that is a Pa/ittiya. 30. W hatsoever Bhikkhu shall take a seat, one man with one woman, in company with a Bhikkhuni, in a secret place 2 that is a Paittiya. H ere ends the third section, the B h ik k h u n o v d d a -se c tio n .

3 1. A Bhikkhu who is not sick may take one meal at a public rest-house 3. Should he take more than that that is a Pa^ittiya. N
1 The introductory story in the Vibhanga is of a Bhikkhu born in Rag-agaha, who went to a relatives house, and a meal was there being prepared for him by his relatives. A kulupika bhikkhuni then arrives, and says, My friends, give the gentle man a meal! Then the Bhikkhu was in doubt whether he ought not to refuse it as being Bhikkhuni-paripaitara. 2 Compare the AniyatS D ham m l 3 Eko avasatha-pinifo bhumg'itabbo. An avasatha is one of those chaultries, or public resting-places, which good Buddhists were wont to put up in the villages or at cross roads. At some of

38

PATIM O KKH A.

32. T h e r e is Pa/ittiya in go in g in a b o d y to re c e iv e a m e a l1, excep t on the righ t occasion. H e rein the righ t occasion is t h i s : (to wit), when there is sickness, w hen robes are b ein g given , when robes are b ein g m ade, when on a jo u rn ey (on foot), w hen on board a boat, w hen (the influx o f Bh ikkhus) is g r e a t2, w hen a gen eral invitation is g iv e n to S a m a r a s 3. T h is is righ t occasion in this passage. 3 3 . T h e re is Pa/ittiya in tak in g food in tu r n 4, excep t on the righ t occasion. H ere in the righ t occasion is th is: (to w it),w h en there is sickness, w hen ro b es are b ein g given , when

these a constant supply of rice was provided for travellers. See the Maha-parinibbana Sutta I, 10 ; II, 5 (pp. 10, 16 ); Gataka, No. 31 ( Buddhist Birth Stories, pp. 280-285); Maha-sudassana Sutta I, 63; Dhammapada Commentary apud Fausboll, 185. The Samanta-Pasidika on this rule (Minayeff, p. 88) says that avasathapi</o is a meal in such an avasatha. 1 On this rule compare .Sullavagga VII, 3, 13. In a body means four or more Bhikkhus going together to the same house. 2 M aha-sam ayo. The Vibhanga relates how, when vassa was over, the Bhikkhus repaired in great numbers to visit the Buddha. On such occasions it was difficult or impossible for them all, if they adhered to the strict rule, to obtain their meals. 3 Sam aw a-bhatta-sam ayo, See the Vibhanga, and the Sa manta-Pasadika, quoted by Minayeff, pp. 88, 89. Samaraas, of course, includes others besides Buddhists. 4 P aram p ara-b h o ^ an e; that is, in picking and choosing with regard to food, or in regard to different invitations. The Bhikkhus were to eat straight on whatever was given, and to accept invitations in the order in which they were received. But a sick Bhikkhu might choose one morsel rather than another; and Bhikkhus in health might accept an invitation to a house where robes are going to be given, or made, rather than to a house where only a meal was offered. The last exception was simply to guard against the stock of robes falling short (Bhikkhu . . . nadhivasenti: /fcivarawz parittam uppa^ati, says the Vibhanga).

PAA'TTTIYA DHAMMA.

39

robes are being made. T h is is right occasion in this passage. 34. In case people should offer a Bhikkhu, who has gone to some house, to take as much as he chose of their sweetm eats and cakes, that Bhikkhu, should he so wish, m ay accept two or three bowls fu ll1. I f he should accept more than that that is a Pi/^ittiya. W hen he has accepted two or three bowls fu ll1, he must take them away, and divide them up am ong the Bhikkhus. T h a t is the proper course in this case. 35. W hatsoever Bhikkhu, when he has once finished his meal, though still invited (to continue eatin g2), shall eat or partake o f 3 food that has not been left o v e r 4, whether hard or s o ft 6 that is a Pa/Httiya.
1 In the text read dvittipattapurS. The word for sweetmeats, pftva, includes all those sweetmeats which it was then (as it is now) the custom to send as presents from one house to another at weddings, funerals, and such occasions. Cakes (mantha) refers to those rice-cakes, &c., which were usually prepared as provision for a journey. Compare Gataka I, 80. Should offer to take as much as he chose is the phrase referred to above in our note on the 7th Nissaggiya. The Vibhanga says here, AbhihaAi pavareyyS ti yavatakawz \kkhzs\ tavatakam gawhahiti. 2 Pavarito. The Vibhanga says, Pavarito n&ma asanas pa?ljtayati bho^anaw paiwiayati hatthapase (k\to abhiharati pa/ikkhepo paimayati, which means, we think, A seat for him is there, food is there, (the host) standing near him still makes invitation, but there takes place a refusal (of the proferred food).
3 Khadeyya vS bhuw^eyya va.

1 The not left over refers only to the case of a sick Bhikkhu. A Bhikkhu in health, when he has once finished his meal, ought not to eat what he has left. 6 Kh&daniyawz va bho^aniyaw vL The former term is used of hard food, such as biscuits, cakes, meats, fruits, &c.; the latter

40

PATIM O K KH A.

36. W h a tso e v e r B h ikkh u sh all offer a B h ik k h u w ho has finished his m eal, though still in vited to continue eating, his choice o f food, w h eth er h ard or so ft, that h as not been left o ver, sayin g, C om e, now, B h ik k h u ; tak e and e a t ! d elib erately d esirin g to stir up lo n gin g (in that B h ik k h u ); then if that B h ik k h u e a t s 1 that is a P i^ ittiy a . 37. W h a tso e v e r B h ik k h u sh all take or eat an y food, w hether h ard or soft, at the w ro n g tim e 2 that is a Pa-ittiya. 38. W h a tso e v e r B h ik k h u sh all eat food, w hether h ard or soft, that h as been put b y that is a Pa^ittiya. 39. W h a tso e v e r B h ikkhu, w hen he is not sick, sh all request, for his own use, and shall p artake o f delicacies to wit, gh ee, butter, oil, honey, m olasses, fish, flesh, m ilk, c u rd s 3 that is a Pa^ittiya. 40. W h a tso e v e r B h ik k h u shall place, as food, w ithin the door o f his mouth, an yth in g not g iv e n to him, sa v e only w ater and a tooth-cleaner 4 that is a Pa/ittiya. H e re ends the fourth section, the B h o ^ a n a -s e c tio n /

4 1.

W h atso e ve r

B h ik k h u

shall, w ith

his

own

term of soft foods, such as boiled rice, curries, &c. The two words for eating correspond to these two ideas. 1 Bhuttasmira pa/Httiya; that is, the offence is completed when the eating has taken place; but the offer alone is not a Pa&ttiya. So the Vibhanga. 2 After sun-turn. 3 In the text read tan i; madhu phSraitaw. 4 D an tap otfa; doubtless the same, perhaps an older expression for, the dantaka//^a referred to in /i'ullavagga V, 31. It is a piece of fragrant root (cinnamon, betel, &c.) about eight inches long.

PAiTITTIYA DHAMMA.

41

hand, give food, whether hard or soft, to an A M elaka or to a P a r ib b a ^ a k a or to a P a r ib b & ^ ik a 1 that is a P aiittiya. 42. W hatsoever Bhikkhu shall address a Bhikkhu th u s: Come, broth er; let us go, for a meal, to the village, or the to w n ! and then, whether after he has got an alms for him, or without having got an alms for him, shall send him away, saying, Go away, broth er! T alk in g with you, or sitting with you, is not pleasant to me. T alk in g , or sitting each one b y himself, is more pleasant to me ! if he does this for this cause, and for no o th er2 that is a Pa/ittiya. 43. W hatsoever Bhikkhu shall force his w ay into a house where a meal is going o n 3, and take a seat there that is a Pa/ittiya.

1 These are the various non-Buddhist religious teachers or devotees, most of whom rejected the Vedas. The Paribba^akas were mostly, though not always, wandering logicians, willing to maintain theses against all the world. Paribba^ik^ is merely the feminine of the last. A Melaka, which naturally has no feminine, were the naked ascetics. The sect now called Gains are divided into two classes, Svetambaras and Digambaras, the latter of which eat naked. They^are known to be the successors of the school called Niga//$as in the Pali Pi/akas; and it is not certain whether the Niga?z//$as are included in the A^elakas. It is probable that the Brahman ascetics, the Vdnaprasthas, were not included under the term P aribb i^akas; but our information on the exact meaning of these terms is, as yet, very imperfect. 2 That is merely to get rid of him, in order to gain any purpose of his own. The Vibhanga gives as examples that the Bhikkhu sees some valuable things, and wants to get them; or sees some woman, and wants to speak to her. 8 Sabho^-ane ku le; the meaning of which is not quite clear. The Old Commentary says, A sabho^ana kula is one where

42

PATIM O K KH A.

44. W h a tso e v e r B h ik k h u shall take a seat, in secret, with a w om an, in a concealed p la c e 1 that is a P a iittiya. 45. W h atso e v e r B h ik k h u shall take a seat, in secret, with a wom an, one m an w ith one w om an that is a Pa/^ittiya. 46. W h a tso e v e r B h ikkhu, who has been invited (to a house), and has been (thus already) provided with a m eal, shall, w ithout h a v in g p revio u sly spoken ab o u t it to a B h ik k h u , if there is one there, go on his (begging) rounds am ong the fam ilies, either before m eal-tim e or after m e a l-tim e 2, excep t on the right occasion that is a Pa/Cittiya.
there is a husband and a wife; and they both, husband and wife, are not gone forth from, are not devoid of lust (Minayeff, p. 89, under P.; but for an atikk an ta read anikkhanta). Then the Samanta-Pasadika, doubtless to justify this suggested implication, makes sabho^ana? equal to saha ubhohi ^anehi (!); or, in the alternative, to sabhogawz, since the wife is the bhoga of a man still given to passion, and the husband the bhoga of a wife. The use of Bhog'ana in any such sense is extremely forced, and was perhaps only suggested by the following rules; but it is just possible we should translate, a household still given to pleasure (compare ^ullavagga V III, 5, 1), or fond of good food (compare Milinda Pawha 76). On anupakhag^a compare the 1 6th Pa&ttiya. 1 Compare the 30th Paiittiya, and the two Aniyata Dhamma. 2 The Vibhanga has the following stories in regard to these two particulars. A family devoted to Upananda invited him and another Bhikkhu. Before meal-time he went to attend on other families (purebhatta2 kulani payirupasati). The people delayed giving his meal to the other Bhikkhu till Upananda should arrive. He came late; and the other Bhikkhu was thereby dis comforted. The family devoted to Upananda sent him food for his use; saying it was to be given to the Sawgha, with special reference to him. He had gone for an alms to the village. The messengers delivered the food and the message, and asked where Upananda was.

PAA'ITTIYA DHAMMA.

43

H erein the right occasion is this: (to wit), a time o f giving o f robes, a time o f m aking o f robes. T h at is right occasion in this passage. 47. A Bhikkhu who is not sick m ay accept a (standing) invitation with regard to the requisites1 for four months. I f he accept it for a period longer than that unless there be a second invitation, or a perpetual invitation that is a Pa/Sittiya. 48. W hatsoever Bhikkhu shall go to see an arm y drawn up in battle-array, except for a cause thereto sufficient that is a Pa^ittiya. 49. A n d if there be any reason for that Bhikkhus going to the army, that Bhikkhu m ay remain there for two or three nights. I f he remain longer than that that is a Pa/ittiya. 50. A n d if while remaining there for two or three nights he should go to the battle-array, or to the numbering o f the forces, or to the drawing up o f the forces, or to a r e v ie w 2 that is a Pa/ittiya. E n d o f the fifth section, the A /elak a-section .
The Bhikkhus told the matter to the Blessed One. He directecHhe present to be accepted, and laid by till Upananda should return. After Upananda returned, he nevertheless went out again to attend on other families, and the food so sent went bad. The Bhikkhu is to tell a resident Bhikkhu before, on account of this rule, giving up his usual rounds, in order that he may still go if a sick Bhikkhu wants medicine. The exceptions are, as above, to prevent the stock of robes falling short. 1 These are usually fourclothing, food, residence, and medicine. This rule refers more especially to medicine, as appears from the explanation in the Vibhanga. 2 On this rule compare the third section of the Maggvfoma-Sila,

44

PATIM O KKH A.

5 1 . T h e re is Pa/ittiya in the d rin kin g o f fe r m ented liquors, or stro n g drinks 52. T h e re is Pa/^ittiya in po k in g (another person) w ith the finger. 53. T h e re is PaZittiya in sporting in the w a t e r 2. 54. T h e re is P a^ ittiya in d isre sp e c t3. 55. W h atso e ve r B h ik k h u shall frighten a B h ik khu 4 that is a Pci/ittiya. 56. W h atso e ve r B h ikkhu, who is not sick, shall, d esirin g to w arm h im se lf5, kindle a fire, or h ave a fire kindled, w ithout cause sufficient thereto that is a Pa/ittiya. 57. W h a tso e v e r B h ikkh u shall b ath e at in tervals o f less than h a lf a m onth, excep t on the proper occasion- that is a P a iittiy a . H e re in this is proper occasion : (to wit), the two and a h a lf m onths during w hich there is hot w eather, and during which there is f e v e r ; nam ely, the la st month and a h a lf o f the heats, and the first month
and the third section of the Maha-S'ila (translated in Rh. D.s Bud dhist Suttas from the Pali, pp. 192, 198). We follow the Vibhanga in the interpretation of the various terms. 1 The Old Commentary (quoted by Minayeff, p. 90) distinguishes between sura and m eraya by the former being derived from flour, water, &c., and the latter from flowers, fruits, &c. 2 Throwing water over one another, and chasing one another, were common amusements at the public and private bathing-places. Our MSS. read throughout h&sa-dhamme. 3 A n ad ariye. That is, according to the Vibhanga, paying no heed, when ones attention is drawn by an upasam panna to the fact that this or that action is against the rule laid down (panilattaz). But compare also A^ullavagga V III, 8 ,1. 4 In the text read bhiwzsapeyya. 6 H.O .s M S.readsvisibbanSpekho. At Mahavagga I, 20,15, visibbesuOT occurs in the sense of they warmed themselves. Trenckner at p. 47 of the Milinda Panha reads a g g im ^ a le t v i v islv e tv a ; and at p. 102, saw sibbitavisibb itatta sakhanaw.

PAJTITTIYA DHAMMA.

45

o f the rains *: when sick ; when there is work ; when on a journey ; when there has been w ind and rain. T h is is right occasion in this connection. 58. A Bhikkhu who receives a new robe must choose one or other mode o f disfigurement out o f the three modes o f disfigurem ent; either (making part o f it) dark blue, or (marking part o f it with) mud, or (making part o f it) black. I f a Bhikkhu should m ake use o f a new robe without choosing one or other mode o f disfigurement out o f the three modes o f disfigurem ent2 that is a Pa^ittiya. 59. W hatsoever Bhikkhu who has made o v e r 3 his robe to a Bhikkhu, or to a Bhikkhuni, or to a probationer, or to a Samawera, or to a Sama/zeri, shall continue to m ake use o f it as a thing not (formally) given that is a Pa^ittiya.
1 The Vibhanga refers the first of these periods to the hot weather, and the second to the fever weather. 2 In the text insert a full stop after ka/asam aa v l The object of this rule, according to the Vibhanga, is to enable a Bhikkhu to trace his robe should it get lost by being mixed up with others. Compare the rgth Nissaggiya. 3 The Vibhanga says, There are two ways of appointment (in making over, vikappana), promising in the presence, and promising in the absence (of the person to whom the appointment is made). Promise in the presence is by the words, I make o^er this robe to you, or to such and such a one (then present)! Promising in the absence is by the words, I give this robe to you for you to appoint (to some one else). Then the person spoken to should say, Who is your friend, or intimate acquaintance f Such a one, or such a one. Then the other should say, I give this to them. This is their property. Wear it, or part with it, or do with it as you like ! These last are the formal words used on presenting a robe; and by their use the property in the robe is transferred. After that the original owner, in spite of the formal words, may not, according to our rule, continue to use the robe. On apa/$uddharakaw see Childers, sub voce pa^duddharo.

46

PATIM O KKH A.

60. W h a tso e v e r B h ik k h u shall hide, or cause an other to hide, a B h ik k h u s bow l, or his robe, or the m at on which he sits, or his n eed le -c a se 1, or his girdle, even though in fun that is a Pa/ittiya. End o f th e sixth section,

the S u r i p a n a - s e c t i o n .

6 1. W h atso e ve r B h ik k h u sh all d elib erately de p rive an y liv in g thin g o f life that is a P;Littiya. 62. W h atso e v e r B h ik k h u shall, know ingly, drink w ater with liv in g things in it that is a Pa/ittiva. 63. W h atso e ve r B h ikkh u shall stir up for de cision again a m atter which he knows to h av e been settled according to the D h a m m a 2 that is a PaZittiya. 64. W h atso e v e r Bh ikkhu, w ho know s o f it, shall conceal a serious o ffen ce3 com m itted b y a B h ik k h u th at is a Pa^ittiya. 65. W h atso e v e r B h ik k h u shall adm it a person under tw en ty y e a rs o f a g e to the high er gra d e in the O rder, know ing him (or her) to be s o (while) the person is not adm itted to the h igh er grade, and the other B h ik k h u s (who assist) are b lam ew orthy this is in h im 4 a PiUittiya. 66. W h a tso e v e r B h ik k h u shall, b y appointm ent, jo u rn e y alon g the sam e route with a caravan o f
1 In the text read sfi/Hgharazrc. 2 Compare the 79th Pa/Jittiya, and A'ullavagga IV, 14 passim. 8 That is, a Para^ika, or a Saw ghadisesa. 4 The u p a ^ A a y a is guilty of a PfLiittiya; the a^ariy a, and the gaa, of a Dukka/a, says the Vibhanga.

PAiriTTIYA DHAMMA.

47

robbers, knowing it to be such, even as far as the next v illa g e 1 that is a PaZittiya. 67. W hatsoever Bhikkhu shall, b y appointment, journey along the same route with a w o m an 2, even as far as the next village that is a Pa/Httiya. 68. W hatsoever Bhikkhu shall speak thus: In this wise do I understand that the Dham m a has been proclaimed by the Blessed One : that to him who cultivates those Qualities which have been called dangerous b y the Blessed One, there is not sufficient danger (to prevent his acquiring spiritual gifts)3; then that Bhikkhu should be addressed by the Bhikkhus thus: S a y not so, broth er! bear not false witness against the Blessed O ne! F o r neither is it seem ly to bring a false accusation against the Blessed One, nor could the Blessed One speak so. B y many a fig u re 4, brother, have the D angerous Qualities been declared b y the Blessed One to be full o f d an g e r5, and also to be sufficient to prevent him who cultivates them (from attaining spiritual gifts)3. I f that Bhikkhu, when he has thus been spoken to by the Bhikkhus, should persist as before, then let that Bhikkhu be (formally) admonished about it b y the Bhikkhus as a body, even to the third time, to the intent that he abandon that course.
1 Compare the 27th Paittiya. A caravan that sets out with intent to steal or rob on the way is meant. 2 Compare the 27th and 28th Pa&ttiyas. 3 These are specified in detail in Mahavagga II, 3, 7. 4 Pariyaya; fulness, extent, of illustration and explanation. Not merely manner, or method, of statement. Much of this pariyaya will be found in the various similes used in the Aullavagga loc. cit. 5 In the text here, and in the corresponding clause of No. 70, read anekapariyayena avuso antarayika dhamma antarayikd vuttS bhagavata, as in A^ullavagga I, 32.

48

PATIM O K KH A.

If, w hile b ein g so adm onished, up to the third time, he abandon that course, it is well. I f he abandon it not that is a P a iittiy a 1. 69. W h atso e v e r B h ikkhu, know ing him to be so, shall eat in com pany w ith, or dw ell to geth er w ith 2, or sleep in one place w ith a B h ikkhu w ho talks thus (as in 68), and has not been d ealt with according to the law 3, and has not laid aside his delusion that is a Pa/ittiya. 70. I f a S a m a w e ra 4 even should s a y th u s : In this w ise do I understand that the D h am m a has been proclaim ed b y the B lessed O ne : th at to him w ho cu ltivates those Q u alities which h av e been called d an gerous b y the B lessed O ne there is not sufficient d an ger (to preven t his attain ing to spiritual g ifts ); then that Sam a;zera should be add ressed b y the B h ik k h u s thus : S a y not so, good S am a^ era ! B e a r not false w itness ag ain st the B lessed One. F o r n either is it seem ly to b rin g a false accusation again st the B lesse d O ne, nor could the B lessed O ne speak so. B y m any a figure, go o d Sam aw era, h av e the
1 This rule is directed against the delusion that sin, to a very holy man, loses its danger and its sinfulness. Compare the 4th Sawghadisesa; and, on the method of procedure here laid down, the 10th to the 13th Sawghadisesas. At A'ullavagga I, 32 lust is declared to be an antarayiko dham m o; and falsehood another at Mahavagga II, 3, 3. The Samanta-Pasadika (quoted by Mina yeff, p. 92) gives five divisions of these dangerous qualities. 2 This the Vibhanga explains as holding U posatha, or P avara i, or a Sawzghakamma with him. 3 U kkh itto anosarito, says the Vibhanga. Compare Maha vagga IX, 4 ,1 0 , 1 1 . 4 Samareuddeso ; which is explained by the Old Commentary as equal to Samawera. Why, in the Patimokkha, now one and now the other expression should be used, is not clear. In the later texts Sam aera is the usual form, but samawuddeso is found also in a few passages.

PAJs TITTIy A

d ham m a.

49

D angerous Qualities been declared by the Blessed One to be full o f danger, and also to be sufficient to prevent him who cultivates them (from attaining to spiritual gifts).' A n d if that Sam a^era, when so addressed b y the Bhikkhus, shall persist in that course, that Sdm a^era should be addressed b y the Bhikkhus th u s : From this day forth, good Sam an e ra, neither can that Blessed One be referred to 1 b y you as your T eacher, nor can the privilege, which the other Sama/zeras enjoy, o f sleeping in the same place with the Bhikkhus for two or three nights 2, any longer be yours ! D e p a rt! aw ay with you 3! W hatsoever Bhikkhu shall encourage *, or sup port 5, or eat with, or sleep in the same place with, a Sdmawera thus expelled that is a Pa/ittiya. E n d o f the seventh section, the S a p p a 7 z a k a 6 -section.
1 Apadisitabbo. Compare the four Mahapadesa in the Maha-parinibbana Sutta IV, 7 - 11. 2 Compare the gth Paiittiya. 3 In the text read ara pi re; that is, ara api re, instead of ara pare. On vinassa compare Mahavagga I, 61, 1. 4 Upalapeyya. Compare Mahavagga I, 59, and Maha-parinib bana Sutta I, 5, and the passages quoted in Rh. D.s version'of the latter passage. The Old Commentary says, Flatters him (talks him over, tassa upalapeti) by saying, I will give you a bowl, or a robe, or hear you repeat, or answer your questions. 6 Upa/Mapeyya. The Old Commentary says, by providing him with chunam, or clay, or a tooth-cleanser, or water to wash his face with. No doubt upa/Mapeti is used in the sense of showing such personal attentions to another, as the upa//Aaka did to the Buddha ; and such services would very rightly come under this rule. Yet here, as often, the comment is rather a scholastic exegesis of the sentence, than a philologically exact explanation of the word. 6 This title is taken from the second, not, as in all the other cases, from the first rule in the section.
[13] E

50

PATIM O K KH A.

7 1. W h atso e ve r Bh ikkhu, when adm onished b y the B h ik k h u s in respect o f som e precept in accord ance w ith the D ham m a, shall speak th u s : I cannot subm it m y se lf to that precept, brother, until I shall h av e enquired touching it o f another Bh ikkhu, an e x perienced m aster o f the V in a y a that is a Pa^ittiya. A B h ik k h u desirous o f training, B h ik k h u s1, should learn , and enquire, and settle in his own mind. T h is is the righ t rule in this connection. 72. W h atso e v e r B h ikkhu, w hen the P atim o kk h a is b ein g recited, shall sp eak th u s: W h a t com es o f th ese m in o r2 precepts b ein g h ere recited, sa v e only th at th ey tend to m isgivin g, and w orry, and per p le x it y ! there is P a^ ittiya in thus throw ing con tem pt on the p re c e p ts3. 73. W h a tso e v e r B h ikkhu, w hen a t the h a lf m onth the P atim o kk h a is b ein g recited, should say thus : N o w for the first tim e do I notice that this rule, th e y say, is handed down in the Su ttas, is em braced in the S u t t a s ! then, if the other B h ik k h u s shall know concerning that B h ik k h u t h u s : T h is B h ik k h u has taken his place at the recitation o f the P atim o kk h a once, or tw ice, not to sa y o fte n e r4 th at B h ik k h u is not only not m ade free on account o f h is ig n o ra n c e fi, but he is to be d ealt with according to th e D h am m a for the offence into which he has fallen, and furtherm ore he is to be charged with foolishness (in th e w ords), T h is is loss to thee,
1 On this strange allocution see the note to the 10th Nissaggiya. 2 Khuddanukhuddakehi. Compare the MahS-parinibbana Sutta VI, 3, and the passages quoted there in Rh. D.s note. s In the text read vivawraake. 4 In the text read ko pana v&do bhiyyo. 6 In the text read ann&wakena.

PAiHTTIYA DHAMMA.

51

brother, this is an evil to thee, in that when the Patimokkha is being recited you fail to take it to your heart, and attend to it with care. T h ere is P aiittiya in such foolish conduct. 74. W hatsoever Bhikkhu, being angry or dis pleased with another Bhikkhu, shall g iv e a blow that is a Pa^ittiya. 75. W hatsoever Bhikkhu, being an gry or dis pleased with another Bhikkhu, shall make use o f any threatening g e stu re 1 that is a Pa^ittiya. 76. W hatsoever Bhikkhu shall harass a Bhikkhu with a (charge of) Sawzghadisesa without ground that is a Pa^ittiya. 77. W hatsoever Bhikkhu shall intentionally suggest difficulties o f conscience to a Bhikkhu, with the idea o f causing him uneasiness, even for a m om ent; if he does it to that end alone that is a Pa^ittiya. 78. W hatsoever Bhikkhu shall stand b y over hearing when Bhikkhus are quarrelling, or making a disturbance, or engaged in a dispute, hoping to hear what they shall u tte r; if he does it to that end alone that is a Pbittiya. 79. W hatsoever Bhikkhu, when he has declared his consent to formal proceedings conducted accord ing to the Dhamma, shall thereafter grum ble (about those proceedings)2 that is a Pa&ttiya.
1 Talasattikawz uggireyya. The Old Commentary says, Kayaz va kayapa/ibaddhaw va antamaso uppalapattaz pi uHareti. Compare Svudhani uggiritva at ffataka I, igo. 2 If he should raise any formal objections so as to re-open the question, that would fall under the 63rd Pa&ttiya. On declaring ones consent in this and the following rule, see below, Mahavagga II, 23. The whole rule, as well as on No. 63, is repeatedly referred to in ^Tullavagga IV, 14.
E 2

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PATIM O KKH A.

80. W h atso e ve r Bh ikkhu, when the Sa?;zgha is en gag ed in conducting a (form al) enquiry, shall rise from his seat, and g o aw ay, w ithout h av in g declared his consent that is a Pa/ittiya. 8 1. W h a tso e v e r Bh ikkhu, when, in a re g u larly constituted S a w g h a \ he has g iven a w ay a robe, shall th ereafter grum ble about it, sayin g, T h e B h ik k h u s appropriate the property o f the S arag h a according to friendship that is a Pa/^ittiya. 82. W h atso e v e r B h ik k h u shall d ivert to the use o f a n y individual p ro p erty dedicated to the S a w g h a , know ing it to be so that is a Pa^ittiya. H e re ends the eighth section, th e S a h a d h a m m ik a - s e c tio n .

83. W h atso e ver B h ik k h u shall cross th e threshold o f an anointed K h a ttiy a kin g, when the k in g has not go n e forth, and the queen has not withdraw n, w ith out first h av in g had h im self an n o u n ced 2 that is a Pa/ittiya.
1 Sam aggen a saw ghena. See the note to the 21st Pa^ittiya. 2 In d ak h ila, the word translated threshold, is explained in the Old Commentary by sayani-ghara, sleeping c h a m b e rb u t this is rather a didactic gloss on the rule. Compare the note above on the 43rd Paiittiya. The phrase when the queen has not gone in is somewhat doubtful. H. O.s MS. of the Vibhanga reads (as Minayeff does) an iggata-ratan ak e, instead of Dickson's anihata-ratan ake. The former is the better reading; nihata is impos sible, it must be either nihata or niha/a. But ratanaka, though the queen is" one of the seven R atan as of a king, is not found elsewhere used absolutely for a queen : the use of ra^ake, too, immediately after raiino, instead of rarme or ra^ini, is curious. A possible alternative rendering would be when the court has not departed, and the regalia not laid a s id e b u t we prefer on

pAiTITTIYA DHAMMA.

53

84. W hatsoever Bhikkhu shall pick up, or cause another to pick up, except in a grove or in a dwelling-place, a jew el, or anything deemed a je w e l1 that is a P aiittiya. Should a Bhikkhu have picked up, either in a grove or in a dwelling-place, a jew el, or anything deemed a jew el, it is to be laid aside, that he to whom it m ay belong m ay take it away. T h is is the right course in such a case. 85. W hatsoever Bhikkhu shall, out o f h o u rs2, enter a village, without having informed a Bhikkhu if one is p resen t3, except on account o f business o f a special n atu re4 thereto sufficient that is a Pa/Jittiya. 86. W hatsoever Bhikkhu shall have a needlecase made o f bone, or ivory, or horn, it shall be broken u p and that is a Pa^ittiya. 87. W hen a Bhikkhu is having a new bedstead or chair made, it should be made with legs eight inches in height, according to the accepted in ch 5, exclusive o f the lowermost piece o f the bed frame 6 . T o him who exceeds that limit there is a Pd^ittiya,

the whole the Old Commentators explanation of rag-aka ahd ratanaka. 1 Ratanasammataffz; that is, a thing made of one of those substances ranked with gems, such as jade, coral, &c. 2 V ikale; that is, says the Old Commentary, from sun-turn in one day till sun-rise in the next. 3 Santas? bhikkhuwz. If one is not present, he may go with out. The Old Commentary gives no such definition of being present, as Mr. Dickson has supplied. 1 AWayika. Compare the note on the 28th Nissaggiya. 5 Sugatangulena. See the note on the 6th Sazghadisesa. 6 A/ani. There is no explanation of this term, either in the Old Commentary, or in the Samanta-PasadikS.

54

___________ t

P A T IM O K K H A .

and (the le g s o f the piece o f furniture) shall b e cut down (to the p ro p er size). 88. W h a tso e v e r B h ik k h u shall h a v e a bed stead or a chair m ade, stuffed with co tto n 1, the stuffing shall be torn out and that is a Pa^ittiya. 89. W hen a B h ikkh u is h av in g a ru g or m at to sit upon m ade, it m ust be m ade o f the righ t m easure. H erein this is the m easure : in length two spans, according to the accepted s p a n ; in breadth one s p a n ; the b o rd er one span. T o him who exceed s that lim it th ere is a Pa^ittiya, and (the article) shall b e cut down (to the proper size). 90. W h en a B h ik k h u is h av in g an itch-cloth2 m ade, it m ust be m ade o f the righ t m easure. H erein this is the m e a s u r e : in length four spans, according to the accepted span ; in width two spans. T o him w ho exceed s that lim it there is a P a iittiy a , and (the cloth) shall be cut (down to the proper size). 9 1. W hen a B h ik k h u is h av in g a garm en t m ade fo r the rain y season, it m ust b e m ade o f the right m easure. H e re in this is the righ t m e a s u r e : in len gth s ix spans, according to the accepted s p a n ; in breadth tw o spans and a half. T o him who exceed s that lim it there is a Pd/ittiya, and (the garm ent) shall be cut (down to the proper size). 92. W h a tso e v e r B h ik k h u shall h av e a robe m ade o f the dim ensions o f a S u g a ta s r o b e 3, or la rg e r
1 T u la m\ which the Old Commentary expands into three kindstfilam from a tree, tfilam from a creeper, and tulaw from a young fowl. 2 When a Bhikkhu had a boil, or running sore, or any such disease, the use of an itch-cloth (so called from the first in the list of skin complaints there mentioned) is laid down in Mahavagga V III, 17. 3 On the doubtful meaning of Sugata, see the note above on

PAiTITTIYA DHAMMA.

55

that is a Pa^ittiya, and (the robe) shall be cut down to the proper size. H erein this is the measure o f the Su gata robe o f a S u g a ta : in length nine spans, according to the accepted sp a n ; in breadth six spans. T h is is the m easure o f the Sugata robe o f a Sugata. E n d o f the ninth section, the R a ta n a -se c tio n .

Venerable Sirs, the ninety-two rules regarding matters requiring expiation have been recited. In respect o f them I ask the venerable ones, A re you pure in this m atter? A second time I ask the venerable ones, 1 A re you pure in this m atter? A third time I ask the venerable ones, A re you pure in this matter ? T h e venerable ones are pure herein. Therefore do they keep silence. T h u s I understand. H ere endeth the recitation o f the P a / ittiy a s.
the 28th Nissaggiya. There is no reason whatever to believe that Gotamas robe was larger, in proportion, than those worn by the other members of his order. He exchanged robes with Mah^ Kassapa. Of the two sets of robes brought by Pukkusa, one was given to Ananda, and one was reserved for the Buddha himself; and no one can read the account in the MaM-parinibbSna Sutta without feeling that both are supposed to be of the same size.

56

PATIM O KKH A.

p
R u les

t id e s a n iy

d h a m m
w h ic h

A.
to b e

r e g a r d in g

M a tter s

o u g h t

C o n fessed .

H e re , v en erab le S irs, the four ru les regard in g m atters w hich o ugh t to b e confessed com e into recitation. 1. W h atso e v e r Bh ikkhu, when a B h ikkhuni not related to him has entered within the h o u s e s 1, shall, with his own hand, accept at her hands food, either h ard or soft, and e at or en jo y it that is a m atter w hich ought to be confessed b y that B h ik k h u , sayin g, I h ave fallen, Brethren , into a b lam ew o rth y offence, unbecom ing, which ought to be c o n fe sse d ; and I confess i t ! 2. N o w B h ikkhu s, when th ey h ave been invited to laym en s houses, eat. I f the B h ikkhuni sta y th ere g iv in g directions, sayin g, H e re g iv e curry, g iv e rice h ere ! the B h ikkhu ni ought to be rebuked b y those B h ikkhus, sayin g, Stan d aside, S ister, as lo n g as the B h ik k h u s are e a tin g ! I f it should not occur to a single B h ik k h u to rebuke the Bhikkhuni, saying, S tan d aside, S ister, as lo n g as the B h ik k h u s are e a t in g ! that is a m atter that ought to be confessed b y those B h ikkhus, sayin g, W e h av e fallen, Brethren , into a blam ew o rth y offence, unbecom ing, w hich ought to b e c o n fe sse d ; and w e confess i t ! 3. W h atso e v e r B h ik k h u shall accept, with his

1 Antaragharaw pavi//Aa; that is, during her alms-visit to the village. Compare the 3rd Sekhiva; Mahavagga I, 23, 3 ; and ATullavagga V III, 5, 2.

PA riD ESA N IYA DHAMMA.

57

own hand, food, either hard or soft, in such house holds as have been (by a formal sa m m u ti) declared to be households, under discipline *, without having been previously invited, and without being sick, and eat it or enjoy it that is a matter that ought to be confessed by that Bhikkhu, saying, I have fallen, Brethren, into a blam eworthy offence, unbecoming, which ought to be confessed; and I confess i t ! 4. W hatsoever Bhikkhu, while he is dwelling in a place belonging to the class o f those forest dwell ings which are held to be insecure and dangerous 2, shall accept, with his own hand, at his home, food, either hard or soft, without having previously given notice (of the danger incurred by people that enter that forest), unless he is sick, and shall eat it or enjoy it that is a matter that ought to be confessed by that Bhikkhu, saying, I have fallen, Brethren, into a blam eworthy offence, unbecoming, which ought to be confessed; and I confess i t ! H ere end the P a ^ id e s a n iy a s .

Venerable Sirs, the four rules regarding matters which require confession have been recited. In respect o f them I ask the venerable ones, A re you pure in this m atter?
1 Sekha-sammatani kuldni; which the Vibhanga explains as a household grown rich in faith, but poor in goods; where whatever they get is given away to the Order, though the family may be some days in want of it. Compare what is said of Anatha9 piWika in the Introduction to the 40th < ataka (Gataka I, 228); though his lot had not reached the very lowest limit. 2 Compare the 29th Nissaggiya.

58

PATIM O KKH A.

A second tim e I ask the ven erab le ones, A r e you pure in this m atter ? A third tim e I ask the v en erab le ones, A r e you pure in this m atter ? T h e ven erab le ones are pure herein. T h e re fo re do th e y k eep silence. T h u s I understand. H e r e endeth the recitation o f the P a ^ i d e s a n i y a s .

SEK H IYA DHAMMA.

59

s e k h iy
R ules
r e g a r d in g

d h a m m

A.
w it h

M atters D is c ip l in e .

co n n ected

H ere, venerable Sirs, the rules regarding matters connected with discipline come into recitation. 1. I will put on m y under garm ent all around m e1. T h is is a discipline which ought to be observed. 2. I will put on m y robe all around me. T h is is a discipline which ought to be observed. 3. Properly clad will I go amidst the houses V T h is is a discipline which ought to be observed. 4. Properly clad will I take my seat amidst the houses. T h is is a discipline which ought to be observed. 5. (W ith m y body) under proper con tro l3 will I go amidst the houses. T h is is a discipline which ought to be observed. 6. (With m y body) under proper control will I take my seat amidst the houses. T h is is a discipline which ought to be observed. 7. W ith downcast e y e 4 will I go amidst ^he
1 Parima<falawz: so as to cover the navel-ma</ala, and the knee-ma<?ala, says the Old Commentary. Compare Childers sub voce Timac?alawz; and -ffullavagga VIII, 5, 2. 2 Antaraghare. The antaragharara is the space in a village between the huts; not exactly the same, and yet in the following rules practically the same, as the village (gama). 3 Not, for instance, with dirty hands or feet, according to the Vibhanga. 4 The practical rule is for a Bhikkhu to look at a spot in the ground about a ploughs length in front of him.

6o

PA TIM O K K H A .

houses. T h is is a discipline which o bserved.

ought to be

8. W ith dow ncast e ye w ill I take m y seat am idst the h ou ses, T h is is a discipline which ought to be observed. 9. W ith robes not pulled up 1 w ill I g o am idst the houses. T h is is a discipline which ought ,to be o b served . 10. W ith robes not pulled up w ill I take m y seat am idst the h o u ses. T h is is a discipline which ought to be o b served . E n d o f the first section.

1 1 . N o t with loud lau gh ter w ill I g o am idst the h o u ses. T h is is a discipline w hich ought to be observed. 12 . N o t with loud lau gh ter w ill I tak e m y seat am idst the houses. T h is is a discipline which ought to be observed . 13 . M ak in g but a little sound w ill I go am idst the houses. T h is is a discipline which ought to be o b served . 14 . M ak in g but a little sound w ill I tak e m y seat am idst the houses. T h is is a discipline which ought to be o b served . 1 5 . W ith ou t sw ay in g m y b o d y ab o u t w ill I go am idst the houses. T h is is a discipline which ought to be observed. 16 . W ith ou t sw ay in g m y b o d y about w ill I take

1 Or perhaps thrown off. He is to be fully dressed as laid down in the 1st and 2nd Sekhiyas.

SEK H IYA DHAMMA.

m y seat amidst the houses. T h is is a discipline which ought to be observed. 17. W ithout sw aying m y arms about will I go amidst the houses. T h is is a discipline which ought to be observed. 18. W ithout sw aying m y arms about will I take my seat amidst the houses. T h is is a discipline which ought to be observed. 19. W ithout sw aying m y head about will I go am idst the houses. T h is is a discipline which ought to be observed. 20. W ithout swaying m y head about will I take m y seat amidst the houses. T h is is a discipline which ought to be observed. E n d o f the second section.

2 1. W ith m y arms not akimbo 1 will I go amidst the houses. T h is is a discipline which ought to be observed. 22. 1 W ith my arms not akimbo will I take my seat amidst the houses. T h is is a discipline which ought to be observed. ^ 23. W ith my head un covered2 will I go amidst the houses. T h is is a discipline which ought to be observed. 24. W ith m y head uncovered will I take m y seat amidst the houses. T h is is a discipline which ought to be observed.
1 Nakkhambhakato: putting the hands on the hips, says the Old Commentary. 2 Na oguntM to: which the Old Commentary applies to the head.

62

PATIM O KKH A.

25. W ithou t w alk in g on m y heels or m y t o e s 1 w ill I g o am idst the h o u ses/ T h is is a discipline w hich ought to b e o b served . 26. W ith o u t lo llin g 2 w ill I tak e m y seat am idst the h ouses. T h is is a discipline which ought to be o b served . 27. W ith mind a l e r t 3 w ill T h is is a discipline w hich o ugh t 28. P a y in g attention to m y an alm s. T h is is a discipline I receiv e an alm s. to b e o b served . bow l w ill I receive which ought to be

o b served . 29. W ith eq ual c u r r y 4 w ill I receive an alm s.5 T h is is a discipline which ought to b e observed. 30. E q u a lly f u ll5 w ill I receive an alm s. T h is is a discipline w hich ought to be ob served . E n d o f the third section.

3 1 . W ith mind alert w ill I eat the alm s placed in m y b ow l. T h is is a discipline which ought to be ob served . 32. P a y in g attention to m y bow l w ill I eat the
1 Na ukku/ik& ya; an unusual sense of the word; but it is so explained here by the Old Commentary. 2 Na p allatthikaya. Without making a rest with his hands, or with a cloth, according to the Old Commentary. Compare the Tipallattha-miga Gataka, and No. 65 below. 8 S a k k a M a m. Satiwz upa//M petvt, says the Samanta-Pasadika. See also No. 31. 4 Samasfipakazrc. When the curry is in quantity one-fourth of the rice explains the Samanta-Pasadika. See No. 34. 6 Samatittikawz. Equally full, equally heaped up (samabharitam) explains the Samanta-Pasadika. Compare the several passages quoted in Rh. D.s note on Tevjggra Sutta I, 24.

SEK H IYA DHAMMA.

63

alms placed in m y bowl. T h is is a discipline which ought to be observed. 33. Beggin g straight on from house to house 1 will I eat the alms placed in m y bowl. T h is is a discipline which ought to be observed. 34. W ith equal curry will I eat the alms placed in m y bowl. T h is is a discipline which ought to be observed. 35. Without pressing down from the top 2 will I eat the alms placed in m y bowl. T h is is a discipline which ought to be observed. 36. N either the curry nor the condiment will I cover up with the rice, desiring to m ake it nicer V T h is is a discipline which ought to be observed. 37. N either curry nor rice will I ask for, for m y own particular use, unless I am sick. T h is is a discipline which ought to be observed. 38. N ot with envious thoughts will I look at others bowls. T h is is a discipline which ought to be observed. 39. N ot into too large balls will I m ake (up m y food). T h is is a discipline which ought to be observed. 40. Into round mouthfuls will I make up my food. T h is is a discipline which ought to fee observed. _________________ E n d o f the fourth section.
1 Sapadana2. See Childers sub voce. The Vibhanga says, .Oabbaggiya bhikkhfi taham taha2 omadditvd piwa'apataw? bhui-anti. The Samanta-PasSdikEi says, Sapadanan ti tattha tattha odhiff? akatva anupa/ipS/iya. 2 Na thfipato omadditva; on which the Samanta-PasadiH has matthakato vema^^^ato ti. He is not to pick and choose what morsel he takes. 3 Compare the 8th Nissaggiya. In the text read upadaya.

64

PATIM O KKH A.

4 1. N o t till the ball is b rou gh t close w ill I open the door o f m y m outh. T h is is a discipline which ought to b e ob served . 42. 1 N o t the w hole hand, when eating, w ill I put into m y mouth. T h is is a discipline which ought to be observed. 43. W hen the food is in m y mouth will I not talk / T h is is a discipline which o u gh t to be observed. 44. W ith o u t tossin g the food into m y mouth w ill I e a t 1. T h is is a discipline which ought to be observed. 45. W ith ou t nibblin g at the balls o f food w ill I eat. T h is is a discipline which ought to be ob served . 46. W ithout stuffing m y ch eeks out w ill I eat V T h is is a discipline which ought to be o b served . 47. W ith ou t sh ak in g m y hands a b o u t3 w ill I eat. T h is is a discipline which ought to be observed. 48. W ithou t scattering the lum ps o f boiled rice w ill I eat. T h is is a discipline which ought to be observed. 49. W ithou t putting out m y tongue w ill I eat. T h is is a discipline which ought to be observed. 50. W ithout sm acking m y lips 4 w ill I eat. T h is is a discipline which ought to be observed. E n d o f the fifth section.
1 Piw/ukkhepakan ti pind&m ukkhipitva ukkhipitva, says the Samanta-P&sadika. 2 Avagawrfakarakan ti makka/o viya gatide, kalva, says the Sa manta-Pasadika (Minayeff, p. 93). 3 That is, to disengage particles of the rice, to shake them off on to the ground. 4 Literally, without making the sound ' A'apu-/Sapu.

SEKHIYA DHAMMA.

65

5 1. W ithout making a hissing sound will I e a t 1/ T h is is a discipline which ought to be observed. 52. W ithout licking m y fingers will I eat. T h is is a discipline which ought to be observed. 53. W ithout licking my bowl will I eat. T h is is a discipline which ought to be observed. 54. W ithout licking my lips will I eat. T h is is a discipline which ought to be observed. 55. N ot with a hand soiled with food will I take hold o f the w ater-jar/ T h is is a discipline which ought to be observed. 56. T h e rinsings o f the bowl m ixed with lumps o f boiled rice will I not throw into the inner court V T h is is a discipline which ought to be observed. 57. N ot to a person with a sunshade in his hand, unless he is sick, will I preach the Dham m a. T h is is a discipline which ought to be observed. 58. N ot to a person with a staff in his hand, unless he is sick, will I preach the Dham ma. T h is is a discipline which ought to be observed. 59. N ot to a person with a sword in his hand, unless he is sick, will I preach the Dham m a. T h is is a discipline which ought to be observed. 60. N ot to a person with a weapon in his hand, unless he is sick, will I preach the Dham m a. T h is is a discipline which ought to be observed. E n d o f the sixth section. 6 1. N ot to a person wearing slippers, unless he
1 Literally, without making the sound Suru-suru. 2 Antaraghare, which here means the space, or small open square in the middle of the house.

[13]

66

PATIM O K K H A.

is sick, w ill I preach the D h am m a. T h is is a discipline which ought to be observed. 62. N o t to a person w earin g sandals, unless he is sick, w ill I preach the D h am m a. T h is is a discipline which ought to be ob served . 63. N o t to a person seated in a cart, unless he is sick, w ill I preach the D h am m a. T h is is a disci pline which ought to be observed. 64. N o t to a person ly in g on a couch, unless he is sick, w ill I preach the D h am m a. T h is is a disci pline which ought to be observed. 65. N o t to a person lolling, unless he is sick, w ill I preach the D h am m a. T h is is a discipline which ought to be ob served . 66. N o t to a person with a turban on his head, unless he is sick, w ill I preach the D h am m a. T h is is a discipline w hich o ugh t to be o b served . 67. N o t to a person w ith his head covered, unless he is sick, w ill I preach the D h am m a. T h is is a discipline which ought to b e ob served . 68. N o t to a person seated on a seat, unless he is sick, w ill I, seated on the earth, preach the D h am m a. T h is is a discipline which ought to be observed. 69. N o t to a person seated on a high seat, unless he is sick, w ill I, seated on a low seat, preach the D h am m a. T h is is a discipline w hich ought to be o b served . 70. N o t to a person sitting, unless he is sick, w ill I, standing, preach the D h am m a. T h is is a discipline which ought to be observed. E n d o f the seven th section.

s e k h iy A

d h a m m A.

67

7 1. N ot to a person walking in front o f me, unless he is sick, will I, walking behind, preach the D ham m a. T h is is a discipline which ought to be observed. 72. N ot to a person w alking on a path, unless he is sick, will I, w alking by the side o f the path, preach the Dhamma. T h is is a discipline which ought to be observed. 73. N o t standing will I ease myself, unless I am sick. T h is is a discipline which ought to be observed. 74. N ot on growing grass will I ease myself, or spit. T h is is a discipline which ought to be observed. 75. N ot into water will I ease myself, or spit. T h is is a discipline which ought to be observed. Venerable Sirs, the rules regarding m atters o f discipline have been recited. In respect o f them I ask the venerable ones, A re you pure in this m atter ? A second time I ask the venerable ones, A re you pure in this m atter ? A third time I ask the venerable ones, A re yoia pure in this matter ? T h e venerable ones are pure herein. Therefore do they keep silence. T h u s I understand. H ere endeth the recitation o f the S e k h iy a s .

F 2

68

PATIM O KKH A.

TH E

A D H IK A R A y V A -S A M A T H A
d h a m m

A.
S ettlem en t
o f

T h e

R u les

r e g a r d in g

t h e

C a ses.

H e re , v e n e rab le S irs, the seven rules regard in g the settlem en t o f cases com e into recitation. F o r the decision and settlem en t o f cases as they from tim e to tim e arise, the Pro ceed in g in p resen ce1 m ust be perform ed, or the P roceed in g for the con scio u sly in n o cen t2, or the Pro ceed in g in the case o f those who are no lo n ger out o f their m in d 3, or the P ro ceed in g on confession o f g u ilt 4, or the P ro ceedin g b y m ajo rity o f the c h a p te r6, or the P ro ceeding fo r the o b stin a te 6, or the P ro ceed in g b y co v e rin g o v e r as with g r a s s 7. V en e ra b le S irs, the sev en rules regard in g the settlem ent o f cases h av e been recited. In respect o f them I ask the v en erab le ones, A r e you pure in this m atter ? A second tim e I ask the ven erab le ones, A r e you p ure in this m a tte r ? A third tim e I ask the ven erab le ones, A r e you pure in this m atter ?
1 Sam m ukha-vinaya. See ^ullavagga IV, 14, 16, and fol lowing. 2 Sati-vin aya. See .A'iillavagga IV, 14, 27. 8 Amfi//$a-vinaya. See A'ullavagga IV, 5, and following, and IV, 14, 28. 4 Pa/imftaya. See Aullavagga IV, 7, 8. 6 Y ebh uyyasika. See iTullavagga IV, 9, and IV, 14, 24. 6 T assapapiyyasiksL See .Aullavagga IV, x 1. 7 T iavatth arak a. See-S'ullavagga IV, 13.

a d h i k a r a j v a -s a m a t h

d h a m m A.

69

T h e venerable ones are pure herein. Therefore do they keep silence. T h u s I understand. H ere endeth the recitation o f the A d h ik a r a w a - s a m a t h a s .

Venerable S irs ! Recited is the Introduction. Recited are the four P & r& ^ ik a Rules. Recited are the thirteen S a z g h a d is e s a Rules. Recited are the two A n i y a t a Rules. Recited are the thirty N is s a g g iy a - P a / it t iy a Rules. Recited are the ninety-two P a ^ it t i y a Rules. Recited are the four P a V id e s a n iy a Rules. Recited are the S e k h i y a Rules. Recited are the seven A d h i k a r a a - s a m a t h a Rules. So much (of the words) o f the Blessed One, handed down in the Suttas, embraced in the Suttas, comes into recitation every h alf month. Itb eh o veth all to train them selves according thereto in concord, in pleasantness, without dispute ! H ere endeth the recitation o f the P&timokkha for the use o f the Bhikkhus.

m a h

Av

a g g a

THE
R everence
to t h e

MAHAVAGGA.
B lessed

O ne,

t h e

H o ly

O ne,

t h e

F u lly

E n l ig h t e n e d

O ne.

F IR S T K H A N D H A K A .
(t h e
a d m is s io n to t h e o rd er o f b h ik k h u s

.)

I 1.

i. A t that time the blessed Buddha dwelt at

1 To this book is prefixed, as introduction, an account of the first events after Gotamas attaining Buddhahood, down to the con version of his two chief disciples, Sariputta and Moggallana (chaps. 1-24). Among the elements of historical or legendary character with which, in the Vinaya Pi/aka, 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 ver sion accessible to us now and, most probably, for ever, of what the Buddhist fraternity deemed to be the history of their Masters 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 Pi/aka as being the very basis of their religious discipline and monastic life. It was possible to fancy the existence of the Sawzgha without the Patimokkha rules, or without the regulations about the PavarawS festival, but it was impossible to realise the idea of a Sawzgha 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 con cerning the ordination of Bhikkhus were put in connection with the record of the very first events of the history of the Sawgha. Nor is it difficult to account for the theory formulated by the

74

M AH AVAG G A.

I, r , i.

U r u v e li, on the ban k o f the riv e r N era/z^ard1, at the foot o f the Bodhi tree (tree o f wisdom ), ju st afte r he had becom e Sam bu dd ha. A n d the b lessed Bu dd h a sat cross-legged a t the foot o f the Bodhi tree uninterruptedly during seven days, en jo yin g the bliss o f em ancipation 2.
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 him self who could ordain Bhikkhus; to him those who desired to be received, expressed their wish, and he conferred on them the p a b b a ^ t and upasam pada ordinations by the formula: E hi bhikkhu, &c. (see I, 6, 32, 34, &c.) It was a very natural concep tion that afterwards, as the Sa/wgha grew larger, the Buddha should have transferred the power of admitting new members to the Bhik khus themselves, and should have instituted that form of ordination which the redactors of the Pi/aka found valid at their own time. The transition, however, from the supposed oldest form of ordi nation (the so-called ehi-bhikkhu-upasam padS) to that latter form is in the Vinaya legends not represented as immediate. There is described an intermediate stage between the two, the ordination by the three saraagam anas, or by the candidates three times repeated declaration of his taking refuge in the Buddha, the Dhamma, and the Sa7gha (see Mahavagga I, 12). The reason which has led the redactors of the Vinaya Pi/aka to this construc tion, was most probably the important part which in the upasam pada service of the later time devolved upon the preceptor (upag'^aya) of the candidate. As only learned Bhikkhus, who had completed the tenth year after their own upasampada, could per form the function of u p a ^ M y a at the upasam pada 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 upasam pada service to the first times of Buddhas teaching. For these times, therefore, they recorded another form, the upasam pada by the three sarawagam anas, the introduction of which they assigned, very naturally, to the time soon after the conversion of Yasas 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 Cunning hams map, Archaeological Reports, vol. i. plate iii. 2 After having reached the sam bodhi and before preaching to

I, I, 2.

ADMISSION TO TH E ORDER OF BHIKKHUS.

75

2. T hen the Blessed One (at the end o f these seven days) during the first watch o f the night fixed his mind upon the Chain o f Causation1, in direct and in reverse order: From Ignorance2 spring the sam the world the truth he has acquired, the Buddha remains, according to the tradition, during some weeks at Uruvelfi,1 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; Gataka Atthav. vol. i- p- 77 seq.; Dipavawzsa 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 nidSnas (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^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 suffer ing to Thirst, or Desire (TahS), 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 im mediate cause. A concatenation of other categories is inserted between tarcha and its ultimate effect; and on the other hand, the investigation of causes is carried on further beyond taw ha. The question is here asked, What does tarchS come from ? and thus the series of causes and effects is led back to avigga. (Ignorance), as it deepest root. We may add that the redactors of the Pi/akas, who of course could not but observe this parallelity between the second and third ariyasa/Was and the system of the twelve nidanas, go so far, in one instance (Anguttara-Nikaya, Tika-Nipfita, fol. kt 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 fur nished a valuable note on the nidanas; see Colebrooke, Miscel laneous Essays (second edition), II, 453 seq. 2 In the Samm&di/Misuttanta (Magg^ima-Nikaya, fol. khii of Tumours MS.) we find the following explanation of what Ignor ance is: Not to know Suffering, not to know the Cause of suffering,

76

M AHAVAGGA.

I , I , 2.

k h a r a s 1, from the sawzkh&ras springs Consciousness, from C onsciousness sp rin g N am e-an d -Form , from N am e-an d -F o rm sp rin g the s ix P ro vin ces (o f 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 inthe Vibhanga (Abhidhamma-Pi/aka, Pa/iA4 asamuppadavibhanga, fol. k\ of the Phayre MS.), and we must accept it, there fore, 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 attri butes (as the vinMaa, &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 sawkharas and Consciousness, the con necting 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 sawzkharas or productions: kayasawzkh&ra, va^isawzkhdra, and ^ittasawzkhara, or, productions of body, of speech, and of thought (see, for instance, the Sammadi/^isuttanta, Magg^ima-Nikaya, fol. khft of Tumours MS.) The kayasawzkhara consists, according to the Sa/zzkhara-Yamaka (Abhidhamma-Pi/aka), in inhalation and expira tion (a ssa sap assasi); the va^isazkhara in attention and in vestigation (v ita k k a v iM ri); the iittasawzkhSra in ideas, sen sations, and all attributes of mind except attention and investigation (sa?7?ia ka. vedana ka thap etva v ita k k a v iM re sabbe pi iitta s a m p a y u tta k i dhamma). The Vibhanga (AbhidhammaPi/aka, Pa/i^asamuppadavibhanga, 11 gives, when discussing the . .) samzkharas, six categories instead of the three: Now which are

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six sen ses1), from the six Provinces springs Contact, from Contact springs Sensation, from Sensation springs T h irst (or Desire), from T h irst springs A t tachment, from Attachm ent springs Existence, from Existen ce springs Birth, from Birth spring Old A g e and Death, grief, lamentation, suffering, dejection, and despair. Such is the origination o f this whole mass o f suffering. A gain, by the destruction o f Igno rance, which consists in the complete absence o f lust, the sawkharas are destroyed, by the destruction o f the s a ^ k h lra s Consciousness is destroyed, by the destruction o f Consciousness Nam e-and-Form are destroyed, by the destruction o f Nam e-and-Form the six Provinces are destroyed, by the destruction o f the six Provinces Contact is destroyed, by the de struction o f Contact Sensation is destroyed, by the destruction o f Sensation T h irst is destroyed, by the destruction o f T h irst Attachm ent is destroyed, by the destruction o f Attachm ent Existence is destroyed, b y the destruction o f Existen ce Birth is destroyed, b y the destruction o f Birth Old A g e and Death, grief, lamentation, suffering, dejection, and despair are
the sazzzkharas that are produced by Ignorance ? Sazzzkharas (or, productions) that lead to righteousness, sazzzkhdras that lead to sinfulness, sazzzkharas that lead to immovability, productions of body, of speech, and of thought. The Pali words are: Tattha katame avi^apa^aya sazzzkhara? pumnabhisawkharo apunnabhisazzzkharo azzamg-abhisazzzkharo kayasawzkha.ro va&sazzzkharo /$ittasazzzkharo. The list of fifty-five categories belonging to the sawzkhara-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 Pi/akas themselves, but on later compendia and commentaries. 1 I. e. eye, ear, nose, tongue, body (or the faculty of touch), and mind.

78
d estroyed.

M AH AVAGGA.

I, i , 3 -

Su ch is the cessation o f this w hole m ass

o f suffering. 3. K n o w in g this the B le sse d O ne then on that occasion pronounced this solem n u tte ra n c e : W hen the real nature o f things becom es clear to the ardent, m editatin g Brahm awa, then all his doubts fad e aw ay, since he realises w h at is that nature and w h at its cause. ' 4. T h e n the B le ssed O ne d uring the m iddle watch o f the night fixed his mind upon the C hain o f C au sa tion, in direct and re v e rse o rd er: F ro m Ign oran ce sp rin g the saw k h aras, & c ....................Such is the o rigi nation o f this w hole m ass o f suffering, & c ................. S u ch is the cessation o f this w hole m ass o f sufferin g. 5. K n o w in g this the B le sse d O ne then on that occasion pronounced this solem n u tteran ce: W h en th e real nature o f thin gs becom es clear to the ardent, m editating Brahm aw a, then all his doubts fade aw ay, since he has understood the cessation o f causation.5 6. T h e n the B le ssed O ne during the third watch o f the night fixed his mind, & c. 7. K n o w in g this the B lessed O ne then on that occasion pronounced this solem n utteran ce: W h en the real nature o f things becom es clear to the ardent, m editating B rah m a^a, he stands, dispellin g the hosts o f M ara, lik e the sun that illum inates the sk y . H e r e ends the account o f w h at passed under the B o d h i tree.

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2.
1. T hen the Blessed One, at the end o f those seven days, arose from that state o f meditation, and went from the foot o f the Bodhi tree to the A ^ a p ila banyan tree (banyan tree o f the goat-herds1). A n d when he had reached it, he sat cross-legged at the foot o f the A^'apala banyan tree uninterruptedly during seven days, enjoying the bliss o f emancipation. 2. N ow a certain Brahma;za, who was o f a haughty disposition2, went to the place where the Blessed One w a s; having approached him, he exchanged greeting with the Blessed O n e ; having exchanged with him greeting and complaisant words, he stationed him self near him ; then standing near him that Brahm aa thus spoke to the Blessed O n e: B y what, Gotam a, does one become a Brahma?za, and what are the characteristics that make a man a Brahm awa? 3. A n d the Blessed One, having heard that, on this occasion pronounced this solemn utterance: T h at Brahmaraa who has rem oved (from himself) all sin fulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished m aster o f knowledge (or, o f the Veda), who has fulfilled the duties o f holiness, such a Brahmawa m ay
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 Bodhisattas six years penance, in order to shelter him; see Beal, Rom. Legend, pp. 192, 238, and the Mahavastu. 2 Huhunka^atiko. Buddhaghosa: Because he was ditthz.mangalika, he became filled with haughtiness and wrath, and went about uttering the sound huhuz. ' Di/Mamangalika (having seen something auspicious ?) is obscure to us.

8o

M AH AVAGGA.

I. 3 . x-

ju stly call h im self a Brahma?za, w hose b eh aviou r is u n even to nothing in the w orld. H e re ends the account o f w hat passed under the A ^ a p ila tree.

3.

1. T h e n the B lessed O ne, at the end o f those se v e n days, arose from that state o f m editation, and w ent from the foot o f the A ^ a p a la b an yan tree to the M u/falinda tree. A n d when he had reached it, he sat cross-legged at the foot o f the M u^alin da tree unin terru p ted ly during seven days, en jo yin g the bliss o f em ancipation. 2. A t that tim e a g re a t cloud ap peared out o f season, rain y w eath er which lasted seven days, cold w eather, storm s, and darkness. A n d the N i g a (or Serpen t) k in g M u^alinda cam e out from his abode, and se v e n tim es encircled the b o d y o f the B le sse d O ne w ith his w indings, and k ep t exten d in g his la rg e hood o v e r the B lessed O nes head, thinking to h im se lf: M a y no coldness (touch) the B lessed O ne ! M a y no heat (touch) the B le sse d O n e ! M a y no v e xatio n b y gadflies and gnats, b y storm s and sunheat and reptiles (touch) the B lessed O ne ! 3. A n d at the end o f those seven days, when the N S g a k in g Mu/calinda saw the open, cloudless sky, he loosened his w indings from the b ody o f the B lessed O ne, m ade his own appearan ce disappear, created the appearance o f a youth, and stationed h im self in front o f the B lessed One, raising his clasped hands, and p ayin g reveren ce to the B lessed One.

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4. A n d the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: H appy is the solitude o f him who is full o f jo y, who has learnt the Truth, who sees (the Truth). H ap py is freedom from malice in this world, (self-)restraint towards all beings that have life. H ap py is freedom from lust in this world, getting beyond all d esires; the putting aw ay o f that pride which comes from the thought la m ! T h is truly is the highest happiness! H ere ends the account o f what passed under the Mu/alinda tree.

4.

1. T hen the Blessed One, at the end o f those seven days, arose from that state o f meditation, and went from the foot o f the Mu/alinda tree to the Rd^ayatana (tree1); when he had reached it, he sat cross-legged at the foot o f the R a^ayatana tree uninterruptedly during seven days, enjoying the bliss o f emancipation. 2. A t that time T ap u ssa and Bhallika, two mer chants, came travelling on the road from U kkala (Orissa) to that place. T hen a deity who had been (in a former life) a blood-relation o f the merchants T apu ssa and Bhallika, thus spoke to the merchants
1 Buddhaghosa says that R a^ayatana (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 Tarayana, and in the Dipavaznsa (II, 50) Khirapala. The place where the two mer chants met Buddha, is thus described in the Mahavastu: kshirikavanasha</e bahudevatake etiye.

[1 ] 3

82

M AHAVAGGA.

I . 4. 3-

T a p u s s a and B h a llik a : H ere, m y noble friends, a t the foot o f the R a^ ay atan a tree, is stay in g the B le sse d O ne, w ho has ju st becom e Sam buddha. G o and show yo u r reveren ce to him, the B lessed One, b y (offering him) rice-cakes and lum ps o f honey. L o n g w ill this be to you fo r a go o d and fo r a b lessin g . 3. A n d the m erchants T a p u ssa and B h allik a took rice-cakes and lum ps o f honey, and w en t to the place w here the B lessed O ne w a s ; h a v in g approached him and resp ectfu lly salu ted the B lessed O ne, th ey stationed th em selves near h im ; stan din g n ear him, the m erchants T a p u ssa and B h allik a thus add ressed the B lessed O ne : 1 M ay, O L o rd , the B lessed O ne accept from us these rice-cakes and lum ps o f honey, that that m ay long be to us for a go o d and for a b le s s in g ! 4. T h e n the B le ssed O ne th o u g h t: T h e T a th a g a t a s 1 do not accept (food) with their hands. N o w
1 The term Tathagata is, in the Buddhistical literature, exclu sively applied to Sammasambuddhas, and it is more especially used in the Pi/akas 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 Abhidhanappadipika, and in Childerss Dictionary, is not confirmed, as far as we know, by any passage of the Pi/akas. This translation of the word is very possibly based merely on a misunderstanding of the phrase often repeated in the Sutta Pi/aka: hoti tath&gato p aram m araa, which means, of course, does a Buddha exist after death? In the (9aina books we sometimes find the term tatthagaya (tatragata), he who has attained that world, i.e. emancipa tion, applied to the Ginas as opposed to other beings who are called ihagaya (idhagata), living in this world. See, for instance, the G ina&iritra, 16. Considering the close relation in which most of the dogmatical terms of the < ainas stand to those of the 7 Bauddhas, it is difficult to believe that tathagata and tatthagaya

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with what shall I accept the rice-cakes and lumps o f h o n e y ? T hen the four MaharA^a g o d s1, under standing by the power o f their minds the reflection which had arisen in the mind o f the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made o f stone (saying), M ay, O Lord, the Blessed One accept herewith the rice-cakes and the lumps o f h o n e y ! T h e Blessed One accepted those new stone b o w ls; and therein he received the rice-cakes and honey lumps, and those, when he had received, he ate. 5. A n d T ap u ssa and Bhallika, the merchants, when they saw that the Blessed One had cleansed2 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 Mftgadhi to the Pali and Sanskrit, the term tatthagata or tatthagata (tatra + agata), he who has arrived there, i. e. at emancipation, may very easily have undergone the change into tathigata, which would have made it unintelligible, were we not able to compare its unaltered form as preserved by the Gainas. 1 The four guardian gods of the quarters of the world; see Hardys Manual, p. 24. Their Pali names, as given in the Abhidhanappadipika, vv. 31, 32, the Dipavamsa XVI, 12, &c., were, Dhatara/Ma, Vir(a/^aka, Virupakkha, and Vessavaa or Kuvera. -x . 2 Onitapattapa#i, 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 k& apanttapaniw ). Onita, i.e. avanlta, is not apanita, and the end of the dinner was marked, not by the Bhikkhus removing his hand from the bowl, but by his washing the bowl (see A^ullavagga VIII, 4, 6), and, of course, his hands. In Sanskrit the meaning of ava-nl is, to pour (water) upon something; see the Petersburg Dictionary. We have translated, therefore, onltapattapai accordingly. G 2

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I, 5, I-

at the feet o f the B le sse d O ne and thus addressed the B lessed O n e : W e tak e our refuge, L o rd , in the B le sse d O ne and in the D h a m m a ; m ay the B le sse d O ne receiv e us as disciples who, from this d ay forth w hile our life lasts, h a v e taken their refu ge (in him ). T h e s e w ere the first in the w orld to becom e lay-d iscip les (o f the Buddha) b y the form ula which contained (only) the d y a d 1. H e re ends the account o f w h at passed under the R a^ ay atan a tree.

5.

1 . T h e n th e B le sse d O ne, at the end o f those seven days, aro se from that state o f m editation, and w en t from the foot o f the R a ^ a y a ta n a tree to the A ^ a p a la ban yan tree. A n d when he had reached it, the B le sse d O ne stay ed there a t the foot o f the A ^ a p S la b an yan tree. 2. T h e n in the mind o f the B lessed O ne, who w as alone, and had retired into solitude, the follow ing thought a r o s e : I h av e pen etrated this doctrine w hich is profound, difficult to perceive and to understand, which b rin gs quietude o f heart, which is exalted, which is unattainable b y reasoning, ab struse, in telligib le (only) to the wise. T h is people, on the other hand, is g iv e n to desire, intent upon desire, d eligh tin g in desire. T o this people, therefore, who
1 Because there was no Sazrcgha 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 Sazrcgha.

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are given to desire, intent upon desire, delighting in desire, the law o f causality and the chain o f causation will be a matter difficult to understand ; most difficult for them to understand will be also the extinction o f all sawkharas, the getting rid o f all the substrata (of existen ce1), the destruction o f desire, the absence o f passion, quietude o f heart, N irv an a ! N ow if I proclaim the doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me. 3. A n d then the following. . . . 2 stanzas, unheard before, occurred to the Blessed O n e : W ith great pains have I acquired it. Enough ! why should I now proclaim it ? T h is doctrine will not be easy to understand to beings that are lost in lust and hatred. G iven to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle. 4. W hen the Blessed One pondered over this matter, his mind became inclined to remain in quiet, and not to preach the doctrine. T hen Brahm a
1 The upadhis (substrata of existence) are specified in the com mentary on the Sutta-Nipata, ap. Dhammapada, p.433: sabbupadhinam parikkhayi ti sabbesawz khandhakamaguakilesabhisa/kh3rar bhedanaw upadhmaw parikkhiatta. Probably abhisazkhara is not co-ordinate with the other members of the compound, but is determined by them, comp. pabbagg-abhisa?kMra, iddhabhisaw;khara, gamikafahisamkhara. 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 ana/S<4ariya by anua^^^ariya, which is alike unintelligible to us. The Lalita Vistara (p. 515, ed. Calcutta) has abhikshwam ( repeatedly).

86

M AH AVAGGA.

Ij

5> 5-

Sah am p ati \ und erstand ing b y the pow er o f his m ind the reflection which had arisen in the mind o f the B lessed O ne, th o u g h t: A l a s ! the w orld perish es ! A la s ! the w orld is d estroyed ! if the mind o f the T a th a g a ta , o f the holy, o f the absolute Sam bu dd h a inclines itse lf to rem ain in quiet, and not to preach the doctrine. 5. T h e n B r a h m i Sah am pati disappeared from B rah m as w orld, and ap p eared b efore the B le sse d O ne (as quickly) as a strong man m ight stretch his bent arm out, or draw back his out-stretched arm. 6. A n d B r a h m i Sah am pati adju sted his upper robe so as to co v e r one shoulder, and putting his righ t knee on the ground, raised his jo in ed hands tow ards the B le sse d One, and said to the B lessed O n e : L o rd , m ay the B le sse d O ne preach the d o c trin e ! m ay the perfect O ne preach the d o ctrin e! there are b eings w hose m ental eyes are darkened b y scarcely an y d u s t ; but if th ey do not h ear the doctrine, th ey cannot attain salvation. T h e s e w ill understand the doctrine. 7. T h u s spoke B rah m a S a h a m p a ti; and when he had thus spoken, he fu rth er s a i d : T h e D h am m a hitherto m anifested in the cou ntry o f M agad h a has been impure, thought out b y contam inated men. B u t do thou now open the door o f the Im m o rtal2; let them h ear the doctrine d isco vered b y the spotless O ne ! A s a man standing on a rock, on m ountains
1 It is difficult to believe that the Pali name of Brahm S Sahampati, the ruler of the Brahma worlds (see Spence Hardys Manual, PP- 43> 56)) is not connected with the Brahm an svayam bhfi of the Brahmanical literature. Perhaps the Sanskrit equivalent of saham pati might be svayam pati. 2 A mat a, an epithet of Arahatship, which may perhaps mean simply ambrosia. See Rh. D., Buddhism, pp. 6 0 ,1 11, 184.

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top, might overlook the people all around, thus, O wise One, ascending to the highest palace o f Truth, look down, all-seeing One, upon the people lost in suffering, overcome by birth and decay, thou, who hast freed thyself from sufferin g! A rise, O h e ro ; O victorious O n e ! W ander through the world, O leader o f the pilgrim band, who thyself art free from debt. M ay the Blessed One preach the d octrine; there will be people who can understand i t ! 8. W hen he had spoken thus, the Blessed One said to B rah m i S ah am p ati: T h e following thought, Brahma, has occurred to me : I have penetrated this doctrine (&c., down to end of 2). A n d also, BrahmA, the following . . . . 1 stanzas have pre sented them selves to my mind, which had not been heard (by me) b efore: W ith great p a in s,. . . . (&c., down to end o f 3). W hen I pondered over this matter, Brahmd, m y mind became inclined to remain in quiet, and not to preach the doctrine. 9. A n d a second time BrahmS. Saham pati said to the Blessed One : Lord, m ay the Blessed One preach the doctrine, . . . . (&c., as in 6, 7). A n d for the second time the Blessed One said to Brahm a Saham pati : T h e following th o u gh t. . . . (&c., as before). 10. A n d a third time Brahm a Saham pati said to the Blessed O n e : Lord, may the Blessed One preach the doctrine, . . . . (&c., as before). T hen the Blessed One, when he had heard B rah m a s solicitation, looked, full o f compassion towards sentient beings, over the world, with his (all-per ceiving) eye o f a Buddha. A n d the Blessed One, looking over the world with his eye o f a Buddha,
1 See 3 with our note for this omitted word.

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M AH AVAGGA.

I, 5> n-

saw b eings w hose m ental eyes w ere darkened b y scarcely a n y dust, and b eings w hose eye s w ere covered b y much dust, beings sharp o f sense and blunt o f sense, o f go o d disposition and -of bad dis position, e a sy to instruct and difficult to instruct, som e o f them seein g the dangers o f future life and o f sin. 1 1 . A s , in a pond o f blue lotuses, or w ater-roses, or w hite lotuses, som e blue lotuses, or w ater-roses, o r w hite lotuses, born in the w ater, grow n up in the w ater, do not em erge o v e r the w ater, but th rive hidden under the w a t e r ; and other blue lotuses, or w ater-roses, or w hite lotuses, born in the water, grow n up in the w ater, reach to the surface o f the w a t e r ; and other blue lotuses, or w ater-roses, or w hite lotuses, born in the w ater, grow n up in the w ater, stand em ergin g out o f the w ater, and the w ater does not touch them , 12 . T h u s the B lessed One, lo o kin g o ver the w orld with his eye o f a Buddha, saw b eings w hose m ental eyes w ere d arken ed ,. . . . (&c., the te x t repeats 1 0 ) ; and w hen he had thus seen them , he ad d ressed Brahm A Sah am p ati in the follow ing stanza : W id e opened is the door o f the Im m ortal to all who h ave ears to h e a r; let them send forth faith to m eet it. T h e D h am m a sw eet and good I spake not, Brahm a, d espairin g o f the w e a ry task, to m en. 13 . T h e n B rah m a Sah am p ati u n d ersto o d : T h e B le sse d O ne gran ts m y req u est that H e should preach the doctrine. A n d he bow ed down b efore the B lessed One, and passed round him with his righ t side tow ards h im ; and then he straigh tw ay disappeared. H e re ends the sto ry o f B rah m as request.

I,

6,

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6.
1. Now the Blessed One th o u g h t: T o whom shall I preach the doctrine first ? W ho will understand this doctrine e asily ?7 A nd the Blessed One thought: T h ere is A / ir a K a la m a 1 ; he is clever, wise, and lea rn e d ; long since have the eye o f his mind been darkened by scarcely any dust. W hat if I were to preach the doctrine first to A /ara Kal&m a? H e will easily understand this doctrine. 2. T hen an invisible deity said to the Blessed O ne: A /ara K&lama has died, Lord, seven days ago. A n d knowledge sprang up in the Blessed Ones mind that A /ara K alam a had died seven days ago. A n d the Blessed One thought: H igh ly noble was A /ara Kalam a. I f he had heard m y doctrine, he would easily have understood it. 3. Then the Blessed One thought: T o whom shall I preach the doctrine first ? W ho will under stand this doctrine e a sily ? A n d the Blessed One thought: T h ere is U ddaka R am aputta1 ; he is clever, wise, and learned ; long since have the eye o f his mind been darkened by scarcely any dust. W hat if I were to preach the doctrine first to U ddaka R am a\ putta? H e will easily understand this doctrine. 4. T h en an invisible deity said to the Blessed O ne: U ddaka Ram aputta has died, Lord, yesterday evening. A n d knowledge arose in the Blessed O nes mind that U ddaka R&maputta had died the previous evening. A n d the Blessed One thought:
1 A/ara Kalama and Uddaka Ramaputta were the two teachers to whom Gotama had attached himself first after his pabba.gg'a. See Fausbolls G&taka, vol. i. p. 66; Rh. D., Buddhism, p. 34.

90

M AH AVAGGA.

g.

H ig h ly noble w as U d d a k a R am aputta. I f he had h eard m y doctrine, he w ould easily h ave under stood it. 5. T h e n the B le sse d O ne th o u g h t: T o whom shall I preach the doctrine first? W h o w ill under stan d this doctrine e a s ily ? A n d the B lessed O ne th o u gh t: T h e five B h ik k h u s1 h a v e done m any ser v ice s to m e 2; th e y attended on me during the tim e o f m y exertio n s (to attain sanctification b y under go in g austerities). W h a t if I w ere to preach the doctrine first to the five B h ik k h u s ? 6. N o w the B lessed O ne th o u gh t: W h ere do the five B h ik k h u s dw ell now V A n d the B lessed O ne saw b y the pow er o f his divine, clear vision, su rpass in g that o f men, that the five B h ik k h u s w ere liv in g at B en ares, in the d eer park Isip a ta n a 3. A n d the B le sse d One, after h avin g rem ained a t U ru v e la as lon g as he thought fit. w ent forth to Ben ares. 7. N o w U p ak a, a m an b elonging to the A ^ i v a k a sect (i. e. the sect o f naked ascetics), saw the B lessed O ne tra v e llin g on the road, betw een G a y i and the Bodhi t r e e ; and when he saw him, he said to the B le sse d O n e : Y o u r countenance, friend, is s e re n e ; yo u r com plexion is pure and b right. In w hose
1 See about the five companions of Buddhas self-mortification, in the time before the sambodhi, the Gataka, vol. i. p. 67; Hardy, Manual, p. 165 ; Rh. D., Buddhism, p. 35. The names of the five Bhikkhus were, Kow^afm a, V appa, Bhaddiya, MahSndma, A ssa.fi. 2 Perhaps instead of kho me (=kho ime) we should read kho me. 5 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.

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name, friend, have you retired from the world? W ho is your teacher? W hose doctrine do you profess ? 8. W hen U p aka the A ^ l v a k a had spoken thus, the Blessed One addressed him in the following stanzas: I have overcome all fo e s ; I am all-w ise; I am free from stains in every w ay ; I have left eve ryth in g ; and have obtained emancipation by the destruction o f desire. H av in g m yself gained know ledge, whom should I call m y m aster? I have no teach er; no one is equal to me ; in the world o f men and o f gods no being is like me. I am the holy One in this world, I am the highest teacher, I alone am the absolute Sam buddha ; I have gained coolness (by the extinction o f all passion) and have obtained Nirvi/za. T o found the Kingdom o f T ru th I go to the city o f the K asis (Benares); I will beat the drum o f the Immortal in the darkness o f this world. 9. (U paka replied): Y o u profess then, friend, to be the holy, absolute (^inaV (Buddha said): L ik e me are all C inas who have reached extinction o f the A s a v a s 2 ; I have overcome (^ ita m e) all states o f sinfulness; therefore, U paka, am I the G in a . W hen he had spoken thus, U p aka the A jf i v a k a replied: It m ay be so, friend ; shook his head, took another road, and went away. 10. A n d the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five Bhikkhus were. A n d
1 (?ina, or the victorious One, is one of the many appellations common to the founders of the Bauddha and Gaina sects. 2 Sensuality, individuality, delusion, and ignorance (Kama, Bhava, and Avigga).

92

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I,

6,

IT.

the five B h ik k h u s saw the B lessed O ne com ing from a f a r ; when th ey saw him, th ey concerted with each other, sayin g, F rien d s, there com es the s a m a ra G otam a, w ho liv es in abundance, w ho has g iven up his exertions, and who has turned to an abundant life. L e t us not salute him ; nor rise from our seats w hen he a p p ro a c h e s; nor take his bow l and his robe from his hands. B u t let us put there a s e a t; i f he likes, let him sit down.' 1 1 . B u t w hen the B lessed O ne g ra d u a lly ap proached n ear unto those five Bhikkhus, the five B h ik k h u s k ept not their agreem ent. T h e y went forth to m eet the B lessed O n e ; one took his bowl and his robe, an other prepared a seat, a third one brou ght w ater for the w ash in g o f the feet, a foot-stool, and a to w e l1. T h e n the B lessed O ne sat down on the seat th e y had p re p a re d ; and when he was seated, th e B lessed O ne w ashed his feet. N o w th ey ad d ressed the B lessed O ne b y his nam e, and with the appellation F rie n d . 12 . W hen th ey spo k e to him thus, the B lessed O ne said to the five B h ik k h u s : D o not address, O B h ikkhus, the T ath & gata b y his name, and with the appellation F rie n d . T h e T a th a g a ta , O Bh ikkhus, is the holy, ab solute Sam buddha. G iv e ear, O B h ik k h u s! T h e im m ortal (A m ata) has been won (by m e ) ; I w ill teach y o u ; to you I preach the doc trine. I f you w alk in the w a y I show you, you will, ere long, h av e penetrated to the truth, h av in g your se lv e s know n it and seen it face to f a c e ; and you
1 Buddhaghosa, in a padapi/Aa is a stool to (or p adakathalika ?), a cloth to rub the feet with note on .ffullavagga II, I, i, says that put the washed foot on, pSdakathalika stool to put the unwashed foot on, or a (p&daghawsana).

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will live in the possession o f that highest goal o f the holy life, for the sake o f which noble youths fully give up the world and go forth into the houseless state. 13 . W hen he. had spoken thus, the five monks said to the Blessed One : B y those observances, friend Gotam a, b y those practices, b y those austeri ties, you have not been able to obtain power surpass ing that o f men, nor the superiority o f full and holy knowledge and insight. H ow will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that o f men, and the superiority o f full and holy knowledge and insight? 14. W hen they had spoken thus, the Blessed One said to the five B h ik k h u s: T h e Tath&gata, O B h ik khus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. T h e Tath&gata, O Bhikkhus, is the holy, absolute Sambuddha. G iv e ear, O B h ik k h u s; the immortal has been won (by me); I will teach you, to you I will preach the doctrine. I f you walk in the w ay I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to fa c e ; and you will live in the possession o f that highest goal o f the holy life, for the sake o f which noble youths fully give up the world and go forth into the houseless state. 15 . A n d the five Bhikkhus said to the Blessed One a second time (as above). A n d the Blessed One said to the five Bhikkhus a second time (as above). A n d the five Bhikkhus said to the Blessed One a third time (as above). 16 . W hen they had spoken thus, the Blessed One

94

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I, 6, 17.

said to the five B h ik k h u s : D o you adm it, O B h ik khus, that I h av e n ever spoken to you in this w ay b efore this d a y ? Y o u h a v e n ever spoken so, L o rd . T h e T ath a g a ta , O B h ikkhus, is the holy, ab so lu te Sam bu ddha. G iv e ear, O B h ik k h u s, & c. (as ab o v e ). A n d the B lessed O ne w as ab le to convince the fiv e B h ik k h u s ; and the five B h ik k h u s a g a in 1 listened w illin gly to the B le sse d O n e ; th e y g a v e ear, and fixed their mind on the k now led ge (which the Bu dd ha im parted to them). 17 . A n d the B le sse d O ne thus ad d ressed the five B h ik k h u s2: T h e re are tw o extrem es, O Bhikkhus, which he who has g iv en up the w orld, ought to avo id . W h at are these two extrem es? A life g iv e n to pleasures, d ev o ted to pleasures and lu s t s : this is degrading, sensual, vu lg ar, ignoble, and p ro fitle ss ; and a life g iv e n to m ortifications : this is painful, ignoble, and profitless. B y avo id in g these two e x trem es, O B h ikkhus, the T a th a g a ta has gain ed the know ledge o f the M iddle Path which leads to insight, w hich leads to w isdom , which conduces to calm , to know ledge, to the Sam bod hi, to N irvan a. 18 . W hich, O Bh ikkhus, is this M iddle Path the k now led ge o f which the T a th a g a ta has gained, which lead s to insight, w hich leads to wisdom , which con1 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. Feers Etudes Bouddhiques, I, p. 189 seq., and Rh. D., Buddhist Suttas from the Pali, pp. i 37- i 55> and in the Fort' nightly Review for December 1879.

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: , ; , , i 1

; ] , ] 1 j , j i ( )

duces to calm, to knowledge, to the Sambodhi, to Nirvawa? It is the holy eightfold Path, namely, R igh t Belief, R igh t Aspiration, R igh t Speech, R igh t Conduct, R ight Means o f Livelihood, R igh t E n d ea vour, R ight Memory, R igh t Meditation. T h is, O Bhikkhus, is the Middle Path the knowledge o f which the T a th ig a ta has gained, which leads to in s *ght, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvawa. 19. T h is, O Bhikkhus, is the N oble T ru th o f S u fferin g: Birth is suffering; decay is suffering; illness is sufferin g; death is suffering. Presence of objects we hate, is su fferin g; Separation from objects we love, is su fferin g; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence1 is suffering. 20. T his, O Bhikkhus, is the N oble Truth o f the Cause o f su fferin g: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (T his thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity. 2 1. T his, O Bhikkhus, is the N oble T ru th o f the Cessation o f suffering: (it ceases with) the complete cessation o f this thirst, a cessation w hich' consists in the absence o f every passion, with the abandoning o f this thirst, with the doing aw ay with it, with the deliverance from it, with the destruction o f desire. 22. T h is, O Bhikkhus, is the N oble T ru th o f the Path which leads to the cessation o f suffering: &
1 Clinging to the five elements of existence, rfipa, vedana, sanna, sawzkhari, vinasa. See 38 seq.

96

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Av a g g a .

I, 6, 23.

that ho ly eightfold Path, that is to say, R ig h t B elief, R ig h t A sp iratio n , R ig h t Sp eech , R ig h t Conduct, R ig h t M ean s o f L ivelih o o d , R ig h t E n d eav o u r, R ig h t M em ory, R ig h t M editation. 23. T h is is the N o b le T ru th o f S u ffe r in g ; thus, O B h ik k h u s, o f this doctrine, which fo rm erly h ad not been heard of, h av e I obtained insight, know ledge, understanding, wisdom , intuition. T h is N o b le T ru th o f Su fferin g m ust be understood, thus, O Bh ikkhus, o f this d o c trin e ,. . . . (&c., down to in tuition). T h is N o b le T ru th o f Su fferin g I h a v e understood, thus, O B h ik k h u s, o f this doctrine, . . . . (& c., down to intuition). 24. T h is is the N o b le T ru th o f the C au se o f sufferin g, thus, O B h ik k h u s, (& c.) T h is N o b le T ru th o f the C au se o f suffering m ust b e ab an d on ed 1 . . . . h as been abandoned b y m e, thus, O Bh ikkhus, (&c.) 25. T h is is the N o b le T ru th o f the C essation o f suffering, thus, O B h ik k h u s, (&c.) T h is N o b le T ru th o f the C essation o f sufferin g m ust b e seen face to face . . . . h as been seen b y me face to face, thus, O B h ikkh u s, (&c.) 26. T h is is the N o b le T ru th o f the P ath which lead s to the cessation o f suffering, thus, O Bhikkhus, (& c.) T h is N o b le T ru th o f the P ath which leads to the cessation o f suffering, m ust be realised . . . . has been realised b y m e, thus, O B h ik k h u s, (&c.) 27. A s long, O B h ikkh u s, as I did not possess w ith perfect pu rity this true kn o w led ge and insight into th ese four N o b le T ru th s, w ith its three m odifi
1 I.e. the thirst (taha), which is declared in this Noble Truth to be the cause of suffering, must be abandoned.

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cations and its tw elve constituent parts1 ; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sam bodhi in the world o f men and gods, in M&ras and Brahm as world, am ong all beings, S am aras and Brahm a^as, gods and men. 28. Bu t since I possessed, O Bhikkhus, with per fect purity this true knowledge and insight into these four N oble Truths, with its three modifications and its tw elve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sam bodhi in the world o f men and gods, . . . . (&c., as in 27). 29. A n d this knowledge and insight arose in my mind : T h e emancipation o f m y mind cannot be lo s t ; this is m y last birth ; hence I shall not be born ag a in ! T h u s the Blessed One spoke. T h e five Bhikkhus were delighted, and they rejoiced at the words o f the Blessed One. A n d when this exposition was propounded, the venerable Koafawa obtained the pure and spotless E y e o f the T ru th (that is to say, the following knowledge): W hatsoever is subject to the condition o f origination, is subject also to the condition o f cessation. 30. A n d as the Blessed One had founded the Kingdom o f T ru th (by propounding the four N oble Truths), the earth-inhabiting d e v a s shouted : T ru ly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom o f Truth, which m ay be opposed neither b y a S am ara nor b y a B rih m asa, 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

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I, 6. 31-

H e a rin g the shout o f the earth-inhabiting d e v a s , the /fc a tu m a h & ra ^ ik a d e v a s (gods b elonging to the w orld o f the four divin e m a h a r & fa s ) shouted, (&c., as above). H e a rin g the shout o f the /atum a h a r a / i k a d evas, the t a v a t i w s a d e v a s 1, . . . . t he y a m a d e v a s , . . . . t he t u s i t a d e v a s , . . . . the n im m a n a r a t i d e v a s , . . . . the p a r a n i m m i t a v a s a v a t t i d e v a s , . . . . the b r a h m a k a y i k a d e v a s sh outed : T r u ly the B lessed O n e , (& c.,as above). 3 1. T h u s in that mom ent, in that instant, in that second the shout reach ed the B rah m a w o rld ; and this w hole system o f ten thousand w o rld s quaked, w as shaken, and tre m b le d ; and an infinite, m igh ty ligh t w as seen through the world, which surpassed the light that can be produced b y the d ivin e pow er o f the d e v a s . A n d the B le sse d O ne pronounced this solem n u tteran ce: T r u ly K o n d a n ila has p erceived it ( a a s i ), tru ly K o n d a n u a has p erceived i t ! H en ce the ven erab le Y^ondaiina received the nam e K n it a ta k on d a iiu a (Y ^ o n d a u u a w ho has p erceived the doc trine). 32. A n d the v en erab le A n iia ta k o n d a fin a , h av in g seen the T ru th , h av in g m astered the T ru th , h av in g understood the T ru th , h av in g penetrated the T ru th , h av in g overcom e uncertainty, h av in g dispelled all doubts, h av in g gain ed full k now led ge, dependent on nobody else for k now led ge o f the doctrine o f the T e a c h e r, thus spoke to the B lessed O n e: L ord , let
1 The thirty-three devas of the Vedic mythology. This enumera tion 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.

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me receive the p a b b a ^ f i and u p a s a m p a d a ordi nations from the Blessed One.' Come, O Bhikkhu, said the Blessed One, well taught is the d octrin e; lead a holy life for the sake o f the complete extinction o f suffering. T hus this venerable person received the u p a s a m p a d a ordi nation. 33. A n d the Blessed One administered to the other Bhikkhus exhortation and instruction b y dis courses relating to the Dhamma. A n d the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction b y discourses relating to the Dhamma, obtained the pure and spotless E y e o f the Truth (that is to say, the following know ledge): W hatso ever is subject to the condition o f origination is subject also to the condition o f cessation. 34. A n d having seen the Truth, having mastered the Truth, . . . . (&c., as in 32), they thus spoke to the Blessed O n e : Lord, let us receive the p a b b a ^ a and u p a s a m p a d a ordinations from the Blessed One. Come, O Bhikkhus, said the Blessed One, well taught is the doctrine; lead a holy life for the sake o f the complete extinction o f suffering. T h u s these venerable persons received the u p a s a m p a d a ordi nation. 35. A n d the Blessed One, living on what the Bhikkhus brought him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the D h am m a; in this w ay the six persons lived on what the three Bh ikkhus1 brought home from their alms pilgrimage.
1 Those three Bhikkhus of the five, who had been converted,
II 2

xoo

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I, 6, 36.

36, 37. A n d the ven erab le M ahanam a and the ven erab le A ssa^ i, when th e y received from the B lessed O n e ,. . . . (& c., as in 3 3 , 34, down to :). T h u s these v en erab le persons received the u p a s a m p a d i ordi nation. 38. A n d the B lessed O ne thus spoke to the five B h ik k h u s : T h e b o d y (R tipa), O B h ikkhus, is not the self. I f the body, O B h ikkh u s, w ere the self, the b o d y w ould not be subject to disease, and w e should be able to s a y : L e t m y b o d y be such and such a one, let m y b o d y not be such and such a one. B u t since the body, O B h ikkhus, is not the self, therefore the b o d y is sub ject to disease, and w e are not ab le to s a y : L e t m y b o d y be such and such a one, let m y b o d y not be such and such a one. 3 9 - 4 1 . Sen satio n (V e d a n & ), O Bh ikkhus, is not the self, . . . . (&C.1) Perception (S a /in a ) is not the self, . . . . T h e S a w k h a r a s 2 are not the self, . . . . C on sciousn ess (Y i n n a n a ) is not the self, . . . . (&C.1) 42. N o w w h at do you think, O B h ik k h u s, is the b o d y perm anent 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, sawkharas, and consciousness are the wellknown five classes (khandha) of bodily and mental parts and powers; see Rh. D., Buddhism, p. 90 seq. The self (atta), 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 Buddhas, 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.

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ADMISSION TO THE ORDER OF BHIKKHUS.

IO I

It is perishable, Lord. A n d that which is perishable, does that cause pain or jo y ? It causes pain, Lord . A n d that which is perishable, painful, subject to change, is it possible to regard that in this w ay : T h is is mine, this am I, this is my s e lf? T h at is impossible, L ord . 43. Is sensation permanent or perishable ? . . . . (&c.i) _ 44. Therefore, O Bhikkhus, w hatever 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 s e lf : thus it should be considered by right knowledge according to the truth. 45. W hatever sensation, . . . . (& c.2) 46. Considering this, O Bhikkhus, a learned, noble hearer o f the word becomes w eary o f body, w eary o f sensation, w eary o f perception, w eary o f the S a ;;z k h a r a s , w eary o f consciousness. Becoming w eary o f all that, he divests him self o f passion ; by absence o f passion he is made fr e e ; when he is free, he becomes aware that he is fr e e ; and he realises that re-birth is exhausted ; that holiness is completed ; that duty is fu lfilled ; and that there is no further return to this w orld3. 47. T hus the Blessed One spo k e; the five Bhik khus were delighted, and rejoiced at the words o f the Blessed One. A n d when this exposition had been
1 Here follow the same questions, answers, and rejoinders, with regard to sensation, perception, the sawzkMras, and consciousness. 2 The same with regard to the other four khandhas. 3 Compare Burnouf, 1 Lotus de la bonne Loi, p. 481.

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I> 7 > '

propounded, the minds o f the five B h ikkhus becam e free from attachm ent to the w orld, and w ere released from the A s a v a s 1. A t that tim e there w ere six A ra h a ts (persons who had reached absolute holiness) in the world. E n d o f the first Bhaw avara.

7 2.

i. A t that tim e there w as in B en ares a noble youth, Y a s a b y nam e, the son o f a s e t t h i (or tr e a s u r e r 3) and d elicately nurtured. H e had three palaces, one for w inter, one for sum m er, one for the rain y season. In the palace fo r the rain y season he lived during the four m onths (of that season), surrounded w ith fem ale m usicians am on g 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 Gataka I, p. 6 1; Lalita Vistara, p. 251; Bigandet, Life of Gaudama, p. 55. Nowhere in the Pali Pi/akas 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 se/i/ii (se///$i-//Mna) in a city, to which any one with the requisite wealth and talent was eligible (Gataka I, 12 0 -12 2 ); and, according to the Mahavawsa, the king appointed to an office called set/hita, apparently at his court (Mah. p. 69). The G ahapati, or Treasurer, one of the seven jewels of a king, is explained by Buddhaghosa to be se/Migahapati (see Rh. D.s note on Maha-sudassana Sutta I, 41). The Se/M i, standing alone, or the Maha-se///n, means Anitha Ymdika. (Gataka I, 95, 227-230; Dhammapada Com mentary, p. 395). Below, in chapter 9, 1, it would seem that the rank of s tilh i was hereditary, and this is confirmed by the later literature; but this applies to the social rank only, and not to the office.

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man was, and he did not descend from that palace (all that time). N ow one day Y asa, the noble youth, who was endowed with, and possessed o f the five pleasures o f se n se 1, while he was attended (by those female musicians), fell asleep sooner than u su a l; and after him his attendants also fell asleep. Now an oil lamp was burning through the whole night. 2. A nd Y asa, the noble youth, awoke sooner than u s u a l; and he saw his attendants sleep in g; one had her lute leaning against her arm -pit; one had her tabor leaning against her n e c k ; one had her drum leaning against her arm -p it; one had dishevelled h a ir ; one had saliva flowing from her m outh; and they were muttering in their sleep. One would think it was a cem etery one had fallen into 2. When he saw that, the evils (of the life he led) manifested them selves to h im ; his mind became w eary (of worldly pleasures). A n d Y asa, the noble youth, gave utterance to this solemn exclam ation: A la s! what distress ; alas ! what danger ! 3. A n d Y a sa , the noble youth, put on his gilt slippers, and went to the gate o f his house. N on human beings opened the gate, in order that no being might prevent Y a s a the noble youths leaving the world, and going forth into the houseless state. A nd Y a sa , the noble youth, went to the gate o f the city. Non-human beings opened the gate, in order that no being m ight prevent Y a sa the noble youths le a v ng the world, and going forth into the houseless state. A nd Y asa, the noble youth, went to the deer park Isipatana.
1 Pleasures of the eye, ear, rose, tongue, and touch. 2 Hatthappattam sus&nazra m aine, literally, one would think a cemetery had (suddenly) come to ones hand.

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MAHAVAGGA.

! 7j 4'

4. A t that tim e the B le sse d O ne, h av in g arisen in the night, at dawn w as w alkin g up and down in the open air. A n d the B lessed O ne saw Y a s a , the noble youth, com ing from afar. A n d when he saw him, he left the place w here he w as w alkin g, and sat down on a seat laid out (for him). A n d Y a s a , the noble youth, g a v e utterance n ear the B lessed O ne to th at solem n e x c la m atio n : A la s ! w hat dis t r e s s ; a la s ! w hat d a n g e r ! A n d the B lessed O ne said to Y a s a , the noble youth : H e re is no distress, Y a s a , h ere is no danger. C om e here, Y a s a , sit d o w n ; I w ill teach you the T ru th (D ham m a). 5. A n d Y a s a , the noble youth, w hen he heard th at there w as no d istress, and that there w as no danger, becam e g lad and jo y f u l ; and he put o ff his g ilt slippers, and w ent to the place w here the B le sse d O ne w a s ; h av in g approached him and h av in g resp ectfu lly salu ted the B lessed O ne, he sat down n ear him. W h en Y a s a , the noble youth, w as sittin g near him, the B lessed O ne preached to him in due c o u r s e : that is to say, he talked about the m erits obtained b y alm s-givin g, about the duties o f m orality, about h eaven , about the evils, the van ity, and the sinfulness o f desires, and about the b lessin gs o f the abandonm ent o f d e s ir e 1. 6. W h en the B lessed O ne saw that the mind o f Y a s a , the noble youth, w as prepared, im pressible, free from obstacles (to un derstanding the T ru th ), elated, and b elievin g, then he preached w hat is the principal doctrine o f the Buddhas, nam ely, Suffering,
1 Nekkhamma is neither naishkramya nor naishkarmya, but naishkamya. Itivuttaka, fol. khi (Phayre MS.) : kamanam etawz nissaraa/B yad idaw nckkhammazw, rfipanam etam nissaraa yad ida/s aruppaw.

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ADMISSION TO TH E ORDER OF BHIKKHUS.

IO 5

the Cause o f suffering, the Cessation o f suffering, the Path. Ju st as a clean cloth free from black specks properly takes the dye, thus Y asa, the noble youth, even while sitting there, obtained the pure and spotless E y e o f the Truth (that is, the know ledge) : 1 W hatsoever is subject to the condition o f origination is subject also to the condition o f cessation. 7. N ow the mother o f Y asa, the noble youth, having gone up to his palace, did not see Y asa, the noble youth, and she went to the setthi, the house holder (her husband), and having approached him, she said to the the householder: Y o u r son Y a sa , O householder, has disappeared. T hen the the householder, sent m essengers on horse back to the four quarters o f the horizon; and he went him self to the deer park Isipatana. T h en the set(h\, the householder, saw on the ground the marks o f the gilt slip p ers; and when he saw them, he followed them up. 8. A n d the Blessed One saw the settki, the house holder, coming from afar. On seeing him, he thought: W hat if I were to effect such an exercise o f miraculous power, that the sett/n, the householder, sitting here, should not see Y a sa , the noble yotith, who is sitting here also. A n d the Blessed One effected such an exercise o f his miraculous power. 9. A n d the seit/ii, the householder, went to the place where the Blessed One w as; having approached him, he said to the Blessed One : Pray, Lord, has the Blessed One seen Y asa, the noble youth ? W ell, householder, sit down. Perhaps, sitting here, you m ay see Y a sa , the noble youth, sitting here also.

io 6

M AH AVAGGA.

I, 7, io .

A n d the se/M i, the householder, w ho th o u g h t: Indeed, sitting h ere I shall see Y a s a , the noble youth, sitting h ere also ! becam e g lad and jo y fu l, and h avin g resp ectfu lly saluted the B lessed O ne, he sat down n ear him. 10 . W h en the s e / ^ i, the householder, w as sittin g n ear him, the B le ssed O ne preached to him in due c o u r s e ; that is to say, he talked about the m erits obtained b y alm s-givin g, . . . . (&c., as a t end o f 5). A n d the s&tthi, the householder, h av in g seen the T ru th , h a v in g m astered the T ru th , h av in g penetrated the T ru th , h av in g overcom e uncertainty, h av in g dis pelled all doubts, h av in g gain ed full know ledge, dependent on n obody else fo r the know ledge o f the doctrine o f the T each er, said to the B lessed O n e : G lorious, L o rd ! glorious, L o rd ! Ju s t as if one should set up, L o rd , w h at had been overturned, or should re v e al w hat had been hidden, or should point out the w ay to one w ho had lost his w ay, or should b rin g a lam p into the darkness, in o rder that those w ho had eyes m ight see visib le things, thus has the B lessed O ne preached the doctrine in m any w ays. I tak e m y refuge, L ord , in the B lessed O ne, and in the D ham m a, and in the fratern ity o f B h ik k h u s ; m ay the B le sse d O ne receive me from this d a y forth w hile m y life lasts as a disciple who has taken his refu ge in H im . T h is w as the first person in the w orld who becam e a lay-disciple b y the form ula o f the h o ly triad. 1 1 . A n d Y a s a , the noble youth, w hile instruction w as adm inistered (by the Buddha) to his father, con tem plated the stag e o f k now led ge which he had seen with his m ind and u n d ersto o d ; and his mind becam e free from attachm ent to the world, and was

I, 7, 13.

ADMISSION TO TH E ORDER OF BHIKKHUS.

IO 7

released from the A savas. T hen the Blessed One thought: Y asa, the noble youth, while instruction was administered to his father, has contemplated the stage o f 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 A savas. It is impossible th atY asa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he iived in his house. W hat if I were now to put an end to that exertion o f my miraculous power. A n d the Blessed One put an end to that exertion o f his miraculous power. 12. T hen the se/^ i, the householder, saw Y asa, the noble youth, sitting there. On seeing him he said to Y asa, the noble youth : M y son Y asa, your mother is absorbed in lamentation and g r ie f; restore your mother to life. 13 . T hen Y asa, the noble youth, looked at the Blessed One. A n d the Blessed One said to the setl/n, the householder: What do you think then, O householder? T h at Y a sa has (first) won only an im perfect1 degree o f knowledge and insight into the Truth, as you have yourself? O r that rather he was contemplating the stage o f 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 A sav as ? N ow would it then be possible, O householder, that Y a s a should return to the world and enjoy pleasures as he did before, when he lived in his house ? N ot so, L ord .
1 The stage of a sekba, i. e. a person who has attained to any stage in the Noble Eightfold Path (such as sotapattiphala, &c.) inferior to the highest (Arahatship).

io 8

MAHAVAGGA.

I, 7 . 14 -

Y a s a , the noble youth, O householder, had (first) won, like yourself, an im perfect d egree o f know ledge and insight into the T ru th . B u t when he w as con tem platin g the stag e o f know ledge which he had seen w ith h is m ind and understood, his mind has becom e free from attachm en t to the world, and has becom e released from the A s a v a s . I t is im possible, O householder, that Y a s a , the noble youth, should return to the w orld and en jo y pleasures as he did before, when he liv ed in his house. 14 . I t is all gain , L o rd , to Y a s a , the noble youth, it is high bliss, L o rd , for Y a s a , the noble youth, that the mind o f Y a s a , the noble youth, has becom e free from attachm ent to the world, and has becom e re leased from the A sa v a s. M ight, L o rd , the B lessed O ne consent to tak e his m eal w ith me to-day to geth er with Y a s a , the noble youth, as his atten dan t ? T h e B lessed O ne exp ressed his consent b y rem ain in g silent. T h e n the setthi, the householder, when he understood that the B lessed O ne had accepted his invitation, rose from his seat, respectfu lly saluted the B lessed One, and passin g round him with his right side tow ards him, departed thence. 15 . A n d Y a s a , the noble youth, soon after the se^/zi, the householder, w as gone, said to the B lessed O n e : L o rd , let m e receiv e the p a b b a ^ a and u p a s a m p a d a ordinations from the B lessed O ne. Com e, O B h ik k h u , said the B lessed O ne, well tau gh t is the d o ctrin e ; lead a h o ly life for the sak e o f the com plete extinction o f sufferin g. T h u s this ven erab le person received the u p a s a m p a d a ordination. A t that tim e there w ere sev en A ra h a ts in the world. E n d o f the sto ry o f Y a s a s p a b b a ^ a .

I, S, 3.

ADMISSION TO TH E ORDER OF BHIKKHUS.

IO 9

8. 1. A n d in the forenoon the blessed One, having put on his under-robes*, took his alms-bowl, and, with his /&lvara on, went with the venerable Y a s a as his attendant to the house o f the sctt/A, the house holder. W hen he had arrived there, he sat down on a seat laid out for him. T hen the mother and the former wife o f the venerable Y a sa went to the place where the Blessed One was ; having approached him and having respectfully saluted the Blessed One, they sat down near him. 2. T hen the Blessed One preached to them in due course ; that is to say, he talked about the merits ob tained by alm s-giving (&c., as in chap. 7.5,6 , down to :); thus they obtained, while sitting there, the pure and spotless E y e o f the T ru th (that is, the know ledge): W hatsoever is subject to the condition o f origina tion is subject also to the condition o f cessation. 3. A n d having seen the T ru th ,. . . . (&c., as above, 5,6, down t o :), dependent on nobody else for know ledge o f the T each ers doctrine, they thus spoke to the Blessed O n e : Glorious, L o rd ! glorious L o rd ! Ju st as if one should set up'(&c., as in chap. 7 .10 , down t o :). W e take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity o f B h ik k h u s; m ay the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in H im . T h ese were the first females in the world who became lay-disciples b y the formula o f the holy triad.
1 The rules about the dress of a Bhikkhu who is going to the village are given in the -ATullavagga VIII, 4, 3 ; 5, 2. Compare Rh. D.s note on the Maha-parinibbana Sutta V, 45.

I IO

M AH AVAG G A.

I, 8, 4.

4. A n d the m other and the father and the form er w ife o f the ven erab le Y a s a with their own hands served and o ffe re d 1 excellen t food, both hard and soft, to the B le sse d O ne and to the ven erab le Y a s a ; and w hen the B lessed O ne had finished his m eal, and cleansed his bow l and his hands, th ey sat down n ear him. T h e n the B lessed O ne taught, incited, anim ated, and gladdened the mother, and father, and the form er w ife o f the v en erab le Y a s a b y religious d isco u rse ; and then he rose from his seat and went aw ay.

9.

1. N ow four la y persons, friends o f the ven erab le Y a s a , belo n gin g to the setth i fam ilies o f Ben ares, and to the high est after the settk i fam ilies, b y name V im ala, Su b ahu, V n n n ^ g i, and G av am p ati, h e a r d : Y a s a , the noble youth, has cut o ff his hair and beard, and has put on yellow robes, and has g iv e n up the world, and gone forth into the houseless state. W hen th e y had heard that, th ey th o u g h t: S u re ly that cannot be a common doctrine and discipline, that cannot be a com m on renunciation o f the w orld, if Y a s a , the noble youth, has cut o ff his hair and beard, and has put on yello w robes, and has g iv en up the world, and gone forth into the houseless state/
1 According to Subhuti (in Childerss Dictionary) sam pavareti means that the host hands dishes to the guest until the latter says, I have had enough. Childers accordingly translates sam pava reti, 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 TH E ORDER OF BHIKKHUS.

111

2. T hose four persons went to the place where the venerable Y a sa w a s; having approached him and having respectfully saluted the venerable Y asa, they stood by his side. A n d the venerable Y asa went with his four lay-friends to the place where the Blessed One w a s ; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Y a sa said to the Blessed O n e: Lord, here are four lay-friends o f mine, belonging to the se///zi families o f Benares and to the highest after the se///zi fam ilies; their names are Vim ala, SuM hu, Funnagi, and Gavam pati. M ay the Blessed One administer exhortation and instruction to these four persons/ 3. T hen the Blessed One preached to them, . . . . (&c., as in chap. 8. 2). 4. A nd having seen the T ru th ,. . . . (&c., down to :) dependent on nobody else for the knowledge o f the Teachers doctrine, they thus sp o k e . to the Blessed O n e: Lord, let us receive the p a b b a ^ a and u p a s a m p a d a ordinations from the Blessed O ne. Come, O Bhikkhus, said the Blessed One, well taught is the doctrine; lead a holy life for the sake o f the complete extinction o f suffering. T h u s these venerable persons received the u pas a m p a d d ordination. A nd the Blessed One adm i nistered to these Bhikkhus exhortation and instruc tion by discourse relating to the Dhamma. W hile 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 A savas.

112

M AH AVAGGA.

A t that tim e there w ere eleven A ra h a ts in the world. H e re ends the sto ry o f the ordination o f the four laym en.

10 .
N o w fifty la y persons, friends o f the ven erab le Y a s a , belo n gin g to the h igh est fam ilies in the country and to those n ext to the highest, heard, . . . . (&c., as in chap. 9, 1, 2, 3, 4, down to :). W h ile th ey received exhortation and instruction from the B lessed O ne b y discourse relatin g to the D ham m a, their m inds becam e free from attachm ent to the world, and w ere released from the A savas. A t that tim e there w ere sixty-one A ra h a ts in the world.

11-

1. A n d the B lessed O ne said to the B h ik k h u s: I am delivered, O B h ikkh u s, from all fetters, hum an and divine. Y o u , O B h ik k h u s, are also d elivered from all fetters, hum an and divine. G o ye now, O Bh ikkhus, and wander, for the gain o f the m any, for the w elfare o f the m any, out o f com passion for the w orld, fo r the good, for the gain, and for the w elfare o f god s and men. L e t not two o f you go the sam e w a y \ Preach, O Bh ikkhus, 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, II, 2.

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113

which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the le tte r; proclaim a consummate, perfect, and pure life o f holiness. T h ere are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. T h e y will understand the doctrine. A n d I will go also, O Bhikkhus, to U ruvela, to Senaninigama *, in order to preach the doctrine. 2. A n d M ira the wicked One went to the place where the Blessed One w a s ; having approached him, he addressed the Blessed One in the following stan za: Thou art bound b y all fetters, human and divine. T hou art bound by strong fetters. Thou wilt not be delivered from me, O Sam aa. Buddha replied : I am delivered from all fetters, human and divine. I am delivered from the strong fetters. T hou art struck down, O D eath. (M ara said) : T h e fetter which pervades the sky, with which mind is bound, with that fetter I will bind thee. T hou wilt not be delivered from me, O S am ara. (Buddha replied): W hatever form s,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 re garded as inadmissible in later times. 1 The correct spelling of this name appears to be Senaninigama ( the Generals Town), and not Senanigama (the Armys Town ); the <?dtaka Atthavaana (vol. i. p. 68) and the Paris MS. of the Mahavagga (manu secunda) read Senaninigama. The Lalita Vistara has Senapatigrama. [13] I

ii4

M AH AVAGGA.

I, 13, IT h o u art

senses, in me d esire fo r them has ceased.

struck down, O D e a th . T h e n M ara the w icked O ne u n d ersto o d : T h e B le sse d O ne know s me, the perfect O ne know s m e, and, sad and afflicted, he v an ish ed aw ay. H e re ends the sto ry o f M&ra.

12.
i. A t that tim e the B h ikkh us b rou gh t (to Buddha), from different regions and different countries, persons w ho desired to obtain the p a b b a ^ " ^ and u p a s a m p a d a ordinations, th in k in g : T h e B lessed O ne will confer on them the p a b b a ^ ^ i and u p a s a m p a d a ordi nations. T h u s both the B h ik k h u s becam e tired (from the jo u rn ey), and also those who desired to obtain the p a b b a ^ i and u p a s a m p a d a ordinations. N o w w hen the B le ssed O ne w as alone and had retired into solitude, the follow ing consideration presented itse lf to his m ind : T h e B h ik k h u s now b rin g to me from different regio n s and different countries persons w ho desire to obtain the p a b b a ^ a and u p a s a m p a d d ordinations, th in k in g : T h e B lessed O ne w ill confer on them the p a b b a ^ ^ a and u p a s a m p a d a ordinations. N o w both the B h ik k h u s becom e tired, and also those w ho desire to obtain the p a b b a ^ / S . and u p a s a m p a d a ordinations. W h at i f I w ere to gran t perm ission to the B h ikkh u s, sa y in g : C onfer henceforth, O B h ikkh u s, in the different regions, and in the different countries, the p a b b a j ^ a and u p a s a m p a d d ordinations yo u rselves (on those who d esire to receive them ). 2. A n d the B lessed One, h a v in g left the solitude

I, 12, 4.

ADMISSION TO TH E ORDER OF BHIKKHUS.

II5

in the evening, in consequence o f that, and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus : W hen I was alone, O Bhikkhus, and had retired into solitude, the follow ing consideration, &c. W hat if I were to permit, . . . . (&c., as in i). 3. I grant you, O Bhikkhus, this permission : Confer henceforth in the different regions and in the different countries the p a b b a ^ a and u p a s a m p a d a ordinations yourselves (on those who desire to receive them). A n d you ought, O Bhikkhus, to confer the p a b b a ^ i and u p a s a m p a d a ordinations in this w a y : L e t him (who desires to receive the ordina tion), first have his hair and beard cut o ff; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet o f the Bhikkhus (with his head), and sit down sq u attin g; then let him raise his joined hands and tell him to s a y : 4. I take m y refuge in the Buddha, I take m y refuge in the Dhamma, I take m y refuge in the Sawzgha. A n d for the second time I take (& c.......... Saragha). A n d for the third time I take m y refuge in the Buddha, and for the third time I take m y refuge in the Dhamma, and for the third time I take m y refuge in the Sa;gh a. I prescribe, O Bhikkhus, the p a b b a ^ i and u p a s a m p a d a ordinations consisting in the three times repeated declaration o f taking refuge (in the holy triad). E n d o f the account o f the u p a sa m p a d S . ordination b y the threefold declaration o f taking refu ge1.
1 On this ceremony, which is still gone through before the regular ordination, see the remarks in the note on chapter 1, t. I 2

M AH AVAGGA.

I. 13. *

13 .

1. A n d the B le sse d O ne, after h a v in g k ep t the v a ssa re sid e n c e 1, thus ad d ressed the B h ik k h u s : B y w ise contem plation, O B h ikkhus, and b y w ise firm ness o f exertion h a v e I attained the h igh est em anci pation, h a v e I realised the h igh est em ancipation. A tta in y e also, O Bh ikkhus, the h igh est em ancipation, realise the high est em ancipation, b y w ise contem pla tion and b y w ise firm ness o f exertio n . 2. A n d M ara the w icked O ne w ent to the place w here the B le sse d O ne w a s ; h a v in g approached him, he add ressed the B le sse d O ne b y the follow ing stanza : T h o u art bound b y M a ra s fetters, hum an and divine. T h o u art bound b y stro n g fetters. T h o u w ilt not b e d elivered from me, O Sama/za. (B u d d h a re p lie d ): I am d elivered from M a ra s fetters, hum an and d ivin e. I am d elivered from the strong fetters. T h o u art struck down, O D eath . T h e n M ara the w icked O ne u n d ersto o d : T h e B le sse d O ne know s me, the perfect O ne know s m e ; and, sad and afflicted, he van ish ed aw ay.

14 .

1. A n d the B le sse d O ne, after h av in g dw elt at B e n are s as lo n g as he thought fit, w ent forth to U ru v e la . A n d the B lessed O ne left the road and w ent to a certain g r o v e ; h av in g gone there, and h av in g entered it, he sat down a t the foot o f a tree. A t that tim e there w as a p a rty o f th irty friends, rich yo u n g m en, w ho w ere spo rtin g in that sam e g ro v e
1 See about the vassa residence the rules given in Book III.

I, 14, 3.

ADMISSION TO TH E ORDER OF BHIKKHUS.

II7

together with their wives. One o f them had no wife; for him they had procured a harlot. N ow while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away. 2. T h en those companions, doing service to their friend, went in search o f that w om an ; and, roaming about that grove, they saw the Blessed One sitting at the foot o f a tree. Seeing him they went to the place where the Blessed One w a s; having approached him, they said to the Blessed One : Pray, Lord, has the Blessed One seen a woman passing b y ? W hat have you to do, young men, with the woman ? W e were sporting, Lord, in this grove, thirty friends, rich young men, together with our wives. One o f us had no w ife ; 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 ser vice to our friend, go in search o f that woman, and roam about this gro ve. 3. N ow what think you, young m en? Which would be the better for y o u ; that you should go in search o f a woman, or that you should go in search o f yourselves ? T h at, Lord, would be the better for us, that we should go in search o f ourselves. I f so, young men, sit down, I will preach to you the Truth (Dham ma). T h e rich young companions replied: Y es, Lord , and respectfully saluted the Blessed One, and sat down near him.

n 8

M AH AVAGGA.

I, 14 , 4-

4. T h e n the B lessed O ne preached to them , . . . . (&c., as in chap. 8. 2, or 9. 3). 5. A n d h a v in g seen the T ru th , . . . . (& c., a s in chap. 9. 4 down t o :). T h u s th ese v en erab le persons received the u p a s a m p a d a ordination. H ere ends the sto ry o f the th irty rich youn g com panions. E n d o f the second B h a^avdra.

15.

1. A n d the B le ssed One, w an d erin g from place to place, cam e to Uruvelcl. A t th at tim e th ere lived in' U ru v e la th ree G W ilas1, U ruvelcl K a ssa p a , N a d i K a s s a p a (K a s s a p a o f the R iv e r, i. e. the Nera?ziar&), and G a y a K a s s a p a (K a ss a p a o f the v illa g e G ay a). O f these the C a /ila U ru v e la K a s s a p a w as chief, leader, forem ost, first, and h igh est o v e r five hundred C a^ilas ; N a d i K a s s a p a w as c h i e f . . . . (&c., down to h igh est over) three hundred G a/ilas, G a y a K a s s a p a w as ch ie f . . . . (& c., down to h igh est over) two hundred C a/ilas. 2. A n d the B le sse d O ne w en t to the h erm itage o f
1 The 6'a/ilas (i. e. ascetics wearing matted hair) are Brahmanical vinaprasthas. The description of their ascetic life given in many passages of the (Jataka Atthavaana and of the Apadana exactly agrees with the picture of the forest life of the vhofiwi which so frequently occurs in the Mahabharata. In the Mahavagga (VI, 35, 2) it is expressly stated that the ffa/ilas recognised the authority of the Veda, and it is in keeping with this that the usual term for adopting the state of a Ga/ila is is ip a b b a ^ a m p ab b a^ a ti (frequently in the < at. Atth.), i. e. leaving the world and becoming 7 a i?zshi.

1 ,15 ,3 .

ADMISSION TO TH E ORDER OF BHIKKHUS.

II9

the GWila U ruvela K a s sa p a ; having gone there, he said to the G&tWa. Uruveld K assap a : I f it is not disagreeable to you, K assapa, let me spend one night in the room where your (sacred) fire is kept. It is not disagreeable to me, great Sam ara, but there is a savage N aga (or Serpent) king o f great magical pow er1, a dreadfully venomous serp en t; let him do no harm to you. A n d a second time the Blessed One said to the (7a^ila U ru v e li K assap a : I f it is not disagreeable, & c ........... It is not disagreeable, &c. A n d a third time the Blessed One s a id : I f it is not disagreeable, & c ........... It is not disagreeable, & c ........... H e is not likely to do any harm to me. Pray, K assapa, allow me a place in the room where your fire is kept. S ta y there, great Samawa, as you wish it. 3. T hen the Blessed One entered the room where the fire was kept, made him self a couch o f grass, and sat down cross-legged, keeping the body erect and surrounding him self with watchfulness o f m ind2. A n d the N aga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud o f smoke. T hen the Blessed One th o u g h t: W hat 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 Bud dhist Suttas from the Pali, pp. 2, 40, 259; and further Mahavagga VI, ig, 8, and .ATullavagga VII, i, 4, and VII, 2, 1. 2 Satim upa//Mpetva. Sati is here a more precise idea than memory.

12 0

M AH AVAG G A.

I, I 5 > 4 -

and m arrow o f this N i g a ; but w ere to conquer the fire, w hich he w ill send forth, b y m y fire. 4. A n d the B lessed O ne effected the appropriate exercise o f m iraculous pow er and sent forth a cloud o f sm oke. T h e n the N a g a , w ho could not m aster his r a g e 1, sent forth flam es. A n d the B lessed O ne, con vertin g his b o d y into fire 2, sent forth flam es. W hen th ey both shone forth with their flam es, the fire room looked as if it w ere burnin g and blazing, as if it w ere all in flam es. A n d the GW ilas, su r rounding the fire room , said : T r u ly the countenance o f the g re a t Sam aw a . is beautiful, but the N &O w ill ga do harm to h im 3. 5. T h a t n ight h av in g elapsed, the B le sse d One, le a v in g intact the skin and hide and flesh and lio-a o m ents and bones and m arrow o f that N a g a , and con qu erin g the N a g a s fire b y his fire, threw him into his alm s-bowl, and show ed him to the GW ila U ruv e la K a s s a p a (saying), H e re you see the N aga, K a s s a p a ; his fire has been conquered b y m y fire. T h e n the C a/ila U ru v e la K a s s a p a thought: T r u ly the g re a t S a m a r a po ssesses high m agical pow ers and g re a t faculties, in that he is ab le to conquer b y his fire the fire o f that sa v a g e N a g a king, who is pos sessed o f m agical power, that d read fu lly venom ous serpent. H e is not, how ever, h o ly ( a r a h a ) as I am . 6 4. N e a r the N e ra ;/ fa ra riv e r the B lessed O ne
1 Buddhaghosa explains makkha by kodha. 2 Compare A^ullavagga IV, 4, 4, where Dabba also te^odhatuffz s a m ip a ^ a t i, that is, his finger is on fire. 8 Compare the Editors corrections at /sTullavagga, p. 363. * 1 6, 7 (excepting the last clause of 7) the story related in i -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

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said to the G a t ila U ruvela K a s sa p a : I f it is not disagreeable to you, K assapa, let me dwell this moon light night in your fire room. It is not disagreeable to me, great Sam ara, but in your own behalf I warn you off. T h ere is a savage Snake king there possessed o f magical power, a dreadfully venomous serp en t; let him do no harm to you. H e is not likely to do any harm to m e ; pray, K assapa, allow me a place in your fire room. W hen he saw that K assap a had given his per mission, fearlessly H e, who had overcome all fear, entered. W hen the chief o f Serpents saw that the S ag e had entered, he became irritated, and sent forth a cloud o f smoke. T h en the chief o f m en 1, joyful and unperplexed, also sent forth a cloud o f smoke. Unable to master his rage, the chief o f Serpents sent forth flames like a burning fire. T hen the chief o f m en1, the perfect master o f the element o f fire, also sent forth flames. W hen they shone forth both with their flames, the Cra/ilas looked at the fire room (say ing), T ru ly the countenance o f the great Sam aa is beautiful, but the N&ga will do harm to him. 7. A n d when that night had elapsed, the flames o f the N aga were extinguished, but the varibuscoloured flames o f H im who is possessed o f magical powers remained. D ark blue and red, light red, yellow, and crystal-coloured flames o f various colours

any other instance in the Pali Pi/akas of a similar repetition, ex cepting 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 (manussanago).

122

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I, 16, i.

ap peared on the A n g ira sa s 1 body. H a v in g put the ch ief o f S erp en ts into his alm s-bowl, he showed him to the Brahm awa (saying), H e re you see the N a g a , K a s s a p a ; his fire has been conquered b y m y fire. A n d the GW ila U ru v e la K a ssa p a , h av in g con ceived an affection fo r the B lessed O ne in con sequ en ce o f this w onder, said to the B lessed O ne : S ta y with me, g re a t Sam awa, I w ill d aily provide you w ith food. E n d o f the first W on der.

16 .
1. A n d the B le sse d O ne resid ed in a certain g ro v e n ear the h erm itage o f the Gaz'ila U ru v e la K a ssa p a . A n d on a beautiful night the four M ah&r&g'as2, filling the w hole g ro v e with ligh t b y the b rillian cy o f their com plexion, w ent to the place w here the B le sse d O ne w a s ; h av in g approached him and respectfully saluted the B lessed One, th ey stood in th e fo u r directions lik e g rea t firebrands. 2. A n d when th at night had elapsed, the G a/ila U ru v e la K a s s a p a w ent to the place w h ere the B le sse d O ne w a s ; h a v in g approached him, he said to the B lessed O n e : It is time, g re a t Sam awa, the m eal is read y. W h o w ere they, g re a t Sam aw a, who cam e, this beautiful night, filling the w hole g ro v e w ith ligh t b y the b rillian cy o f their com plexion, to

1 According to Vedic tradition the Gautamas, as is well known, belong to the Angirasa tribe. 2 See chap. 4. 4.

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12 3

the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands ? T h e y were the four M aharajas, Kassapa, who came to me in order to hear m y preaching. T hen the C arila UruvelS. K assap a th o u g h t: T ru ly the great S am ara possesses high magical powers and great faculties, since even the four M ahira^us come to hear his preaching. H e is not, however, holy like me. A n d the B lessed One ate the food offered by the Gz.t ila U ruveld K assap a, and continued to stay in that same grove. E n d o f the second W onder.

17. 1. A n d on a beautiful night Sak k a (,Sakra or Indra) the king o f the devas, filling the whole grove with light by the brilliancy o f his complexion, went to the place where the Blessed One w a s ; having approached him and respectfully saluted the Blessed One, he stood near him like a great firebrand,Sur passing in beauty and brilliancy the splendour o f the form er appearances. 2. A n d when that night had elapsed (&c., as in chap. 16. 2). E n d o f the third W onder.

124

M AHAVAGGA.

18 .

A n d on a beautiful night B rah m d Sah am p ati (&c., as in chap. 17 ). E n d o f the fourth W onder.

19 .

1. A t that tim e a g re a t sacrifice which the G a t ila U r u v e li K a s s a p a used to celebrate w as approaching, and all the people o f A n g a and M agad h a w ished to go to that sacrifice carryin g abundant food, both hard and soft. N o w the G a tila U ru v e la K a ssa p a th o u g h t: P re se n tly m y g re a t sacrifice is approaching, and all the people o f A rig a and M ag ad h a w ill come and b rin g with them abundant food, both hard and soft. I f the g re a t S a m a a should perform a w onder b efore that g re a t assem bly, gain and honour would increase to the g re a t S a m a a a , and m y ga in and honour w ould dim inish. W ell, the g re a t S a m a r a shall not ap pear h ere to-m orrow . 2. T h e n the B lessed O ne, understanding b y the pow er o f his m ind this reflection which h ad arisen in the m ind o f the GatW a U ru v e la K a ssa p a , w ent to U tta ra K u r u ; h av in g b eg g ed alm s there, he took the food (he had received ) to the A n o ta tta la k e 3; there he took his m eal and rested during the heat o f the d ay at the sam e place. A n d w hen the night had elapsed, the GatW a U ru v e la K a s s a p a w ent to the place w here the B lessed O ne w a s ; h av in g approached him, he said to the
1 One of the supposed seven great lakes in the Himavant.

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I 25

Blessed One : It is time, great Sam ara, the meal is ready. W h y did you not come yesterday, great S a m a r a ? W e have thought o f y o u : W h y does the great S am a ra not come ? and your portions o f food, both hard and soft, were served up for you. 3. (Buddha replied): D id you not think, K a ssa p a : Presently m y great sacrifice (&c., as above down to:). W ell, the great Sama/za shall not appear here to morrow ? 4. N ow I understood, K assap a, b y the power o f my mind this reflection which had arisen in your mind, and I went to U ttara K u r u ; having begged alms there, I took the food to the Anotatta lake ; there I took m y meal and rested during the heat o f the day at the same place. T h en the GWila U ruveld K assap a thought: T ru ly the great Sama7za possesses high magical powers and great faculties, since he is able to under stand by the power o f his mind the thoughts o f other people. H e is not, however, holy like me. A n d the Blessed One ate (&c., as in chap. 16 . 2). E n d o f the fifth W onder.

20.
1. A t that time the Blessed One had rags o taken from a dust heap (of which he was going to make him self a dress). N ow the Blessed One thought: W here shall I wash these r a g s ? T h en Sak ka the king o f the devas, unde'rstanding in his mind the thought which had arisen in the mind o f the Blessed One, dug a tank with his own hand,.

126

M AHAVAGGA.

I, 20, 2.

and said to the B le sse d O n e : L o rd , m ight the B lessed O ne w ash the rag s h e re . A n d the B le sse d O ne th o u g h t: W h at shall I rub the rag s upon ? T h e n S a k k a the k in g o f the d evas, understanding, & c., put there a g re a t stone and said : 1 L o rd , m ight the B le sse d O ne rub the ra g s upon this stone. 2. A n d the B le ssed O ne th o u g h t: W h a t shall I tak e hold o f w hen g o in g up (from the ta n k )? T h e n a d eity that resided in a K a k u d h a tree, under standing, & c., bent down a branch and said : L o rd , m ight the B lessed O ne tak e hold o f this branch w hen go in g up (from the tan k). A n d the B le sse d O ne th o u g h t: W h a t shall I la y the ra g s upon (in order to d ry th e m )? T h e n S a k k a the k in g o f the d evas, understanding, & c., pu t there a g re a t stone and s a i d : L o rd , m ight th e B le sse d O ne la y the rag s upon this stone. 3. A n d w hen that night had elapsed, the 6W ila U ru v e la K a s s a p a w ent to the place w here the B lessed O ne w a s ; h a v in g approached him, he said to the B lessed O n e : I t is tim e, g re a t S am a a, the m eal is ready. W h at is this, g re a t S a m a r a ? F o rm e rly there w as h ere no tank, and now here is this tank. F o rm e rly no stone w as put h e re ; b y w hom has this stone been put h ere ? F o rm e rly this K a k u d h a tree did not bend down its branch, and now this branch is bent down. 4. I had rags, K a ssa p a , taken from a dust h eap ; and I thought, K a s s a p a : W h ere shall I w ash these ra g s ? T h e n , K a ssa p a , S a k k a the k in g o f the d evas, understanding in his m ind the thought which had arisen in m y mind, d u g a tan k w ith his hand and said to m e : L o rd , m ight the B lessed O n e wash the

I, 20, 7.

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rags here. T h u s this tank has been dug b y the hand o f a non-human being. A n d I thought, K assap a : W hat shall I rub the rags upon ? T hen, K assapa, Sakka, &c. T h u s this stone has been put here b y a non-human being. 5. A n d I thought, K assap a : W hat shall I take hold o f when going up (from the tan k )? Then, K assapa, a deity, &c. T hus this K akudha tree has served me as a hold for m y hand. A n d I thought, K assap a : W here shall I lay the rags upon (in order to dry them) ? T hen, K assapa, Sakka, &c. T h u s this stone has been put here by a non-human being. 6. T hen the Ca^ila U ruvela K assap a th o u g h t: T ru ly the great S a m a ra possesses high magical powers and great faculties, since Sak ka the king of the devas does service to him. H e is not, however, holy like me. A n d the Blessed One ate (&c., as in chap. 16. 2). 7. A n d when that night had elapsed, the GWila Uruvelcl K assap a went to the place where the Blessed One w a s ; having approached him, he announced to the Blessed One that it was time, b y saying, It is time, great Sam aa, the meal is ready. \ (Buddha replied): G o you, K a s s a p a ; I will follow you. H avin g thus sent aw ay the Gatila. U ru v e li K a s sapa, he went to pluck a fruit from the ^am bu tree 9 9 after which this continent o f < ambudipa (the < ambu Island, or India) is n am ed 1 ; then arriving before
1 See about this ^ambu tree, which grows in the forest of Himavant, Hardys Manual, p. 18 seq.

128

M AH AVAGGA.

I, 20, 8.

K a s s a p a he sat down in the room w here K a s s a p a s (sacred) fire w as k ep t *. 8. T h e n the G a/ila U r u v e li K a s s a p a saw the B le sse d O ne sittin g in the fire r o o m ; seeing him he said to the B le sse d O n e : B y w h at w a y h ave you com e, g re a t S a m a a ? I h a v e d eparted b efore you, and you h av e arriv e d b efore m e and are sitting in the fire room . 9. W h en I had sent you aw ay, K a ssa p a , I went to pluck a fruit from the ^ am b u tree after which this continent o f G am b ud ipa is n a m e d ; then I arrived b efore you and sat down in the fire room. H e re is the ^ am b u fruit, K a ssa p a , it is beautiful, fragrant, and full o f flavour ; you m ay eat it, if you lik e. N a y , g re a t Sam awa, to you alone it is becom ing to eat i t ; eat it yo u rself. A n d the G a rila U ru v eld K a s s a p a th o u g h t: T r u ly the g re a t S a m a r a p o ssesses high m agical pow ers and g re a t faculties, since he is able, h av in g sent m e aw ay b efore him, to g o and pluck a fruit from the ^ am bu tree after which this continent o f (ram budlpa is named, and then to arriv e before me and to sit down in the fire room. H e is not, how ever, holy like m e. A n d the B le sse d O ne ate (& c., as in chap. 16 . 2). 10 . A n d w hen that n ight had elapsed (& c., as in 7, down to:). H a v in g thus sent a w a y the (Pa/ila U ru v e la K a ssa p a , he w ent to pluck a fruit from a m ango tree gro w in g n ear th e^ am b u tree after which this continent o f (7am budfpa 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 Dipavawsa X II, 75.

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ADMISSION TO THE ORDER OF BHIKKHUS.

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went to pluck a fruit from an emblic myrobalan tree, &c., from a yellow m yrobalan tree growing near the ^am bu tree, &c. H e went to the T ava ti/;zsa heaven to pluck a p&ri///zattaka (or p a r i^ a t a k a ) flower; then arriving before K assap a he sat down in the fire room. T h en the GWila Uruvela K assap a saw (&c., as in 8). 1 1 . W hen I had sent you away, K assapa, I went to the T iv a ti; s a heaven to pluck a pari/6//attaka flow er; then I arrived before you and sat down in the fire room. H ere is the pari//7z a tt a k a flower, K a s s a p a ; it is beautiful and fra g ra n t; you m ay take it, if you like. N ay, great Samawa, to you alone it is becoming to keep i t ; keep it yourself. A n d the GWila (&c., as in 9). H e is not, however, holy as I am. 12. A t that time one day the Garilas, who wished to attend on their sacred fires, could not succeed in splitting fire-wood. N ow these Ga/ilas thought: Doubtless this is the magical power and the high faculty o f the great Sama/za that we cannot succeed in splitting fire-wood. T hen the Blessed One said to the Ga^ila U ruvel^ K assap a : Shall the fire-wood be split, K assap a ? L e t it be split, great S am ara. T hen in a moment the five hundred pieces o f fire-w ood1 were split. A n d the GWila U ruvela
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 Ga/ilas over whom was Kassapa chief. In the following two stories ( 13, 14) we have five hundred sacred fires.

['3]

130

M AH AVAG G A.

I, 20, 13.

K a s s a p a th o u g h t: T r u ly the g re a t Sam aw a pos sesses high m agical pow ers and g re a t faculties, since even the fire-wood splits itse lf (at his com m and). H e is not, h o w ever, h o ly lik e m e. 1 3 . A t that tim e the G arilas w ho w ished to attend on their sacred fires, could not succeed in ligh tin g up the fires (& c., as in the p reced in g story). 14 . A t that tim e the GW ilas, a fter h av in g attended on their sacred fires, could not succeed in extin gu ish in g the fires (& c., as above). 15 . A t that tim e in the cold w inter nights, in the tim e betw een the ash^aka fe s tiv a ls 1, w hen snow falls, th e GW ilas plunged into the riv e r N e r a ^ a r a , and em erged again, and rep eated ly plunged into the w ater and em erged. A n d the B lessed O ne created five hundred v e sse ls w ith burnin g f i r e 2 ; at those th e C a/ilas com ing out o f the riv e r w arm ed them se lv e s. A n d the G a/ilas th o u g h t: D o u b tless this is the m agical po w er and the high facu lty o f the gre a t .Sa m ara that these v e sse ls with fire h av e been caused to ap p ear h ere. A n d the GW ila U r u v e li K a s s a p a th o u g h t: 1 T r u ly the g re a t Sam aw a p o s sesses high m agical pow ers and g re a t faculties, since he can create such g re a t v e sse ls with fire. H e is not, how ever, h o ly lik e m e. 16 . A t that tim e a g re a t rain fell out o f s e a s o n ; and a g re a t inundation arose. T h e place w here the B lessed O ne lived w as covered w ith w ater. T h e n
1 The ash/aka festivals, about which accurate details are given in the Gr?hya Sfitras, were celebrated about the wane of the moon of the winter months margarfrsha, taisha, and magha; see Weber, Die vedischen Nachrichten von den Naxatra, II, p. 337, and H. O.s note on the .Sankhayana Grzhya, 3, 12, ap. Indische Studien, XV, p. 145. 2 Buddhaghosa explains m andam ukhiyo by aggibha^anani.

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I3 I

the Blessed One th o u gh t: W hat if I were to cause the water to recede round about, and if I were to w alk up and down in the midst o f the water on a dust-covered spot. A nd the Blessed One caused the w ater to recede round about, and he walked up and down in the midst o f the water on a dustcovered spot. A n d the GWila U ru vela K assapa, who was afraid that the w ater might have carried aw ay the great S am ara, went with a boat together with many Caz'ilas to the place where the Blessed One lived. T h en the Ga^ila U ruveld K assap a saw the Blessed One, who had caused the water to recede round about, walking up and down in the midst o f the w ater on a dust-covered spot. Seeing him, he said to the Blessed One : A re you th ere,great S a m a r a ? H ere I am, K assap a, replied the Blessed One, and he rose in the air and stationed him self in the boat. A n d the GWila U r u v e li K assap a th o u g h t: T ru ly the great Sama;za possesses high magical powers and great faculties, since the water does not carry him away. H e is not, however, holy like me. 17 . T h en the Blessed One th o u g h t: T h is foolish man will still for a long time think thus: T ru ly the great Sama7za possesses high magical powers and great faculties; he is not, however, holy like me. W hat if I were to m ove the mind o f this Ga^ila (in order to show him my superiority). A n d the Blessed One said to the GWila U ruvela K a ssa p a : Y o u are not holy (arahi), K assap a, nor have you entered the path o f Arahatship, nor do you walk in such a practice as will lead you to Arahatship, or to entering the path o f A rahatship.
K 2

M AH AVAGGA.

I, 20, 18.

T h e n the GW ila U ru v e la K a s s a p a prostrated him self, inclining his head to the feet o f the B lessed O ne, and said to the B lessed O n e : L o rd , let me receiv e the p a b b a ^ d and u p a s a m p a d a ordina tions from the B le ssed O n e. 18 . (B u d d h a replied ): Y o u , K a ssa p a , are chief, leader, forem ost, first, and h igh est o f five hundred C a r ila s ; g o first and inform them o f yo u r intention, and let them do w h at th ey think fit. T h e n the 6 W ila U ru v e la K a ss a p a went to those C a/'ilas; h av in g gon e to them , he said to those G W ila s : I w ish, S irs, to lead a religio u s life under the direction o f the g re a t Sam azza; you m ay do, Sirs, w hat you think fit. (T h e G a/ilas re p lie d ): W e h av e conceived, S ir, an affection for the g re a t Samazza lon g s in c e ; if you will lead, S ir, a religious life under the g re a t Samazza s direction, w e w ill all lead a religious life under the grea t Samazzas direction. 19 . T h e n the G a/ilas flung their h a ir 1, their braids, their p ro v isio n s 2, and the things for the a g n i h o t r a sacrifice into the river, and w ent to the place w here the B lessed O ne w a s ; h av in g approached him and prostrated them selves b efore him, inclining their head s to the feet o f the B lessed One, th ey said to the B le sse d O n e : L o rd , let us receive the p a b b a ^ a and u p a s a m p a d a ordinations from the B lessed O ne/
1 Which they had cut off in order to receive the pabba^a ordination, see chap. 12. 3. 2 We are extremely doubtful about the meaning of kharika^a, which Buddhaghosa explains by kharibhara. Perhaps it may mean provisions of any description of which each <?a/ila used to keep one khari (a certain dry measure).

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ADMISSION TO TH E ORDER OF BHIKKHUS.

T33

Come, O Bhikkhus, said the Blessed One, well taught is the doctrine; lead a holy life for the sake o f the complete extinction o f suffering. T h u s these venerable persons received the u p a s a m p a d a ordination. 20. A n d the GWila N adi K assap a saw the hair, the braids, the provisions, the things for the agnihotra sacrifice, which were carried down by the riv e r; when he saw that, he became afraid that some misfortune might have befallen his brother. H e sent some Garilas, saying, G o and look after my brother, and went him self with his three hundred GWilas to the venerable U ruveld K a ss a p a ; having approached him, he said to the venerable U ruvela K a s s a p a : Now, K assap a, is this bliss ? (Uruvel& K assap a replied): Y e s, friend, this is bliss. 2 1. A n d the C a r la s (who had come with Nadi K assap a (&c., as in 19). 22. A n d the GWila G ayd K assap a saw (&c., as in 20); when he saw that, he became afraid that some misfortune m ight have befallen his brothers. H e sent some GWilas, saying, G o and look after m y brothers, and went him self with his two hundred Ga^ilas to the venerable U ruvela K assap a (&c.> as above). 23. A n d the Ca^ilas (who had come with G aya K assap a (&c., as in 19). 24. 1 A t the command o f the Blessed One the five hundred pieces o f 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.

J34
w ere lit up, tinguished ; w ith fire. am ounts to

M AHAVAGGA.

I,

21,

I.

could not b e extin guish ed and w ere e x b esides he created five hundred vessels T h u s the num ber o f these m iracles three thousand five hundred.

21.
1. A n d the B lessed One, after h av in g dw elt at U ru v e la as long as he thought fit, w ent forth to G a y is is a \ accom panied b y a g re a t num ber o f B h ik khus, b y one thousand B h ik k h u s who all had been G a/ilas before. T h e re n ear G a y a , at G ay asisa , the B lessed O ne dw elt together w ith those thousand Bh ikkhus. 2. T h e re the B lessed O ne thus ad d ressed the B h ik k h u s : E v e ry th in g , O B h ik k h u s, is burning. A n d how, O B h ikkh u s, is ev e ry th in g burning ? T h e eye, O B h ikkhus, is b u r n in g ; v isib le things are b u rn in g ; the m ental im pressions b ased on the e ye are burnin g ; the contact o f the e ye (with visib le things) is b u r n in g ; the sensation produced b y the contact o f the eye (with v isib le things), be it pleasant, be it painful, be it n either p leasan t nor painful, that also is burning. W ith w h at fire is it b urn in g? I declare unto you that it is burnin g w ith the fire o f lust, with the fire o f an ger, w ith the fire o f ig n o ra n c e ; it is burning w ith (the an xieties o f) birth, decay, death, grief, lam entation, suffering, dejection, and despair. 3. T h e ear is burning, sounds are burning, & c. . . . . T h e 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.
Il l , 107.

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135

. . . . T h e tongue is burning, tastes are burning, &c T h e body is burning, objects o f contact are burning, & c T h e mind is burning, thoughts are burning, See 1 4. Considering this, O Bhikkhus, a disciple learned (in the scriptures), walking in the N oble Path, becomes w eary o f the eye, w eary o f visible things, w eary o f the mental impressions based on the eye, w eary o f the contact o f the eye (with visible things), w eary also o f the sensation produced b y the contact o f the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful. H e becomes w eary o f the ear (& c ............. down to . . . . thoughts1). Becoming w eary o f all that, he divests him self o f p assio n ; b y absence o f passion he is made fr e e ; when he is free, he becomes aware that he is fr e e ; and he realises that re-birth is exh au sted ; that holiness is com pleted; that duty is fu lfilled ; and that there is no further return to this world. W hen this exposition was propounded, the minds o f those thousand Bhikkhus became free from at tachment to the world, and were released from the A savas. ^ H ere ends the sermon on T h e Burning. N

E n d o f the third Bhawavdra concerning the W onders 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

M AHAVAGGA.

I, 22, 1.

22 .
1. A n d the B lessed One, after h av in g dw elt at G a y a sisa as long as he thought fit, w ent forth to R a^ ag ah a, accom panied b y a grea t num ber o f B h ik khus, b y one thousand B h ik k h u s who all had been GW ilas before. A n d the B lessed One, w an derin g from place to place, cam e to R a ^ ag ah a. T h e re the B le sse d O ne dwelt n ear R ifa g a h a , in the La*/ziv a n a pleasure garden, n ear the sacred shrine o f Su p ati# / 5 a 2. T h e n the M ag ad h a k in g S e n iy a B im b isara heard : T h e S a m a r a G o tam a S a k yap u tta, an ascetic o f the S a k y a tribe, has ju s t arrived at R a fa g a h a and is stay in g near R a ^ ag ah a, in the L a//^ ivan a pleasure garden, n ear the sacred shrine o f Supati//^a. O f H im the b lessed G o tam a such a glo rio u s fam e is spread ab road : T r u ly he is the blessed, holy, ab so lute Sam bu dd ha, endowed with know ledge and con duct, the m ost h ap p y O ne, w ho understands all w orlds, the h igh est One, who gu id es m en as a d river curbs a bullock, the teacher o f go d s and men, the blessed Buddha. H e m akes known the T ru th , which he has understood h im self and seen face to face, to this w orld system with its d evas, its M aras, and its B r a h m a s ; to all beings, S a m a r a s and Brah m a^as,
1 La/^ivana (Sansk. yash/ivana), 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 Rajgir (i. e. Rag-agaha), I heard the bambu forest always spoken of as Jaktiban; . . . I fixed the position of the bambu forest to the south-west of Rajgir on the hill lying between the hot-springs of Tapoban and old Ri^agnha. Reports, III, 140. The word we have rendered sacred shrine is K t tiya.

1 2 , 4, 2

ADMISSION TO THE ORDER OF BHIKKHUS.

I 37

gods and m en; he preaches that T ru th (Dham m a) which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the le tte r ; he proclaims a consummate, perfect, and pure life. It is good to obtain the sight o f holy men (Arahats) like that. 3. A n d the M agadha king Seniya Bim bisara, sur rounded b y twelve m yriads o f M agadha Brahma^zas and householders1, went to the place where the Blessed One w a s ; having approached him and respectfully saluted the Blessed One, he sat down near him. A n d o f those twelve m yriads o f M agadha Brahmawas 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 fam ily name before the Blessed One and sat down near him ; some silently sat down near him. 4. N ow those tw elve m yriads o f M agadha Brahma?zas and householders thought: H ow now is this? has the great Sama;za placed him self under the spiritual direction o f U ruvela K assapa, or has U ruvela K assap a placed him self under the spiritual direction o f the great Sam a;za? A n d the Blessed One, who understood in his mind the reflection which had arisen in the minds o f those tw elve myriads o f M agadha Brahma;zas and house holders, addressed the venerable U r u v e li K assap a
1 The word householder (gahapati) is used here, as is the case not unfrequently, to denote householders of the third caste. Com pare Rh. D.s note on Maha-sudassana Sutta, p. 260.

138

M AH AVAGGA.

i, 22, r>.

in this s ta n z a : W h a t kn o w led ge h ave you gained, O inhabitant o f U ru v e la , that has induced you, who w ere renow ned for yo u r p en an ces1, to fo rsak e your sacred fire? I ask you, K a ssa p a , this qu estio n : H o w is it that yo u r fire sacrifice has becom e d e se rte d ? (K a s s a p a re p lie d ): It is visib le things and sounds, an d also tastes, p leasu res and w om an that the sacri fices sp eak o f 2; b ecause I understood that w h a te v e r b elongs to e x iste n c e 3 is filth, therefore I took no m ore deligh t in sacrifices and o fferin g s4. 5. B u t if yo u r mind, K a s s a p a (said the B lessed O n e 6), found there no m ore deligh t, either in visib le things, or sounds, or tastes, w hat is it in the w orld o f m en or go d s in w h ic h 8 yo u r mind, K a ssa p a , now finds d eligh t? T e ll m e that. (K a s s a p a replied ): I h av e seen the state o f peace (i. e. N irv an a ) in which the b asis o f existen ce ( u p a d h i 3) and the obstacles to perfection ( k i 1 Literally, who is known as emaciate. This is said with reference to the mortifications practised by the (?a/ilas or Vanaprasthas. The Mahabharata (III, 1499) uses the same adjective (kma) of a C?a/ila. Vadano we take for a participle, but it is possible also to read vada no, tell us, which Professor Jacobi (Zeitschrift der Deutschen Morg. Ges., X X X IV , p. 187) prefers. Buddhaghosa takes kisakovadano for a compound of kisaka and ovadana : tapasana#z 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. 5. 2. In this passage upadhi is said to refer to the Khandhas (Buddhaghosa). 4 Here we have the Vedic distinction of greater and smaller sacrifices (ya^atayas and^uhotayas). 6 The w rords said the Blessed One (ti B hagavS avoa) are probably interpolated from a gloss, as they destroy the metre. 6 Doubtless Buddhaghosa is right in explaining ko by kva.

1 2 , 8. , 2

ADMISSION TO TH E ORDER OF BHIKKHUS.

13 9

i a n a 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 offerings. 6. T hen the venerable U ru vela K assap a rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet o f the Blessed One, and said to the Blessed O ne: M y teacher, Lord, is the Blessed One, I am his p u p il; m y teacher, Lord, is the Blessed One, I am his pupil. T hen those twelve m yriads o f M agadha Brahmawas and householders understood : ' U ruvela K assap a has placed him self under the spiritual direc tion o f the great S a m a ra . 7, 8. A nd the Blessed One, who understood in his mind the reflection that had arisen in the minds o f those tw elve m yriads o f M agadha Brahmawas and householders, preached to them in due course (&c., as in chap. 7, 5, 6, down to:). Ju st as a clean cloth free from black specks properly takes the dye, thus eleven m yriads o f those M agadha Brahmawas and householders with Bim bisara at their head, while sitting there, obtained the pure and spotless E y e o f the Truth (that is, the knowledge) : W hatsoever is subject to the condition o f origination is subject
1 Akm^ana here, and elsewhere, used as an epithet of Arahatship, refers to the state of mind in which the ki?i/anas, that is, lust, malice, and delusion (so in the Sawzgiti 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 Sumangala Vilasinl on the passage in the Sawgiti Sutta) explains accordingly km^ana by pa/ibodha.

140

M AH AVAGGA.

I, 22, 9.

also to the condition o f cessation. O ne m yriad announced their h av in g becom e lay-pupils. 9. T h e n the M ag ad h a k in g S e n iy a B im b isira, h av in g seen the T ru th (& c down to) de pendent on n ob o d y else for the know ledge o f the T e a c h e rs doctrine, said to the B lessed O n e : In form er days, L ord , when I w as a prince, I entertained five w ishes ; these are fulfilled now. In form er days, L o rd , when I w as a prince, I w ished : O that I m ight be inau gu rated as k in g. T h is w as m y first wish, L o r d ; this is fulfilled now. A n d m ight then the holy, absolute Sam bu dd h a come into m y kingdom . T h is w as m y second wish, L o r d ; this is fulfilled now. 10 . A n d m ight I p a y m y respects to H im , the B lessed O n e. T h is w as m y third wish, L o rd ; this is fulfilled now. A n d m ight H e the B lessed O ne preach his doctrine (D h am m a) to m e. T h is w as m y fourth wish, L o rd ; this is fulfilled now. A n d m ight I understand H is, the B lessed O n es doctrine. T h is w as m y fifth wish, L o rd ; this is fulfilled now. T h e s e w ere the five w ishes, Lord , which I entertained in form er d ays when I w as a p rin c e ; these are fulfilled now. 1 1 . G lorious, L o r d ! (& c., as in chap. 7. 10 , down to :) w ho has taken his refu ge in H im . A n d m ight the B lessed O ne, L ord , consent to take his m eal with me to-m orrow to geth er with the fratern ity o f B h ik k h u s. T h e B lessed O ne exp ressed his consent b y re m aining silent. 12 . T h e n the M ag ad h a k in g S e n iy a B im bisara, w hen he understood that the B lessed O ne had accepted his invitation, rose from his seat, respect fu lly saluted the B lessed O ne, and, p assin g round him with his righ t side tow ards him, w ent aw ay.

I, 22, 13.

ADMISSION TO TH E ORDER OF BHIKKHUS.

14 1

A nd when die night had elapsed, the M agadha king Seniya Bim bisara ordered excellent food, both hard and soft, to be prepared, and had dinner-time an nounced to the Blessed One in the words : It is time, Lord, the meal is ready. A n d in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl, and with his M v a r a on entered the city o f R a^agaha accompanied by a great number o f Bhikkhus, b y one thousand Bhikkhus who all had been 6W ilas before. 13 . A t that time Sak k a the king o f the devas, assuming the appearance o f a young Brahman, walked in front o f the Bhikkhu fraternity with Buddha at its head, singing the following stan zas: T h e self-controlled One with the self-controlled, with the former Ga^ilas, the released One with the released, the Blessed One, gold-coloured like an ornament o f sirigl gold , has entered Ra^ragaha. T h e emancipated One with the emancipated, with the former 6W ilas, &c. H e who has crossed (the ocean o f passion) with them who have crossed (it), with the former G a t ilas, the released One with the released, the Blessed One, gold-coloured like an ornament o f singl gold, has entered Ra^agaha. x, H e who is possessed o f the ten N oble S ta te s 2
1 Gold colour is one (the 17th) of the thirty-two lakkharaa which form the characteristics of Buddha asam ahSpurisa. 2 The ten ariyavSsas. Buddhaghosa says: dasasu ariyavasesu vutthavaso. The Saragiti Sutta gives the ten Noble States, as follows: 1. being free from the five bad qualities (paiUanga), 2. being possessed of the six good qualities (Ma/anga), 3. being guarded in the one thing (ekSrakkha), 4. observing four things (Saturapassena), 5. rejecting each of the four false truths (panunna paeka-sa/!'/a), 6. seeking right things ( s a m a v a y a s a -

142

M AH AVAGGA.

I, 22, 14.

and o f the ten Pow ers \ w ho understands the ten P ath s o f K a m m a 2 and p o ssesses th e ten (attributes o f A ra h a tsh ip )3, the B le sse d O ne, surrounded b y ten hundred o f follow ers, has entered RAfiagaha. 14 . T h e people when th ey saw S a k k a the kin g o f the d evas, said : T h is youth indeed is h an d so m e; this youth indeed has a lo v e ly a p p earan ce; this youth indeed is pleasing. W h o se attendant m ay this youth b e ? W h en th ey talked thus, S a k k a the k in g o f the d e v as add ressed those people in this s ta n z a : H e w ho is w ise, en tirely self-controlled, the un rivalled B u dd ha, the A ra h a t, the m ost h ap p y upon earth : his attendant am I . 15 . A n d the B le sse d O ne went to the palace o f the M agad h a k in g S e n iy a B im bisara. H a v in g go n e there, he sat down with the B h ik k h u s who follow ed him, on seats laid out for them . T h e n the M ag ad h a k in g S e n iy a B im b is ir a w ith his own hands se rv e d and offered excellent food, both hard and soft, to the fratern ity o f B h ik k h u s with the Bu dd ha at
dhesana), 7. having pure aims (anavila-saw kappa), 8. being full of ease (passaddhakaya-sa?khara), 9. being emancipated in heart (suvim utta^itta), 10. being emancipated in ideas (suvimuttapawfia). The Sazgiti then further enlarges on the meaning of each of these ten. 1 The ten Balas, which are ten kinds of knowledge (?laa); see Burnouf, Lotus, p. 781 and following, and compare Gataka I, 78. 2 Buddhaghosa explains dasadhammavidfi by dasakammapathavidft. 8 Buddhaghosa explains dasabhi / fipeto by supplying a se " fc khehi dhammehi. The first eight of the ten asekha dhamma consist in the full perfection of sammadi/Mi (right belief) and the other categories enumerated in the formula of the Noble Eightfold Path; the ninth and tenth are the perfection of sam m aM a (right knowledge) and sammavimutti (right emancipation).

I, 22, 1 8.

ADMISSION TO TH E ORDER OF BHIKKHUS.

14 3

its h e a d ; and when the Blessed One had finished his meal and cleansed his bowl and his hands, he sat down near him. 16. Sitting near him the M agadha king Seniya Bim bisara th o u gh t: 1 W here m ay 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 o f the smell o f people, hidden from men, well fitted for a retired life ? 17. A n d the M agadha king Sen iya Bimbis&ra thought: T h ere is the V e/u v an a1, 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). W hat if I were to make an offering o f the V e/uvana pleasure garden to the fraternity o f Bhikkhus with the Buddha at its head ? 18. A n d the M agadha king Seniya Bim bisara took a golden vessel (with water in it, to be poured over the Buddhas hand); and dedicated (the garden) to the Blessed One (by saying), I give up this Ve/uvana pleasure garden, Lord, to the fraternity o f Bhikkhus with the Buddha at its head. T h e Blessed One accepted the fir&ma (park). T hen the Blessed One, after having taught, incited, ,animated, and gladdened the M agadha king Seniya
1 The site of the Ve/uvana ( bambu forest) near R&^agaha has not yet been discovered. It must have occupied about the position where the ancient basements, marked K. K. K. and G. in Cunning hams map of Ra^agrzha (pi. xiv, Reports, vol. i), were found by him (Rh. D., 1 Buddhism, p. 62 note).

144

M AHAVAGGA.

I>

23

I.

Bim bis&ra b y religious discourse, rose from his seat and w ent aw ay. A n d in consequence o f this even t the B lessed O ne, a fte r h av in g d elivered a religious discourse, thus add ressed the B h ik k h u s : I allow you, O B h ik khus, to receive the donation o f an ir a m a (a park).

23.

1. A t that tim e S a n i y a , a p a r i b b a ^ a k a (w an d erin g ascetic), resided at R a fa g a h a w ith a grea t retinue o f p a r i b b a ^ a k a s , with two hundred and fifty p a r i b b a f a k a s . A t that tim e S arip u tta and M oggall&na (two yo u n g Brahm aw as) led a religious life as follow ers o f S a n g a y a the p a r i b b d ^ a k a ; these had g iv e n their w ord to each o th e r : H e w ho first attains to the im m ortal (a m a ta , i.e. N irv iw a ) shall tell the other one. 2. N o w one d ay the ven erab le A ssa ^ i in the fo re noon, h av in g put on his under-robes, and h avin g tak en his alm s-bow l, and with his M v a r a on, entered the city o f R a fa g a h a for a lm s ; his w alking, turning back, regard in g, lookin g, d raw in g (his arm s) back, and stretchin g (them) out w as d e c o ro u s; he turned his e ye s to the ground, and w as dignified in deport ment. N o w the parib b a^ ak a S ir ip u tta saw the ven erab le A ssa^ i, w ho w ent through R a ^ a g a h a for alm s, w hose w alking, & c., w as decorous, w ho k ept his eye s on the ground, and w as dignified in deportm ent. S e e in g him he th o u g h t: Ind eed this person is one o f those B h ik k h u s who are the w orthy ones (A rah ats) in the world, or w ho h av e entered the path o f A ra h a t ship. W h at if I w ere to approach this B h ikkhu and

I, 23, 4.

ADMISSION TO THE ORDER OF BHIKKHUS.

I45

to ask him : In whose name, friend, have you retired from the world? W ho is your teacher? W hose doctrine do you p ro fess? 3. N ow the paribbA^aka S irip u tta th o u g h t: T h is is not the time to ask this Bhikkhu ; he has entered the interior yard o f a house, w alking for alms. W hat if I were to follow this Bhikkhu step b y step, accord ing to the course recognised b y those who want something V A n d the venerable A ssa^i, having finished his alm s-pilgrim age through Ra^agaha, went back with the food he had received. T h en the paribbi^aka Sariputta went to the place where the venerable A ssa^i w a s ; having approached him, he exchanged greeting with the venerable A s s a f i ; having ex changed with him greeting and complaisant words, he stationed him self at his s id e ; standing at his side the paribba^aka Sariputta said to the venerable A ssa^i : Y o u r countenance, friend, is serene ; your complexion is pure and bright. In whose name, friend, have you retired from the world ? W ho is your teacher? W hose doctrine do you profess2 ? 4. (Assa*n replied): T h ere is, friend, the great S a m a ra Sakyaputta, an ascetic o f the S ak ya tr ib e ; in H is, the Blessed Ones, name have I retired from the world ; H e, the Blessed One, is m y teacher ; and H is, the Blessed O nes, doctrine do I profess.

1 This seems to us the meaning of atthikehi upafmataw maggawz. Sariputta followed Assa^i as suppliants are accustomed to follow their proposed benefactor till a convenient season arrives for preferring tbeir 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).

C13]

1 46

M AH AVAGGA.

I, 23, 5<

A n d w h at is the doctrine, S ir, w hich yo u r teacher holds, and preaches to you ? I am on ly a y o u n g disciple, fr ie n d ; I h av e but recen tly received the o rd in atio n ; and I h av e n ew ly adopted this doctrine and discipline. I cannot exp lain to you the doctrine in d e ta il; b u t I w ill tell you in short w hat it m eans. T h e n the paribba^aka S&riputta said to the v e n e r able A ssa^ -i: W ell, friend, tell m e much or little as you like, b u t be sure to tell m e the spirit (o f the doc trine) ; I w ant but the s p ir it ; w h y do you m ake so much o f the letter ? 5. T h e n the ven erab le A ssa ^ i pronounced to the p a rib b a fa k a S arip u tta the follow ing te x t o f the D h a m m a : O f all objects which proceed from a cause, the T a th a g a ta has exp lain ed the cause, and H e has exp lain ed their cessation a lso ; this is the doctrine o f the g re a t S a m a r a 1. A n d th e paribbd^aka S arip u tta after h avin g heard this te x t obtained the pure and spotless E y e o f the T ru th (that is, the follow in g kn o w led ge): W h atso e v e r is subject to the condition o f origination is sub ject also to the condition o f cessation. (A n d he s a id ): 1 I f this alone b e the D octrin e (the D ham m a), now you h a v e reached up to the state w here all sorrow ceases (i. e. Nirv&wa), (the state) which has rem ained unseen
1 This famous stanza doubtless alludes to the formula of the twelve N idanas (see chap. 1. 2) which explains the origination and cessation of what are called here dhammS hetuppabhava. Hetu and p a p a y a (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 p a p a y a (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, I.

ADMISSION TO TH E ORDER OF BHIKKHUS.

I4 7

through many myriads o f K ap pas (world-ages) o f the past. 6. T hen the paribba^aka Sariputta went to the place where the paribba^aka M oggallana was. A n d the paribba^aka M oggallana saw the paribba^aka Sariputta coming from a f a r ; seeing him he said to the paribbd^aka S a rip u tta : Y o u r countenance, friend, is serene ; your complexion is pure and bright. H ave you then really reached the immortal, friend ? Y e s, friend, I have attained to the immortal. A n d how, friend, have you done so ? 7-9. I saw, friend, the Bhikkhu Assacq who went through R a^agaha for alms ( & C . 1 , down to :); But I will tell you in short what it m eans. T e ll me much or little as you like, but be sure to tell me the spirit (of the doctrine); I want but the spirit; w hy do you make so much o f the letter ? 10. Then, friend, the Bhikkhu A ssa^ i pronounced the following D ham m a sentence : O f all objects which proceed from a cause, the T ath agata has ex plained the cause, and H e has explained their cessa tion also ; this is the doctrine o f the great S a m a ra . A n d the paribba^aka M oggaM n a, after having heard (&c., as in 5, down to the end).

24.

1. T hen the paribbafaka M oggallin a said to the paribbd^aka S&riputta : L e t us go, friend, and join
1 See 2-4. Instead o f 1 The paribbagaka Sariputta, of course, the pronoun of the first person is to be read; instead of The venerable Assa_gi read, The Bhikkhu Assa^-i; and further, the vocative Friend (avuso), addressed to Moggallana, is inserted three or four times in the course of this narration.
L

148

M AH AVAGGA.

I, 24, 2.

the B lessed O n e ; that H e , the B le sse d O ne, m ay be our teach er. (S arip u tta replied ): I t is on our account, friend, th at these two hundred and fifty p a r ib b ifa k a s liv e h ere (as follow ers o f Sa7^"aya), and it is w e whom th e y r e g a r d ; let us first inform them also o f our in te n tio n ; then th ey m ay do w hat th ey think fit. T h e n S arip u tta and M o g g allan a w ent to the place w here those paribba^akas w e r e ; h av in g approached them , th e y said to the paribba^akas : F rien d s, w e are g o in g to jo in the B lessed O n e ; that H e, the B le sse d O ne, m ay be our teacher. (T h e p a rib b ifa k a s re p lie d ): It is on yo u r account, S irs, that w e liv e here, and it is you whom w e r e g a r d ; if you, S irs, are about to place yo u rse lv e s under the spiritual direction o f the g re a t S a m a ra , w e all w ill place o u rselves also under the spiritual direction o f the grea t S a m a a . 2. T h e n S arip u tta and M o g g a M n a w en t to the place w h ere the paribbajraka S a s ^ a y a w as ; h av in g approached him, th ey said to the p a rib M /a k a S a ^ a y a : 1 F rie n d , w e are go in g to jo in the B lessed O ne ; that H e , the B le sse d O ne, m ay b e our teacher. (S a w fa y a replied ): N a y , friends, do not g o ; let us all three share in the leadership o f this b o d y (o f disciples). A n d a second tim e Sarip u tta and M o gg allan a said, & c. A n d a third tim e S&riputta and M o ggallan a said, & c. (A n d a third tim e he replied ): N a y, friends, do not g o ; let us all three share in the leadership o f this b o d y (o f disciples). 3. B u t S arip u tta and M o gg allan a took with them those two hundred and fifty p aribb a^ akas and w ent to the V e/u van a. B u t the p a rib b a /a k a S a ^ fa y a

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I4 9

began, on the spot, to vom it hot blood from his m outh1. A n d the Blessed One saw them, S&riputta and M oggallana, coming from a f a r ; on seeing them he thus addressed the Bhikkhus : 1 T h ere, O Bhikkhus, two companions arrive, K o lita and U p atissa2 ; these will be a pair o f (true) pupils, a most distinguished, auspicious pair. W hen3 (Sariputta and M oggallana), who had reached emancipation in the perfect destruction o f the substrata (of existence), which is a profound subject accessible only to knowledge, came to the Ve/uvana, 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 Sdri ); Kolita had the family name Moggallana (compare Beal, Romantic Legend, pp. 324, 331). The name Upatissa occurs in Asokas 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 Assagi and Sariputta. 3 As to this repetition of what had been related before, comp, the note on chap. ig. 6, 7. The words from gambhlre down to upadhisawzkhaye 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 Pi/akas 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-parinibbana Sutta V, 62. The exclamation put into the mouth of Sariputta, and afterwards of Moggallana (above, chap. 23, 5, 10), ought also, perhaps, to be included in the same category.

T50

M AH AVAGGA.

I> 24, 4-

th e m : T h e s e two com panions who are now com ing K o lita and U p atissa these will be a pair o f (true) pupils, a m ost distinguished, auspicious pair. 4. T h e n S&riputta and M oggall& na w ent to the place w here the B le ssed O ne w as; h avin g approached him , th e y prostrated them selves, inclining th eir heads to the feet o f the B lessed O ne, and said to the B le sse d O n e : L o rd , let us receive the p a b b a ^ a and u p a s a m p a d a ordinations from the B lessed O n e. Com e, O B h ik k h u s, said the B le sse d O ne, well taught is the d o c trin e ; lead a h o ly life for the sak e o f the com plete extinction o f su fferin g. T h u s these ve n e rab le persons receiv ed the u p a s a m p a d a ordi nation. 5. A t that tim e m any d istin gu ished yo u n g M a g a dha noblem en led a religio u s life under the direction o f the B le sse d One. T h e people w ere annoyed, m urm ured, and becam e a n g ry (saying), T h e S a m a r a G o ta m a causes fath ers to b eg et no s o n s ; the S a m a r a G o tam a causes w iv e s to becom e w id o w s ; the S a m a r a G o tam a causes fam ilies to becom e extinct. N o w he has ordained one thousand GW ilas, and he has ordained these two hundred and fifty paribbaarakas w ho w ere follow ers o f S a ? ^ a y a ; and th ese m any d istin gu ished yo u n g M ag ad h a noblem en are now lead in g a religious life under the direction o f the S a m a r a G o tam a. A n d m oreover, w hen th ey saw the B h ikkhus, th ey reviled them in the follow ing stanza : T h e g re a t S a m a a has com e to G iribb a^ a (i. e. R a^ ag ah a) o f the M ag ad h a people, lead in g with him all the follow ers o f S a ^ a y a ; w ho w ill be the n ext to be led b y h im ? 6. S o m e B h ik k h u s heard those people that w ere

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151

annoyed, murmured, and had become a n g r y ; these Bhikkhus told this thing to the Blessed One. (H e replied ): T h is noise, O Bhikkhus, will not last lo n g ; it will last only seven d a y s ; after seven days it will be over. A n d if they revile you, O Bhikkhus, in this stanza : T h e great S a m a ra has come, & c., you should reply to the revilers in the following stanza : It is by means o f the true doctrine that the great heroes, the T athagatas, lead men. Who will murmur at the wise, who lead men by the power o f the Truth ? 7. A t that time the people, when seeing the B h ik khus, reviled them in the following stanza : T h e great Sama/za has come, & c. T hen the Bhikkhus replied to the revilers in the following stanza : It is b y means o f the true doc trine, & c. Then the people understood: It is by truth, and not by wrong, that the Sakyaputtiya Samawas lead m e n ; and thus that noise lasted only seven days, and after seven days it was over. H ere ends the narration o f the ordination o f Sariputta and M oggallana. E n d o f the fourth Bha/zavara.

25

1. A t that time some Bhikkhus, as they had no u p a ^ / z a y a s (preceptors) and received no exhorta
1 The chief object of the first book being to discuss the regu lations for the upasampadd ordination, at which the preceptor

152

M AH AVAGGA.

2 5 . 2-

tion and instruction, w en t on their rounds fo r alm s w earin g im proper under and upper garm en ts (or, w earin g their under and upper garm en ts im properly), and in an im proper attire. W h ile people w ere eatin g, th e y held out their alm s-bow ls in which w ere le a vin g s o f food \ o v e r the h ard food (which the people w ere eating), and held them out o v e r so ft food, and held them out o v e r sa v o u ry food, and held them out o v e r drinks. T h e y ask ed fo r soup and boiled rice th em selves, and ate i t ; in th e dining h alls th e y m ade a g re a t and loud noise. 2. T h e people w ere annoyed, m urm ured, and becam e an g ry (saying), H o w can the S a k y a p u ttiy a Sam a?zas g o on their rounds fo r alm s w earin g im p ro per under and upper garm ents, . . . . (& c., a s in 1, down to d rin k s)? H o w can th ey m ake so g re a t and loud a noise in the dining h alls ? T h e y b eh av e lik e Biahm azzas a t the dinners g iv e n to them . 3. S o m e B h ik k h u s heard those people that w ere annoyed, m urm ured, and had becom e an gry. T h o s e B h ik k h u s w ho w ere m oderate, frugal, m odest, con
(u p a ^ ^ a y a ) of the candidate has a principal part, the text now goes on to relate the institution of the office and u p a ^ M y a s , and to explain the mutual duties incumbent on u p a ^ M y a s and pupils (saddhiviharikas). 1 Buddhaghosa has the following note on utti//^apatta: utti/Mapattan ti piw^aya /faraaakapattara, tasmizra hi manussa ukkitth&s&nwino (this word is spelt so in the Paris MS. as well as in the Berlin MS. of the Samanta PasadikS; the usual spelling is ukkhxtthz), tasma utti//^apattan ti vuttawz. athava u/Mahitva pat taw upanamentiti evam ettha attho da/YAabbo. We take the word, as the former of Buddhaghosas two explanations implies, for a com position of ukkhitlka.. 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 Trenckners Milinda Panho, pp. 213, 214.

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ADMISSION TO TH E ORDER OF BHIKKHUS.

I 53

scientious, anxious for training, were annoyed, mur mured, and became an gry: H ow can the Bhikkhus go on their rounds for alms wearing improper under and upper garments, &c. ? H ow can they make so great and loud a noise in the dining halls ? 4. T h e se Bhikkhus told this thing to the Blessed One. In consequence o f that and on this occasion the Blessed One, having ordered the fraternity o f Bhik khus to assemble, questioned the B h ik k h u s: 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, L ord . 5. T hen the Blessed Buddha rebuked those Bhik khus: It is improper, O Bhikkhus, what these foolish persons are doing, it is unbecoming, indecent, unworthy o f Sam aras, unallowable, and to be avoided. H ow can these foolish persons, O Bhikkhus, go on their rounds, &c. ? H ow can they make so great and loud a noise in the dining halls ? T h is will not do, O Bhikkhus, for converting the unconverted, and for augmenting the number o f the con verted ; but it will result, O Bhikkhus, in the unconverted being repulsed (from the faith), and in m any o f the con verted being estranged. 6. A n d the Blessed One rebuked those Bhikkhus in many ways, spoke against unfrugality, ill-nature, immoderation, insatiableness, delighting in society, and indolence; spoke in m any w ays in praise o f frugality, good-nature, o f the moderate, contented, who have eradicated (sin), who have shaken off (sin), o f the gracious, o f the reverent, and o f the energetic. A nd having delivered before the Bhikkhus a religious

T5 4

M AH AVAGGA.

I, 25. 7-

discourse in accordance to, and in conform ity with these subjects, he thus ad d ressed the B h ik k h u s : I prescribe, O B h ikkhus, (that yo u n g B h ik k h u s choose) an u p a j ' ^ a y a (or preceptor). T h e u p a ^ / z a y a , O Bh ikkhus, ought to con sid er the s a d d h i v i h a r i k a (i.e. pupil) as a so n ; the s a d d h i v i h a r i k a o ugh t to consider the u p a / g h a y a as a father. T h u s these two, united b y m utual reveren ce, confidence, and com m union o f life, w ill progress, advan ce, and reach a high stag e in this doctrine and discipline. 7. A n d let them choose, O Bh ikkhus, an upa^-g / z a y a in this w a y : L e t him (who is go in g to choose an u p a ^ M y a ) ad ju st his upper robe so as to co v er one shoulder, salu te the feet (o f the intended upa^g / i a y a ) , sit dow n squatting, raise his jo in ed hands, and s a y : V e n e rab le S ir, be m y u p a g g k a y a ; v en e rab le S ir, be m y u p a ^ / z a y a ; v en erab le S ir, be m y u p a ^ M y a . ( I f the other a n s w e r): W ell, or, C ertain ly, or, G o o d , or, A ll right, or, C a rry on (your w ork) w ith friendliness (tow ards m e), or should he exp ress this b y gestu re (lit. b y his body), or b y word, or b y gestu re and word, then the upa^g h a y a has been chosen. I f he does not exp ress this b y gestu re, nor b y word, nor b y gestu re and word, the u p a g g k a y a h as not been chosen. 8, T h e s a d d h i v i h i r i k a , O B h ikkhus, ought to o b serv e a strict conduct tow ards his u p a g g / t & y a . A n d these are the rules for his c o n d u c t: L e t him arise betim es, and h av in g taken o ff his shoes 1 and adju sted 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).

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155

let him give (to the upa^/zaya) the teeth-cleanser and w ater to rinse his mouth with. T hen let him prepare a seat (for the upa^/zaya). I f there is ricemilk, let him rinse the ju g and offer the rice-milk (to the upa^/zaya). W hen he has drunk it, let him g ive water (to the upa^/zaya), take the ju g, hold it down, rinse it properly without (dam aging it by) rubbing, and put it away. W hen the u p a ^ / z a y a has risen, let him take aw ay the seat. I f the place is dirty, let him sweep the place. 9. I f the u p a ^ M y a wishes to go into the village, let (the saddhiviharika) give (to the upa^g h a y a ) his under garment, take (from him) his second under garm ent (i.e. his house-dress?), give him his girdle, lay the two upper garm ents upon each o th er1 and give them (to the u p a j^ a y a ) , rinse the alms-bowl, and give it him with some water in it. I f the u p a ^ ^ a y a 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 u p a ^ / z a y a as his attendant. L e t him not go too far (from the upa^/z&ya) nor too near. L e t him take (from the u p a ^ ^ a y a ) what has been put into his alm s-bow l2. 10. W hen the u p a j^ / z a y a speaks, let (the sad1 Buddhaghosa explains saguwam katv& by ekato katva. 2 According to Buddhaghosa the meaning of these words is: If the alms-bowl of the u p a ^ M y a 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 u p a ^ M y a .

M AH AVAGGA.

I,

25, I I .

gkaya

d h ivih arik a) not interrupt him. I f the upa^-is in d an ger o f com m itting an offence b y the w ords he says, let (the sad d h ivih arika) k eep him back. W h en (the u p a ^ M y a ) turns back (from his alm s-pilgrim age), let the s a d d h i v i h a r i k a go back (to the V ih a ra ) before (the upage^aya), prepare a seat, g e t w ater fo r the w ash in g o f his feet, a foot-stool, and a to w e l1 ; then let him g o to m eet the u p a ^ g h a y a , take his bowl and his robe, g iv e him his second under garm en t (his house-dress ?), and take his under garm ent. I f the robe (o f the u p a g g h a y a ) is w et w ith perspiration, let him d ry it a w hile in a hot place, but let him not le a v e the robe in a hot place. L e t him fold up the robe. W hen folding up the robe, let him fold it up so as to lea ve (e v e ry day) four inches (m ore than the d ay before) han gin g o v e r at the corners, in o rder that no fold m ay arise in the m iddle o f i t 2. L e t him . . . . the g ir d le 3. I f there is an y food received in the alm s-bow l, and the \ x p a g g h a y a d esires to eat it, let him g iv e w ater (to the w p a g g h a y a) and then offer him the food. ii. L e t him offer to the u p a ^ ^ v ^ iy a (w ater) to drink. W hen the u p a g g h a y a has finished his m eal, let (the sad d h ivih arik a) g iv e him w ater, take his alm s-bowl, hold it down, rinse it pro p erly w ithout (d am agin g it b y) rubbing, pour the w ater out, and d ry (the bow l) a w hile in som e hot place, but let
1 See Chap. 6. u , 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 kayabandhanawz katabbam. Buddhaghosas note runs as follows: Kayabandhana/a sazgharitva (read sawharitva) iivarabhoge pakkhipitva Mapctabbaw. We do not venture to offer any conjectures as to the meaning of this passage.

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him not leave the bowl in the hot place. L e t him put aw ay the alms-bowl and the robe. W hen he puts aw ay 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. W hen 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 aw ay from him (and turned to the wall), and the fold is turned towards him. W hen the u p a ^ / z i y a has risen, let him take aw ay the seat and put aw ay the water for the washing o f the feet, the foot-stool, and the towel \ I f the place is dirty, let him sweep the place. 12. I f the u p a ^ / z a y a wishes to bathe, let him prepare a bath. I f he wants cold water, let him get cold w a te r; if he wants hot water, let him get hot water. I f the u p a ^ M y a wishes to go to the ^ant& ghara2, let (the saddhiviharika) knead the po w d er3, moisten the c la y 4, take up the chair belonging to the ^ a n t a g h a r a , follow the u p a ^ g h a y a from behind, give him the chair, take his
1 See Chap. 6 .11, with the note. 2 A ^antaghara (Sansk. yantragrz'ha, according to Dr. Biihlers conjecture) is a bathing-place for hot sitting baths. See A^ullavagga V, l 4 3 i VIII, 8; Kuhns Zeitschrift fur vergleicbende Sprachf., > XXV, 325. s 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 pro tect it from the heat. See -ATullavagga V, 14, 3.

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robe and put it aside, g iv e him the powder and the clay. I f he is a b le 1, let him also enter t h e ^ a n t i gh ara. W h en he is go in g to enter the ^ a n t a g h a r a , let him b esm ear his face with clay, cover h im se lf from before and behind, and thus enter the ^ a n t& g h a ra . 1 3. L e t him not sit down so as to encroach on sen io r Bh ikkhus, nor let him d islodge ju n io r B h ik k h u s from th eir seats. L e t him w ait upon the u p a ^ M y a in the ^ a n t a g h a r a . W hen he is g o in g to le a ve the ^ a n t a g h a r a , let him take up th e chair b elo n gin g to the ^ a n t & g h a r a , co v e r h im self from before and behind, and thus le a v e the j f a n t a g h a r a . L e t him w ait upon the u p a g g A & y a also in the w ater. W h en he has bathed, let (the sad d h ivih arik a) go out o f the w ater first, let him d ry his own body, put on his dress, then w ipe o ff the w ater from his upa^-g h & y a s body, g iv e him his under garm en t and his upper garm ent, take the chair b elo n g in g to t h e ^ a n t& g h a r a , go b efore the u p a ^ M y a , prepare a seat for him, and g e t w ater fo r the w ash in g o f his feet, a foot-stool, and a to w e l2. L e t him offer to the u p a ^ g h a y a (w ater) to drink. 14 . I f (the upagg/z&ya) likes b ein g called upon to d eliver a discourse, let him call upon (the upaggA&ya to do so). I f (the u p a ^ M y a ) lik es questions b ein g put to him, let him put questions (to the u p a ^ M y a ) . 1 I f the V ih d r a , in which the u p a ^ M y a dwells, is dirty, let him clean that V i h i r a , if he is able to do so. W h en cleaning the V ih & r a , let him first tak e a w ay the alm s-bow l and the robe (o f the u p a g g h a y a )
1 I. e. if he is not prevented by indisposition (Buddhaghosa). 2 See Chap. 6. 1 1 , with the note.

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15 9

and lay them aside. L e t him take aw ay the mat and the sheet 1and lay them aside. L e t him take aw ay the m attress and the pillow and lay them aside. 15. 1L et him turn down the bed, take it aw ay properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. L e t him turn down the chair, take it aw ay properly without rubbing it (against the floor) and without knocking it against door or doorpost, and put it aside. L et him take aw ay the supporters o f the b ed 2and put them aside. L e t him take aw ay the spitting-box and put it aside. L e t him take aw ay the board to recline on 3and put it aside. L e t him take aw ay the carpet, after having noticed how it was spread out, and put it aside. I f there are cob webs in the V ih a r a , let him rem ove them as soon as he sees them. L e t him wipe off the casem ents 4and the corners o f the room. I f a wall which is coated with red chalk, is dirty, let him moisten the mop, wring it out, and scour the wall. I f the floor is coated black and is dirty, let him moisten the mop, wring it out, and scour the floor. I f the floor is not blacked, let him sprinkle it with water and scrub it in order that the Vih&ra m ay not become dusty. L et him heap up the sweepings and cast them aside. ~\ 16. L e t 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. L et him put the supporters o f the bed in the sunshine, wipe them,
1 See VIII, 16, 3. 4. 2 The bedstead rested on movable supporters. See isTullavagga VI, 2, 5 8 See .ffullavagga VI, 20, 2. * 4 See the Samanta Pasadika, ap. Minayeff, Pr&timoksha, p. 87.

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I, 25, 17.

tak e them back, and put them in their place. L e t him put the b ed in the sunshine, clean it, dust it b y beatin g, turn it down, tak e it b ack p ro p erly w ith out rub b ing it (against the floor) and w ithout kn ock in g it ag ain st door and doorpost, and put it in its place. L e t him put the chair in the sunshine, & C . 1 L e t him put m attress and pillow in the sunshine, clean them, dust them b y beatin g, take them back, and la y them out as th ey w ere laid out b efore. L e t him put the m at and sh eet in the sunshine, Sic.1 L e t him put the spittoon in the sunshine, w ipe it, tak e it back, and put it in its place. L e t him put in the sunshine the board to recline on, & C . 1 17 . L e t him put a w ay the alm s-bowl and the robe. W h en he puts them a w ay (& c., as in 1 1 , down t o :), and han g up the robe so that the b o rd er is turned aw ay from him and the fold is turned tow ards him. 18 . I f d u sty w inds blow from the E a st, let him shut the w indow s on the E a s t. I f d u sty winds blow from the W est, let him shut the w indow s on the W est, & c .2 I f it is cold w eather, let him open the w indow s b y d ay and shut them at night. I f it is hot w eather, let him shut the window s b y d a y and open them at night. 19 . I f the cell is dirty, let him sw eep the cell. I f the store-room is dirty, let him sw eep the sto re room . I f the refectory, & c. I f the fire room , & c. I f the p riv y is dirty, let him sw eep the p rivy. I f th ere is no drinkable w ater, let him pro vid e drinkable w ater. I f there is no food, let him p ro vid e food. I f there is no w ater in the w aterpot for rinsin g the m outh with, let him pour w ater into the pot.
' 1 As in the preceding clause. 2 The same for North and South.

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ADMISSION TO TH E ORDER OF BHIKKHUS.

l6 l

20. I f discontent has arisen within the u p a ^ heart, let the s a d d h iv ih a r ik a appease him 1, or cause him to be appeased (by another), or compose him b y religious conversation. I f indecision has arisen in the u p a g g h & y a s mind, let the s a d d h iv ih & r ik a dispel it, or cause it to be dispelled, or compose him b y religious conversation. I f the u p a ^ M y a takes to a false doctrine, let the s a d d h iv ih a r ik a discuss it, or cause another to discuss it, or compose (the u p a ^ M y a ) b y religious con versation. 2 1. I f the u p a g g h a y a is guilty o f a grave offence, and ought to be sentenced to p a r i v a s a discipline2, let the s a d d h iv ih a r ik a take care that the S a m g h a sentence the u p a g g h & y a to p a r i v a s a discipline. I f the u p a g g h a y a ought to be sentenced to recom mence his penal discipline, let the s a d d h i v i h a r i k a take care that the S a m g h a m ay order the u p a ^ g h a y a to recommence his penal discipline. I f the m & n a tta discipline ought to be imposed on the u p a ^ i y a , let the s a d d h i v i h a r i k a take care that the S a w g h a impose the m a n a t t a discipline on the u p a ^ M y a . I f the u p a ^ M y a is to be rehabilitated (when his penal discipline has been duly undergone), let the s a d d h i v i h d r i k a take care that the S a w g h a rehabilitate the u p a g g h & y a .
g h & y a s

1 Literally, make it (the discontentedness) clear. Buddhaghosa reads vfipak&setabbo vftpakasdpetabbo, which he explains thus : vQpakasetabbo 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 de tailed explanation of parivasa and of the other technical terms contained in this paragraph.

[13]

162

M AH AVAGGA.

I, 25, 22.

22. I f the S a w g h a w ishes to proceed again st the u p a ^ / z c i y a b y the t a ^ a n i y a k a m m a 1, or the n i s s a y a , or the p a b b & ^ a n i y a k a m m a , or the p a / i s 4 r a ;z i y a k a m m a , or the u k k h e p a n i y a k a m m a, let the s a d d h i v i h a r i k a do w h at he can in o rder that the S a w g h a m ay not proceed ag ain st the u p a j^ M y a or m ay m itigate the proceeding. O r if the S a /gh a has instituted a proceeding ag ain st him, the ta ^ a n iy a k a m m a , & c., or the ukkhep an iyakam m a, le t the s a d d h i v i h a r i k a do w h at he can in order th at the u p a ^ / z c i y a m ay b eh av e h im self properly, liv e m odestly, and aspire to g e t clear o f his penance, and th at the S a w g h a m ay re v o k e its sentence. 23. I f the robe o f the u p a ^ / z a y a m ust be w ashed, le t the s a d d h i v i h a r i k a w ash it or take care that the u p a ^ '/ ^ i y a s robe is w ashed. I f a robe m ust b e m ade fo r the u p a ^ M y a , let the s a d d h i v i h a r i k a m ake it or tak e care that the u p a ^ M y a s robe is m ade. I f d ye m ust be boiled fo r the u p a ^ / ^ a y a , & c. I f the robe o f the u p a ^ g h a y z . m ust be dyed, & c. W h en he d yes the robe, le t him d ye it pro p erly and turn it w h en ever required, and let him not g o a w ay b efore the d ye has ceased to drop. 24. L e t him not g iv e his alm s-bow l to a n y one w ithout the perm ission o f his u p a ^ M y a . L e t him not accept an alm s-bow l from a n y one else w ithout the perm ission o f his u p a g g M y a . . L e t him not g iv e his robe to an y one else, & c. L e t him not accept a robe from a n y one e l s e ; let him not g iv e articles
1 The discussion about the ta ^ a n iy a k a m m a 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 TH E ORDER OF BHIKKHUS.

16 3

(required for a Bhikkhu) to any one e ls e ; let him not receive (such) articles from any one else ; let him not shave the hair o f any one else ; let him not have his hair shaven b y any one e ls e ; let him not wait upon any one else ; let him not have done service by any one e ls e ; let him not execute commissions for any one else ; let him not have commissions executed b y 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 ones food received by him in alms (to the Vih&ra); let him not have the food received b y him self in alms carried b y any one (to the V ihara) without the per mission o f his u p a ^ M y a . L e t him not enter the village, or go to a cemetery, or go abroad on journeys without the permission o f his upa^r^dya. I f his u p a g g / i a y a is sick, let him nurse him as long as his life lasts, and wait until he has recovered. E n d o f the duties towards an u p a ^ ^ ^ a y a .

26.

1. T h e u p a ^ M y a , O Bhikkhus, ought to ob serve a strict conduct towards his s a d d h iv ih a r ik a . A n d these are the rules for his conduct: L e t the u P a<^aya, O Bhikkhus, afford (spiritual) help and furtherance to the s a d d h iv ih a r ik a b y teaching, by putting questions to him, by exhortation, b y instruc tion. I f the u p a ^ ^ a y a has an alms-bowl and the s a d d h i v i h a r i k a has not, let the u p a g g / i k y a give the alms-bowl to the s a d d h i v i h a r i k a or take care
M

164

M AH AVAGGA.

I, 26, 2.

that the s a d d h i v i h a r i k a g ets an alm s-bowl. I f the u p a ^ / z i y a has a robe and the s a d d h i v i h a r i k a has not, let the u p a / ^ / z a y a g iv e the robe, & c. I f the u p a ^ / z a y a has the articles (required fo r a B h ik k h u ) and the s a d d h i v i h a r i k a has not, & c. 2 -6 . I f the s a d d h i v i h a r i k a is sick, let (the u p a ^ M y a ) arise betim es and g iv e him the teethcleanser and w ater to rinse his mouth with. T h e n let him prepare a seat (for the sad dhiviharika). I f th ere is rice-m ilk (& c., as in chap! 25. 8, 9, down t o :), and g iv e it him with som e w ater in it. W h en he e x p e c ts : N o w he m ust be about to return, let him prepare a seat, g e t w ater for the w ash in g o f his feet (& c., as in chap. 25. 1 0 - 1 3 1, down to :). L e t him offer to the s a d d h i v i h a r i k a w ater to drink. 7 - 1 0 . I f the V ih ir a in w hich the s a d d h i v i h i r i k a dwells, is d irty (& c., a s in chap. 25. 14 - 2 2 ) . 11. I f the robe o f the s a d d h i v i h a r i k a m ust b e w ashed, let the u p a ^ ^ a y a tell the s a d d h i v i h c i r i k a : T h u s m ust you w ash yo u r robe, or let him tak e care that the s a d d h i v i h d r i k a s robe is w ashed. I f a robe m ust b e m ade for the s a d d h i v i h a r i k a , le t the u p a ^ ^ & y a tell the s a d d h i v i h & r ik a : T h u s m ust you m ake the robe, or let him take care that the s a d d h i v i h i r i k a s robe is m ade. I f d ye m ust be boiled fo r the s a d d h i v i h & r ik a , & c. I f the robe o f the s a d d h i v i h a r i k a m ust b e dyed, le t the u p a ^ M y a tell, & c. W h en he d ye s the robe, let him d ye it properly, and turn it w h en ever required, and let him not g o aw ay b efore the dye has ceased to drop. I f the s a d d h i v i h a r i k a
1 Instead of, Follow the upaggv&aya from behind (chap. 25.12), read here, Go (with the saddhiviharika).

I, 27, 1.

ADMISSION TO THE ORDER OF BHIKKHUS.

16 5

is sick, let him nurse him as long as his life lasts, and wait until he has recovered. E n d o f the duties towards a s a d d h i v i h a r i k a .

27.

1. A t that time the s a d d h i v i h a r i k a s did not observe a proper conduct towards their w p a g g h a y a s . T h e moderate Bhikkhus 1 were annoyed, murmured, and became angry, saying, H ow can the s a d d h iv i h & r ik a s not observe a proper conduct towards their u p a g g / i & y a s ? ' T h ese Bhikkhus told this thing to the Blessed One. (Then Buddha questioned the B h ik k h u s): Is it true, O Bhikkhus, that the s a d d h i v i h a r i k a s do not observe a proper conduct towards their u p a g g h a y a s ? (T h ey rep lied ): It is true, L ord. T hen the blessed Buddha rebuked those B h ik khus : H ow can the s a d d h i v i h i r i k a s , O Bhik khus, not observe a proper conduct towards their u p a ^ M y a s ? H av in g rebuked them and deli vered a religious discourse, he thus addressed the B h ik k h u s2: L e t a s a d d h iv ih a r ik a , O Bhikkhus, not forbear to observe a proper conduct towards
1 We believe that the words The moderate Bhikkhus are in tended 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 66

M AH AVAGGA.

I , 2 7 , 2.

his u p a / ^ M y a . H e w ho does not o b serv e it, is g u ilty o f a d u k k a / a 1 offence. 2. N o tw ith stan d in g this, th ey did not o b serve a proper conduct. T h e y told this thin g to the B le sse d One. I ordain, O B h ikkh u s, to turn a w ay (a s a d d h i v i h a r i k a ) w ho does not o b se rv e a proper conduct. A n d he ought, O B h ikkh u s, to be turned a w a y in this w a y : (T h e u p a ^ ^ a y a is to s a y ) : I turn you awra y , or, D o not com e b ack hither, or, T a k e a w ay yo u r alm s-bow l and robe, or, I am not to be atten d ed b y you a n y m ore. W h eth er he e x press this b y gestu re, or b y w ord, or b y gestu re and w ord, the s a d d h i v i h a r i k a has then been turned aw ay. I f he does not e xp ress this b y gestu re, nor b y w ord, nor b y g estu re and word, the s a d d h i v i h & r i k a has not been turned aw a y . 3. A t that tim e s a d d h i v i h a r i k a s who had been turned a w ay did not b eg pardon (o f their u p a ^ M y a s ) . T h e y told this thing to the B lessed One. I prescribe, O Bh ikkhus, that (a s a d d h i v i h & r ik a who has been turned aw ay) should b eg pardon (o f his u p a ^ M y a ) / T h e y did not b e g pardon notw ithstanding. T h e y told, & c. I prescribe, O Bh ikkhus, that (a s a d d h i v i h i r i k a ) who has been turned a w ay shall not forb ear to b e g pardon (o f his u p a ^ M y a ) . I f he does not b e g pardon, it is a d u k k a / a offence.
1 Those slight offences which were not embodied in the Patimokkha are called dukka/a offences. They range, as to their gravity, with the pa^ittiya offences of the Patimokkha. For him who had committed a dukka/a offence, no further penance was required than a simple confession of his fault. See K ullavagga XI, 1, 10.

I, 27, 7.

ADMISSION TO TH E ORDER OF BHIKKHUS.

16 7

4. A t that time u p a ^ ^ a y a s , when the s a d d h i v i h a r i k a s begged their pardon, would not forgive them. T h e y told, &c. I prescribe, O Bhikkhus, forgiving/ Notwithstanding this they did not forgive. T h e s a d d h i v i h a r i k a s went away, or returned to the world, or went over to other schools. T h e y told, &c. L et him who is asked for his pardon, not with hold it. H e who does not forgive, is guilty o f a d u k k a / a offence. 5. A t that time u p a ^ ^ a y a s turned aw ay (a s a d d h iv ih a r ik a ) who observed a proper conduct, and did not turn aw ay one who did not observe it. T h e y told, &c. L e t no one, O Bhikkhus, who observes a proper conduct, be turned away. H e who turns him away is guilty o f a d u k k a / a offence. A n d let no one, O Bhikkhus, who does not observe a proper conduct, not be turned away. (A n u p a ^ ^ /zay a) who does not turn him aw ay is guilty o f a d u k k a / a offence. 6. In five cases, O Bhikkhus, a s a d d h iv ih a r ik a ought to be turned a w a y : when he does not feel great affection for his u p a ^ / ^ a y a , nor great incli nation (towards him), nor much shame, nor great reverence, nor great devotion (towards the u p ^ ghkyz). In these five cases, O Bhikkhus, a s a d d h i v i h a r i k a ought to be turned away. In five cases, O Bhikkhus, a s a d d h i v i h a r i k a ought not to be turned a w a y : when he feels great affection for his u p a ^ / z & y a , great inclination (to wards him), &c. In these five cases, O Bhikkhus, a s a d d h i v i h a r i k a ought not to be turned away. 7. In five cases, O Bhikkhus, it is right to turn aw ay a s a d d h i v i h a r i k a : when he does not feel

M AH AVAGGA.

I, 27, 8.

g rea t affection, & c. In these five cases, 0 Bhikkhus, it is righ t to turn a w ay a s a d d h i v i h a r i k a . In five cases, O Bh ikkhus, it is not right, & c. 8. In five cases, O B h ik k h u s, an u p a g g / i & y a w ho does not turn a w a y a s a d d h i v i h a r i k a , tres passes (against the law), and an u p a ^ / k a y a who turns him aw ay, does not tr e s p a s s : when he does not feel g re a t affection, & c. In these five cases, & c. In five cases, O Bhikkhus, an u p a ^ M y a who turns a w a y a s a d d h i v i h a r i k a , trespasses (against the law), and an u p a / ^ M y a who does not turn him aw ay, does not trespass, & c .

28

1. A t that tim e a certain Brahm aw a cam e to the B h ik k h u s and ask ed them for the p a b b a ^ a ordi nation. T h e B h ik k h u s w ere not w illin g to ordain him. A s he did not obtain the p a b b a ^ a ordina tion from the Bh ikkhus, he becam e em aciated, lean, discoloured, m ore and m ore livid, and the vein s be cam e v isib le all o v e r his body. A n d the B lessed O ne saw this B r 4hm a^a, who had becom e em aciated, & c. W hen he had seen him, he said to the B h ik k h u s : H o w is it, O B h ikkhus, that this B rah m a^ a has becom e em aciated, & c. ? T h is B rih m a ^ a , L o rd , cam e to the B h ik k h u s and ask ed them fo r the p a b b a ^ a ordination (& c., as ab o ve, down t o :), and the vein s becam e visib le all o v e r his b o d y. 2. T h e n the B le ssed O ne said to the B h ik k h u s : N ow , O Bh ikkhus, who rem em bers an ythin g about this Brahm aw a ?

I, 28, 4.

ADMISSION TO T H E ORDER OF B H IK K H U S.

169

W hen he had spoken thus, the venerable S&riputta said to the Blessed O n e : I remember something, Lord, about this Brahm a^a. A n d what is it you remember, Sariputta, about this Brahmawa ? T h is Brahmawa, Lord, one day, when I went through R a^agaha for alms, ordered a spoonful o f food to be given to m e ; this is what I remember, Lord, about this Brahm a^a. 3. Good, good, S a rip u tta ; pious men, Sariputta, are grateful and remember what has been done to them. Therefore, S&riputta, confer you the p a b b a g g & and u p a s a m p a d a ordinations on that Br&hma^a. Lord, how shall I confer the p a b b a ^ i and u p a s a m p a d a ordinations on this Brdhm aw a? T hen the Blessed One on this occasion, after having delivered a religious discourse, thus addressed the B h ik k h u s: I abolish, O Bhikkhus, from this day the u p a s a m p a d i ordination b y the threefold declaration o f taking refu ge1, which I had prescribed. I prescribe, O Bhikkhus, that you confer the u p a s a m p a d a ordination b y a formal act o f the Order in which the announcement ( a tti) is followed by three questions2. 4. A n d 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 matti (see, for instance, 4). After the raatti 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 nattidutiya kamma(see, for instance, II, chap. 6); in the second case, a natti^atuttha kamma (as in this chapter).

170

M AH AVAGGA.

I, 28, 5.

u p a s a m p a d a ordination in this w a y : L e t a learned, com petent B h ik k h u proclaim the follow in g n a t t i b efore the Saw zgha: L e t the S a m g h a , reveren d S irs, h ear me. T h is person N . N . d esires to receive the u p a s a m p a d a ordination from the ven erab le N . N . (i. e. with the ven erab le N . N . as his u p a ^ A a y a ) . I f the S am g h a is read y, let the S a m g h a confer on N . N . the u p a s a m p a d a ordination w ith N . N . as u p a g g / i a y a . T h is is the n a t t i . 5, 6. L e t the S a m g h a , reveren d S irs, h ear me. T h is person N . N . d esires to receive the u p a s a m p a d a ordination from the v en erab le N . N . T h e S a w g h a confers on N . N . the u p a s a m p a d a ordi nation with N . N . as u p a ^ A a y a . L e t a n y one o f the ven erab le brethren who is in favo u r o f the u p a s a m p a d i ordination o f N . N . with N . N . as u p a g g h a y a , be silent, and an y one who is not in fav o u r o f it, speak. A n d fo r the second tim e I thus sp eak to y o u : L e t the S a w g h a (& c., as before). A n d fo r the third tim e I thus sp eak to y o u : L e t the S a m g h a , & c. N . N . has received the u p a s a m p a d a ordination from the S a m g h a w ith N . N . as u . p a g g h a y a . T h e S a w g h a is in fav o u r o f it, th erefo re it is silent. T h u s I u n d erstan d 1.

29.

1. A t that tim e a certain B h ik k h u sh ortly after h av in g received the u p a s a m p a d i ordination, ab an

1 With this and the following chapters should be compared the corresponding ordinance laid down in chapters 74-76.

I, 29, 3.

ADMISSION TO TH E ORDER OF BHIKKHUS.

17 1

doned him self to bad conduct. T h e Bhikkhus said to him : Y o u ought not to do so, friend; it is not becoming. H e replied : I never asked you, Sirs, saying, Confer on me the u p a s a m p a d a ordination. W hy have you ordained me without your being a sk e d ? T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, ordain a person unless he has been asked to do so. H e who does, commits a d u k k a / a offence. I prescribe, O Bhikkhus, that you ordain only after having been asked. 2. A n d (a Bhikkhu) ought to be asked in this w a y : L e t him who desires to receive the u p a s a m p a d a ordination, go to the Saw gha, adjust his upper robe so as to cover one shoulder, salute the feet o f the Bhikkhus with his head, sit down squatting, raise his joined hands, and s a y : I ask the Sazgha, reverend Sirs, for the u p a s a m p a d d ordination; might the Sazgha, reverend Sirs, draw me out (of the sinful world) out o f compassion towards me. A n d for the second time, & c .; and for the third time let him ask, &c. 3. T hen let a learned, competent Bhikkhu pro claim the following w a tti before the Sawzgha : L e t the Sawzgha, reverend Sirs, hear me. T h is person N. N. desires to receive the u p a s a m p a d a ordina tion from the venerable N. N . ; N. N. asks the S a m gha for the u p a s a m p a d a ordination with N. N. as u p a ^ - ^ a y a . I f the S a ^ g h a is ready, & C . 1
1 Here follows the complete formula of a iiattiiatuttha 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 Sazgha for the upasampada ordination with N. N. as uPa^ ^ ^ y a are inserted after the words desires to receive the upasampada ordination from the venerable N. N.

M AH AVAGGA.

I, 3 > i-

30.

1. A t that tim e an arran gem en t had been m ade a t R a ^ a g a h a that the B h ik k h u s w ere to receive excellen t m eals su ccessiv ely (in the houses o f different rich up&sakas). N o w (one d ay) a certain B rah m aa th o u g h t: Ind eed the precepts which these S a k y a p u ttiy a S a m a r a s k eep and the life th ey liv e are com m odious ; th e y h av e go o d m eals and lie down on beds protected from the w in d 1. W h a t if I w ere to em brace the religious life am on g the S ak y a p u ttiy a S a m a r a s ? T h e n this Brahm a;za w ent to the B h ik khus and ask ed them fo r the p a b b a ^ a o rd in a tio n ; the B h ik k h u s conferred the p a b b a ^ i and u p a s a m p a d a ordinations on him. 2. W hen he had been ordained, the arran gem en t o f su ccessive m eals (with the rich u p asakas) cam e to an end. T h e B h ik k h u s said to h im : C om e, friend, let us now g o on our rounds for alm s. H e re p lie d : I h av e not em braced the religious life for that purpose to go in g about fo r a lm s ; if you g iv e me (food), I w ill e a t ; if you do not, I w ill return to the w orld . ( T h e B h ik k h u s sa id ): W hat, fr ie n d ! h av e you indeed em braced the religious life fo r yo u r b e lly s sak e ? Y e s , frien d s. 3. T h e m oderate B h ik k h u s w ere annoyed, m ur m ured, and becam e a n g r y : H o w can a B h ikkh u em brace the religious life in so w ell-taught a doctrine and discipline for his b e lly s sak e ?
1 On this curious expression, compare A^ullavagga IV, 4, 8. is frequently repeated below. It

I, 30, 4.

ADMISSION TO TH E ORDER OF BHIKKHUS.

I 73

T h e se Bhikkhus told this thing to the Blessed One. (T h e Buddha said ): Is it true, O Bhikkhu, that you have embraced the religious life for your bellys sake ? (H e replied): It is true, L ord. T h en the blessed Buddha rebuked that B h ik k h u : H ow can you, foolish person that you are, embrace the religious life in so well-taught a doctrine and discipline for your bellys sake ? T h is will not do, O foolish one, for converting the unconverted and for augm enting the number o f the converted. H avin g rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus : 4. I prescribe, O Bhikkhus, that he who confers the u p a s a m p a d d ordination (on a Bhikkhu), tell him the four R esources : T h e religious life has m o r s e ls o f fo o d given in alms for its resource. T h u s you must endeavour to live all your life. M eals given to the Sa?gha, to certain persons, invitations, food distributed b y ticket, meals given each fortnight, each u p o s a t h a day (i. e. the last day o f each fortnight), or the first day o f each fortnight, are extra allowances. T h e religious life has th e r o b e m a d e o f r a g s t a k e n fro m a d u s t h e a p for its resource. T h u s you must endeavour to live all your life. Linen, cotton, silk, woollen garments, coarse cloth, hempen cloth are extra allowances. T h e religious life has d w e ll in g a t th e f o o t o f a t r e e for its resource. T h u s you must endea vour to live all your life. V i h a r a s , a a fo ^ a y o g a s , storied dwellings, attics, c a v e s1 are extra allowances.
1 These are the five kinds of dwellings (pare^a lenani) which are declared to be allowable, A'ullavagga VI, 1, 2. The single expres

174

M AH AVAGGA.

3 T> r -

T h e religious life has d e c o m p o s i n g u r i n e a s m e d i c i n e 1 for its resource. T h u s you m ust endea v o u r to liv e a ll yo u r life. G h ee, butter, oil, honey, and m olasses are e xtra allow ances. H ere ends th e fifth Bha/zav&ra, which contains the duties tow ards u p a ^ / z a y a s .

31.

r. A t that tim e a certain youth cam e to the B h ik k hus and asked them to be ordained. T h e B h ik k h u s told him the (four) R eso u rces b efore his ordination. T h e n he s a i d : I f you had told me the R esources, v en erab le S irs, after m y ordination, I should h av e p ersisted (in the religious life ) ; b u t now, v en erab le S irs , I w ill not b e o rd a in e d ; the R eso u rces are rep u lsive and loathsom e to m e. T h e B h ik k h u s told this thin g to the B lessed O ne. Y o u ou ght not, O B h ik k h u s, to tell the R eso u rces (to the candidates) before their ordination. H e who does, is gu ilty o f a d u k k a / a offence. I prescribe, O B h ik k h u s, th at you tell the R eso u rces (to the n ew ly-ordained B h ik k h u s) im m ediately after their u p a s a m p a d a .
sions are explained by Buddhaghosa in his note on /uallavagga 1 1 . . as follows : atfW/;ayogo ti suvawraavangagehawz, pasado 'ti dighapasado, hammiyan ti upariakasatale pati/Mitakfi/agaro pasado yeva, guhi 'ti i///zakaguha silaguha daruguha pazrcsuguha, i.e. A ddhay o ga is a gold-coloured Bengal house. Pas&da is a long storied mansion (or, the whole of an upper storey). H am m iya is a Pa sad a, 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 MaMvagga VI, 1 4, 6.

I, 31, 4.

ADMISSION TO TH E ORDER OF BHIKKHUS.

I 75

2. A t that time some Bhikkhus performed the u p a s a m p a d i service with a chapter o f two or three Bhikkhus. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, receive the u p a s a m p a d a ordination before a chapter o f less than ten Bhikkhus. H e who performs the u p a s a m p a d a service (with a sm aller number o f Bhikkhus), is guilty o f a d u k k a / a offence. I prescribe you, O Bhikkhus, the holding o f u p a s a m p a d a services with a chapter o f ten Bhikkhus or more than ten. 3. A t that time some Bhikkhus conferred the u p a s a m p a d a ordination on their s a d d h i v i h a r i k a s one or two years after their own u p a s a m p a d a . *T h u s also the venerable U pasena Vangantaputta conferred the u p a s a m p a d a ordination on a s a d d h i v i h a r i k a o f his one year after his own u p a s a m p a d a . W hen he had concluded the v a s s a residence, after two years from his own u p a s a m p a d a had elapsed, he went with his s a d d h i v i h a r ik a , who had completed the first year after his u p a s a m p a d a , to the place where the Blessed One w a s ; having approached him and respectfully saluted the Blessed One, he sat down near him. 4. N ow it is the custom o f the blessed Buddhas to exchange greeting with incoming Bhikkhus. A n d the Blessed One said to the venerable Upasena V an gan tapu tta: D o things go well with you, Bhik khu ? D o you get enough to support your life ? H a v e you made your journey with not too great fatigue ? T hings go pretty well with us, L o rd ; we get
1 This story recurs in the Gataka Commentary II, 449.

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M AH AVAGGA.

I, 3 1* 5-

enough, L o rd , to supp ort our life, and w e h a v e m ade our jo u rn ey, L o rd , with not too g re a t fatigue. T h e T a th a g a ta s som etim es ask about w h at th ey k n o w ; som etim es th ey do not ask about w hat th ey know . T h e y understand the righ t tim e w hen to ask, and th e y understand the righ t tim e w hen not to ask. T h e T a th a g a ta s put questions full o f sense, not void o f s e n s e ; to w h at is void o f sen se the b rid g e is pulled down fo r the T a th a g a ta s. F o r two pur poses the b lessed B u d d h as put questions to the B h ik k h u s, w hen th ey intend to preach the doctrine or w hen th ey intend to institute a rule o f conduct to their disciples. 5. A n d the B le sse d O ne said to the ven erab le U p an an d a V a n g a n ta p u tta : H o w m any years h av e you com pleted, O B h ikkh u, since your u p a s a m p a d a ? T w o yea rs, L o rd / A n d how m any years has this B h ik k h u com pleted ? O ne year, L o rd . . In w hat relation does this B h ikkh u stand to you ? H e is m y s a d d h i v i h a r i k a , L o rd . T h e n the b lessed B u d d h a rebuked h im : T h is is im proper, O foolish one, unbecom ing, unsuitable, un w orth y o f a S a m a ra , unallow able, and to be avoid ed . H o w can you, O foolish one, w ho ought to receiv e exhortation and instruction from others, think y o u rse lf fit fo r adm inistering exhortation and instruction to another B h ik k h u ? T o o quickly, O foolish one, h a v e yo u abandoned yo u rse lf to the am bition o f collecting follow ers. T h is w ill not do (& c., as in chap. 30. 3). L e t no one, O B h ikkhus, confer the u p a s a m p a d a ordination who has not

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ADMISSION TO THE ORDER OF BHIKKHUS.

I 77

completed ten years. H e who does, is guilty o f a d u k k a / a offence. I prescribe, O Bhikkhus, that only he who has completed ten years, or more than ten years, may confer the u p a s a m p a d i ordination. 6. A t that time ignorant, unlearned Bhikkhus (who said), W e have completed ten years (since our u p a s a m p a d a ), we have completed ten years, conferred the u p a s a m p a d a ordination; (thus) igno rant u p a ^ / ^ a y a s were found and clever s a d d h iv i h a r i k a s ; unlearned u p a ^ ^ a y a s were found and learned s a d d h i v i h a r i k a s ; u p a ^ / z a y a s were found who had small knowledge, and s a d d h i v i h a r ik a s who had great know ledge; foolish u p a ^ ^ a y a s were found and wise s a d d h i v i h a r i k a s . A n d a certain Bhikkhu who had form erly belonged to a T itth iya school, when his u p a ^ M y a remonstrated with him (on certain offences) according to the Dham ma, brought his u p a ^ / z a y a (by reasoning) to silence and went back to that same T itth iya school1. 7. T h e moderate Bhikkhus were annoyed, mur mured, and became angry : 1 H ow can those ignorant, unlearned Bhikkhus confer the u p a s a m p a d a ordi nation (saying), W e have completed ten years, we have completed ten years ? (Thus) ignorant u p a ^ ^/zayas are found and clever s a d d h i v i h a r i k a ^ (&c., down to:), foolish u p a ^ M y a s are found and wise s a d d h iv ih & r ik a s . T h ese Bhikkhus told, &c. Is it true, O Bhikkhus, &c. ? It is true, Lord/ 8. T h en the blessed Buddha rebuked those Bhik khus : H ow can these foolish persons, O Bhikkhus,
1 See the conclusion of this in chapter 38.

[13]

1 78

M AH AVAGGA.

I. 3 2> T-

co n fer th e u p a s a m p a d a o rd in a tio n (sayin g), W e h a v e , & c ? ( T h u s ) ig n o ra n t u p a ^ M y a s a r e foun d, & c. th e T h is w ill n o t do, O B h ik k h u s , fo r c o n v e rtin g u n c o n v e rte d an d fo r a u g m e n tin g th e n u m b e r a n d d e liv e re d B h ik k h u , O If I p re

o f th e c o n v e rte d . H a v in g re b u k e d th o se B h ik k h u s khus : Let no ig n o ra n t, u n le a rn e d

a re lig io u s d isco u rse, h e th u s a d d re s s e d th e B h ik B h ik k h u s , c o n fer th e u p a s a m p a d a ord in ation . h e does, h e is g u ilt y o f a d u k k a / a offen ce.

scrib e, O B h ik k h u s , th at o n ly a le a rn e d , co m p eten t B h ik k h u w h o h a s c o m p lete d ten y e a rs , or m o re th an ten y e a rs, m a y c o n fe r th e u p a s a m p a d a o rd in atio n .

32.

i. A t th a t tim e so m e B h ik k h u s w h o se u p a jf -

g / i a y a s w e re g o n e a w a y , o r h a d re tu rn e d to th e
w orld, o r h ad d ied, or w e re g o n e o v e r to a (sch ism atic) fa c t io n 1, a s th e y h a d no a / a r i y a s an d re c e iv e d no e x h o rta tio n an d in stru ction , w e n t on th e ir rou n d s fo r a lm s w e a r in g im p ro p e r u n d e r an d u p p e r g a r m en ts (& c ., a s in ch ap . 2 5 . 6, d ow n t o :) , h e thus a d d re s s e d th e B h i k k h u s : I p resc rib e, O B h ik k h u s, (th at y o u n g B h ik k h u s ch o ose) an a / a r i y a 2. 1 Buddhaghosa can scarcely be right in explaining pakkhasaw kanta by titthiyapakkhasaw kanta. 2 A ^ariya as well as u p a ^ M y a means teacher, or pre ceptor. It is very difficult or rather impossible to draw a sharp line of distinction between i^ a riy a and u p a ^ A a y a . The duties of an a/fcariya towards his antevasika, and of an antevasika towards his a/'ariya, as indicated in chaps. 32, 33 ( = A rullavagQ[a V III, 13, 14), are exactly the same as those of an u p a ^ M y a

I, 3 2 ,1 .

ADMISSION TO THE ORDER OF BHIKKHUS.

I 79

T h e M a r i y a , O Bhikkhus, ought to consider the a n t e v & s i k a (i.e. disciple) as a son; the a n t e v d s i k a ought to consider the d ^ a r iy a as a father. T hu s these two, united by mutual reverence, con fidence, and communion o f 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 d ia r iy a ); he who has completed his tenth year m ay give a n i s s a y a 1 himself.
towards his saddhiviharika and vice versa (chaps. 25, 26=Ku\lavagga VIII, 11, 12). The position of an u p a ^ M y a , however, was considered as the more important of the two; at the upasampadd service the u p a ^ M y a had a more prominent part than the a^ariya, as we may infer from chaps. 28, 29, and from the explanations on the 65th pa^ittiya rule which are given in the SuttaVibhanga. 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 u p a ^ M y a has made himself guilty of a pa/Sittiya offence, the M ariya and the other present Bhikkhus only of a dukka/a offence. We may add that the succession of Vinaya teachers from Up&Ii down to Mahinda, which is given in the Dipavawsa (Bhawav&ras IV and V), is a suc cession of u p a ^ ^ S y a s and saddhivihSrikas (see IV, 36, 42, 43, &c.), not of a/Sariyas and antevasikas; the duty of instruct ing the young Bhikkhus in the holy doctrines and ordinances seems, therefore, to belong to the u p a ^ ^ a y a rather than to the a/fariya; compare also Dipavawzsa VII, 26. So among the Brahmawas, on the contrary, the SH rya is estimated higher than the up&dhyaya; see Manu II, 14 5; Yag-jiavalkya I, 35. Com pare also chap. 36. 1 (end of the paragraph), and Buddhaghosas explanation of that passage. 1 Nissaya (i. e. dependence) is the relation between a^ariya and antevasika. The antevasika lives n is siy a with regard to the a^ariya, i.e. dependent on him; the S/Sariya gives his nis saya to the antevasika, i.e. he receives him into his protection and care. At chap. 36. 1, n issa y a is said also of the relation between u p a^ ^ aya and saddhiviharika.
N

i8o

M AH AVAGGA.

I, 32, 2.

2. A n d let (the a n t e v a s i k a ) , O Bhikkhus, choose his a / a r i y a in this w a y : L e t him ad ju st his upper robe so as to co ver one shoulder, salute the feet (o f the a / a riy a ), sit down squatting, raise his jo in ed hands, and s a y : V e n e ra b le S ir, be m y a / a riy a , I w ill liv e in dependence on you, S ir. (T h is form ula is repeated thrice.) ( I f the other a n s w e rs): W e ll (& c., as in chap. 25 . . 3. T h e a n t e v a s i k a , O B h ikkhus, ought to o b serve a strict conduct tow ards his i / 6 a r i y a (&c., as in chap. 25. 8 -2 4 ). E n d o f the duties tow ards an a/6 a riy a .

33.

T h e a / a riy a , O B h ikkh u s, ought to o b serve a strict conduct tow ards his a n t e v a s i k a (& c., as in chap. 26). E n d o f the duties tow ards an a n t e v a s i k a . E n d o f the sixth B h i;zav ara.

34.

A t that tim e the a n t e v a s i k a s did not o b serve a proper conduct tow ards their c L ^ a riy a s (& c., as in chap. 27. 1- 8 ).

I, 36, 1.

ADMISSION TO THE ORDER OF BHIKKHUS.

l8 l

35.

1 , 2 . A t that time ignorant, unlearned Bhikkhus (who said), W e have completed ten years (since our u p a sa m p a d d ), we have completed ten years, gave a n is s a y a (i.e. they received young Bhikkhus as their a n t e v a s i k a s ) ; (thus) ignorant a ^ a r iy a s were found and clever a n t e v a s i k a s ; unlearned 4 /6 ariyas were found and learned a n t e v a s i k a s ; a/ a riy a s were found who had small knowledge, and a n t e v a s i k a s who had great know ledge; foolish a/ariy a s were found and wise a n t e v a s ik a s . The m oderate Bhikkhus were annoyed (&c., as in chap. 3 i- 7. 8). L et no ignorant, unlearned Bhikkhu, O Bhikkhus, give a n is s a y a . I f he does, he is guilty o f a d u k k a / a offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, m ay give a nissaya.

36.

1. A t that time the Bhikkhus whose d i a r i y a s and u p a g g A A y a s 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 o f their n i s s a y a s 1. T h e y told this thing to the Blessed One. T h ere are five cases o f cessation o f a n is s a y a , O Bhikkhus,betw een ( s a d d h i v i h a r i k a and) u p a g 1 That is, did not know how to decide whether their nissaya was destroyed, or not.

182

MAHAVAGGA.

I, 36, 2.

^ / z a y a : W h en the u p a ^ M y a is go n e aw ay, or he has returned to the w orld, or has died, or is gone o v e r to a (schism atic) fa c tio n ; the fifth case is that o f o rder (g iven b y the u p a ^ M y a to the s a d d h i v i h a r i k a 1). T h e se , O B h ikkhus, are the five cases o f the cessation o f a n i s s a y a betw een ( s a d d h i v i h a r i k a and) u p a ^ / z a y a . T h e re are s ix cases o f cessation o f a n i s s a y a , O B h ikkh u s, b etw een ( a n t e v a s i k a and) a ^ a r i y a : W hen the a / 6 a r iy a is gon e aw ay, & c .; the fifth case is that o f o rder (g iven b y the a i a r i y a to the a n t e v a s i k a ) ; or (sixth ly) w hen the a ^ a r i y a and the u p a ^ M y a h a v e com e to geth er at the sam e p la c e 2. T h e se , O Bh ikkhus, are the six cases o f cessation o f a n i s s a y a betw een ( a n t e v a s i k a and) d / a riy a . 2. In five cases, O B h ikkhus, a B h ik k h u should not confer the u p a s a m p a d i ordination, nor g iv e a n i s s a y a , nor ordain a n o v ic e 3 : W h en he does not p ossess full perfection in w hat b elo n g s to m oral p ra c tic e s; or does not possess full perfection in w h at b elongs to self-co n cen tration ; or does not possess full perfection in w hat belongs to w isd o m ; or does

1 This refers, according to Buddhaghosa, to the paaman& (turning away of the sad d h ivih arik a); see chap. 27. 2. 2 Buddhaghosa: Coming together maybe understood either by seeing or by hearing. If a sad d h ivih arik a who lives in depend ence (niss&ya) on his a^ariya sees his wpa.ggha.ya paying homage to a sacred shrine in the same Vihara, or going on his rounds in the same village, cessation of the n issaya (towards the a^ariya) is the consequence. If he hears the voice of his upa^-ghaya, who preaches the Dhamma or gladdens (lay-people by reli gious discourse), in the Vihara or in the interior of a house, and if he recognises that it is his u p a ^ M y a s voice, cessation of the n issaya (towards the a^ariya) is the consequence. 3 About the ordination of novices, see chap. 54. 3.

I,

36, 8.

ADMISSION TO TH E ORDER OF BHIKKHUS.

83

not possess full perfection in what belongs to eman cipation ; 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 u p a s a m p a d a ordination, nor give a n is s a y a , nor ordain a novice. 3. In five cases, O Bhikkhus, a Bhikkhu m ay confer the u p a s a m p a d a ordination, give a n is s a y a , and ordain a n o v ice: W hen he possesses full per fection in what belongs to moral practices, &c. In these five cases, O Bhikkhus, a Bhikkhu may, &c. 4. A n d also in other five cases, O Bhikkhus, a Bhikkhu should not confer, & c .: W hen he does not possess for him self 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 him self full perfection in what belongs to self-concentration, and is not able to help others to full perfection in what belongs to self-con centration, &c. 5. In five cases, O Bhikkhus, a Bhikkhu m ay confer, & c .: W hen he possesses for him self full per fection in what belongs to moral practices, and is able to help others to full perfection, &c. 6. A n d also in other five cases, O Bhikkhus,"a Bhikkhu should not confer, & c .: W hen he is unbe lieving, shameless, fearless o f sinning, indolent, for getful. In these five cases, &c. 7. * In five cases, O Bhikkhus, a Bhikkhu m ay confer, & c .: W hen he is believing, modest, fearful of sinning, strenuous, o f ready memory. In these five cases, &c. 8. A n d also in other five cases, O Bhikkhus, a Bhikkhu should not confer, & c .: W hen as regards

184

M AH AVAGGA.

I. 36) 9 -

m oral practices he is g u ilty o f m oral tran sgression s ; or w hen as regard s the rules o f con d uct1 he is g u ilty o f tran sgression s in his c o n d u c t; or w hen as regard s b e lie f he is g u ilty o f h e r e s y ; or w hen he is unlearned ; or when he is foolish. In th ese five cases, & c. 9. In five cases, O B h ikkh u s, a B h ik k h u m ay confer, & c .: W hen as regard s m oral practices he is not g u ilty o f m oral tran sgression s, & c .; when he is le a rn e d ; and w hen he is w ise. In these five cases, & c. 10 . A n d also in other five cases, O Bh ikkhus, a B h ikkh u should not confer, & c .: W h en he is not able to nurse or to g e t nursed an a n t e v a s i k a or a s a d d h i v i h a r i k a when he is sick, to ap pease him or to cause him to be ap peased w hen discontent with religiou s life has sp ru n g up w ithin him, to dispel or to cause to be d ispelled according to the D ham m a doubts o f conscience which h a v e arisen in his m in d ; w hen he does not know w hat is an o ffe n c e ; or does not know how to atone for an offence. In these five cases, & c. 1 1 . In five cases, O Bh ikkhus, a B h ik k h u m ay confer, & c .: W h en he is ab le (& c., down to :); when he know s w hat is an o ffe n c e ; and knowrs how7 to atone for an offence. In these five cases, & c. 1 2 . A n d also in other five cases, O B h ikkhus, a B h ik k h u should not confer, & c .: W h en he is not ab le to train an a n t e v a s i k a or a s a d d h i v i h d r i k a in the precepts o f proper con d u ct2, to educate him
1 According to Buddhaghosa, moral transgression (adhisila) is said with regard to offences against the p ir & fik a and sazghadisesa rules, while transgressions in conduct (a^M /fcara) consist in offences against the minor rules of the Patimokkha. Buddhaghosas explanation is confirmed by the Mahavagga IV, 16, 12. 2 According to Buddhaghosa, this refers to instruction in the

I, 36, 16

ADMISSION TO TH E ORDER OF BHIKKHUS.

18 5

in the elements o f m orality1, to instruct him in what pertains to the Dhamma, to instruct him in what pertains to the V inaya, to discuss or to make another discuss according to the Dham ma a false doctrine that might arise. In these five cases, &c. 13 . In five cases, O Bhikkhus, a Bhikkhu may confer, & c .: W hen he is able, &c. 14. A n d also in other five cases, O Bhikkhus, a Bhikkhu should not confer, & c .: W hen 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 Patim okkhas 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 o f each rule. In these five cases, &c. 15 . In five cases, O Bhikkhus, a Bhikkhu m ay confer, & c .: W hen he knows, &c. 16. A n d also in other five cases, O Bhikkhus, a Bhikkhu should not confer, & c .: W hen 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 g ra ve offence ;

______________________________________________
khandhakavatta (i.e. in the rules contained in the Khandhaka texts, Mahavagga and A'ullavagga ?). See also Spence Hardy, Manual, p. 492. 1 This means instructing him in the sekhapaimatti (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 Hardys note on ddibrahma^ariya-sila, 1 1 p. 492. . .

i86

M AH AVAGGA.

1)36>I 7-

or w hen he has not com pleted the tenth y e a r (after his u p a s a m p a d d ) . In these five cases, & c. 17 . In five cases, O B h ikkhus, a B h ikkh u m ay confer, & c .: W h en he know s (& c., down to :); when he has com pleted ten y ea rs or m ore than ten years (after his u p a s a m p a d a ) . In these five cases, & c . E n d o f the sixteen tim es five cases concerning the ad m issib ility o f u p a s a m p a d a .

37.

In six cases, O B h ikkhus, a B h ik k h u should not confer, & C . 1 E n d o f the sixteen tim e s2 s ix cases concerning the ad m issib ility o f u p a s a m p a d a .

38.
1. A t that tim e that B h ikkhu who, h av in g form erly belonged to a T itth iy a school, had (b y reasonin g) put to silence his u p a ^ / ^ a y a , w hen he rem onstrated with him according to the D ham m a, and had returned to that sam e T itth iy a sc h o o l3, cam e back again and ask ed the B h ik k h u s for the u p a s a m p a d a ordination. T h e B h ik k h u s told, & c. T h a t Bh ikkhu , O Bh ikkhus, who h av in g form erly
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, 1 When he has not com pleted the tenth year (after his u p a s a m p a d i) a n d respectively, When he has completed ten years or more than ten years (after his upasam pada). 2 It should be, Fourteen times. 3 See chap. 31, 6.

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187

belonged to a T itth iya school, has put to silence his u p a ^ M y a when he remonstrated with him accord ing to the Dhamma, and has returned to that same T itth iya school, must not receive the u p a s a m p a d a ordination, if he comes back. On other persons, O Bhikkhus, who have form erly belonged to T itth iya schools and desire to receive the p a b b a ^ a and u p a s a m p a d a ordinations in this doctrine and disci pline, you ought to impose a p a r i v d s a ( a probation time) o f four months. 2. A n d you ought, O Bhikkhus, to impose it in this w a y : L e t him (who desires to receive the ordi nation) 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 o f the Bhikkhus (with his head), and sit down sq u attin g; then let him raise his joined hands, and tell him to sa y : I take my refuge in the Buddha, I take m y refuge in the Dhamma, I take my refuge in the Sa;gha. A n d for the second time, &c. A n d for the third time take I my refuge in the Buddha, and for the third time take I m y refuge in the Dhamma, and for the third time take I my refuge in the Sam gha. 3. L e t that person, O Bhikkhus, who has form erly belonged to a T itth iya school, approach the Saw gha, adjust his upper robe so as to cover one shoulder, salute the feet o f the Bhikkhus (with his head), sit down squatting, raise his joined hands, and sa y : I, N. N., reverend Sirs, who have form erly belonged to a T itth iya school, desire to receive the u p a s a m p a d d ordination in this doctrine and discipline, and ask the Samgha, reverend Sirs, for a p a r iv & s a o f four months. L et him ask thus a second time. L et him ask thus a third time.

i88

M AH AVAGGA.

I. 38>4-

T h e n let a learned, com petent B h ik k h u proclaim the follow ing w a t t i before the S a w g h a : L e t the S a m gha, reveren d S irs, h ear me. T h is person N . N ., who has fo rm erly belo n ged to a T itth iy a school, d esires to receive the u p a s a m p a d a ordination in this doctrine and discipline. H e ask s the Sa;/zgha fo r a p a r i v d s a o f four months. I f the S a w g h a is read y, let the Sawzgha im pose on N . N., w ho has fo rm erly belonged to a T itth iy a school, a p a r i v & s a o f four months. T h is is the /zatti. 4. L e t the S a w g h a , reveren d S irs, h ear me. T h is person N . N ., who has, & c. H e ask s the S a w g h a fo r a p a r i v a s a o f four months. T h e S a ^ g h a im poses on N . N ., who has fo rm erly b e longed to a T itth iy a school, a p a r i v a s a o f four months. L e t a n y one o f the ven erab le brethren who is in favo u r o f im posing a p a r i v d s a o f four months on N . N., w ho has fo rm erly belonged to a T itth iy a school, be silent, and a n y one who is not in favou r o f it, speak. A p a r i v a s a o f four months has been im posed b y the Sa?gh a on N . N ., who has fo rm erly b elonged to a T itth iy a school. T h e Sawzgha is in favo u r o f it, therefore it is silent. T h u s I understand. 5. A n d this, O B h ik k h u s, is th e w a y in which a person that has fo rm erly b elonged to a T itth iy a school, succeeds or fails in satisfyin g (the B h ikkhus and obtaining u p a s a m p a d d w hen the probation tim e is over). W h a t is the w ay, O Bh ikkhus, in which a person that has fo rm erly b elonged to a T itth iy a school, fails in satisfyin g (the B h ik k h u s)? In case, O Bh ikkhus, the person that has fo rm erly belonged to a T itth iy a school, enters the villag e

I, 38,

7.

ADMISSION TO TH E ORDER OF BHIKKHUS.

189

too early, and comes back (to the Vihara) too late, thus, O Bhikkhus, a person that has form erly be longed to a T itth iya school, fails in satisfying (the Bhikkhus). A n d further, O Bhikkhus, in case the person that has form erly belonged to a T itth iy a school, frequents the society o f harlots, or o f widows, or o f adult girls, or o f eunuchs, or o f Bhikkhunls, thus also, O Bhikkhus, a person that has form erly belonged to a T itth iya school, fails in satisfying (the Bhikkhus). 6. A n d further, O Bhikkhus, in case the person that has form erly belonged to a T itth iya school, does not show him self 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. A n d further, O Bhikkhus, in case the person that has form erly belonged to a T itth iya 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. 7 A n d further, O Bhikkhus, in case the person that has form erly belonged to a T itth iya school, becomes angry, displeased, and dissatisfied, when people speak against the teacher, the belief, the opinions, the persuasion, the creed o f the school he form erly belonged to ; and is pleased, glad, and satis fied, when people speak against the Buddha, the Dhamma, and the S a m g h a ; or he is pleased, glad, and satisfied, when people speak in praise o f the teacher, & c .; and becomes angry, displeased, dissatis fied, when people speak in praise o f the Buddha, the

M AH AVAGGA.

I,

38, 8.

D ham m a, and the S a m g h a ; this, O Bh ikkhus, is a d ecisive m om ent fo r the failure o f a person that has fo rm erly belonged to a T itth iy a school (in obtaining adm ission to the Saw g h a). T h u s, O Bh ikkhus, a person that has fo rm erly belo n ged to a T itth iy a school, fails in satisfyin g (the Bhikkhus). W hen a person comes, O B h ikkhus, that has fo rm erly belonged to a T itth iy a school, and has thus failed in satisfyin g (the Bh ikkhus), the u p a s a m p a d a ordination should not be conferred on him. 8 - 1 0 . A n d w hat is the w ay, O B h ikkhus, in which a person that has fo rm erly b elonged to a T itth iy a school, succeeds in satisfyin g (the B h ikkh us)? In case, O B h ik k h u s, the person that has fo rm erly b elonged to a T itth iy a school, does not enter the v illa g e too e arly (&c., point b y point the con trary o f the preceding). W hen a person com es, O B h ikkhus, that has fo rm erly b elonged to a T itth iy a school, and has thus succeeded in satisfyin g (the Bhikkhus), the u p a s a m p a d a ordination ought to be conferred on him. 11. I f a person, O B h ikkhus, that has fo rm erly b elo n ged to a T itth iy a school, com es (to the B h ik khus) naked, it is incum bent on his u p a ^ M y a to g e t a robe fo r him. I f he com es with unshaven hair, the Sa/wghas perm ission ought to be asked for h avin g his hair s h a v e d 1. I f fire-w orshippers and G'a/ilas come to you, O B h ikkhus, th ey are to receiv e the u p a s a m p a d a ordination (directly), and no p a r i v a s a is to be im posed on them . A n d fo r w h at reason ? T h e se , O B h ikkhus, hold the doctrine that actions receive their
1 Compare chap. 48.

I, 39, 2.

ADMISSION TO TH E ORDER OF BHIKKHUS.

19 1

reward, and that our deeds have their result (accord ing to their moral merit). I f a S ak ya b y birth, O Bhikkhus, who has be longed to a T itth iya school, comes to you, he is to receive the u p a s a m p a d a ordination (directly), and no p a r iv & s a is to be imposed on him. T h is e x ceptional privilege, O Bhikkhus, I grant to my kinsmen. H ere ends the exposition on the ordination o f persons that have form erly belonged to T itth iya schools. E n d o f the seventh Bhdavara.

39.

1. A t that time these five diseases prevailed among the people o f M a g a d h a : leprosy, boils, dry leprosy, consumption, and fits. T h e people who were affected with these five diseases went to Crivaka K o m a r a b h a ^ a 1 and said : Pray, doctor, cure us. I have too m any duties, Sirs, and am too occu pied. I have to treat the M agadha king Seniya Bimbis&ra, and the royal seraglio, and the fraternity o f Bhikkhus with the Buddha at their head. I cannot cure you. A ll that we possess shall be yours, doctor, and we will be your s la v e s ; pray, doctor, cure us. I have too many duties, S irs ,& c .; I cannot cure you. 2. Now those people thought: Indeed the pre cepts which these Sakyaputtiya S am aras keep and
1 Givaka was physician to king Bimbis&ra, and one of the chief partisans of Buddha at the court of Ragugaha. See VIII, 1, the introduction of the SSmawwaphala Sutta, &c.

M AH AVAGGA.

I) 39, 3-

the life th e y liv e are com m od io u s; th ey h ave good m eals and lie down on beds protected from the wind. W h at if w e w ere to em brace the religious life am ong the S a k y a p u ttiy a S a m a r a s : then the B h ik k h u s will nurse us, and ^ iv a k a Komdrabha/6/a will cure us. T h u s these persons w ent to the B h ik k h u s and ask ed them for the p a b b a ^ a ordination ; the B h ik khus conferred on them the p a b b a ^ a and u p a s a m p a d a o rd in atio n s; and the B h ik k h u s nursed them, and (S'ivaka K o m a ra b h a M a cured them. 3. A t that tim e the B h ikkhus, w ho had to nurse m any sick B h ikkhus, b egan to solicit (lay people) w ith m any dem ands and m any r e q u e s ts : G iv e us food for the s ic k ; g iv e us food for the ten ders o f the s ic k ; g iv e us m edicine for the sick. A n d also C iv a k a Ivo m arab h aM a, w ho had to treat m any sick B h ikkhus, neglected som e o f his duties to the king. 4. N o w one d ay a man who w as affected with the five diseases w ent to friv a k a K om arabha/& ia and said : P ra y, doctor, cure m e. I h a v e too m any duties, S ir, and am too occupied ; I h av e to treat the M ag ad h a k in g S e n iy a B im bisara, and the ro yal seraglio, and the fratern ity o f B h ik k h u s with the Bu dd ha at their h e a d ; I cannot cure yo u . A ll that I possess shall b e yours, doctor, and I w ill be yo u r s la v e ; p ray doctor, cure m e. I h a v e too m any duties, Sir, & c .; I cannot cure yo u . 5. N o w that m an th o u g h t: Ind eed the precepts w hich th ese S a k y a p u ttiy a S a m a r a s k eep (& c., down t o :): then the B h ik k h u s w ill nurse me, and d v a k a K o m a r a b h a ^ a w ill cure me. W h en I h ave becom e free from sickness, then I w ill return to the w orld. T h u s that m an went to the B h ik k h u s and asked them for the p a b b a ^ ^ a o rdin atio n ; the B h ikkhus

I, 39, 7.

ADMISSION TO TH E ORDER OF BHIKKHUS.

19 3

conferred on him the p a b b a ^ a and u p a s a m p a d a ordinations; and the Bhikkhus nursed him, and G ivaka Kom&rabha//a cured him. W hen he had become free from sickness, he returned to the world. N ow G lvak a Kom arabhai/fa saw this person that had returned to the w o rld ; and when he saw him he asked that p erso n : H ad you not embraced the religious life, Sir, am ong the Bhikkhus ? Y e s, doctor. A n d w hy have you adopted such a course, S i r ? T hen that man told C lvak a K o m a ra b h a ^ a the whole matter. 6. T h en C iva k a Komarabha/tvJa was annoyed, murmured, and became angry : H ow can the vener able brethren confer the p a b b a j ^ i ordination on a person affected with the five diseases ? A n d C lv ak a K o m a ra b h a ^ a went to the place where the Blessed One w a s ; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him, G ivaka K o m d ra b h a ^ a said to the Blessed O n e : ' Pray, Lord, let their reverences not confer the p a b b a ^ a ordination on persons affected with the five diseases. 7. T hen the Blessed One taught, incited, ani mated, and gladdened Gavaka K o m lr a b h a ^ a b^ religious discourse; and G ivaka K om arabha^ia, having been taught . . . . and gladdened b y the Blessed One b y religious discourse, rose from his seat, respectfully saluted the Blessed One, and pass ing round him with his right side towards him, went away. In consequence o f that and on this occasion the Blessed One, after having delivered a religious dis course, thus addressed the Bhikkhus : L e t no one, M o

194

M AH AVAGGA.

I, 40, I.

O B h ikkhu s, who is affected w ith the five d iseases, receive the p a b b a ^ d ordination. H e who confers the p a b b a ^ a ordination (on such a person), is g u ilty o f a d u k k a / a offence.

40.

x. A t that tim e the b o rd er provin ces (of the k in g dom) o f the M ag ad h a k in g S e n iy a B im b isara w ere agitated. T h e n the M ag ad h a k in g S e n iy a B im b isara crave order to the officers who w ere at the head o f o the a rm y : W e ll now, go and search through the bord er p ro v in c e s1. T h e officers w ho w ere at the head o f the arm y accepted the o rder o f the M ag a dha k in g S e n iy a B im b isara (b y sayin g), Y e s , Y o u r M a je sty . 2. N o w m any d istin gu ished w arriors th o u g h t: W e who go (to war) and find our d eligh t in fight ing, do e v il and produce grea t dem erit. N o w w hat shall w e do that w e m ay d esist from evil-d o in g and m ay do good ? T h e n these w arriors th o u g h t: T h e s e S a k y a p u t tiya Sam aw as lead indeed a virtu ou s, tranquil, h o ly l i f e ; th e y speak the tr u th ; th e y keep the precepts o f m orality, and are endow ed with all virtu es. I f w e could obtain p a b b a ^ ^ a w ith the S a k y a p u ttiy a Sam aw as, w e should d esist from evil-d o in g and do go o d . T h u s these w arriors w ent to the B h ik k h u s and
1 On u/$inatha, compare the use of xxkkhekkha.ixi\ at Mahaparinibbana Sutta I, x (p. 1), which Buddhaghosa rightly explains by u^/Mindissami. But we think it better to adhere here to the reading u/t^inatha, in accordance with the MSS.

I, 40, 4.

ADMISSION TO TH E ORDER OF BHIKKHUS.

19 5

asked them for the p a b b a ^ l ordination; the Bhikkhus conferred on them the p a b b a ^ a and u p a s a m p a d d ordinations. 3. T h e officers at the head o f the arm y asked the royal soldiers : W hy, how is it that the war riors N . N. and N. N. are nowhere to be seen ? T h e warriors N. N. and N. N., Lords, have em braced religious life among the Bhikkhus. T hen the officers at the head o f the arm y were annoyed, murmured, and became angry : H ow can the Sakyaputtiya S am aras ordain persons in the royal service ? . T h e officers who were at the head o f the arm y told the thing to the M agadha king Seniya Bim bisara. A n d the M agadha king Seniya Bim bisara asked the officers o f ju stice: T e ll me, m y good Sirs, what punishment does he deserve who ordains a person in the royal se rv ic e ? T h e u p a ^ '/ z a y a , Y o u r M ajesty, should be be headed; to him who recites (the k a m m a v a M ) , the tongue should be torn o u t; to those who form the chapter, half o f their ribs should be broken. 4. T hen the M agadha king Seniya Bim bisara went to the place where the Blessed One w a s ; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the M agadha king Seniya Bim bisara said to the Blessed O n e : 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 p a b b a ^ a ordination on persons in royal service. T h en the Blessed One taught (&c., see chap. 39. 7, o 2

196

M AH AVAGGA.

down t o :), thus ad d ressed the B h ik k h u s : L e t no one, O B h ikkhus, who is in the ro yal service, re ceive the p a b b a ^ a ordination. H e w ho confers the p a b b a ^ a ordination (on such a person), is g u ilty o f a dukka/a offence.

4 1.

A t that tim e the robber A n g u lim a la 1 had em braced religious life am on g the Bhikkhus. W hen the people saw that, th ey becam e alarm ed and terri fied ; th e y fled aw ay, w ent elsew here, turned aw ay th eir heads, and shut their doors. T h e people w ere annoyed, m urm ured, and becam e a n g r y : H o w can the S a k y a p u ttiy a S a m a r a s ordain a robb er who op en ly w ears the em blem s (of his deeds) ? S o m e B h ik k h u s heard those people that w ere annoyed, m urm ured, and had becom e a n g ry ; these B h ik k h u s told the thin g to the B le sse d One. T h e B le sse d O ne thus ad d ressed the B h ik k h u s: L e t no robber, O B h ik k h u s, w ho w ears the em blem s (of his deeds), receive the p a b b a ^ i ordination. H e who confers the p a b b a ^ ^ a ordination (on such a person), is g u ilty o f a dukka/a offence.

1 The robber Angulimala (i. e. he who wears a necklace of fingers), whose original name was Ahirasaka, 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 TH E ORDER OF BHIKKHUS.

I9 7

42.

1. A t that time the M agadha king Seniya Bim bisara had issued the following decree : N o one is to do any harm to those who are ordained among the Sakyaputtiya S a m a r a s ; well taught is their doc trine ; let them lead a holy life for the sake o f the complete extinction o f suffering. N ow at that time a certain person who had com mitted robbery was imprisoned in the jail. H e broke out o f the jail, ran away, and received the p a b b a ^ d ordination with the Bhikkhus. 2. T h e people who saw him, said : H ere is the robber who has broken out o f j a i l ; come, let us bring him (before the authorities). But some people replied : D o not say so, Sirs. A decree has been issued by the M agadha king Seniya Bim b isara: N o one is to do any harm to those who are ordained, &c. People were annoyed, murmured, and became angry, thinking: Indeed these Sakyaputtiya Sam a ra s are secure from an yth in g; it is not allowed to do any harm to them. H ow can they ordain a robber who has broken out o f ja il ? T h e y told this thing to the Blessed One. L e t no robber, O Bhikkhus, who has broken out o f jail, receive the p a b b a ^ a ordination. H e who confers the p a b b a ^ d ordination (on such a person), is guilty o f a dukka/a offence.

M AHAVAGGA.

43.

A t that tim e a certain person who had com m itted ro b b ery had run aw ay and had becom e ordained w ith the Bh ikkhus. A t the ro yal palace a proclam a tion w7 w ritten : W h erever he is seen, he is to as b e killed. T h e people wrho saw him, said : H e re is the pro claim ed ro b b e r; com e, let us kill h im (& c., as in chap. 42). L e t no proclaim ed robber, O B h ikkhus, receive the p a b b a ^ a ordination. H e who confers the p a b b a j ^ a ordination (on such a robber), is gu ilty o f a dukka/a offence.

44.

A t that tim e a certain person w ho had been punished b y scourging had been ordained with the B h ikkhus. Peop le w ere annoyed, & c . : H o w can these S a k y a p u ttiy a Sama7^as ordain a person that has been punished b y s c o u r g in g ? T h e y told this thing to the B lessed One. L e t no one, O B h ikkhus, who has been punished b y scourging, receiv e the p a b b a ^ a ordination. H e who confers the p a b b a ^ a ordination (on such a person), is g u ilty o f a d u k k a / a offence.

45.

A t that tim e a certain person who had been punished b y brand in g (& c., as in chap. 44, down to the end).

14, 7

ADMISSION TO THE ORDER OF BHIKKHUS.

199

46.

A t that time a certain person who was in debt, ran aw ay and was ordained with the Bhikkhus. W hen his creditors saw him, they s a id : T h ere is our d eb to r; come, let us lead him (to prison). But some people replied : D o not say so, Sirs. A decree has been issued by the M agadha king Sen iya Bimbisdra : N o one is to do any harm to those who are ordained with the Sakyaputtiya S am a ra s; well taught is their doctrine; let them lead a holy life for the sake o f the complete extinction o f suffering. People were annoyed, murmured, and became a n g r y : Indeed these Sakyaputtiya Samawas are secure from an yth in g; it is not allowed to do any thing to them. H ow can they ordain a debtor ? T h e y told this thing to the Blessed One. L e t no debtor, O Bhikkhus, receive the p a b b a j ^ a ordination. H e who confers the p a b b a ^ a ordina tion (on a debtor), is guilty o f a d u k k a / a offence.

47.

A t that time a slave ran aw ay and was ordained with the Bhikkhus. W hen his masters saw him, they said : T here is our s la v e ; come, let us lead him aw ay (back to our house), (&c., as in chap. 46). L e t no slave, O Bhikkhus, receive the p a b b a ^ a ordination. H e who confers the p a b b a ^ d ordina tion (on a slave), is guilty o f a d u k k a / a offence.

200

M AH AVAGGA.

I, 48, r.

48.

1. A t that tim e a certain sm ith 1 who w as bald headed, h av in g had a quarrel with his fath er and m other, had go n e to the A rd m a and received p a b b a ^ a w ith the B h ikkhus. N o w the father and m other o f that bald-headed smith, searching after that bald-headed sm ith, cam e to the Ar&m a and ask ed the B h ik k h u s : P ra y, reveren d S irs, h av e you seen such and such a b o y ? T h e B h ikkhus, who did not know him, sa id ; W e do not know h im ; h av in g not seen him, th ey s a i d : W e h av e not seen him . 2. N o w the fath er and m other o f that bald-headed sm ith, searching after that bald-headed smith, found him ordained with the B h ik k h u s ; th ey w ere annoyed, & c . : T h e s e S a k y a p u ttiy a S a m a r a s are sham eless, Avicked, and liars. T h e y knew him and said : W e do not know h im ; th ey had seen him and s a id : W e h av e not seen him . T h is b o y has been or dained with the B h ik k h u s. N o w som e B h ik k h u s heard the fath er and m other o f that bald-headed sm ith, w ho w ere annoyed, & c. T h o s e B h ik k h u s told the th in g to the B lessed One. I prescribe, O B h ikkh u s, that the S a w g h a s per m ission is ask ed fo r h a v in g (the new com ing B h ik khus) shaved .
1 Buddhaghosa explains kammarabhaw^u by tuI&taramuTzrfako (read tuladharam.) suvaakaraputto. At Dhammapada, v. 239, kam m ara 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.

I, 49, 2.

ADMISSION TO TH E ORDER OF BHIKKHUS.

201

49.

1. A t that time there was in R a fa g a h a a company o f seventeen boys, friends o f each o th e r; young U p ili1 was first am ong them. N ow U p alis father and mother thought: H ow will U pali after our death live a life o f ease and without pain ? Then Up&lis father and mother said to them selves : I f U pali could learn writing, he would after our death live a life o f ease and without pain. But then U palis father"and mother thought ag ain : I f U pali learns writing, his fingers will become sore. But if U pali could learn arithmetic, he would after our death live a life o f ease and without pain. 2. But then U palis father and mother thought again : I f Upali learns arithmetic, his breast will become diseased2. But if U pali could learn moneychanging3, he would after our death live a life o f ease and comfort, and without pain. But then U palis father and mother said to them selves: I f Upali learns money-changing, his eyes will suffer. N ow here are the Sakyaputtiya Samawas, who keep commodious precepts and live a commodious life ; they have good meals and lie down on beds protected from the wind. I f Up&li 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 Ra^agaha, 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 paint ing, on account of Buddhaghosas note : He who learns the rftpa-sutta must turn over and over many kSrshaparcas and look at them.

202

M AH AVAGGA.

I, 4 9 . 3 -

S a k y a p u ttiy a Sama/zas, he would after our death liv e a life o f ease and w ithout pain . 3. N o w yo u n g U p ali heard his fath er and m other talk in g thus. T h e n yo u n g U p ali w ent to the other b o y s ; h av in g approached them, he said to those b o y s : Com e, S irs, let us g e t ordained w ith the S a k y a p u ttiy a S a m a r a s . (T h e y rep lied ): I f you will g e t ordained, Sir, w e w ill be ordained also . T h e n those b o ys went each to his father and m other and said to them : G iv e me yo u r consent fo r lea vin g the w orld and go in g forth into the houseless state. T h e n the parents o f those boys, who thought, It is a good thing w hat all these b o ys are w ishing so unani m ously for, g a v e their consent. T h e y went to the B h ik k h u s and ask ed them for the p a b b a j ^ a o rdi nation. T h e B h ik k h u s conferred the p a b b a ^ a and u p a s a m p a d a ordinations on them. 4. In the night, at dawn, th ey rose and b egan to c r y : G iv e us rice-m ilk, g iv e us so ft food, g iv e us hard food ! T h e B h ik k h u s said : W ait, friends, till day-tim e. I f there is rice-milk, you shall drink ; if there is food, so ft or hard, you shall e a t ; if there is no rice-m ilk and no food, soft or hard, you m ust g o out for alm s, and then you will eat. B u t those Bh ikkhus, when th ey w ere thus spoken to b y the other B h ik k h u s, th rew their b ed d in g about and m ade it wet, callin g o u t : G iv e us rice-m ilk, g iv e us soft food, g iv e us h ard fo o d ! 5. T h e n the B lessed O ne, h av in g arisen in the night, at dawn, h eard the noise which those b o ys m a d e ; h earin g it he said to the ven erab le A n an d a : N ow , A n an d a, w hat noise o f b o ys is that ? T h e n the ven erab le A n an d a told the thing to the B le sse d O ne.

I, 49, 6.

ADMISSION TO TH E ORDER OF BHIKKHUS.

203

Is it true, O Bhikkhus, that the Bhikkhus know ingly confer the u p a s a m p a d a ordination on persons under twenty years o f age ? It is true, L ord . T hen the Blessed One rebuked those B h ik k h u s: H ow can those foolish persons, O Bhikkhus, know ingly confer the u p a s a m p a d a ordination on persons under twenty years o f age ? 6. A person under twenty years, O Bhikkhus, cannot endure coldness and heat, hunger and thirst, vexation by gadflies and gnats, b y storms and sunheat, and by rep tiles; (he cannot endure) abusive, offensive la n g u a g e ; 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 o f age, O Bhikkhus, can en dure coldness, &c. T h is will not do, O Bhikkhus, for converting the unconverted and for augmenting the number o f the converted. H avin g rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the B h ik k h u s: L et no one, O Bhikkhus, knowingly confer the u p a s a m p a d a ordination on a person under twenty years o f age. H e who does, is to be treated accord ing to the la w 1. ^
1 The law alluded to is the 65th pa^ittiya rule. Generally in the Khandhakas, which presuppose, as we have stated in our pre face, the existence of the Patimokkha, direct repetition of the rules laid down there has been avoided. If, nevertheless, in the Khan dhakas a transgression alluded to in the Patimokkha had to be men tioned again, then in most cases the Khandhakas, instead of directly indicating the penance incurred thereby, use of the guilty Bhikkhu the expression, yathadhammo karetabbo, i.e. he is to be treated according to the law. See H. O.s Introduction to his edition of the Mahavagga, p. xx note.

204

M AH AVAGGA.

50.

A t that tim e a certain fam ily had died o f pesti le n c e 1 ; only a father and his son w ere le ft ; th ey received the p a b b a ^ 'a ordination with the B h ik k h u s and w ent together on their rounds for alm s. N o w that boy, w hen food w as g iv e n to his father, ran up to him and said : G iv e som e to m e too, fa t h e r ; g iv e som e to m e too, father. P eop le w ere annoyed, & c . : T h e se S a k y a p u ttiy a S a m a r a s liv e an im pure l i f e ; this b o y is a Bh ikk h u n fs son. S o m e B h ik k h u s heard, & c. T h e y told this thing to the B lessed One, & c. L e t no one, O B h ikkhus, confer the p a b b a ^ ^ a ordination on a b o y under fifteen years o f age. H e w ho does, is g u ilty o f a d u k k a / a offence.

51.

A t that tim e a b elieving, pious fam ily, who de v o ted them selves to the (especial) serv ice o f the v en erab le A n an d a, had died o f pestilence. O n ly two b o ys w ere l e f t ; these, when seein g Bhikkhus, ran up to them according to their old custom , but the B h ik k h u s turned them aw ay. W hen they w ere turned a w ay b y the B h ikkhus, th ey cried. N o w the ven erab le A n an d a th o u g h t: T h e B lessed O ne has forbidden us to confer the p a b b a ^ a ordination
1 Buddhaghosa explains ah ivatakaro ga by m aribyadhi, 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 m adigato (?), may be saved.

I, S3, i.

ADMISSION TO TH E ORDER OF B H IK K H U S.

205

on a boy under fifteen years o f age, and these boys are under fifteen years o f age. W hat can be done in order that these boys may not perish ? A n d the vene rable Ananda told this thing to the Blessed One. A re these boys able, Ananda, to scare crows ? T h e y are, Lord. In consequence o f that and on this occasion the Blessed One, after having delivered a religious dis course, thus addressed the Bhikkhus : I allow you, O Bhikkhus, to confer the p a . b b a g g a ordination on crow-keeper boys even under fifteen years o f age.

52.

A t that time the venerable Upananda, o f the S ak ya tribe, had two novices, Kawa'aka and Mah a k a ; these committed sodomy with each other. T h e Bhikkhus were annoyed, &c. : H ow can novices abandon them selves to such bad conduct ? T h e y told this thing to the Blessed One, &c. L e t no one, O Bhikkhus, ordain two novices. H e who does, is guilty o f a d u k k a / a offence1.

53.

I. A t that time the Blessed One dwelt at Ra^agaha during the rainy season, and remained at the same place during winter and summer. T h e people were annoyed, & c . : T h e (four) regions a re 2 . . . . and
1 This seems very unpractical: and the rule is accordingly prac tically abrogated again by chapter 55. 2 We must leave ahundarika untranslated; Buddhaghosa says nothing about this obscure word.

206

M AH AVAGGA.

I. 5 3 - 2 *

covered b y d arkn ess to the S a k yap u ttiya S a m a r a s ; th ey cannot discern the (four) regio n s. So m e B h ik khus heard, & c. 2. T h e n the B le ssed O ne said to the ven erab le A n a n d a : G o , A n an d a, tak e a k e y and tell the B h ik k h u s in e v e ry c e ll: F rien d s, the B lessed O ne w ishes to g o forth to D akkhiw agiri. L e t an y one o f the ven erab le brethren who thinks fit, com e to him . T h e ven erab le A n an d a accepted this o rder o f the B lessed O ne (by sayin g), Y e s , L o rd , took a k ey, and said to the B h ik k h u s in e v e ry c e l l : F rien d s, the B lessed O ne, & c. 3. T h e B h ik k h u s re p lie d : F rie n d A n an d a, the B le sse d O ne has p rescrib ed 1 that B h ik k h u s are to liv e (the first) ten y ea rs in dependence (on their a ^ a r i y a s and u p a ^ '/ z a y a s ) , and that he w ho has com pleted his tenth year, m ay g iv e a n i s s a y a him self. N o w if w e go there, w e shall b e o b liged to tak e a n i s s a y a th e r e ; then w e shall sta y there for a short time, then w e m ust go back again and take a new n i s s a y a . I f our M a r i y a s and upa^"^/zayas go, w e w ill go a ls o ; i f our a < a riy a s and u p a ^ M y a s do not go, w e w ill not g o either. O therw ise our light-m indedness, friend A n an d a, will becom e m anifest/ 4. T h u s the B le ssed O ne w ent forth to D akk h i?2agiri follow ed on ly b y a few B h ikkhus. A n d the B le sse d One, after h av in g dw elt a t D akkhiw agiri as lo n g as he thought fit, w ent back to R a ^ ag ah a again. T h e n the B le sse d O ne said to the ven erab le A n a n d a : H o w is it, A n an d a, that the perfect
1 See chap. 32. 1.

I, 54, I.

ADMISSION TO TH E ORDER OF BHIKKHUS.

20J

One has gone forth to D akkhm agiri with so few Bhikkhus ? T h en the venerable Ananda told the thing to the Blessed One. In consequence o f that and on this occasion the Blessed One, after having delivered a religious dis course, thus addressed the Bhikkhus : I prescribe, O Bhikkhus, that a learned, competent Bhikkhu lives five years in dependence (on his a/^ariya and upa^-g / i a y a ) , an unlearned one all his life. 5. In five cases, O Bhikkhus, a Bhikkhu should not live without a n is s a y a (i.e. independent o f a / ariya and u p a g g k a y a ) \ when he does not pos sess full perfection in what belongs to moral prac tices (&c., as in chap. 36. 2). In these five cases, O Bhikkhus, a Bhikkhu should not live without a n is s a y a . In five cases, O Bhikkhus, a Bhikkhu m ay live without a n i s s a y a : 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 n is s a y a . 6 - 1 3 . A nd also in other five cases, & C . 1 E n d o f the eighth Bhawavara, which is called the A b h ayu vara Bhaw avara2.

54.

1. T hen the Blessed One, after having resided at R a^agaha 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.

20 8

m a iiAv a g g a

I) 54) a*

K a p ilav atth u . W an d erin g from place to place he cam e to K ap ilav atth u . T h e re the B lessed O ne dw elt in the S a k k a country, near K ap ilav atth u , in the N igrodh& ram a (B an yan G ro ve). A n d in the forenoon the B le sse d O ne, h av in g put on his under-robes, took his alm s-bow l and w ith his / i v a r a on w ent to the residence o f the S a k k a C Su d d hod an a (his father). H a v in g gone there, he sat down on a seat laid out fo r him. T h e n the princess, who w as the m other o f R a h u la 1, said to yo u n g R a h u la : T h is is your father, R&hula ; g o and ask him for yo u r inheritance. 2. T h e n yo u n g R ah u la w ent to the place w here the B lessed O ne w a s ; h av in g approached him, he stationed him self before the B lessed O ne (and s a id ) : * Y o u r shadow, Sam awa, is a place o f bliss.5 T h e n the B le sse d O ne rose from his seat and w ent aw ay, and youn g R ah u la follow ed the B lessed O ne from behind and s a i d : G iv e me m y inherit ance, S a m a a ; g iv e me m y inheritance, S a m a r a . T h e n the B le sse d O ne said to the v en erab le S a rip u tta : W ell, Saripu tta, confer the p a b b a ^ a ordination on yo u n g R&hula. (Sarip u tta rep lied ): H o w shall I confer, L o rd , the p a b b a ^ / a ordination on yo u n g R a h u la ? 3. In consequence o f that and on this occasion the B le sse d One, after h av in g d elivered a religious dis course, thus ad d ressed the B h ik k h u s : 11 prescribe,
1 The Buddhas former wife. This is, as far as we know, the only passage in the Pali Pi/akas 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 TH E ORDER OF BHIKKHUS.

209

0 Bhikkhus, the p a b b a ^ 'a ordination o f novices by the threefold declaration o f taking refuge. A n d you ought, O Bhikkhus, to confer the p a b b a j ^ a ordination (on a novice) in this w ay: L e t him first have his hair and beard cut o ff; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet o f the Bhikkhus (with his head), and sit down sq u attin g; then let him raise his joined hands and tell him to say : I take m y refuge in the Buddha, I take m y refuge in the Dhamma, I take m y refuge in the S a ^ g h a . A n d for the second time, &c. And^for the third time, & c. I prescribe, O Bhikkhus, the p a b b a ^ ^ a ordi nation o f novices b y this threefold declaration o f taking refuge. T h u s the venerable Sariputta conferred the p ab b a ^ a ordination on young Rahula. 4. T hen the S ak k a Suddhodana went to the place where the Blessed One w as; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Sak k a Suddhodana said to the Blessed One : Lord, 1 ask one boon o f the Blessed One. (T h e Buddha replied): T h e perfect Ones, Gotam a, are above granting boons (before they know what they a r e i). (Suddhodana s a id ): Lord, it is a proper and unob jectionable demand. Speak, Gotam a. 5. Lord, when the Blessed One ga ve 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 6?ataka 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.
[ r 3] P

210

M AHAVAGGA.

55"

w orld, it w as a g re a t pain to m e ; so it w as when N a n d a 1 did the sam e ; m y pain w as e x c e ssiv e when R& hula too did so. T h e lo ve fo r a son, L o rd , cuts into the s k i n ; h a v in g cut into the skin, it cuts into th e h id e ; h a v in g cut into the hide, it cuts into the flesh, . . . . the ligam ents, . . . . the b o n e s ; h av in g cut into the bones, it reach es the m arrow and dw ells in th e m arrow . P ra y , L ord , let their reveren ces not confer the p a b b a ^ d ordination on a son w ithout his fath ers and m others perm ission. T h e n the B le sse d O ne tau g h t the S a k k a Su d d h o dana (& c., se e chap. 39. 7). _ L e t no son, O B h ik k h u s, receive the p a b b a ^ d ordination w ithout his fath ers and m others p er m ission. H e who con fers the p a b b a ^ a ordination (on a son w ithout that perm ission), is g u ilty o f a d u k k a / a offence/

55.

T h e n the B le sse d One, after h a v in g resid ed at K a p ila v a tth u as lon g as he thought fit, went forth to S av atth i. W an d erin g from place to place he cam e to S a v atth i. T h e re the B lessed O ne dw elt at S a v a tth i, in the (^etavana, the A ra m a o f A n ithapmfl?ika. A t that tim e a fam ily who d evoted th em selves to the (especial) service o f the ven erab le S& riputta sen t a b o y to the ven erab le S arip u tta (with this m e s sa g e ):
1 Nanda was a son of Mahapa^apatt, 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, 5 6.

ADMISSION TO TH E ORDER OF BHIKKHUS.

2I I

M ight the T h era confer the p a b b a ^ a ordination on this boy. N ow the venerable Sdriputta thought: T h e Blessed One has established the ru le1 that no one m ay ordain two novices, and I have already one novice, Rahula. Now what am I to do ? H e told the thing to the Blessed One. I allow, O Bhikkhus, a learned, competent Bhikkhu to ordain two novices, or to ordain as m any novices as he is able to administer exhorta tion and instruction to.

56.

N ow the novices th o u g h t: H ow m any precepts2 are there for us, and in what (precepts) are we to exercise ourselves ? T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, ten precepts for the novices, and the exercise o f the novices in these (ten precepts), viz. abstinence from d e s t r o y i n g lif e ; abstinence from s t e a l i n g ; abstinence from im p u r i t y ; abstinence from l y i n g ; abstinence from a r r a c k an d s t r o n g d r in k a n d i n t o x i c a t i n g liq u o r s , which cause indifference (to religion); abstinence from e a t i n g a t fo r b id d e n t i m e s ; abstinence from d a n c in g , s in g in g , m u sic , an d s e e i n g s p e c t a c l e s ; abstinence from g a r la n d s , s c e n ts , u n g u e n ts , o r n a m e n t s , a n d f i n e r y ; absti nence from (the use of) h ig h o r b r o a d b e d s ; abstinence from a c c e p t i n g g o ld o r s i lv e r . I pre1 See chap. 52. 5 Sikkhapadani, literally, Paths of Training. Compare chap. 60.

P 2

212

M AH AVAGGA.

I,

57 > *

scribe, O B h ik k h u s, th ese ten p recep ts fo r the novices, and the exercise o f the n ovices in these (ten precepts).

57.

1. A t that tim e n ovices did not show reveren ce and confidence tow ards the B h ik k h u s, and did not liv e in h arm on y w ith them . T h e B h ik k h u s w ere annoyed, m urm ured, and becam e a n g ry : H o w can the n ovices not show reveren ce and confidence tow ards the B h ik k h u s, and not liv e in harm on y w ith them ? T h e y told this thing to the B le sse d One. I prescribe, O B h ik k h u s, that you inflict punish m ent upon a n ovice in five c a s e s : W h en h e is intent on the B h ik k h u s receivin g no a lm s ; when he is intent on the B h ik k h u s m eeting with m isfortune ; w hen he is intent on the B h ik k h u s finding no resi dence ; when he ab u ses and re v ile s the B h ik k h u s ; w hen he causes d ivisio n s b etw een B h ik k h u s and B h ik k h u s. I prescribe, O Bh ikkhus, that in these five cases you inflict punishm ent upon a n ovice. 2. N o w the B h ik k h u s th o u g h t: W h a t punish m ent are w e to in flic t? T h e y told this th in g to the B le sse d One. I prescribe, O B h ikkh u s, that you forbid them (certain places, fo r instance, th eir own residen ces). A t th at tim e B h ik k h u s forb ad n ovices the w hole Saw gh ctrim a. T h e novices, w ho w ere not adm itted to the Saw ghclram a, w ent aw ay, or returned to the world, or w ent o ver to T itth iy a schools. T h e y told this thin g to the B lessed One.

I, 58.

ADMISSION TO TH E ORDER OF BHIKKHUS.

2I3

L e t them not, O Bhikkhus, forbid (novices) the whole Sa^gh&r&ma. H e who does so, commits a d u k k a / a offence. I prescribe, O Bhikkhus, that (the Bhikkhus) forbid (a novice) the place where he lives or which he uses to frequent. 3. A t that time Bhikkhus forbad the novices the use o f (certain kinds of) food that is taken with the mouth. People, when they prepared rice-milk to drink or meals for the Sazgha, said to the novices : Come, reverend Sirs, drink rice-m ilk; come, reve rend Sirs, take food. T h e novices replied : It is impossible, friends; the Bhikkhus have issued a fore warning (against us). T h e people were annoyed, murmured, and became angry, th in k in g: H ow can their reverences forbid novices the use o f all food that is taken with the mouth ? T h e y told this thing to the Blessed One. 1 L e t them not, O Bhikkhus, forbid (novices) food that is taken with the mouth. H e who does so, commits a d u k k a / a offence. E n d o f the section about punishment (of novices).

58.

A t that time the .O a b b a g g iy a 1 Bhikkhus laid a ban upon novices without the consent o f the upa^g-Myas (of those novices). T h e upa^/^ayas
1 Here first appear the A7iabbaggiya Bhikkhus (the company of the six Bhikkhus, with their attendants), the constant and indefati gable evil-doers throughout the whole Vinaya-Pi/aka. Buddhaghosa (on Aullavagga I, 1) says that Paw^uka and Lohitaka belonged to this company, and also Assa^i and Punabbasu are mentioned as -Oabbaggiyas (see Childers s. v. Mabbaggiyo).

214

M AH AVAGGA.

searched after them , th in k in g : H o w is it that our n ovices h a v e d is a p p e a re d ? T h e B h ik k h u s s a id : T h e A 7zabbaggiya Bh ikkhus, friends, h av e laid a ban upon them . T h e u p a ^ M y a s w ere annoyed, & c .: H o w can the A 7zab b aggiya B h ik k h u s la y a ban upon our n ovices w ithout h a v in g obtained our consent ? T h e y told this thing to the B lessed One. L e t no one, O B h ik k h u s, la y a ban (upon novices) w ithout consent o f the u p a ^ M y a s . H e who does, com m its a d u k k a / a offence.

59.
A t that tim e the K h a b b a g g iy a B h ik k h u s drew the n o vices o f senior B h ik k h u s o v e r (to them selves). T h e T h e ra s, w ho w ere obliged to g e t th em selves teeth-cleansers and w ater to rinse their m ouths with, becam e T hey Let another tired. told this thin g to the B le sse d One. no one, O B h ikkh u s, d raw the follow ers o f B h ik k h u o v e r to him self. H e who does,

com m its a d u k k a / a offence.

60.
A t that tim e a novice, K a W a k a b y name, who w as a fo llo w er o f the v en erab le U p an an d a S a k y a putta, had se xu a l intercourse w ith a Bhikkhuni, Kaw a'aka b y name. T h e B h ik k h u s w ere annoyed, & c .: H o w can a n ovice abandon h im self to such conduct ?

I, 61.

ADMISSION TO TH E ORDER OF BHIKKHUS.

21 5

T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you expel a novice (from the fraternity) in the following ten c a s e s : W hen he destroys li f e ; when he commits th e ft; when he commits impurity; when he is a liar ; when he drinks strong d rin k s; when he speaks against the B u d d h a; when he speaks against the Dham m a ; when he speaks against the Saw g h a ; when he holds false doctrines ; when he has sexual intercourse with Bhikkhunis1. In these ten cases I prescribe, O Bhikkhus, that you expel the novice (from the fraternity).

61 .

A t that time, & c .2 L e t a eunuch, O Bhikkhus, who has not received the u p a s a m p a d a ordination, not receive it; if he has received it, let him be expelled (from the fra ternity).
1 The case of the novices 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 novices 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 bhikkhunidusaka cannot be ordained in any case (see chap. 67). a Tena kho pana samayena afmataro pawrfako bhikkhusu pabba^ito hoti, so dahare dahare bhikkhft upasawkamitva evam vadeti: etha mam Syasmanto dflsethi ti. Bhikkhfi apasadenti: nassa parfaka, vinassa pa^aka, ko taya attho ti. So bhikkhfihi apasadito mahante mahante moligalle (Buddhaghosa: thfilasarire) sam aTzere upasawkamitva evaz vadeti: etha ma avuso dusetha

2l6

m ah

Av a g g a .

I, 62, I.

62 .
1. A t th at tim e th ere w as a certain person o f an old fam ily, w hose kinsm en had died a w a y ; he w as d elicately nurtured. N o w this person o f an old fam ily, w hose kinsm en had died aw ay, th o u g h t: I am d elicately n u rtu re d ; I am not ab le to acquire new riches or to augm en t the riches which I possess. W h a t shall I do in o rder th at I m ay liv e a life o f ease and w ithout p a in ? T h e n this person o f an old fam ily, w hose kinsm en had died aw ay, g a v e h im self the follow in g a n s w e r : T h e re are the S a k y a p u ttiy a S a m a r a s , who k eep com m odious precepts and liv e a com m odious life ; th ey h a v e good m eals and lie down on beds pro tected from wind. W h a t i f I w ere to procure m y se lf an alm s-bow l and ro bes on m y own account, and w ere to h av e m y h air and b eard cut off, to put on yello w robes, to go to the Ar&m a, and to liv e there w ith the B h ik k h u s. 2. T h e n that person o f an old fam ily, w hose kinsm en had died aw ay, procured h im se lf an alm sb ow l and robes on h is own account, had his h air and b eard cut off, put on y ello w robes, w en t to the A ram a, and resp ectfu lly salu ted the B h ik k h u s. T h e

'ti. Simawera apasadenti: nassa paWaka, vinassa paw^aka, ko taya attho ti. So samaerehi apasadito hatthibhandz assabhawafe upasawkamitvS evam vadeti: etha mam avuso dfisetM 'ti. Hatthibhatto'a assabha(/a dfisesuwz. Te u^Myanti khiyanti vipiUenti: parca'aka ime samaa Sakyaputtiya, ye pi imesaz na pac/aka te pi pa#c/ake dusenti, eva.ni ime sabbeva abrahmaMrino ti. Assosuw kho bhikkhfi hatthibha(?anaz assabha(/anaz ug^Myantanawz khiyantanazra vipa/Jentanam . Atha kho te bhikkhfi bhagavato etam atthara aro^esu?.

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217

Bhikkhus said to h im : H ow m any years, friend, have elapsed since your u p a s a m p a d a ? W hat does that mean, friends, years elapsed since the u p a s a m p a d S .? A nd who is your u p a ^ / z a y a , friend ? W hat does that word u p a . g g / i A y a mean,friends ? T h e Bhikkhus said to the venerable U p a li: Pray, friend U pali, exam ine this ascetic. 3. T h en that person o f an old family, whose kinsmen had died away, when being exam ined by the venerable Up&li, told him the whole matter. T h e venerable U pali told this thing to the B h ik k h u s; the Bhikkhus told this thing to the Blessed One. L e t a person, O Bhikkhus, who has furtively attached him self to the Samgha, if he has not re ceived the u p a s a m p a d a ordination, not receive i t ; if he has received it, let him be expelled (from the fraternity). L e t a person, O Bhikkhus, who has gone over to the T itth iy a s (&c., as in chap. 6 1).

63.
1. A t that time there was a serpent who was aggrieved at, asham ed of, and conceived aversion for his having been born as a serpent. N ow this serpent th o u gh t: W hat am I to do in order to become released from being a serpent, and quickly to obtain human^nature ? T hen this serpent ga ve him self the following answer : T h ese Sakyaputtiya S am aras lead indeed a virtuous, tranquil, holy life ; they speak the tru th ; they keep the precepts o f m orality, and are endowed with all virtues. I f

2l8

M AH AVAGGA.

I> 63, 2.

I could obtain p a b b a g g a with the S a k y a p u ttiy a Sam aw as, I should b e released from b ein g a se r pent and q u ickly obtain hum an n ature. 2. T h e n that serpent, in the sh ap e o f a youth, went to the B h ik k h u s, and ask ed them for the p a b b a ^ a o rd in atio n ; the B h ik k h u s conferred on him the p a b b a ^ a and u p a s a m p a d i ordinations. A t that tim e that serpen t dw elt to geth er with a certain B h ikkh u in the la st V ih a ra (near the boun d ary w all o f the G'etavana). N o w that Bh ikkhu, h av in g arisen in the night, at dawn, w as w alkin g up and down in the open air. W hen that B h ikkh u had left (the V ihara), that serpent, w ho thought h im self safe (from d iscovery), fell asleep (in his natural shape). T h e w hole V ih ir a w as filled with the sn akes b o d y ; his w indings ju tted out o f the window. 3. T h e n that B h ik k h u th o u g h t: I w ill go back to the V ih a ra , opened the door, and saw the w hole V ih a ra filled with the sn ake s body, the w indings ju ttin g out o f the window. S e e in g th at he w as terrified and cried out. T h e B h ik k h u s ran up, and said to that B h ik k h u : W h y did you cry out, friend ? T h is w hole V ihdra, friends, is filled with a sn a k es b o d y ; the w indings ju t out o f the window . T h e n that serpent aw oke from that noise and sat down on his seat. T h e B h ik k h u s said to him : W h o are you, friend ? I am a serpent, reveren d S irs . A n d w h y h av e you done such a thing, fr ie n d ? T h e n that N & ga told the w hole m atter to the B h ik k h u s ; the B h ik k h u s told it to the B le sse d O ne. 4. In consequence o f that and on this occasion the B lessed One, h av in g ordered the fratern ity o f

I, 64, I.

ADMISSION TO TH E ORDER OF BHIKKHUS.

2 19

Bhikkhus to assemble, said to that serp en t: Y o u serpents are not capable o f (spiritual) growth in this doctrine and discipline. H ow ever, serpent, go and observe fast on the fourteenth, fifteenth, and eighth day o f each h alf m onth; thus will you be released from being a serpent and quickly obtain human nature. T h en that serpent, who thought, I am not capable o f (spiritual) growth in this doctrine and discipline, became sad and sorrowful, shed tears, made an outcry, and went away. 5. T hen the Blessed One said to the B h ik k h u s: T h ere 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 o f his species, and if he thinks him self safe (from discovery) and falls asleep. T hese, O Bhikkhus, are the two occasions on which a serpent manifests his true nature. L e t an animal, O Bhikkhus, that has not received the u p a s a m p a d a ordination, not receive it; if it has received it, let it be expelled (from the fra ternity).

64.
1. A t that time a certain young man deprived his mother o f life. H e w as grieved, ashamed, and loathed this sinful deed. N ow this young man th o u gh t: W hat am I to do to get rid o f m y sinful deed ? T h en this young man gave him self this answer : T h ese Sakyaputtiya S am aras lead indeed a virtuous, tranquil, holy life, &c. I f I could obtain

220

M AH AVAGGA.

I,

64

2.

p a b b a j ^ a with the S a k y a p u ttiy a S a m a ra s, I m ight g e t rid o f m y sinful deed. 2. T h e n th at yo u n g m an w ent to the B h ik k h u s and ask ed them for the p a b b a ^ d ordination. T h e B h ik k h u s said to the ven erab le U p d li: F o rm erly, friend U p ali, a serpen t in the sh ap e o f a youth received the p a b b a g g & ordination w ith the B h ik k h u s ; pray, friend U pdli, exam in e this yo u n g m an/ T h e n that yo u n g man, w hen exam ined b y the v en erab le U p ali, told him the w hole m atter. T h e v e n e rab le U p a li told it to the B h ik k h u s; the B h ik k h u s told it to the B lessed One. L e t a person, O B h ik k h u s, that is g u ilty o f m atri cide, if he has not received the u p a s a m p a d d ordi nation, not receiv e i t ; if he h as received it, let him be exp elled (from the fraternity).

65.
A t that tim e a certain yo u n g m an d eprived his fath er o f life (& c., as in chap. 64). 1 L e t a person, O Bh ikkhus, that is g u ilty o f par ricide, & c .

66 .
1. A t that tim e a num ber o f B h ik k h u s w ere tra v e l lin g on the road from S a k e ta to S a v atth i. On the road robb ers b rok e forth, robbed som e o f the B h ik khus, and k illed som e o f them . T h e n ro yal soldiers cam e from S a v a tth i and caught som e o f the ro bb ers; oth ers o f them escaped. T h o se who had escaped, receiv ed p a b b a g g & with the B h ik k h u s ; those who had been caught, w ere led to death.

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221

2. T h en those who had been ordained, saw those robbers who were being led to d e a th ; seeing them they said : It is well that we have escaped ; had we been caught, we should also be killed thus. T h e Bhikkhus said to th e m : 1 W hy, what have you done, friends ? T hen those (robbers) who had been ordained, told the whole matter to the B h i k k h u s . T h e Bhikkhus told this thing to the Blessed One. T h ose Bhikkhus, O Bhikkhus, were A rahats. L e t a person, O Bhikkhus, that has murdered an A rahat, if this person has not received the u p a s a m p a d a ordination, not receive it; if he has re ceived it, let him be expelled (from the fraternity).

67.

A t that time a number o f Bhikkhunis were tra velling on the road from S ak eta to Savatthi. On the road robbers broke forth, robbed some o f the Bhikkhunis, and violated some o f them. T h en royal soldiers (&c., as in chap. 66). T h e Bhikkhus told this thing to the Blessed One. L e t a person, O Bhikkhus, that has violated a Bhikkhuni (or, that has had sexual intercourse with a Bhikkhuni), (&c., as in chap. 66). L e t a person, O Bhikkhus, that has caused a schism am ong the Saw gha, &c. L e t a person, O Bhikkhus, that has shed (a Buddhas) blood, &c.

222

M AH AVAGGA.

I, 68.

68.
A t that tim e a certain herm aphrod ite had received p a b b a ^ a w ith the B h ik k h u s; s o k a r o t i p i k a r i p e t i pi. T h e y told this th in g to the B lessed One. L e t a herm aphrodite, O B h ik k h u s/ & c.

69.
1 . A t that tim e the B h ik k h u s conferred the u p a s a m p a d a ordination on a person that had no

upa^M ya.
T h e y told this thing to the B le sse d O ne. L e t no one, O B h ik k h u s, w ho has no u p a ^ M y a , receive the u p a s a m p a d a ordination. H e w ho con fers the u p a s a m p a d a ordination (on such a person), com m its a dukka/a offence/ 2. A t that tim e the B h ik k h u s conferred the u p a s a m p a d a ordination with the S a w g h a as upa^-gk&ya. .

T h e y told this thin g to the B le sse d One. L e t no one receive the u p a s a m p a d a ordination with the S a w g h a as u p a / ^ M y a . H e w ho confers the u p a s a m p a d a ordination (in such a w ay), com m its a d u k k a / a offence. 3. A t that tim e the B h ik k h u s conferred the u p a s a m p a d a ordination with a num ber o f B h ik k h u s1 as u p a ^ A a y a (& c., as before). 4. A t that tim e the B h ik k h u s conferred the u p a 1 I. e. not with the whole fraternity residing at that place, but with a part of it.

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223

s a m p a d d ordination with a eunuch as u p a ^ ^ d y ^ , & c .; with a person that had furtively attached him se lf (to the Sa;gha) as u p a ^ M y a ; with a person that was gone over to the T itth iyas as u p a ^ /Z z a y a ; with an animal as u p a ^ ^ a y a ; with a person that was guilty o f matricide as u p a ^ / z d y a ; with a per son that was guilty o f parricide as u p a ^ M y a ; with a person that had murdered an A rahat as u p a ^ ghaya.-, with a person that had violated a Bhikkhunl as u p a ^ M y a ; with a person that had caused a schism among the Sazgha as u p a ^ / z d y a ; with a person that had shed (a Buddhas) blood as u p a jfg h a y a \ with a hermaphrodite as u p a g g k a y a . T h e y told this thing to the Blessed One. L e t no one, &c. (as in the first clause).

70.

1. A t that time the Bhikkhus conferred the u p a s a m p a d a ordination on persons that had no almsbowl. T h e y received alms with their hands. People were annoyed, murmured, and became angry, saying, L ik e the T itth iyas. T h e y told this thing to the Blessed One. ^ L e t no one, O Bhikkhus, receive the u p a s a m p a d d ordination without having an alms-bowl. H e who confers the u p a s a m p a d d ordination (on a per son that has not), commits a d u k k a / a offence. 2. A t that time the Bhikkhus conferred the u p a s a m p a d a ordination on persons that had no robes. T h e y went out for alms naked. People were an noyed (&c., as-in i). 3. A t that time the Bhikkhus conferred the up a-

224

MAHAVAGGA.

I , 70, 4 .

s a m p a d a ordination on persons that had n either alm s-bow l n or robes. T h e y w ent out for alm s naked and (received alm s) w ith their hands. P eop le w ere an noyed (& c., as in 1). 4. A t that tim e the B h ik k h u s conferred the u p a s a m p a d a ordination on persons th at had borrow ed alm s-bow ls. A fte r the ordination (the owners) took th eir alm s-bow ls b a c k ; (the B h ik k h u s) received alm s w ith their hands. Peop le w ere annoyed (& c ........... down t o ) : L ik e the T itth iy a s . T h e y told this thin g to the B lessed O ne. L e t no one, O B h ik k h u s, receiv e the u p a s a m p a d & ordination w ho h as borrow ed the alm s-bowl. H e w ho con fers/ & c. (as in the first clause). 5. A t th at tim e the B h ik k h u s con ferred th e u p a s a m p a d a ordination on persons that had borrow ed robes. A fte r the ordination (the ow ners) took their robes b a c k ; (the B h ik k h u s) w ent out for alm s naked. P eop le w ere annoyed (& c., as in 1 to the end). 6. A t that tim e the B h ik k h u s con ferred the u p a s a m p a d a ordination on persons that h ad b o rro w ed alm s-bow ls and robes, & c. H e re end the tw en ty cases in which u p a s a m p a d a is forbidden.

7 1.

1. A t th at tim e the B h ik k h u s conferred the . p a b b a ^ ^ ordination on a person w hose hands w ere cut off, on a person w hose feet w ere cut off, w hose hands and feet w ere cut off, w hose ears w ere cut off, w hose nose w as cut off, w hose ears and nose w ere cut off, w hose fingers w ere cut off, w hose

I, 71.

ADMISSION TO TH E ORDER OF BHIKKHUS.

225

thumbs were cut off, whose tendons (of the feet) were cut, who had hands like a snakes h ood 1, 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 g a ve offence (by any deform ity) 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 cripple2, on a person weak from age, on a blind man, on a dumb man, on a d eaf man, on a blind and dumb man, on a blind and d eaf man, on a d eaf and dumb man, on a blind, deaf and dumb man. T h e y told this thing to the Blessed One. L e t no person, O Bhikkhus, whose hands are cut off, receive the p a b b a ^ a ordination. L et no person whose feet are cut off, receive the p a b b a ^ ^ a ordi nation, &c. (each o f the above cases being here repeated). H e who confers the p a b b a ^ a ordina tion (on such persons), is guilty o f a d u k k a / a offence. H ere end the thirty-two cases in which pabb a^ -^a is forbidden. En d o f the ninth Bhawavara.
1 Whose fingers are grown together, like bats wings (Buddha ghosa). s Buddhaghosa (Berlin MS.) explains ^Ainniriyapatha by pidhasappi. We ought to read, no doubt, piMasappi, which is Sanskrit piMasarpin, a cripple that is moved on in a rolling chair.
[ '3 ]

226

M AH AVAGGA.

I, 72, 1.

72.

1. A t that tim e the iO a b b a g g iy a B h ik k h u s g a v e a n i s s a y a to sh am eless Bh ikkhus. T h e y told this th in g to the B le sse d O ne. L e t no one, O B h ik k h u s, g iv e a n i s s a y a to sham eless B h ik k h u s. H e who does, is gu ilty o f a d u k k a / a offence. A t that tim e som e B h ik k h u s liv e d in dependence on sham eless B h ik k h u s (i.e . th ey received a n is s a y a from them , th ey chose them fo r their upa^-g h a y a s or a ^ a r i y a s ) ; ere lo n g th e y becam e also sham eless, b ad Bh ikkhus. T h e y told this thing to the B le sse d One. L e t no one, O B h ikkh u s, liv e in dependence on sham eless B h ik k h u s. H e w ho does, is g u ilty o f a d u k k a / a offence. 2. N o w the B h ik k h u s th o u g h t: T h e B le sse d O ne has prescribed that w e shall not g iv e a n i s s a y a to sham eless B h ik k h u s, nor liv e in dependence on sham eless B h ikkhu s. N o w how are w e to discern m odest and sham eless persons ? T h e y told this thing to the B lessed One. I prescribe, O B h ik k h u s, that you w ait first four or five d ays until you h a v e seen how a B h ikkh u b e h a v e s to the oth er B h ik k h u s.

73.

1. A t that tim e a certain B h ik k h u w as trav ellin g on the road in the K o s a la country. N o w this B h ikkh u th o u g h t: T h e B le sse d O ne h as prescribed that we shall not liv e w ithout a n i s s a y a (of an a ^ a r i y a and

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227

an u p a ^ ^ / J iy a ) ; now I want a n is s a y a , but I am travelling. W hat am I to do ? T h e y told this thing to the Blessed One. I allow, O Bhikkhus, a travelling Bhikkhu who can get no n is s a y a , to live without a n is s a y a . 2. A t that time two Bhikkhus were travelling on the road in the K o sala country. T h e y came to a certain residen ce; there one o f the two Bhikkhus was taken ill. N ow that sick Bhikkhu thought: T h e Blessed One has prescribed that we shall not live without a n i s s a y a ; now I want a n is s a y a , but I am sick. W hat am I to do ? T h e y told this thing to the Blessed One. I allow, O Bhikkhus, a sick Bhikkhu who can get no n is s a y a , to live without a n is s a y a . 3. Now the other Bhikkhu, who nursed that sick Bhikkhu, th o u g h t: T h e Blessed One has pre scribed, & c .; now I want a n is s a y a , but this Bhikkhu is sick. W hat am I to do ? T h e y told this thing to the Blessed One. I allow, O Bhikkhus, a Bhikkhu who is nursing a sick Bhikkhu, if he can get no n i s s a y a and the sick asks him (to remain with him), to live w'ithout a n i s s a y a . 4. A t that time a certain Bhikkhu lived in the fo re s t; he had a dwelling-place where he lived pleasantly. N ow this Bhikkhu th o u g h t: T h e Blessed One has prescribed, & c .; now I want a n is s a y a , but I live in the forest and have a dwelling-place where I live pleasantly. W hat am I to do ? T h e y told this thing to the Blessed One. I allow, O Bhikkhus, a Bhikkhu living in the forest who finds a place where he m ay live pleasantly,
Q 2

228

M AH AVAGGA.

I, / 4 , 1.

and w ho can g e t (there) no n i s s a y a , to liv e w ithout a n i s s a y a (sayin g to him self) : I f a proper person to g iv e me n i s s a y a com es hither, I w ill tak e n is s a y a o f th at person.

74.

1. A t that tim e there w as a person that desired to receiv e the u p a s a m p a d a ordination from the ven erab le M a h ik a ssa p a . T h e n the v en erab le M a h ik a ssa p a sent a m essen ger to the v en erab le A n an d a : C om e, Ananda, and recite the u p a s a m p a d i pro clam ation fo r this person. T h e v en erab le A n an d a said : I cannot pronounce the T h e r a s (i. e. M ahak a ssa p a s) n a m e ; the T h e r a is too v en erab le com pared with m e. T h e y told this thin g to the B le sse d One. _ I allow you, O B h ik k h u s, to use also the fam ily nam e (o f the u p a f ^ M y a , instead o f his proper name) in the proclam ation. 2. A t that tim e there w ere two persons that d esired to receiv e the u p a s a m p a d a ordination from the v e n e rab le M ah ak assap a. T h e y quarrelled with each other. (O ne s a id ): I w ill rec eiv e the u p a s a m p a d a ordination first. (T h e other said ): N a y, I w ill receive it first. T h e y told this thin g to the B lessed One. I allow you, O B h ik k h u s, to ordain two persons b y one proclam ation. 3. A t that tim e there w ere persons who desired to receive the u p a s a m p a d i ordination from dif feren t T h e ra s. T h e y q u arrelled with each other. (O ne said ): I w ill receive th e u p a s a m p a d a ordina

ADMISSION TO TH E ORDER OF BHIKKHUS.

229

tion first. (T h e other said): N ay, I will receive it first. T h e T h era s said : W ell, friends, let us ordain them altogether by one proclamation. T h e y 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 u p a ^ M y a , but not if they have dif ferent u p a ^ M y a s .

75.

A t that time the venerable Kum arakassapa had received the u p a s a m p a d a ordination when he had completed the twentieth year from his conception (but not from his birth). N ow the venerable K u m a rakassapa th o u g h t: T h e Blessed One has forbidden us to confer the u p a s a m p a d a ordination on persons under twenty years o f a g e 1, and I have completed m y twentieth year (only) from my conception. H ave I, therefore, received the u p a s a m p a d a ordination, or have I not received it ? T h e y told this thing to the Blessed One. W hen, O Bhikkhus, in the womb the first thought rises up (in the nascent being), the first conscious ness manifests itself, according to this the (true) birth should be reckoned. I allow you, O Bhikkhus, to confer the u p a s a m p a d a ordination on persons that have completed the twentieth year from their conception (only).
1 See chap. 49. 6.

M A H AV AG G A .

I, 76 , i.

76.
1. A t that tim e ordained B h ik k h u s w ere seen w ho w ere afflicted w ith lep rosy, boils, d ry lep rosy, con sum ption, and fits. T h e y told this thin g to the B le sse d O ne. I prescribe, O B h ikkh u s, that h e who confers the u p a s a m p a d a ordination, ask (the person to be ordained) abou t the D isqualification s (for receivin g the ordination). A n d let him ask, O B h ik k h u s, in this w a y : A r e yo u afflicted w ith the fo llo w in g diseases, leprosy, boils, d ry leprosy, consum ption, and fits ? A r e you a man ? A r e you a m ale ? A r e you a freem an ? H a v e you no debts ? 1 A r e you not in the ro yal serv ice ? H a v e yo u r fath e r and m other g iv en their consent? A r e you full tw enty y e a rs old ? A r e yo u r alm s-bow l and your robes in due state ? W h a t is yo u r nam e ? W h a t is your u p a ^ M y a s nam e ? 2. A t that tim e the B h ik k h u s ask ed the persons who d esired to receiv e the u p a s a m p a d a ordination abou t the D isq ualifications, w ithout h av in g them in structed beforehand (how to answ er). T h e persons that d esired to b e ordained, becam e disconcerted, perplexed , and could not answ er. T h e y told this thin g to the B lessed One. I prescribe, O B h ik k h u s, that you first instruct (the persons d esirous o f b ein g ordained), and then ask them ab o u t the D isq ualification s.

I, 76, 5.

ADMISSION TO TH E ORDER OF BHIKKHUS.

23 I

3. T h en they instructed (the candidates) in the midst o f the assem bly; the persons desirous o f being ordained became disconcerted, perplexed, and could not answer nevertheless. T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you instruct them aside, and ask them about the Disqualifications be fore the assem bly. A n d you ought, O Bhikkhus, to instruct them in this w a y : Y o u ought first to cause them to choose an u p a ^ / z a y a ; when they have chosen an u p a ^ M y a , their alms-bowl and robes must be shown to them, T h is is your almsbowl, this is your sa# z g h a /i, this is your upper robe, this is your under ga rm en t; come and place yourself here. 4. Ignorant, unlearned Bhikkhus instructed them; the persons desirous o f being ordained, though they had been instructed, became disconcerted, perplexed, and could not answer. T h e y told this thing to the Blessed One. L e t no ignorant, unlearned Bhikkhus, O B h ik khus, instruct them. I f they do, they commit a d u k k a / a offence. I prescribe, O Bhikkhus, that a learned, competent Bhikkhu instruct them. 5. A t that time persons instructed them who were not appointed thereto. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, instruct them without being appointed thereto. H e who so instructs, com mits a d u k k a / 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 w a y : One m ay either appoint himself, or one m ay appoint another person. A nd how is (a Bhikkhu) to

232

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I, 76, 6.

appoint h im se lf? L e t a learned, com petent B h ik k h u proclaim the follow in g w a tti b efore the Sazgh a: L e t the S a;^ g h a, reveren d S irs, h ear me. N .N . d e sires to receive the u p a s a m p a d a ordination from the ven erab le N .N . I f the Sawzgha is read y, I will instruct N . N . T h u s one m ay appoint him self. 6. A n d how is (a B h ik k h u ) to appoint another person ? L e t a learned, com petent B h ik k h u pro claim the follow in g u a t t i before the Sawzgha : L e t the S a m g h a , & c. N . N . d esires to receiv e the u p a s a m p a d i ordination from the v en erab le N. N . I f the S am g h a is ready, let N. N . instruct N . N . T h u s one m ay appoint another person. 7. T h e n le t that appointed B h ik k h u go to the person w ho d esires to be ordained, and thus address him : D o you hear, N . N . ? T h is is the tim e for you to sp eak the truth, and to sa y that which is. W h en I a sk you b efore the assem b ly about that which is, you ought, if it is so, to a n sw er: It i s ;' if it is not so, you ought to a n sw er: It is not. B e not disconcerted, b e not perplexed . I shall ask you th u s: A r e you afflicted with the follow ing diseases, & c ? 8. (A fte r the instruction, the instructor and the candidate^ appeared to geth er b efore the assem bly. L e t them not ap p ear to gether. L e t the instructor com e first and proclaim the follow ing a t t i before the S a z g h a : L e t the S a w g h a , reveren d Sirs, hear me. N . N . d esires to receive the u p a s a m p a d a ordination from the ven erab le N . N .; he has been instructed b y me. I f the S a w g h a is ready, let N . N . com e. T h e n let him be to ld : C om e on. L e t him be told to ad ju st his upper robe (& c., see chap. 29. 2), to raise his jo in ed hands, and to ask (the S a w g h a ) fo r the u p a s a m p a d d ordination (by s a y

I, 76, 10.

ADMISSION TO TH E ORDER OF BHIKKHUS.

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ing), I ask the Sa2gha, reverend Sirs, for the u p a s a m p a d a ordination; might the Sam gha, reverend Sirs, draw me out (of the sinful world) out o f com pas sion towards me. A n d for the second time, reverend Sirs, I ask, &c. A n d for the third time, reverend Sirs, I ask, & c. 9. T hen let a learned, competent Bhikkhu proclaim the following n a tti before the Sawzgha : L et the Sam gha, reverend Sirs, hear me. T h is person N. N. desires to receive the u p a s a m p a d a ordination from the venerable N. N. I f the Saw g h a is ready, let me ask N. N . about the Disqualifications. D o you hear, N. N .? T h is is the time for you (&c., see 7, down to :) you ought to an sw er: It is not. A re you afflicted with the following diseases, & c.? 10. T hen let a learned, competent Bhikkhu pro claim the following ? a tti before the Saw g h a : L et 7 the Sam gha, reverend Sirs, hear me. T h is person N. N . desires to receive the u p a s a m p a d a ordi nation from the venerable N .N .; he is free from the D isqualifications; his alms-bowl and robes are in due state. N. N. asks the Sam gha for the u p a s a m p a d a ordination with N . N . as u p a g g / i a y a . I f the Sam gha is ready, & c .1 " E n d o f the regulations for the u p a s a m p a d a ordination2.
1 Here follows the usual complete formula of a raatti^atuttha 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 reattis 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

M AHAVAGGA.

77.
T h e n let them m easure the shadow , tell (the new ly-ordained B h ikkh u) w hat season and w hat date it is, tell him w h at part o f the d ay it is, tell him the w hole fo rm u la1, and tell him the four R e sources : T h e religio u s life has the m orsels o f food g iv e n in alm s fo r its resource (& c., as in chap. 30. 4). E n d o f the four R eso u rces.

78.
1. A t that tim e the B h ikkh u s, after h av in g conferred the u p a s a m p a d a ordination on a certain Bh ikkhu, left him alone and w ent aw ay. A fterw ard s, as he w ent alone (to the A ram a), he m et on the w ay his form er wife. S h e said to h im : H a v e you now em braced the religiou s life ? (H e re p lie d ): Y e s , I h a v e em braced the religio u s life. It is difficult to persons who h av e em braced religio u s life, to obtain sexu a l in te rc o u rse ; come, let us h a v e intercourse. H e practised intercourse with her, and, in conse quence, cam e late (to the Ar&ma). T h e B h ik k h u s sa id : H o w is it, friend, that you are so la t e ? 2. T h e n that B h ik k h u told the w hole m atter to the B h ik k h u s. T h e B h ik k h u s told it to the B le sse d One.
the current ceremony of ordination (the upasam pada-kam m avaH ) as now still in use in the Order. See the Journal of the Royal Asiatic Society, New Series, V II, p. 1. 1 I. e., according to Buddhaghosa, repeat to him all the data specified before together, in order that he might be able to give a correct answer when asked about his spiritual age.

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ADMISSION TO TH E ORDER OF BHIKKHUS.

235

I prescribe, O Bhikkhus, that you give a com panion to a newly-ordained Bhikkhu, and that you tell him the four Interdictions : A Bhikkhu who has received the u p a s a m p a d a ordination, o u g h t to a b s t a i n fro m a ll s e x u a l in t e r c o u r s e even with an animal. A Bhikkhu who practises sexual intercourse is no Samawa and no follower o f the Sakyaputta. A s a man whose head is cut off, cannot live any longer with his trunk alone, thus a Bhikkhu who practises sexual inter course is no Samawa and no follower o f the S a k y a putta. Abstain from doing so as long as your life lasts. 3. A Bhikkhu who has received the u p a s a m p a d a ordination, ought to a b s t a in fro m t a k in g w h a t is n o t g i v e n to him , a n d fr o m th e ft, even o f a blade o f grass. A Bhikkhu who takes what is not given to him, or steals it, if it is a p& da (i.e. a quarter o f a k & r s h a p a 7 za), or o f the value o f a p d a , or worth more than a p a d a , is no Samawa and no follower o f the Sakyaputta. A s a sear lea f loosed from its stalk cannot become green again, thus a Bhikkhu who takes, &c. Abstain from doing so as long as your life lasts. 4. A Bhikkhu who has received the u p a s a m p a d i ordination, o u g h t n o t i n t e n t i o n a l ly - to d e s t r o y th e lif e o f a n y b e in g down to a worm or an ant. A Bhikkhu who intentionally kills a human being, down to procuring abortion, is no Sam aaa and no follower o f the Sakyaputta. A s a great stone which is broken in two, cannot be re united, thus a Bhikkhu who intentionally, &c. A bstain from doing so as long as your life lasts. 5. A Bhikkhu who has received the u p a s a m p a d a ordination, o u g h t n ot to a t t r i b u t e to

236

M AH AVAGGA.

I, 19 , I-

h i m s e l f a n y s u p e r h u m a n c o n d it io n , and not to sa y even : I find d eligh t in so jo u rn in g in an em pty place. A B h ik k h u who with bad intention and out o f coveto u sn ess attribu tes to h im self a superhum an condition, w hich he has not, and which he is not pos sessed of, a state o f ^ M n a (m ystic m editation), or one o f the v i m o k k h a s 1, or one o f the s a m a d h is (states o f self-concentration), or one o f the s a m a p a t t i s (the attainm ent o f the four ^ / z in a s and four o f the eigh t v i m o k k h a s ) , or one o f the Path s (o f sanctification), or one o f the F r u its thereof, is no Sam a;za and no fo llo w er o f the S ak yap u tta. A s a palm tree o f which the top sprout has been cut off, cannot gro w again, thus a B h ik k h u w ho w ith bad intention, & c. A b stain from doing so as lon g as yo u r life la sts. E n d o f the four Interdicts.

79.
i. A t that tim e a certain B h ik k h u ag ain st whom e x p u lsio n 2 had been pronounced for his refusal to see an offence (com m itted b y him self), 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 (ukkhepaniyakam m a), which is pronounced against Bhikkhus who refuse to see an offence com mitted by themselves (apattiya adassane), or to atone for such an offence (apattiya appa/ikam m e), or to renounce a false doc trine (p ap ik aya d i/M iya ap p a/in issa gge ), must be distin guished from the definitive and permanent expulsion (nasana) which is pronounced against Bhikkhus who have committed a para<fika offence, or in cases like those treated of in chapters 6i seq.

I, 79,3.

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237

the world. Afterwards he came back to the Bhikkhus and asked them for the u p a s a m p a d i ordination. T h e y 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 u p a s a m p a d a ordination, let them say to him : W ill you see that offence ? I f he re p lie s: I will see it, let him be admitted to the p a b b a / p 'a ordination; if he rep lies: I will not see it, let him not be admitted to the pabb a ^ a ordination. 2. W hen he has received the p a b b a ^ a ordina tion let them say to h im : W ill you see that offence? I f he s a y s : I will see it, let him be admitted to the u p a s a m p a d i ordination; if he s a y s: I will not see it, let him not be admitted to the u p a s a m p a d a ordination. W hen he has received the u p a s a m p a d a ordina tion (&c., as before). I f he says : I will see it, let him be resto red 1 ; if he says : I will not see it, let him not be restored. W'hen he has been restored, let them say to him : D o you see that offence ? I f 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 o f expulsion); if that is impossible, it is no offence to live and to dwell together (with such a Bhikkhu). 3. 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.

M AH AVAGGA.

I, 79 > 4-

to atone fo r an offence (com m itted b y him self), & C . 1 W h en he has been restored, let them sa y to h im : A to n e now fo r th at offence. I f he atones fo r it, w ell and good, & c. 4. 1 In case, O B h ik k h u s, that a B h ik k h u against whom expulsion h as been pronounced fo r his refusal to renounce a false doctrine, & c .2 W h en he has been restored, le t them sa y to him : R en oun ce now that false doctrine. I f he renounces it, w ell and good, & c . E n d o f the first K h an d h ak a, which is called the G re a t K h a n d h a k a 3.

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 doc trine ? and, I will renounce it. 3 Here follow some ^lokas, 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.

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UPOSATHA CEREMONY, AND PATIMOKKHA.

239

SECO N D K H A N D H A K A .
(T H E UPO SATH A CEREM ONY, AND THE P A T IM O K K H A .)

1. 1. A t that time the blessed Buddha dwelt near Ra^agaha, on the G i^/zakfi/a mountain ( the V u l tures P e a k ). A t that time the Paribba^akas belonging to T itth iya schools assembled on the fourteenth, fifteenth, and eighth day o f each h alf m on th1 and recited their Dhamma. T h e people went to them in order to hear the Dhamma. T h e y were filled with favour towards, and were filled with faith in, the Paribba^akas belonging to T itth iya schools; the Paribba^akas belonging to T itth iy a schools gained adherents. 2. N ow when the M agadha king Sen iya Bim bi sara was alone, and had retired into solitude, the following consideration presented itself to his mind : T h e Paribba^akas belonging to T itth iya schools assemble now on the fourteenth, fifteenth, and eighth day o f each h alf month and recite their Dham ma. T h e people go to them in order to hear the Dhamma. T h e y are filled with favour towards, and are filled with faith in, the Paribba^akas who belong to T itth iya
1 One should be inclined to understand that the Paribba^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

M AH AVAGGA.

II. i.3-

sc h o o ls ; the P a rib b i^ a k a s w ho b elo n g to T itth iy a schools gain adherents. W h a t if the reveren d ones (the B u d d h ist B h ik k h u s) w ere to assem ble also on the fourteenth, fifteenth, and eighth d ay o f each h a lf m onth. 3. T h e n the M agad h a k in g S e n iy a Bim bis&ra went to the place w^here the B le sse d O ne wra s ; h avin g approached him and h av in g resp ectfu lly saluted the B le sse d One, he sat down near him. S ittin g near him the M ag ad h a k in g S e n iy a B im b isira said to the B le sse d O ne : L o rd , when I w as alone and had retired into solitude, the follow in g consideration p re sented itse lf to m y mind : T h e Parib b a^ ak as, & c . ; w hat if the reveren d ones w ere to assem ble also on the fourteenth, fifteenth, and eighth d ay o f each h a lf m onth. W ell, L ord , let the reveren d ones assem ble also on the fourteenth, fifteenth, and eighth d ay o f each h a lf m onth. 4. T h e n the B le ssed O ne taught, incited, anim ated, and gladdened the M ag ad h a k in g S e n iy a B im b isira b y religious discourse ; and the M agad h a k in g S e n iy a Bim b isara, h av in g been tau gh t . . . . and glad d ened b y the B lessed O ne b y religious discourse, rose from his seat, respectfu lly saluted the B lessed O ne, passed round him with his rig h t side tow ards him, and w ent aw ay. In consequence o f that and on this occasion the B le sse d One, a fte r h av in g d elivered a religious dis course, thus ad d ressed the B h ik k h u s : I prescribe, O B h ik k h u s, th at you assem ble on the fourteenth, fifteenth, and eighth d ay o f each m onth.

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UPOSATHA CEREMONY, AND PATIMOKKHA.

24I

2.
A t that time the Bhikkhus, considering that the Blessed One had ordered them to assem ble on the fourteenth &c. d ay o f each h alf month, assem bled on the fourteenth & c. day o f each h alf month and sat there silent. T h e people went to them in order to hear the Dhamma. T h e y were annoyed, mur mured, and became a n g ry : H ow can the S a k y a puttiya Samawas, when they have assem bled on the fourteenth &c. day o f each half month, sit there silent, like the dumb, or like hogs ? O ught they not to recite the Dhamma, when they have assem b le d ? Som e Bhikkhus heard those people that were annoyed, murmured, and had become a n g r y ; these Bhikkhus told this thing to the Blessed One. In consequence o f that and on this occasion the Blessed One, after having delivered a religious dis course, thus addressed the B h ik k h u s: I prescribe, O Bhikkhus, that you recite the Dhamma, when you have assembled on the fourteenth &c. day o f each half month.

3.

1. N ow when the Blessed One was alone and had retired into solitude, the following consideration pre sented itself to his m in d : What' if I were to prescribe that the Bhikkhus recite as the Pati m okkha1 the precepts which I have promulgated to
1 On the origin and the meaning of the title Patimokkha, see our Introduction, p. xxvii. C 3] T R

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M A H AV AG G A .

II, 3. a.

th e m ; this w ill be their U p o sath a se rv ic e (service o f the fast-d ay). 2. A n d the B le sse d O ne, h a v in g left the solitude in the evenin g, in consequence o f that and on this occasion, a fte r h a v in g d elivered a religious discourse, thus ad d ressed the B h ik k h u s : W h en I w as alone, O B h ikkhus, and h ad retired into solitude, the fo l lo w in g consideration, & c., this w ill be th eir U p o sath a service. I prescribe you, O B h ik k h u s, to recite the Patim okkha. 3. A n d you ought, O Bh ikkhus, to recite it in this w a y : L e t a learned, com petent B h ik k h u p ro claim the follow ing w a t t i b efore the S a ^ z g h a : L e t the S a w g h a , re v e re n d S irs, h ear me. T o - d a y it is U p osath a, the fifteenth (o f the h a lf month). I f the Sazgha is read y, let the S a w g h a hold the U p o satha service and recite the Patim okkha. W h a t ought to be first done b y the S a ^ g h a ? Proclaim the p a r i s u d d h i 1, S irs. I w ill recite the P atim okkh a. W e h e ar it w ell and fix w ell the m ind on it all o f u s 2. H e w ho has com m itted an offence, m ay con fess i t ; i f th ere is no offence, you should rem ain s ile n t ; from yo u r b ein g silen t I sh all understand that the reveren d b rethen are pure (from offences). A s a single perso n th at has been ask ed a question, an sw ers it, the sam e is the m atter if b efore 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 p&risuddhi, 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 p atim okkh ud desaka.

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UPOSATHA CEREMONY, AND PATIMOKKHA.

243

assem bly like this a question has been solem nly proclaimed three times : if a Bhikkhu, after a three fold proclamation, does not confess an existing offence which he remembers, he commits an inten tional falsehood. Now, reverend brethren, an intentional falsehood has been declared an impedi m en t1 by the Blessed One. T herefore, b y a Bhikkhu who has committed (an offence), and remembers it, and desires to become pure, an existing offence should be con fessed; for if it has been confessed, it is treated duly. 4.2 P a t i m o k k h a s i t is the beginning, it is the face ( m u k h a ), it is the principal (pam uk h a in) o f good qualities; therefore it is called p a tim o k k h a s V A y a sm a n to this word a y a s m a n t o is an expression o f friendliness, an expression o f re spect, an appellation that infers respectfulness and reverence. U d d i s i s s a m i I will pronounce, I will show, I will proclaim, I will establish, I will unveil, I will distinguish, I will make evident, I will declare. T a m (it): this refers to the Patimokkha. S a b b e v a s a n t a (all o f u s): as many as are pre sent in that assem bly, aged, young, and middle-aged (Bhikkhus), are denoted by s a b b e v a s a n t a 4. S a d h u k a s s u # o m a (we hear it well) : admit
1 See 7. 2 4 contain an explanation, word by word, of the formula 8 given in 3. This explanation is a portion of the ancient com mentary on the Patimokkha which at the time of the redaction of the Vinaya Pi/aka has been admitted into it in its full extent (see the Introduction, p. xv seq.). 8 See p. 241, note 1. 4 See p. i, note 5.
R 2

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M AH AVAGGA.

II. 3 . 5 -

tin g its auth ority, fixin g our m inds on it, w e rep eat the w hole o f it in our thoughts. M a n a s i k a r o m a (we fix our m inds on it ) : w e listen to it w ith concentrated, not perplexed , not confused thoughts. 5. Y a s s a s i y a d p a t t i (he who has com m itted an offence) : he who, w hether an ag ed or yo u n g or m iddle-aged B h ikkh u, has com m itted som e offence b elonging to the five classes o f offences or to the seven classes o f offences \ S o a v i k a r e y y a : he m ay show it, un veil it, m ake it evident, d eclare it b efore the S a w g h a (the full chapter o f B h ikkhus), or before a sm all num ber, , or b efore one person. A s a n t S i p a t t i (a n on -existin g o ffen ce): an offence w hich has not been com m itted, or which has been com m itted and atoned for. T u w h i b h a v i t a b b a w (he o ugh t to rem ain s ile n t): he o ugh t to accept (the recitation o f the P atim o kk h a w ithout a n y answ er), he ought not to utter anything. P a r i s u d d h a ti v e d i s s & m i (I shall understand that th e y are p u r e ) : I shall infer, I sh all know. 6. Y a t h i k h o p a n a pa/'/ekapuz 7 /z a ssa v e y y a k a r a / z a m h o t i (as a sin g le person that has been ask ed a question an sw ers it) : as a sin g le person that has b een ask ed a question b y another one, w ould an sw er it, thus (those w ho are present) in that assem b ly o ugh t to u n d e rsta n d : H e ask s m e.
1 The five classes of offences are, the para^-ika, saw gh ad isesa, pa^ittiya, pa/idesaniya, dukka/a offences; the seven classes, the p ara^ika, sawzghadisesa, thullaaya, p&^ittiya, p a/idesan iya, dukka/a, dubbhasita offences. See, for instance, Aullavagga IX, 3, 3.

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245

E v a r f t p a p a r i s a (an assem bly like th is): this refers to the assem bly o f Bhikkhus. Y & v a t a t i y a m a n u s s & v i t a s h o t i (it has been solemnly proclaimed three tim es): it has been solemnly proclaimed once, and the second time, and the third time. S a r a m a n o (remem bering it): knowing it, being conscious o f it. S a n t i a p a t t i (an existing offence) : an offence which has been committed, or which has been com mitted and not been atoned for. N a v i k a r e y y a : he does not show it, he does not unveil it, he does not make it evident, he does not declare it before the S a s g h a , or before a small chapter, or before one person. 7. S a m p a ^ a n a m u s a v id ' a s s a h o t i (he com mits an intentional falsehood ): what is intentional falsehood ? It is a sin A n t a r & y ik o d h a m m o v u t t o b h a g a v a t a (it has been declared an impediment by the Blessed O n e ): an impediment to what ? A n impediment to the attainment o f the first G h ana, an impediment to the attainment o f the second . . . third . . . fourth Gka. na, an impediment to the attainment o f the Guanas, Vim okkhas 2, Sam&dhis (states o f self-con centration), Sam apattis (the eight attainments o f the four 67/anas and four o f the eight Vim okkhas),

1 The Pali text has dukka/a. We cannot interpret here dukka/a in the technical sense of a dukka/a offence (see the Introduction, p. xxiv), for intentional falsehood belongs to the class of the pittiya offences, among which it occupies the first place. * See the note on I, 78, g.

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M AH AVAGGA.

II, 3,8.

the states o f renunciation, o f escape (from the world), o f seclusion, o f (all) go o d qualities. T a s m a : for th at reason. S a r a m a n e n a (by him w ho rem em bers it ) : b y him who k now s it and is conscious o f it. V i s u d d h a p e k k h e n a (b y him who desires to becom e p u r e ):. b y him w ho w ish es to atone fo r it and to m ake h im se lf pure o f it. 8. S a n t t a p a t t i . . . (see 6). A v i k a t a b b a (it is to be c o n fe sse d ); it is .to be confessed b efore the S a w g h a , or b efore a sm all chapter, or b efore one perso n . 1 A v i k a t a h i s s a p h a s u h o t i (for if it has been confessed, it is treated d u ly ): d u ly fo r w h at pur pose? In the due w a y for the attainm ent o f th e first 67/ a n a (and so on, as in 7, down t o :) o f (all) good qualities.

4.
1 . A t that tim e the B h ik k h u s, considering th at the P atim o kk h a recitation had been instituted b y th e B lessed One, recited the P atim okkh a e v e ry day. T h e y told this thin g to the B le sse d One. T h e Patim okkha, O B h ikkh u s, is not to be recited e v e ry day. H e w ho recites it (e v e ry day), com m its a d u k k a / a offence. I ordain, O B h ik k h u s, to recite the P atim o kk h a on the U p o sath a d ay. 2. A t that tim e the B h ik k h u s, considering that it h ad been prescribed b y the B le sse d O ne to recite the P atim okkh a on the U p o sath a day, recited the P a ti m okkha three tim es each h a lf month, on the fo u r teenth, fifteenth, and eighth d ay o f each h a lf month. T h e y told this thing to the B le sse d One.

II,

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247

T h e Patimokkha, O Bhikkhus, is not to be recited three times each h alf month. H e who recites it (three times), commits a d u k k a / a offence. I prescribe, O Bhikkhus, that you recite the Patim okkha once each h alf month, on the fourteenth or on the fifteenth day.

5.
1. A t that time the iO a b b a g g iy a Bhikkhus recited the Patim okkha according as they lived together, every one before his own companions. T h e y told this thing to the Blessed One. T h e Patimokkha, O Bhikkhus, is not to be recited according as (the Bhikkhus) live together, by every one before his own companions. H e who recites it (in that way), commits a d u k k a / a offence. I pre scribe, O Bhikkhus, that the U posatha service is to be held b y the complete fraternity. 2. N ow the Bhikkhus thought: T h e Blessed One has prescribed that the U posatha service is to be held by the complete fraternity. H ow far does completeness extend, as far as one residence (or one district), or all over the earth ? T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that completeness is to extend as far as one residence. 3. A t that time the reverend M a h i K appina dwelt near R ^ a g a h a , in the deer park o f Maddaku/Mi. N ow (one day) when the reverend M aha K appina 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 o f the Order

248

M AHAVAGGA.

II, 5 . 4 -

or shall I not g o ? Ind eed I h ave becom e pure b y the h igh est pu rity (i. e. I h av e reached A rah atsh ip or Nirv&wa). 4. T h e n the B lessed One, understanding b y the pow er o f his m ind the reflection which had arisen in M ah a K a p p in a s mind, disappeared from the Gigg/za.kfi/a m ountain and ap peared in the d eer park o f M ad d ak u ^ /zi, b efore the reveren d M a h i K a p p in a (as quickly) as a stro n g man m ight stretch his bent arm out, or draw his outstretched arm back. T h e B lessed O ne sat down on a seat laid out fo r him, and the reveren d M ah a K a p p in a , after h av in g re spectfully salu ted the B lessed O ne, sat down also n ear him. 5. W h en the reveren d M ah a K ap p in a w as seated n ear him, the B le ssed O ne said to him : W h en you w ere alone, K ap p in a , and had retired into solitude, h as not the follow ing consideration presen ted itself to yo u r m in d : S h a ll I go (& c., as in 3 down to:) b y the h igh est p u r it y ? E v e n so, L o rd . I f you Brahm aw as do not honour, do not regard, do not revere, do not p a y reveren ce to the U p o satha, who will then honour, regard , revere, p a y reveren ce to the U p o sath a ? G o to the U p osath a, O B rah m a 7a, do not neglect to g o ; g o to the func 2 tions o f the O rder, do not n eglect to g o . T h e reveren d M a h i K a p p in a prom ised the B lessed O ne to do so (b y sayin g), E v e n so, L o rd . 6. T h e n , h av in g taught, incited, anim ated, and gladdened the re v e ren d M ah a K ap p in a b y a re li giou s discourse, the B le sse d O ne disappeared from the d eer park o f M addaku/M i, from the presence o f the reveren d M ah a K ap p in a, and ap peared on the

II, 7. I.

UPOSATHA CEREMONY, AND PATIMOKKHA.

249

Gi^/zakfi/a mountain (as quickly) as a strong man m ight stretch his bent arm out, or draw his out stretched arm back.

6.
Now the Bhikkhus thought: T h e Blessed One has prescribed that completeness (of the assem bled fraternity) is to extend as far as one residence1. N ow how far does one residence exten d ? T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you determine a boundary. A n d it ought to be determined, O Bhik khus, in this w a y : F irst the landmarks are to be proclaim ed: a landmark consisting in a mountain, in a rock, in a wood, in a tree, in a path, in an ant hill, in a river, in a piece o f water. T h e landmarks having been proclaimed, let a learned, competent Bhikkhu proclaim the following a t t i before the Sawzgha : L et the S a s g h a , reverend Sirs, hear me. I f the S a s g h a is ready, let the S a s g h a , as the landm arks have been proclaimed all around, by these landmarks determine the boundary for com mon residence and communion o f Uposatha. T h is is the a tt i. L e t the S a s g h a , reverend Sirs, hear me. T h e S a s g h a determines the boundary (&c., as above). T h u s I understand.

7.

1. A t that time the K h abbaggiya Bhikkhus, considering that fixing o f boundaries had been
1 See chap. 5. 2.

M AH AVAGGA.

II, 7, 2.

prescribed b y the B lessed O ne, fixed b oundaries o f excessiv e extension, o f four yo^anas, five yo^anas, s ix yo^anas. T h e B h ik k h u s w ho cam e to the U p osath a, arrive d w hen the PA tim okkha w as b eing recited, or w hen it had ju st been recited, or th ey w ere obliged to s ta y the n ight on the w ay. T h e y told this thin g to the B lessed O ne. L e t no one, O B h ikkhus, determ ine a b o u n d ary o f e x c e ssiv e extension, o f four, five, or six yo^anas. H e who determ ines (such a boundary), com m its a d u k k a / a offence. I prescribe, O B h ik k h u s, that you determ ine boundaries o f three yo ^ an as exten t a t m ost. 2. A t that tim e the A v la b b a g g iy a B h ik k h u s d eter m ined a bound ary which exten d ed to the opposite side o f a river. T h e B h ik k h u s who cam e to the U p osath a, w ere carried down (by the river), and their alm s-bow ls and robes w ere carried aw ay. T h e y told this thin g to the B lessed One. L e t no one, O B h ik k h u s, determ ine a bound ary w hich exten d s to the opposite side o f a river. H e w ho determ ines (such a boundary), com m its a d u k k a / a offence. I allow you, O B h ikkhus, if there is a re g u lar com m unication b y a fe rry boat or a dike, at such places to determ ine a b oun d ary which extends also to the opposite side o f the riv e r/

i. A t that tim e the B h ikkhus recited the P a ti m okkh a in their successive cells w ithout appointing (a certain place fo r doing so). T h e B h ik k h u s who

1 , 8, 4. 1

UPOSATHA CEREMONY, AND PATIMOKKHA.

251

arrived (from distant places), did not know where the U posatha was to be held that day. T h e y told this thing to the Blessed One. 1 L e t no one, O Bhikkhus, recite the Patimokkha in the successive cells without appointing a certain place for it. H e who recites it (in this way), com mits a d u k k a / a offence. I prescribe, O Bhikkhus, the holding o f U posatha after having fixed upon an U posatha hall, w herever the Saw gh a likes, a Vihara, or an ArtW/zayoga, or a storied building, or a house, or a c a v e 1. A n d you ought to appoint it in this w ay: 2. L e t a learned, competent Bhikkhu proclaim the following w a tti before the Sawzgha: L et the S a s g h a , reverend Sirs, hear me. I f the Saw gh a is ready, let the Sa;gh a appoint the Vihara called N. N. to be our U posatha hall. T h is is the w atti. L e t the Saw/gha, reverend Sirs, hear me. T h e Sawzgha appoints, &c. T h u s I understand. 3. A t that time there were in a certain residence (or district) two Uposatha halls fixed upon. T h e Bhikkhus assembled in both places, because (some o f them) thought, T h e Uposatha will be held h e re ; (and some), It will be held there. T h e y told this thing to the Blessed One. L et no one, O Bhikkhus, fix upon two U posatha halls in one district. H e who does so, commits a d u k k a / a offence. I ordain, O Bhikkhus, the abolish ing o f one o f them 2, and the holding o f U posatha (only) in one place. 4. A nd you ought to abolish it, O Bhikkhus, in this w a y : L e t a learned, competent Bhikkhu pro
1 See the note on I, 30, 4.

2 I. e. to abolish the character of uposathagara, conferred on the Vihara &c. by the act of sammuti.

252

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II, 9 , I.

claim the follow ing zzatti b efore the S a ^ g h a : L e t th e Sa?^gha, reveren d S irs, h ear me. I f the Sawzgha is read y, the S a w g h a m ay abolish the U p o sath a hall called N .N . T h is is the w a tti. L e t the S a m gha, & c. T h u s I understand.

9.

1. A t that tim e in a certain district too sm all an U p o sath a hall had b een appointed. O n the d ay o f U p o sath a a g re a t assem b ly o f B h ik k h u s m et to gether. T h e B h ik k h u s heard the P atim okkh a sittin g outside the site fixed upon. N o w those B h ik k h u s th o u g h t: T h e B lessed O ne has prom ul ga ted the precept that U p o sath a is to be held after an U p o sath a hall has been fixed upon, and w e h ave heard the P atim o kk h a sittin g outside the site fixed upon. H a v e w e th erefo re (duly) held U p o sath a or h av e w e not held it ? T h e y told this thing to the B lessed One. W h eth er (a B h ikkh u) be seated inside or outside the site fixed upon, p rovid ed he hears the P a ti m okkha, U p o sath a has been duly held b y him. 2. T h e re fo re , O B h ik k h u s, let the Sawzgha d eter m ine as larg e an u p o s a t h a - p a m u k h a 1 as it desires. A n d it ought to be determ ined, O Bh ikkhus, in this w a y : F ir s t the landm arks are to be proclaim ed. T h e landm arks h av in g been proclaim ed, let a learned, com petent B h ikkh u proclaim the follow ing a t t i
1 U p o s a t h a - p a m u k h a (literally, that w hich has the U posatha at its head, or, that w hich is situated in front o f the U posatha) evidently m eans the place around the u p o s a t h S g i r a , in which the Patim okkh a recitation m ay be heard as w ell as in the u p o s a t h s ig a r a itself.

II, II.

UPOSATHA CEREMONY, AND PATIMOKKHA.

253

before the Sazg h a: L e t the Sawzgha, reverend Sirs, hear me. I f the Sawzgha is ready, let the Sam gha, as the landm arks have been proclaimed all around, determine an u p o s a t h a p a m u k h a by these landmarks. T h is is the n a t t i . L et the S a s g h a , &c. T h u s I understand.

10 .
A t that time in a certain district on the day o f U posatha the young Bhikkhus, who had assem bled first, th o u g h t: T h e T h eras do not come yet, and went away. T h e Uposatha service was held after the right time. T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that on the U posatha d ay the T h era s ought to assem ble first.

11

A t that time there were at R a fa g a h a several residences (of Bhikkhus) within the same boundary. N ow the Bhikkhus q uarrelled : (some o f them said), T h e U posatha shall be held in our resid en ce; (others said), It shall be held in our residence. T h e y told this thing to the Blessed One. T h ere are, O Bhikkhus, several (Bhikkhu) resi dences within the same b oun d ary; now the Bhik khus quarrel : (some o f them say), T h e U posatha shall be held in our residen ce; (others say), It shall be held in our residence. L e t those Bhikkhus, O Bhikkhus, assem ble in one place all o f them and hold U posatha there, or let them assem ble where

254

M AH AVAGGA.

II , 12 , I.

the senior B h ik k h u dw ells and hold U p o sath a there. B u t in no case is U p osath a to be held b y an incom plete congregation. H e who holds it (in that w ay), com m its a d u k k a / a offence.

12 .
i. A t that tim e the reveren d M a h i K a ssa p a , when g o in g to the U p o sath a from A n d h ak a vin d a to R a j'a g a h a , and cro ssin g a riv e r on his w ay, w as n e a rly 1 b ein g carried a w a y (b y the r iv e r ) 2; and his robes g o t wet. T h e B h ik k h u s said to the reveren d M ah a K a s s a p a : 1 H o w h av e yo u r robes g o t wet, friend ? (H e re p lie d ): A s I w as goin g, friends, to the U p o sath a from A n d h ak a vin d a to R a^ ag ah a, and cro ssin g a riv e r on m y w ay, I w as n early b ein g carried a w a y (b y the r iv e r ) ; thus m y robes h ave becom e w et. T h e y told this thin g to the B lessed One. L e t the Sawzgha, O B h ikkh u s, confer on the b ou n d ary which it has determ ined fo r com m on
1 Manam va lh o ahosi. Buddhaghosa : isakaz ap p attavuM abhavo ahosi. M an am is evidently the equivalent of Sanskrit manak. 4 Buddhaghosas note on this passage contains some details regarding the way which MahS Kassapa went. Andhakavinda is three g iv u ta distant from R%agaha. There were eighteen (?the MS. reads: a//M ra mahSvih&ra) great VihSras around Rag'agaha included by the same boundary which Buddha himself had consecrated. The Uposatha service for this whole district was performed in the Ve/uvana monastery. The river which Mahi. Kassapa crossed on his way to the Ve/uvana was the Sappini, which rises in the Glgghakiila. mountain.

II,

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255

residence and for communion o f Uposatha, the character o f ti/6 iv a re n a a v i p p a v & s a 1. 2. A n d you ought, O Bhikkhus, to confer on it this character in this w a y : L e t a learned, compe tent Bhikkhu proclaim the following ;2a t t i before the S a s g h a : L e t the Saw gha, reverend Sirs, hear me. I f the Sawzgha is ready, let the S a s g h a confer on the boundary which the Sam gha has determined for common residence and for communion o f U p o satha, the character o f t i ^ i v a r e n a a v ip p a v a s a . T h is is the w atti. L et the Saw gh a (&c., as above). T h u s I understand. ' 3. A t that time the Bhikkhus, considering that the Blessed One had ordained the conferring' o f the o character o f ti/ iv a r e n a a v i p p a v a s a (on the boun daries), deposited their robes in a house. T hose robes were lost, burnt, or eaten b y r a t s ; the Bhikkhus were badly dressed and had coarse robes. (Other) Bhikkhus said : H ow comes it that you are badly dressed, friends, and that you have coarse ro b e s ? (T h e y replied) : Considering, friends, that the Blessed One had ordained the conferring (on the boundaries) o f the character o f t i i l v a r e n a a v i p p a v a s a , we deposited our robes in a house; the robes have been lost, burnt, or eaten b y rafe;
1 T iivaren a avippavasa means not parting with the three robes which belong to the usual parikkhdra (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 avippav&sa 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

M AH AVAGGA.

II, 12, 4.

th erefo re w e are b a d ly d ressed and h a v e coarse robes. T h e y told this thin g to the B le sse d O ne. 4 L e t 1 the Saiw gha, O B h ik k h u s, confer on the b o u n d ary which it has determ ined for com m on resi dence and for com m union o f U p osath a, the character o f t i/ H v a r e n a a v i p p a v a s a , excep tin g v illa g e s and the neighbourhood o f v illa g e s 2. 4. A n d you ought, O B h ik k h u s, to confer on it this ch aracter in this w ay, & c . 3 5. 4 L e t him w ho determ ines a boundary, O B h ik k h u s, first determ ine the b oun d ary for com m on residence and for com m union o f U p osath a, and afterw ard s decree about the t i ^ i v a r e n a a v i p p a v& sa. L e t him w ho abo lish es a boundary, O Bh ik k h u s, first abolish the decree about the t x k iv a r e n a a v i p p a v a s a , and afterw ard s abolish the b oun d ary fo r com m on residence and fo r com m union o f U p osath a. 4 A n d you ought, O B h ik k h u s, 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 ivaraparih&ra at all for Bhikkhunis, if they were to use the kam m avaM given in 4. Buddhaghosa also observes at this occasion that the boundaries of the Bhikkhusa/wgha and of the Bhikkhunisa/ragha are quite independent from each other, and that the rules given in chap. 13 do not refer to boun daries the one of which belongs to the Bhikkhusawgha, the other to the Bhikkhunisawgha. 2 As to the extent attributed to the gam fipaM ra (neighbour hood of the village), see the Vibhanga, quoted by Minayeff, PrStim. p. 66, 1. 1. _ 3 This formula is identical with that given in 2. The only dif ference is that after the words 4the character of ti^ivarena a v ip pavasa, the words excepting villages and the neighbourhood of villages are inserted.

II, 12,

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ti/i v a r e n a a v i p p a v a s a in this w a y : L et a learned, competent Bhikkhu proclaim the following a t t i before the S a w g h a : L e t the SaOTgha, reverend Sirs, hear me. I f the S a ^ g h a is ready, let the SaOTgha abolish the ti/ iv a r e n a a v ip p a v a s a , which the S a m g h a has decreed. T h is is the ;?atti. L et the Samgha, &c. 6. A n d you ought, O Bhikkhus, to abolish the boundary in this w a y : L et a learned, competent Bhikkhu proclaim the following n a t t i before the Sawzgha: L e t the Sawzgha, reverend Sirs, hear me. I f the Samgha. is ready, let the Saw gh a abolish the boundary for common residence and for communion o f U posatha which it has determined. T h is is the n a t t i . L e t the Sawzgha, & c. 7. I f there is no boundary determined nor fixed, O Bhikkhus, the village boundary o f that village, or the n ig a m a boundary o f that n ig a m a (market town) near which village or n ig a m a (a Bhikkhu) dwells, is to be considered as boundary for common resi dence and for the communion o f Uposatha. I f (he lives), O Bhikkhus, in a forest where no villages are, community o f residence and Uposatha extends to a distance o f seven a b b h a n t a r a s 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 o f residence and U po satha extends as far as an average man can spirt w ater all around.
1 1 ab bh an tara= 2 8 hattha (Buddhaghosa and Abhidhanappadipika, v. 19 7). See R h. D ., Coins and M easures, &c., p. 15 .

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H, 13- I-

13.

1. A t that tim e the A v^abbaggiya B h ik k h u s m ade one b o un d ary o verlap an other one (which had been determ ined b e fo re b y oth er B h ikkhus). T h e y told this thin g to the B le sse d One. T h e act o f those w ho h av e determ ined their b oun d ary first is law ful, unobjectionable, and valid . T h e act o f those who h a v e determ ined th eir boun d ary afterw ards is unlawful, objectionable, and invalid. L e t no one, O B h ikkhus, m ake one b o u n d ary o verlap an other one. H e w ho does, com m its a d u k k a / a offence. 2. A t that tim e the A ^ a b b a g g iy a B h ik k h u s m ade one bou nd ary encom pass an other one (which had been determ ined b efore b y o th er B h ikkhus). T h e y told this th in g to the B lessed One. 1 T h e act o f those, & c. (see 1). L e t no one, 0 B h ikkhus, m ake one bound ary encom pass another one. H e w ho does, com m its a d u k k a / a offence. 1 prescribe, O Bh ikkhus, th at he who determ ines a boundary, is to determ ine it so as to le a v e an interstice 1 betw een the boun d aries.

14 .

1.

N o w the B h ik k h u s th o u g h t: H o w m any U p o

sath a (days) are th e r e ? T h e y told this thing to the B lessed One.

1 B uddhaghosa prescribes to leave an interstice o f one h a t t h a , and he adds that the ancient Sinhalese com m entaries differ as to the m easure required for this in terstice: the K u ru n d i requires one v i d a t t h i, the M ahapa& feri four a n g u la .

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T h ere are the following two U posatha (days), O Bhikkhus, the fourteenth and the fifteenth (of the h alf m onth); these are the two U posatha (days), O Bhikkhus. 2. Now the Bhikkhus thought: H ow m an y U posatha services are th e r e ? T h e y told this thing to the Blessed One. \ T h ere are the following four U posatha services, O Bh ikkhus: the U posatha 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 law fully (by an) incomplete (congregation), the U posatha service which is held law fully (by a) complete (congregation). 3. Now, O Bhikkhus, the U posatha service which is held unlawfully (by an) incomplete (con gregation), such an U posatha service, O Bhikkhus, ought not to be held, nor is such an U posatha service allowed b y me. Now, O Bhikkhus, the U posatha service which is held unlawfully (by a) complete (congregation), such an Uposatha service, O Bhik khus, ought not to be held, nor is such an U posatha service allowed b y me. Now, O Bhikkhus, the U posatha 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 U posatha service allowed b y me. Now, O Bhikkhus, the U posatha service which is held law fully (by a) complete (congregation), such an U posatha service, O Bhikkhus, ought to be held, and such an Upo1 F o r a definition o f lawfulness and unlawfulness o f the official functions o f the Order as well as o f completeness and incompleteness o f the congregation by which such acts are performed, see IX , 3.
S

26o

M AH AVAG G A.

I I , 15 , 1.

sath a service is allow ed b y me. T h e re fo re , O B h ik k h u s, you o u gh t to train y o u rselv es thus : T h e U p o sath a service which is held law fu lly (b y a) com plete (congregation), such an U p o sath a se rv ic e w ill w e hold. '

15.

1. N o w the B h ik k h u s th o u g h t: H o w m any w ay s are there o f recitin g the P a tim o k k h a ? T h e y told this th in g to the B lessed One. T h e re are the fo llo w in g five w ay s o f recitin g the P & tim o k k h a: T h e in tro d u ction 1 h av in g been recited, as to the rest, it m ay be p ro c la im e d : Su ch and such rules are know n (to the fra te rn ity 2). T h is is the first w ay o f recitin g the Patim okkha. T h e introduction h a v in g been recited, the four p a r i _-ika d h a m m i h a v in g been recited, as to the rest, it m ay be proclaim ed : Such and such rules are known*.(to the fratern ity). T h is is the second w ay o f recitin g the Patim okkha. T h e introduction h av in g b een recited, the four p d r a ^ ik a d h a m m a h av in g been recited, the thirteen s a w g h a d i s e s i d h a m m i h a v in g been recited, . . . the introduction h a v in g b een recited, the four p a r & ^ ik a d h a m m d h av in g been recited, the thirteen sa f/z g h d d ise sc i d h a m m i h a v in g been recited, th e two a n i y a t i d h a m m i h a v in g been recited, as to the rest, it m ay be p r o
1 T h e introduction ( n id a n a ) o f the Patim okkh a is the form ula given above, chap. 3. 3. 2 A v a s e s a w s u t e n a s a v e t a b b a w , i.e . it is to be p ro claim e d : T h e four p a r & g 'i k i d h a m m a , & c., are kn ow n to the reverend brethren (literally, have been heard b y the reverend brethren).

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claim ed : Such and such rules are known (to the fraternity). T h is is the fourth w ay o f reciting the Patimokkha. T h e fifth w ay is (to recite it) in its full extent. T h ese, O Bhikkhus, are the five ways o f reciting the Pitim okkha. 2. A t that time the Bhikkhus, considering that the Blessed One had allowed to recite the Pdtimokkha abridged, always recited the Patim okkha abridged. T h e y told this thing to the Blessed One. Y o u ought not, O Bhikkhus, to recite the Pati mokkha abridged. H e who does, commits a d u k k a / a offence. 3. A t that time a certain residence (of Bhikkhus) in the K o sala country was menaced on the day o f Uposatha b y savage people. T h e Bhikkhus were not able to recite the Patim okkha in its full extent. T h e y told this thing to the B lessed One. I allow you, O Bhikkhus, in the case o f danger to recite the Patim okkha abridged. 4. A t that time the AVzabbaggiya Bhikkhus recited the Patim okkha abridged also when there was no danger. T h e y told this thing to the Blessed One. ' Y o u ought not to recite the Patim okkha abridged, O Bhikkhus, if there is no danger. H e who does, commits a d u k k a / a offence. I allow you, O Bhikkhus, in the case o f danger only to recite the Patimokkha abridged. T h e cases o f danger are the following : danger from kings, from robbers, from fire, from water, from human beings, from non-human beings, from beasts o f prey, from creeping things, danger of life, danger against chastity. I ordain, O Bhikkhus, the recitation in such cases o f danger

262

M AH AVAGGA.

II, IS, 5 -

o f the P atim o kk h a ab rid ged ; i f there is no danger, in its full exten t. 5. A t that tim e the A ^ a b b a g g iy a B h ik k h u s preached the D h am m a b efore the S a w g h a w ithout b ein g called upon (b y the T h e ra ). T h e y told this thin g to the B lessed O ne. L e t no one, O B h ik k h u s, preach the D h am m a before the Sa;;zgha w ithout b ein g called upon. H e w ho does, com m its a d u k k a / a offence. I prescribe, 0 Bh ikkhus, that the T h e ra is either to preach the D h am m a h im se lf or to call upon an other (B h ikkh u to do so). 6. A t that tim e the K h a h b a g g i y a B h ik k h u s put questions about the V in a y a b efo re the S a ; g h a w ithout b ein g appointed thereto. T h e y told this thing to the B lessed One. L e t no one, O B h ik k h u s, put questions about the V in a y a b efore the S a m g h a w ithout b ein g ap pointed thereto. H e w ho so questions, com m its a d u k k a / a offence. I prescribe, O B h ikkh u s, that an appointed (B h ikkh u) is to put questions about the V in a y a b efore the Sawzgha. A n d (this Bh ikkhu) is to be appointed, O B h ik k h u s, in this w a y : O ne m ay either appoint him self, or one m ay appoint another person. 7. A n d how is (a Bhikkhu) to appoint h im self? L e t a learned, com petent B h ik k h u proclaim the fo l low in g w a t t i b efore the S a w g h a : L e t the Sam gha, reveren d S irs, h ear m e. I f the S a w g h a is ready, 1 w ill question N . N . about the V in a y a . T h u s one m ay appoint him self. A n d how is (a Bh ikkhu) to appoint another person ? L e t a learned, com petent B h ik k h u proclaim the follow ing n a t t i b efore the S a w g h a : L e t the Sawzgha, & c. I f the Samgha. is

II,

1 , II. 5

UPOSATHA CEREMONY, AND PATIMOKKHA.

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ready, let N. N. question N. N. about the V in ay a. T h u s one m ay appoint another person. 8. A t that time appointed, clever Bhikkhus put questions about the V in aya before the Sam gha. T h e A ^ ab b ag g iya Bhikkhus conceived anger (towards those Bhikkhus), conceived discontent, and threat ened them with blows. T h e y 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 V in aya before the Saw g h a (without) having looked at the assem bly and weighed (with the mind each) person (present). 9, 10. A t that time the A ^ ab b ag g iya Bhikkhus answered questions about the V in aya before the Sam gha without being appointed thereto. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, answer questions about the V in aya before the Sa;gh a without being ap pointed thereto. H e who does, commits a d u k k a / a offence. I prescribe, O Bhikkhus, that questions about the V in aya are to be answered before the S aw g h a (only) b y an appointed (Bhikkhu). A n d (this Bhikkhu) is to be appointed \ &c. 11. A t that time appointed, clever Bhikkhus answered questions about the V in aya before the Saw gha. T h e iO a b b a g g iy a Bhikkhus 2, &c.
1 See 6, 7. R e a d : . I will answer the questions o f N . N . about the V inaya. And, . . . let N . N. answer the questions o f N . N. about the V inaya. 2 See 8. V inaya . . R ead : . shall (not) answer questions about the

264

M AH AVAGGA.

II, 16, 1.

16

1. A t that tim e the ,A7zabbaggiya B h ik k h u s rep ro ved for an offence a B h ik k h u who had not g iven them leave. T h e y told this thing to the B lessed One. N o Bh ikkhu , O B h ik k h u s, w ho has not g iv e n leave, m ay be rep ro ved for an offence. H e who re p ro ves (such a Bh ikkhu), com m its a d u k k a / a offence. I prescribe, O B h ikkh u s, that you rep ro ve (B h ikkh us) fo r an offence (only) a fter h a v in g ask ed fo r le a v e (by sayin g), G iv e m e leave, reveren d b roth er, I w ish to sp eak to yo u . 2. A t that tim e c lev er B h ik k h u s rep ro ved the A 7zab b aggiya B h ik k h u s for an offence a fter h a v in g ask ed for leave. T h e jO a b b a g g iy a B h ik k h u s con ceived an ger (tow ards those Bh ikkhus), conceived discontent, and threaten ed them with blow s. T h e y told this th in g to the B lessed One. 1 I prescribe, O Bh ikkhus, that you are (not) to re p ro ve (a B h ikkhu) for an offence, even if he has g iv e n leave, (without) h av in g w eighed (with yo u r mind) the perso n (concerned). 3. A t that tim e the AVzabbaggiya B h ikkh u s, w ho th o u g h t: 1 O therw ise clever B h ik k h u s m ight ask us fo r le a v e (and re p ro ve us for an offence), th em selves ask ed b eforehand pure B h ik k h u s w ho had com m itted no offence, fo r le a v e w ithout object and reason. T h e y told this th in g to the B lessed One. L e t no pure Bh ikkhus, O Bh ikkhus, who h av e com m itted no offence, be ask ed for le a v e w ithout object and reason. H e who does, com m its a d u k k a / a offence. I prescribe, O Bh ikkhus, that you

II, 1 6 , 6 .

UPOSATHA CEREMONY, AND PATIMOKKHA.

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are (not) to ask for leave (without) having weighed (with your mind) the person (concerned). 4. A t that time the is^ ab b a gg iy a Bhikkhus per formed an unlawful official act before the Sam gha. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, perform unlawful acts before the Sam gha. H e who does, commits a dukk a / a offence. T h e y performed an unlawful act nevertheless. T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you should protest, if an unlawful act is being perform ed. 5. A t that time clever Bhikkhus protested at an unlawful act being performed by the AVzabbaggiya Bhikkhus. T h e iO a b b a g g iy a Bhikkhus conceived anger, conceived discontent, and threatened (those Bhikkhus) with blows. T h e y told this thing to the Blessed One. I allow you, O Bhikkhus, to express your opinion only (instead o f protesting form ally). T h e y expressed their opinion in the presence o f the said (Bhikkhus). T h e jO a b b a g g iy a Bhikkhus conceived anger, conceived discontent, and threat ened (them) with blows. T h e y told this thing to the Blessed One. ' I prescribe, O Bhikkhus, that four or five persons m ay protest, that two or three m ay express their opinion, and that one person m ay determine (in his m in d ): I do not think this right. 6. A t that time the i^ a b b a g g iy a Bhikkhus, when reciting the P&timokkha before the Sawzgha, inten tionally recited it so that it could not be heard. T h e y told this thing to the Blessed One. L e t not him who is to recite the P&timokkha,

266

M AH AVAGGA.

II, 16 , 7-

O B h ikkhu s, intentionally recite it so that it cannot b e heard. H e w ho does, com m its a d u k k a / a offence. 7. A t that tim e the reveren d Ud&yi, who had a crow s voice, had the d u ty to recite the P a ti m okkh a b efore the S a w g h a . N o w the reveren d U d a y i th o u g h t: It has been prescrib ed b y the B lessed O ne that he w ho is to recite the P a ti m okkha, o u gh t to recite it so th at it m ay be heard ; but I h av e a crow s voice. W ell, how am I to act ? T h e y told this thing to the B lessed One. I prescribe, O B h ikkhus, that he who is to recite the P atim okkh a m ay en deavour to m ake it audible. I f he en deavours (to do so), he is free from offence. 8. A t that tim e D e v a d a tta recited the Patim okkha b efore an assem b ly in which laym en w ere present. T h e y told this thing to the B lessed One. L e t no one, O B h ikkhus, recite the Patim okkha b efore an assem b ly in which laym en are present. H e w ho does, com m its a d u k k a / a offence. 9. A t that tim e the A 7zab b aggiya B h ik k h u s re cited the P atim okkh a b efore the S a s g h a w ithout b ein g called upon (b y the T h era). T h e y told this th in g to the B lessed One. L e t no one, O Bh ikkhus, recite the P atim okkh a b efore the S am g h a w ithout b ein g called upon. H e w ho does, com m its a d u k k a / a offence. I prescribe, O B h ikkhus, that the T h e ra is m aster o f the P a ti m o k k h a1. E n d o f the B h i/zavara o f the A w z a titth iy a s2.
1 I .e . o f reciting the Patim okkh a him self or cau sin g another B h ikkh u to do so. 2 I . e . Sa m a ra s b elon gin g to other schools. S e e ch ap. 1.

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17.
1. T hen the Blessed One, after having dwelt near Ra^'agaha as long as he thought fit, went forth on his pilgrim age to j^odan&vatthu. G oing from place to place on his pilgrim age, he came to K 0 & 3 . navatthu. A t that time there dwelt in a certain residence m any Bhikkhus, the eldest o f whom was an ignorant, unlearned p erso n : he neither knew Uposatha, nor the Uposatha service, nor the Pati mokkha, nor the recital o f the P&timokkha. 2. N ow those Bhikkhus thought: It has been prescribed by the Blessed One that the eldest Bhik khu is m aster o f the Patimokkha, and here the eldest o f us is an ignorant, unlearned person : he neither knows U posatha . . . nor the recital o f the Pati mokkha. W ell, how are we to act ? T h e y told this thing to the Blessed One. 11 prescribe, O Bhikkhus, that (in such a case) that Bhikkhu who is (most) learned and competent, is to be made master o f the Patim okkha. 3. A t that time there dwelt in a certain residence on the day o f U posatha m any ignorant, unlearned B h ik k h u s: they neither knew U posatha . . . nor the recital o f the P&timokkha. T h e y called upon the T h e r a : 1 M ay it please the T hera, reverend Sir, to recite the Patim okkha. H e rep lied : I am not competent to do so. T h e y called upon the next eldest, &c. H e also replied, & c. T h e y called upon the third eldest, &c. In this manner they called upon (all Bhikkhus) down to the youngest o n e : M ay it please the reverend brother to recite the P&timokkha. H e also re p lie d : 11 am not compe tent, venerable Sirs, to do so.

268

M AH AVAGGA.

II, 1 7 , 4 .

T h e y told this thin g to the B lessed One. 4, 5. W hen, O Bh ikkhus, in a certain residence, & C . 1 ; in that case, O B h ik k h u s, these B h ik k h u s are instantly to send one B h ik k h u to the n eighbourin g residence (o f B h ik k h u s): G o , friend, and com e b ack w hen you h av e learnt the P atim o kk h a ab rid ged or in its full exten t. 6. N o w the B h ik k h u s th o u g h t: B y whom is (this B h ikkhu) to be s e n t? T h e y told this thing to the B lessed One. I prescribe, O B h ikkh u s, that the T h e r a is to g iv e o rder to a youn g B h ik k h u . T h e yo u n g B h ik k h u s, h av in g receiv ed that order from the T h e ra , did not go. T h e y told this thing to the B lessed One. L e t no one w ho has been ordered b y the T h e ra fo rb ear to go, unless he be sick. H e w ho does not go, com m its a d u k k a / a offence.

18 .
1. T h e n the B le sse d One, after h a v in g dw elt at A 'odan& vatthu as lon g as he thought fit, went back again to R a fa g a h a . A t that tim e the people ask ed the B h ik k h u s w ho w ent about fo r a lm s: W h a t d ay o f the h a lf month is this, reveren d S irs ? T h e B h ik khus re p lie d : W e do not know, friends. T h e people w ere annoyed, m urm ured, and becam e a n g ry : T h o s e S a k y a p u ttiy a Sam aw as do not even know how to count (the d ays o f) the h a lf m onth; w h at good things else w ill th e y k n o w ?
1 H ere follow s an exact repetition o f the story told in 3, which is given here, o f course, in the present tense.

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269

T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you learn how to count (the days of) the h alf month. 2. N ow the Bhikkhus thought: W ho ought to learn to count (the days of) the half month ? T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you learn all o f you to count (the days of) the half month. 3. A t that time the people asked the Bhikkhus who went about for alms : H ow many Bhikkhus are there, reverend S ir s ? T h e Bhikkhus replied: W e do not know, friends. T h e people were annoyed, murmured, and became a n g r y : T h ose Sakyaputtiya S am aras do not even know each o th e r; what good things else will they know ? T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you count the Bhikkhus. 4. N ow the Bhikkhus thought: A t what time ought we to count the B h ik k h u s? T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you count (the Bhikkhus) on the day o f Uposatha, either by w ay o f (counting the single) troops (of which the as sem bly is com posed)1, or that you take (each' o f you) a ticket (and count those tickets).

19.
A t that time Bhikkhus who did not know that it was U posatha day, went for alms to a distant village.
1 T his appears to be the meaning o f gaam aggena gaetu m ; Buddhaghosa has no note on this passage.

270

M AH AVAGGA.

I I , 20, 1.

T h e y cam e b ack w hen the P atim o kk h a w as b ein g recited, or when it ju st had been recited. T h e y told this thin g to the B lessed O ne. I prescribe, O B h ikkh u s, that you p ro claim : T o d ay is U p o sath a. N o w the B h ik k h u s th o u g h t: W h o is to pro claim so ? T h e y told this thin g to the B le sse d One. I prescribe, O B h ikkh u s, that the T h e r a is to proclaim (the d a y o f U p osath a) in due tim e. A t that tim e a certain T h e ra did not think o f it in due time. T h e y told this thin g to the B le sse d One. I allow you, O B h ikkhus, to proclaim it also at m eal tim e. (T h e T h e ra ) did not think o f it at m eal tim e either. T h e y told this th in g to the B lessed One. I allow, O B h ik k h u s, to proclaim it w h en ever (the T h e ra ) thinks o f it.

20 .
1. A t that tim e the U p o sath a h all in a certain residence w as full o f sw eepings. T h e B h ik k h u s w ho arrived there w ere annoyed, m urm ured, and becam e a n g r y : H o w can the B h ik k h u s n eglect to sw eep the U p o sath a h a ll? T h e y told this thin g to the B lessed One. I prescribe, O B h ik k h u s, that you sw eep the U p o sath a h all. 2. N o w the B h ik k h u s th o u g h t: W ell, w ho is to sw eep the U p o sath a h a ll? T h e y told this thin g to the B lessed One.

1 , 2 , 51 0

UPOSATHA CEREMONY, AND PATIMOKKHA.

2j l

I prescribe, O Bhikkhus, that the T h era is to order a young Bhikkhu (to sweep the Uposatha hall). T h e young Bhikkhus, having received that order from the T hera, did not sweep it. T h e y told this thing to the Blessed One. H e who has been ordered b y the T hera, ought not to forbear to sweep it, unless he be sick. H e who does not sweep it, commits a d u k k a / a offence. 3. A t that time there were no seats prepared in the U posatha hall. T h e Bhikkhus sat down on the ground. T h e ir bodies and their robes became full o f dust. T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you prepare seats in the Uposatha hall. N ow the Bhikkhus thought, &c. (see 2). H e who does not prepare (seats), commits a d u k k a / a offence. 4. A t that time there was no lamp in the U po satha hall. T h e Bhikkhus in the darkness trod upon (each others) bodies and robes. T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you light a lamp in the U posatha hall. N ow the Bhikkhus thought, &c. (see 2). ^ H e who does not light (the lamp), commits a d u k k a / a offence. 5. A t that time the resident Bhikkhus in a certain residence did not provide drink (i.e. water), nor did they provide food. T h e incoming Bhikkhus were annoyed, murmured, and became an gry: H ow can the resident Bhikkhus neglect to provide for drink and to provide for food ? T h e y told this thing to the Blessed One.

272

M AH AVAGGA.

I I, 2 1, I.

I prescribe, O B h ikkh u s, th at you p ro vid e drink and food. N o w the B h ik k h u s thought, & c. (see 2). H e w'ho does not provid e for it, com m its a d u k k a / a offence.

21 .
1. A t that tim e m any ignorant, unlearned B h ik khus w ho travelled to the (four) quarters (o f the w orld) did not ask le a v e o f th eir a ^ a r i y a s and u p a ^ a y a s (when g o in g aw ay). T h e y told this thin g to the B lessed One. In case, O Bh ikkhus, there are m any ignorant, unlearned B h ik k h u s who trav el to the (four) quarters w ithout a sk in g le a v e o f their M a r i y a s and upa^-j V z a y a s ; such B h ik k h u s ought to be ask ed b y th eir 4/ a r iy a s and u p a ^ / ^ a y a s : W h ere will you go ? with whom w ill you g o ? I f those ignorant, unlearned B h ik k h u s nam e other ignorant, unlearned Bh ikkhu s, their a i a r i y a s and u p a ^ M y a s ought not to allow them (to g o ) ; if th e y allow them , th ey com m it a d u k k a / a offence. I f those ignorant, un learned B h ik k h u s g o w ithout the perm ission o f their 4/ a r iy a s and u p a ^ M y a s , th ey com m it a d u k k a / a offence. 2. In case, O B h ik k h u s, there dw ell in a certain residence m an y ignorant, unlearned B h ik k h u s w ho neither know U p osath a, nor the U p o sath a service, nor the Patim okkha, nor the recital o f the P a ti m okkh a : now there a rriv e s (at that place) another B h ik k h u w ho is erudite, w'ho has studied the d g a m a s (i.e . the collections o f Suttas), who knows

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the Dhamma, the V inaya, the m i t i k i 1, who is wise, learned, intelligent, modest, conscientious2, anxious for tra in in g ; let those Bhikkhus, O B h ik khus, kindly receive that Bhikkhu, let them show attention to him, exchange (friendly) words with him, provide him with powder, c la y 3, a tooth-cleanser, and water to rinse his mouth with. I f 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 d u k k a / a offence. 3. In case, O Bhikkhus, there dwell in a certain residence on the day o f U posatha m any ignorant, unlearned Bhikkhus who neither know Uposatha . . . nor the recital o f the P atim o kk h a; 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 Patim okkha abridged or in its full extent. I f they succeed in this way, well and good. I f they do not succeed, those Bhikkhus, O Bhikkhus, ought all to go to a residence where they (the Bhikkhus there) know U posatha or the U posatha service or the Patim okkha or the recital o f the Patimokkha.
1 Enum erations o f terms indicating the different cases that come under a V inaya rule or a dogmatical proposition are called m & t ik a ; for instance, in discussing the first p a r a j- ik a rule the Vibhanga gives the following m atikapadani: tisso itthiyo manussitthi am anussitthi tira/MMnagatitthi, tayo ubhatovyaT^anakS manussubhatovya?lg-anako amanussubh. tira&Wanagatubh., &c. M ost of the works belonging to the Abhidhamma Pi/aka are based on and opened by such m a t ik a lists. 2 Or scrupulous, in good sense. 3 See I, 25, r2 , with our note.
[13] T

274
If th e y do not

M AH AVAGGA.

II, 21, 4.

go,

th ey

com m it

d u k ka/a

offence. 4. In case, O B h ik k h u s, m any ignorant, un learn ed B h ik k h u s k eep v a s s a 1 in a certain resi dence w ho neither know, & c .2 I f th ey succeed in this w ay, w ell and good. I f th e y do not succeed, th e y ought to send a w ay one B h ik k h u for seven d a y s tim e (sayin g), G o , friend, and com e b ack w hen you h av e learn t the Patim okkha abridged or in its full exten t. I f th ey succeed in this w ay, well and good. I f th e y do not succeed, those Bh ikkhus, O Bh ikkhu s, ought not to k eep v a s s a in that resi dence. I f th e y do, th ey com m it a d u k k a / a offence.

22 .
1. T h e n the B lessed O ne thus ad d ressed the B h ik k h u s: A sse m b le, O B h ikkh u s, the S a w g h a w ill hold U p o sath a. W h en he h ad spoken thus, a certain B h ik k h u said to the B lessed O ne : T h e re is a sick B h ikkh u, L o rd , who is not presen t. I prescribe, O B h ikkh u s, that a sick B h ik k h u is to declare (lit. to g iv e ) his p & r i s u d d h i 3. A n d let it be declared, O Bh ikkhus, in this w a y : L e t that sick B h ik k h u g o to one B h ikkhu, ad ju st his upper robe so as to co ver one shoulder, sit down squatting, raise his jo in e d hands, and s a y : I declare m y p a r i s u d d h i , take m y p a r i s u d d h i , proclaim m y p a r i s u d d h i (before the fratern ity). W h eth er he
1 See I I I , 1 seq. 2 See 3. ^ 3 P a r i s u d d h i , literally, m eans purity. H e declares that he is pure from the offences specified in the Patim okkha, and ch arges another B h ik k h u w ith assem bled chapter. proclaim ing his declaration before the

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express this by gesture (lit. b y his body), or by word, or b y gesture and word, the p a r is u d d h i has been declared. I f he does not express this by ges ture, & c., the p a r is u d d h i has not been declared. 2. I f (the sick Bhikkhu) succeeds in doing so, well and good. I f he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assem bly, and (then) let them hold Uposatha. If, O Bhikkhus, the Bhikkhus who are nursing the sick, th in k : I f we m ove this sick person from his place, the sickness will increase, or he will die, let them not move the sick, O Bhik khus, from his p la c e ; let the S a s g h a go there and hold there Uposatha. But in no case are they to hold U posatha with an incomplete congregation. I f (a Bhikkhu) does so, he commits a d u k k a / a offence. 3. I f he who has been charged with the p a r i s u d d h i, O Bhikkhus, leaves the place at o n c e1, after the p a r is u d d h i has been entrusted (to him), the p a r is u d d h i ought to be declared to another. I f he who has been charged with the p a r is u d d h i, O Bhikkhus, after the p a r is u d d h i has been en trusted to him, returns to the w o rld 2 at once 1 ; or d ies; or admits that he is a s a m a ^ e r a ; or that he has abandoned the precepts3; 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 vibbhamati (see I, 39, 5). The difference between vibbhamati (he returns to the world) and sikkhawz pa^ak kh ati (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^^akkhat^ hoti) by declaring that one abandons the Buddha, or the Dhamma, or the
T

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M AH AVAGGA.

I I, 22, 4-

g u ilty o f an extrem e o ffen ce1 ; or th at he is m a d ; or that his m ind is un hinged ; or th at he suffers (bodily) p a in ; or th at exp u lsio n h as been pro nounced ag ain st him fo r his refu sal to see an offence (com m itted b y h im s e lf); or to atone for such an offence ; or to renounce a fa lse doctrine ; or th at he is a e u n u c h ; o r th at he has fu rtiv e ly attached him s e lf (to th e Saw zgha); or th at he is go n e o v e r to th e T it t h iy a s ; or that he is an an im a l2; or that he is g u ilty o f m a tric id e ; or th at he is g u ilty o f p a rric id e ; or that h e h as m urdered an A r a h a t ; or th at he has v io late d a B h ik k h u n l; or that he has caused a schism am on g the S a m g h a ; or th at he has shed (a B u d d h as) blood ; or that he is a herm aphro dite : (in th ese cases) the p a r i s u d d h i ought to be en tru sted to an oth er one. 4. I f he who h as b een ch arged with the p a r i s u d d h i, O B h ik k h u s, after the p a r i s u d d h i has b een en tru sted to him , and w h ilst he is on his w ay (to the assem bly), le a v e s the place, or returns to the world, or dies, or adm its that he is a sam awera, & c., or adm its th at h e is a herm aphrodite, the p& ris u d d h i has not been co n veyed (to the S aw g h a). I f he w ho has been ch arged with the p a r i s u d d h i , O B h ik k h u s, after the p a r i s u d d h i has been en tru sted to him, h a v in g arriv e d with the fraternity, le a v e s the place, or dies, & c., the p a r i s u d d h i has
Sawgha, or the Vinaya, &c. By such a declaration a Bhikkhu who wishes to return to a laymans life, or to go over to a Titthiya sect, gives up his character as a member of the Buddhist fraternity. The rules about the sikkhapaakkhana are given in the Vibhanga, in the explanation of the first pdra.g'ika rule (chap. 8, 2). 1 Most probably antimavatthu refers to the para^ika offences which require excommunication. 2 See the story given in I, 63.

II,

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UPOSATHA CEREMONY, AND PATIMOKKHA.

277

been conveyed. I f he who has been charged with the p a r is u d d h i, O Bhikkhus, after the p & r isu d d h i has been entrusted to him, though he reaches the assem bly, does not proclaim (the p a r is u d d h i he is charged with) because he falls asleep, or b y careless ness, or because he attains (meditation), the p& ris u d d h i has been conveyed, and there is no offence on the part o f him who has been charged with the p & risu d d h i. I f he who has been charged, &c., intentionally omits to proclaim (the p a r is u d d h i) , the p a r i s u d d h i has been conveyed, but he who has been charged with the p a r is u d d h i is gu ilty o f a d u k k a / a offence.

23.

T hen the Blessed One thus addressed the Bhik khus : 1 Assem ble, O Bhikkhus, the Sam gha will per form an (official) act. W hen he had spoken thus, a certain Bhikkhu said to the Blessed O n e: T h ere 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 o f Uposatha he who declares his p a r i s u d d h i is to declare his consent (to official acts to be performed eventually) also, for (both declarations) are required for the S a s g h a (and for the validity o f its acts).
1 The rules given here regarding the Manda (declaration of con sent 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.

27S

M AHAVAGGA.

II, 24, I.

24.
1. A t that tim e relation s o f a certain B h ikkhu seized him on the d a y o f U posath a. T h e y told this thin g to the B le sse d One. In case, O B h ikkhus, a certain B h ikkh u is seized on the d ay o f U p o sath a b y relations o f his, let the B h ik k h u s s a y to those re la tio n s: P ray, friends, let this B h ik k h u free for a m om ent until this B h ik k h u has held U p o sath a. 2. I f th e y succeed in this w ay, well and good. I f th e y do not succeed, let the B h ik k h u s s a y to those re la tio n s: P ra y, friends, stand ap art fo r a m om ent, until this B h ik k h u has declared his p a r i s u d d h i. I f th e y succeed, w ell and good. I f th ey do not succeed, let the B h ik k h u s s a y to those rela tions : P ray, friends, take this B h ik k h u for a m o m ent outside the boundary, until the Samgha. has h eld U p o sa th a . I f th ey succeed, w7 ell and good. I f th ey do not succeed, in no case is U p o sath a to be held b y an assem b ly that is incom plete. Sh o u ld it be so held, (each B h ik k h u in the assem bly) is gu ilty o f a d u k k a / a offence. 3. In case, O B h ikkhus, a certain B h ik k h u is seized on the d a y o f U p o sath a b y kings, b y robbers, b y rascals, b y hostile B h ikkh u s, & C . 1

25.
1. T h e n the B lessed O ne thus ad d ressed the B h ik k h u s : A sse m b le, O B h ikkhus, the S am g h a
1 See 1, 2.

II,

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UPOSATHA CEREMONY, AND PATIMOKKHA.

279

has duties (official acts) to perform. W hen he had spoken thus, a certain Bhikkhu said to the Blessed O ne: T h ere is a mad Bhikkhu, Lord, called G agga, who is not present. T h ere are, O Bhikkhus, two sorts o f m adm en: T h ere is one mad Bhikkhu who now remembers the Uposatha, now does not re member 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. 2. Now, O Bhikkhus, that madman that now remembers, &c., that now goes to, &c., to such a madman I prescribe that you grant u m m a tta k a s a m m u ti (i.e. the m adm ans leave). 3. A n d you ought, O Bhikkhus, to grant it in this w a y : L e t a learned, competent Bhikkhu pro claim the following w atti before the Sawzgha : L et the Saw gha, reverend Sirs, hear me. G agga, a mad Bhikkhu, now remembers the Uposatha, now does not remember, &c., now goes to, & c .; if the Saw gh a is ready, let the S aw g h a grant u m m a tta k a s a m m u ti to the mad Bhikkhu G ag g a : let the Bhikkhu G ag g a remember or not remem ber U p o sa th a ^ e member or not remember official acts (of the Order), let him go to U posatha or not go, let him go to official acts or not go : (in every case) it m ay be free to the Sawzgha to hold U posatha and to perform official acts with G ag g a as well as without G agga. T h is is the w atti. 4. L e t the Sawzgha, &c. G agga, a mad Bhikkhu, & c .; the Saw gh a grants, &c. T h u s I understand.

28o

M AHAVAGGA.

I I , 26, I.

26.
1. A t that tim e four B h ik k h u s dw elt in a certain residence (o f B h ikkh us) on the d ay o f U p osath a. N o w these B h ik k h u s th o u g h t: T h e B lessed O ne has prescribed the ho ld in g o f U p osath a, and w e are (only) fou r p e r s o n s 1. W ell, how are w e to hold U p osath a ? T h e y told this thing to the B lessed O ne. I prescribe, O B h ik k h u s, that four (B h ikkh us) m ay recite the P a tim o k k h a. 2. A t that tim e three B h ik k h u s d w elt in a certain residence (o f B h ik k h u s) at the d a y o f U p osath a. N o w these B h ik k h u s th o u g h t: T h e B lessed O ne has prescribed to four (B hikkhus) the recitin g o f the Patim okkha, and w e are (only) three persons, & c. I prescribe, O B h ik k h u s, that three B h ik k h u s m ay hold p a r i s u d d h i - u p o s a t h a 2. 3. A n d it o u gh t to be held in this w a y : L e t a learned, com petent B h ik k h u proclaim the follow ing a t t i b efore those B h ik k h u s : L e t the reveren d brethren h ear me. T o -d a y is U p osath a, the fifteenth (d ay o f the h a lf m onth). I f the reveren d brethren are ready, let us hold p a r i s u d d h i - u p o s a t h a with each other. L e t the senior B h ik k h u ad ju st his upper robe so as to co ver one shoulder, sit down squatting, raise his jo in ed hands, and s a y to those B h ik k h u s : I am pure, friends, understand that I am pure, & c .3 4. L e t (each) yo u n ger B h ik k h u (in his turn) ad ju st
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. 8 The same phrase is repeated twice more.

1, 2 , 1 . 1 6 0

UPOSATHA CEREMONY, AND PATIMOKKHA.

28 I

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. 5. A t that time two Bhikkhus dwelt in a certain residence on the day o f Uposatha. N ow these B h ik khus th o u gh t: T h e Blessed One has prescribed to four (Bhikkhus) the reciting o f the Patimokkha, to three (Bhikkhus) the holding o f p ir is u d d h i- u p o sa th a , and we are (only) two persons, &c. I prescribe, O Bhikkhus, that two persons may hold p d r is u d d h i- u p o s a t h a / 6, 7. A nd it ought to be held in this w a y : L et the senior Bhikkhu, & c .11 8. A t that time there dwelt a single Bhikkhu in a certain residence on the day of Uposatha. N ow this Bhikkhu thought, &c. 9. In case there dwell, O Bhikkhus, in a certain residence on the day o f U posatha a single B h ik k h u ; let that Bhikkhu, O Bhikkhus, sweep the place which the Bhikkhus used to frequent, the refectory, or hall, or place at the foot o f a tr e e ; let him (then) provide water and food, prepare seats, put a lamp there, and sit down. I f other Bhikkhus come, let him hold U posatha with them ; if they do not come, let him fix his mind upon the thought: T o-day is my U p o satha. I f he does not fix his mind upon this thought, he commits a d u k k a / a offence. 10. Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the p i r i s u d d h i2 o f 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

M AH AVAGGA.

I I , 27, 1.

P a t i m o k k h a b y three. I f th ey do, th ey com m it a d u k k a / a offence. 1 N ow , O B h ikkh u s, w here three B h ik k h u s dwell (together), th e y m ust not co n v ey the p & r is u d d h i o f one (to their assem bly), and hold p & r is u d d h iu p o s a t h a b y two. I f th e y do, th ey com m it a d u k k a / a offence. 1 N ow , O Bh ikkhus, w here two B h ik k h u s dwell, one o f them m ust not co n vey the p a r i s u d d h i o f the other one, and fix (only) his thoughts (upon the U p o satha). I f he does, he com m its a d u k k a / a offence.

27.

1. A t that tim e a certain B h ikkh u w as gu ilty o f an offence on the d ay o f U p osath a. N o w this B h ik khu th o u g h t: T h e B le sse d O ne has p re s c rib e d : U p o sath a is not to be held b y a B h ikkh u who is g u ilty o f an o ffen ce1.1 N o w I am g u ilty o f an offence. W h at am I to do ? T h e y told this thin g to the B lessed One. In case, O Bhikkhus, a certain B h ik k h u be g u ilty o f an offence on the d ay o f U p o sath a ; let that B h ik khu, O B h ikkhus, g o to one Bh ikkhu, ad ju st his upper robe so as to co v er one shoulder, sit down sq u attin g, raise his jo in ed hands, and s a y : I h av e com m itted, friend, such and such an o ffe n c e ; I con fess that offence. L e t the other s a y : D o you see it ? Y e s , I see it. R e fra in from it in future. 2. 1 In case, O Bh ikkhus, there be a B h ik k h u on the d ay o f U p o sath a w ho feels doubt with regard
1 See A'ullavagga IX, 2.

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UPOSATHA CEREMONY, AND PATIMOKKHA.

283

to an offence; let this Bhikkhu, O Bhikkhus, go to one Bhikkhu, &c. ( i), and s a y : I feel doubt, friend, with regard to such and such an offence. W hen I shall feel no doubt, then I will atone for that offence. H avin g spoken thus, let him hold U posatha and hear the Patimokkha. But in no case must there be any hindrance to holding U posatha from such a cause. 3. A t that time the AVzabbaggiya Bhikkhus con fessed in common an offence (shared b y them all). T h e y told this thing to the Blessed One. Y o u ought not, O Bhikkhus, to confess an offence in common. H e who does so, commits a d u k k a / a offence. A t that time the iO a b b a g g iy a Bhikkhus accepted the common confession o f an offence (shared by several Bhikkhus). T h e y told this thing to the Blessed One. Y o u ought not, O Bhikkhus, to accept the com mon confession o f an offence. H e who does so, commits a d u k k a / a offence. 4. A t that time a certain Bhikkhu remembered an offence, while Patim okkha was being recited. N ow this Bhikkhu thought: T h e Blessed One has prescribed : Uposatha is not to be held b y (a Bhikkhu) who is guilty o f an offence. N ow I "am guilty o f an offence. W hat am I to d o ? T h e y told this thing to the Blessed One. In case, O Bhikkhus, there be a Bhikkhu who remembers an offence, while Patim okkha is being recited ; let this Bhikkhu, O Bhikkhus, say to his neighbour Bhikkhu : I ha've committed such and such an offence, friend; when I have arisen from this (assembly), I will atone for that offence. H avin g spoken thus, &c. ( 2).

284

M AH AVAGGA.

n , 2 7 ,5 .

5. In case, O B h ikkh u s, th ere be a B h ikkh u w ho fe e ls doubt with regard to an offence, w hile P atim o kk h a is b ein g recited, & c. ( 2, 4). 6. A t th at tim e the w hole S a m g h a in a certain residence w as g u ilty o f a com m on offence on the d a y o f U p o sath a. N o w these B h ik k h u s th o u g h t: T h e B le sse d O ne has prescribed that offences (shared b y m any B h ik k h u s) are not to be confessed in common, and that the com m on confession o f such offences is not to be accepted. N o w this whole S am g h a is g u ilty o f a com m on offence. W h a t are w e to do ? T h e y told this thing to the B lessed O ne. In case, O Bh ikkhus, the w hole S a m g h a in a certain residence is g u ilty o f a com m on offence on the d ay o f U p o sath a ; let those B h ik k h u s, O B h ik khus, send in stan tly one B h ik k h u to the n eigh b o u rin g residence o f B h ik k h u s (saying), G o, friend, and com e b ack w hen you h a v e atoned for that offence (for y o u r s e lf); w e w ill (then) atone fo r the offence b efore yo u .1' 7. I f th e y succeed in this w ay, w ell and good. I f th ey do not succeed, let a learned, com petent B h ik k h u proclaim the follow in g n a t t i before the S a m g h a : L e t the Sam gh a, reveren d S irs, h ear me. T h is w hole Sam g h a is g u ilty o f a com m on offence. W hen it shall see an other pure, gu iltless B h ik k h u , it w ill atone fo r the offence b efore him . (O ne o f the B h ikkh us) h av in g spoken thus, let them hold U p o sath a and recite the Patim okkha. B u t in no case m ust there be a n y hindrance to holding U p o sath a from such a cause. 8. In case, O Bh ikkhus, the w hole S am gh a in a certain residence feels doubt with regard to a

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285

common offence on the day o f U p osath a; (in this case) let a learned, competent Bhikkhu proclaim the following w atti before the S a w g h a : L e t the Saw gh a, reverend Sirs, hear me. T h is whole Saw gh a feels doubt with regard to a common offence. W hen it will feel no doubt, it will atone for that offence. (One o f the Bhikkhus) having spoken thus, &c. 9. In case, O Bhikkhus, in a certain residence the S aw gh a that has entered (there) upon v a s s a is guilty o f a common offence. T h ose Bhikkhus, O Bhikkhus, are instantly, &c. ( 6 , 7). I f they do not succeed, let them send aw ay one Bhikkhu for seven days time : Go, friend, and come back when you have atoned for that offence (for y o u rse lf); we will (then) atone for the offence before you. 10 . A t that time the whole Sawzgha in a certain residence was guilty o f a common offence, and did not know the name nor the class to which that offence belonged. N ow there arrived (at that place) another Bhikkhu, &c. (see chap. 2 1. 2), anxious for training. T o that Bhikkhu one o f the Bhikkhus went, and having gone to him, he said to him : H e who does such and such a thing, friend, what sort o f offence does he commit ? ~'s 1 1 . H e replied: H e who does such and such a thing, friend, commits such and such an offence.. I f you have committed such an offence, friend, atone for that offence. T h e other replied : N ot I m yself alone, friend, am guilty o f that offence ; this whole Saw gh a is guilty o f that offence. H e said : W hat is it to you, friend, whether another is guilty or guilt less? Come, friend, atone for your own offence. 12. N ow this Bhikkhu, after having atoned for

286

m ah

Av a g g a .

II, 2 7 , 1 3 .

that offence b y the ad vice o f that Bh ikkhu, w ent to those B h ikkh us (to his brethren w ho shared in the sam e o ffen ce); h av in g go n e to them , he said to those B h ik k h u s : H e who does such and such a thing, friends, com m its such and such an offence. A s you h av e com m itted such an offence, friends, atone for th at offence. N o w those B h ik k h u s refused to atone fo r that offence b y that B h ik k h u s advice. T h e y told this thin g to the B lessed One. 1 3 , 14 . In case, O B h ikkhus, the w hole Sa?;zgha in a certain residence is g u ilty o f a com m on offence, & c. ( $ 1 0 , 1 1 ) ' 15 . I f this Bh ikkhu, O B h ikkh u s, after h av in g atoned for that offence b y the ad vice o f that Bhikkhu, go e s to those B h ik k h u s, and h av in g gon e to them , say s to those B h ik k h u s: H e who does, & c., and if those B h ikkhus, O B h ikkh u s, atone for that offence b y that B h ik k h u s advice, w ell and good ; if th e y do not aton e fo r it, that B h ikkhu, O B h ikkhus, need not sa y an yth in g (further) to those B h ikkhus, if he does not like. E n d o f the B h aw avara on A o d an a va tth u .

28.
1. A t that tim e there assem bled in a certain residence (o f B h ikkh us) at the d ay o f U p osath a a num ber o f resident B h ik k h u s, four or m ore. T h e y did not know that there w ere other resident B h ik khus absent. In ten d in g to act according to D ham m a and V in a y a , thin kin g th em selves to be com plete w hile (really) incom plete, th ey held U p o sath a and

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recited the Patimokkha. W hile they were reciting the Patimokkha, other resident Bhikkhus, a greater number (than the first ones), arrived. T h e y told this thing to the Blessed One. 2. In case, O Bhikkhus, there assem ble in a certain residence at the day o f Uposatha, & c. ( i ) ; while they are reciting the Patimokkha, other resi dent Bhikkhus, a greater number, arrive ; let those Bhikkhus, O Bhikkhus, recite the Patim okkha again ; they who have recited it, are free from guilt. 3. In case, O Bhikkhus, there assemble, & c .; while they are reciting the Patimokkha, other resi dent Bhikkhus, exactly the same number (as the first ones), a r r iv e ; in that case (the part o f the Patimokkha) that has been recited, has been cor rectly recited ; let those (who have arrived late), hear the r e s t ; 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, & C . 1 4. In case, O Bhikkhus, there assemble, & c . ; when they have ju st finished the recital o f the Pati mokkha, other resident Bhikkhus, & c.2
1 The decision given for the case of a smaller number of Bhik khus 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. a The same three cases are distinguished here as in 2,3, accord ing 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

M AH AVAGGA.

II , 28, 5.

5. In case, O B h ik k h u s, there assem ble, & c . ; w hen th e y h av e ju st finished the recital o f the P ati m okkha, and the assem b ly has not y e t risen, other residen t B h ikkh u s, & C . 1 6. In case, O B h ikkhus, there assem ble, & c . ; w hen th ey h av e ju st finished th e recital o f the P a ti m okkha, and a part o f the assem b ly has risen, & C . 1 7. In case, O B h ikkhus, there assem ble, & c. ; w hen th e y h ave ju s t finished the recital o f the P a ti m okkha, and the w hole assem b ly has risen, & C . 1 E n d o f the fifteen cases in which there is no offence.

29.
In case, O B h ikkh u s, there assem ble in a certain residence on the d ay o f U p o sath a a num ber o f re si dent Bh ikkhu s, four or m o r e ; th ey know that there are other residen t B h ik k h u s a b se n t; intending to act according to D ham m a and V in ay a, incom plete, conscious o f th eir incom pleteness, th ey hold U p o sath a and recite the Patim okkha, & c .2 E n d o f the fifteen cases o f the incom pletely assem bled B h ik k h u s who are conscious o f their incom pleteness.

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: 1they who have recited it, have committed a dukka/a offence.

1 , 321

UPOSATHA CEREMONY, AND PATIMOKKHA.

289

30.
In case, O Bhikkhus, there assemble, & c .; they know that there are other resident Bhikkhus absent. Feelin g doubt as to whether they are competent to hold U posatha or not competent, they hold U po satha and recite the Patimokkha, & C . 1 E n d o f the fifteen cases o f the Bhikkhus who feel doubt.

31.
In case, O Bhikkhus, there assemble, & c .; they know that there are other resident Bhikkhus absent. (T h in k in g ): W e are competent to hold Uposatha, we are not incompetent, they abandon them selves to misbehaviour, hold Uposatha, and recite the Pati mokkha, & C . 1 E n d o f the fifteen cases o f the Bhikkhus abandoning them selves to misbehaviour.

32.
In case, O Bhikkhus, there assem ble, & c .; they know that there are other resident Bhikkhus absent. T h e y perish and become ru in ed 2, saying, W hat 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

M AH AVAGGA.

H, 3 3 -

(am ong the fratern ity), th ey hold recite the P atim okkh a, & C . 1

U p o sath a and

E n d o f the fifteen cases o f the B h ik k h u s risk in g a schism.

E n d o f the s e v e n ty -fiv e 2 cases.

33.
In case, O B h ik k h u s, there assem ble in a certain residence on the d ay o f U p o sath a a num ber o f resi dent B h ik k h u s, four or m ore ; th ey know that other resident B h ik k h u s are about to en ter the boundary. T h e y know that other residen t B h ik k h u s h a v e entered w ithin the boundary. T h e y see other resi dent B h ik k h u s w ho are about to enter, & c., w ho h av e entered within the boundary. T h e y h ear that other residen t B h ik k h u s are about to enter, & c., h av e entered within the b o u n d ary. T h u s 3 a hundred and sev en ty -five system s o f triads are produced w hich re fe r to residen t and resident
1 The decisions as in chap. 29; only read instead of'dukka/a offence,' thullaM aya offence (grave sin). 2 Five times fifteen cases, in chaps. 28-32. 8 Remarks like this, which indicate the rules for supplying abbre viated 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.

291

Bh ikkhus1. (Then follow the same cases with re gard to) resident and incoming Bhikkhus, incoming and resident Bhikkhus, incoming and incoming Bhik khus. B y putting these words (successively) into the p e y yala2, seven hundred triads are produced.

34.
1. In case, O Bhikkhus, the resident Bhikkhus count the day as the fourteenth (of the p a k k h a ), the incoming Bhikkhus as the fifteenth3 ; if the number o f the resident Bhikkhus is greater, the incoming Bhikkhus ought to accommodate them selves to the resident Bhikkhus. I f their number is equal, the incoming Bhikkhus ought to accommo date them selves to the resident Bhikkhus. I f the number o f the incoming Bhikkhus is greater, the resident Bhikkhus ought to accommodate them selves to the incoming Bhikkhus. 2. In case, O Bhikkhus, the resident Bhikkhus count the day as the fifteenth, the incoming Bhik khus as the fourteenth ; if, &c. ( i).
1 I. e. the assembled Bhikkhus as well as the incoming reside in the same avasa. 2 Peyy&la is identical in meaning and, we believe, etymolo gically with pariyaya. See Childers s. v .; H. O.s remarks in Kuhns Zeitschrift fiir 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. 1.
U 2

292

M AH AVAGGA.

II, 34. 3-

3. In case, O B h ik k h u s, the residen t B h ik k h u s count the d ay as the first (o f the p a k k h a ) , the in com ing B h ik k h u s as the fifteenth (of the preceding p a k k h a ) ; if the num ber o f the residen t B h ik k h u s is greater, the residen t B h ik k h u s need not, if th ey do not like, adm it the incom ing ones to their com munion ; let the incom ing B h ik k h u s g o outside the bound ary and hold (there) U p osath a. I f their num b e r is equal, & c. (as in the preced in g case). I f the num ber o f the incom ing B h ik k h u s is greater, let the resident B h ik k h u s either adm it the incom ing ones to their com m union or g o outside the boundary. 4. In case, O B h ik k h u s, the residen t B h ik k h u s count the d ay as the fifteenth, the incom ing B h ik khus as the first (of the follow in g p a k k h a ) ; if the num ber o f the resident B h ik k h u s is greater, let the incomincr B h ik k h u s either adm it the resident Bh ikkhu s to their com m union or g o outside th e boundary. I f their num ber is equal, & c. (as in the precedin g case). I f the num ber o f the incom ing B h ik k h u s is greater, the incom ing B h ik k h u s need not, if th ey do not like, adm it the resident B h ik k h u s to their com munion ; let the residen t B h ik k h u s go outside the b o u n d ary and hold U p o sath a (there). 5. In case, O B h ik k h u s, the incom ing B h ik k h u s see the signs, the tokens, the m arks, the character istics o f (the presen ce of) residen t B h ik k h u s, well prepared b eds and chairs and m ats and pillows, food and w ater w ell provid ed for, w ell sw ept cells ; seeing this, th ey b egin to d o u b t: A r e there here an y resident B h ik k h u s or are there n o t? 6. B e in g doubtful th ey do not search, h av in g not searched they hold U p o s a th a : this is a d u k k a / a offence. B e in g doubtful th ey search, search in g th ey

II, 34 . io- UPOSATHA CEREMONY, AND PATIMOKKHA.

293

do not see them, not seeing them they hold U posatha : (in this case) they are free from offence. Being doubt ful they search, searching they see them, seeing them they hold U posatha together : (in this case) they are free from offence. Being doubtful they search, search ing they see them, seeing them they hold U posatha ap art: this is a d u k k a / a offence. Bein g doubtful they search, searching they see them, seeing them they perish and become ruined1, saying, W hat are those people to us ? and risking a schism, they hold Uposatha : this is a th u lla ^ a y a (grave) offence. 7. In case, O Bhikkhus, the incoming Bhikkhus hear the signs &c. o f (the presence of) resident Bhikkhus, the sound o f their footsteps when they are walking, the sound o f their rehearsal (of the Dhamma), o f their clearing the throat and sneezing; hearing this they begin to doubt, &c. ( $ 5, 6). 8. In case, O Bhikkhus, the resident Bhikkhus see the signs &c. o f (the presence of) incoming Bhikkhus, unknown bowls, unknown robes, unknown seats, (the traces of) foot-washing, w ater sprinkled a b o u t; seeing this they begin to doubt, &c. 9. In case, O Bhikkhus, the resident Bhikkhus hear the signs & c. o f (the presence of) incoming Bhikkhus, the sound o f their footsteps when they are arriving, the sound o f their shaking out their shoes, clearing the throat, and sneezing; hearing this, &c. 10. In case, O Bhikkhus, the incoming Bhikkhus see resident Bhikkhus belonging to a different dis trict; they take them as belonging to the same dis trict ; taking them as belonging to the same district
1 See chap. 32.

294

M AH AVAGGA.

II, 34, II .

th ey do not a s k ; h av in g not asked, th ey hold U p o sath a to g e t h e r : (in this case) th ey are free from offence. T h e y a s k ; h av in g asked, th ey do not g o through the m a tte r ; h avin g not go n e through the m atter, th ey hold U p osath a to g e th e r: this is a d u k k a / a offence. T h e y ask, & c. (as in the la st case), th ey hold U p o sath a a p a r t: (in this case) th ey are free from offence. 1 1 . In case, O B h ikkh u s, the incom ing B h ik k h u s see resident B h ik k h u s b elonging to the sam e district. T h e y tak e them as belo n gin g to a different d istric t; tak in g them , & c. th e y do not a s k ; h av in g not asked, they hold U p o sa th a to g e th e r: this is a d u k k a / a offence. T h e y ask ; h a v in g asked, th ey g o through the m atter; h av in g go n e through the m atter, th ey hold U p o sath a a p a r t : this is a d u k k a / a offence. T h e y ask, & c. (as in the la st case), th ey hold U p o sath a to g e th e r : (in this case) th ey are free from offence. 12 . In case, O B h ikkhus, the residen t B h ik k h u s see incom ing B h ik k h u s b elonging to a different d is trict, & c. (see io ). 13 . In case, O Bh ikkhus, the resident B h ik k h u s see incom ing B h ik k h u s belo n gin g to the sam e dis trict, & c. (see 1 1 ) .

35.
1. Y o u ought not, O B h ikkhus, to g o on the d ay o f U p o sath a from a residence in which B h ikkhus are, to a residence in w hich no B h ik k h u s are, excep t with a S a m g h a 1 or in a case o f d a n g e r2. Y o u ought not,
1 I.e. with a number of Bhikkhus sufficient for holding Uposatha.
2 See chap. 15. 4.

II, 3 6, I.

UPOSATHA CEREMONY, AND PATIMOKKHA.

295

O Bhikkhus, to go on the day o f U posatha from a residence in which Bhikkhus are, to a non-residence in which no Bhikkhus are, except, & c. Y o u ought not, O Bhikkhus, to go on the day o f U posatha from a residence in which Bhikkhus are, to a residence or non-residence1 in which no Bhikkhus are, except, &c. 2. Y o u ought not, O Bhikkhus, to go on the day o f U posatha 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. 3. Y o u ought not, O Bhikkhus, to go on the day o f U posatha from a residence or 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. 4. Y o u ought not, O Bhikkhus, to go on the day o f U posatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these Bhik khus belong to a different district, except, & c .2 5. Y o u m ay go, O Bhikkhus, on the day o f U posatha from a residence in which Bhikkhus are, to a residence in which Bhikkhus are, if these B h ik khus belong to the same district, and if you know : I can attain that place to-day. Y o u may, &c. ^

36.

1. L e t no one, O Bhikkhus, recite the Pati mokkha in a seated assem bly (of Bhikkhus) before a Bhikkhuni. H e who does, commits a d u k k a / a
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

M AH AVAGGA.

I I , 36, 2.

offence. L e t no one, O B h ik k h u s, recite the P ati m okkh a in a seated assem b ly (of Bh ikkhus) b efore a s i k k h a m a n & 1, a s & m a e r a , a s a m a e r i , one w ho has abandoned the p re c e p ts2, one w ho is gu ilty o f an extrem e o ffen ce2. H e who does, com m its a d u k k a / a offence. 2. L e t no one, O B h ikkh u s, recite the P ati m okkh a in a seated assem b ly (o f Bh ikkhus) b efore a (B h ikkh u ) again st whom exp ulsion has been pronounced fo r h is refu sal to see an offence (com m itted b y him self), b efore a (B hikkhu) ag ain st whom expulsion has been pronounced for his refusal to atone for such an offence, or for his refu sal to renounce a false doctrine. H e w ho does, is to b e treated accord ing to th e la w 3. 3. L e t no one, O B h ik k h u s, recite the P a ti m okkha in a seated assem b ly (o f B h ikkh us) b efore a eunuch, before one w ho h as fu rtiv e ly attached h im self (to the Sam gha), & c. (see chap. 22. 3), b efore a herm aphrodite. H e w ho does, com m its a d u k k a / a offence.
1 In the Bhikkhunikhandhaka (Aullav. X, 1, 4) we are told that Buddha, when admitting women to the Order of mendicants, pre scribed for them a probationary course of instruction, which should last two years, after which time they were to ask for the up asam pada ordination. During these two years the candidates were called sikkh am ias. Childers (Diet. s.v. sikkhati) has misunder stood the Mahavawzsa (p. 37), when he states that in the case of Asokas daughter Saraghamitta the training prescribed for the sikkh am ln as was absolved in a single day. 1 See the note on chap. 22. 3. 3 The law alluded to most probably is the 69th P a^ittiya rule, which expressly treats only of the conduct towards Bhikkhus re fusing to renounce false doctrines, but it may be extended by analogy also to the two other categories of Bhikkhus mentioned in our passage.

1 1 ,3 6 ,4 .

UPOSATHA CEREMONY, AND PATIMOKKHA.

297

4. L e t no one, O Bhikkhus, hold U posatha by (accepting) the p a r is u d d h i declaration1 o f a p a riv & s ik a 2, except if the assem bly has not yet risen (at the time when the p a r is u d d h i is declared). A n d let no one, O Bhikkhus, hold U posatha on another day than the U posatha day, except for the sake o f (declaring the re-establishment of) concord am ong the S a w g h a 3.

E n d o f the third Bh^wavara in the Uposathakhandhaka.

1 See chap. 22. 2 I.e. a Bhikkhu subject to the penal discipline of parivasa, the rules of which are discussed at length in the second and third books of the ^ullavagga. 3 If a schism among the fraternity has been composed, the reconciled parties hold Uposatha together (X, 5, 14).

298

MAHAVAGGA.

I ll, I, I.

T H IR D
(R E SID E N C E D U R IN G

KHANDHAKA.
THE R A IN Y SEASO N , V A S S A .)

1.

1. A t that tim e the B lessed O ne dw elt at R i^ a gaha, in the V e/u van a, in the K a la n d a k a n iv d p a 1. A t that tim e the retreat during th e rain y season had not ye t been instituted b y the B lessed O ne for the Bh ikkhus. T h u s the B h ik k h u s w ent on their tra v e ls alike d uring w inter, sum m er, and the rain y season. 2. People w ere annoyed, m urm ured, and becam e angry, sayin g, H o w can the S a k y a p u ttiy a S a m a r a s go on their travels alike during winter, sum m er, and the rainy season ? T h e y crush the green herbs, th ey hurt v e g e ta b le life 2, th ey d estroy the life o f m any sm all liv in g things. S h a ll the ascetics w ho b elong to T itth iy a schools, w hose doctrine is ill preached, retire during the rain y season and arran ge places for them selves to liv e in 3 ? shall the birds m ake th eir nests on the sum m its o f the trees,' and retire during1 o
1 See the note on I, 22, 17. About the name of Kalandakanivapa (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 dif ferent account is given by Spence Hardy, Manual, p. 194.
2 Literally, living creatures w hich have but one organ o f s e n s e ; that is, w hich have on ly the organ o f feeling, viz. the outward form (k& ya). 3 S a m k a p a y i s s a n t i = s a z r c k a p p a y is s a n t i? a p p o s su k k a -n ib a d d h a -v a s a w z v a s is s a n ti. B u d d h a g h o sa :

I l l , 2, 2.

RESIDENCE DURING TH E RAINY SEASON.

299

the rainy season, and arrange them selves places to live i n ; and yet the Sakyaputtiya Sama??as go on their travels alike during winter, summer, and the rainy season, crushing the green herbs, hurting vegetable life, and destroying the life o f m any small things ? 3. N ow some Bhikkhus heard those people that were annoyed, murmured, and had become angry. T h ese Bhikkhus told this thing to the Blessed One. In consequence o f that and on this occasion the Blessed One, after having delivered a religious dis course, thus addressed the Bhikkhus : I prescribe, O Bhikkhus, that you enter upon V assa V

2.
1. N ow the Bhikkhus thought: W hen are we to enter upon V a s s a ? T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you enter upon V a s s a in the rainy season. 2. T h en the Bhikkhus thought: H ow many periods are there for entering upon V a s s a ? T h e y told this thing to the Blessed One. T h ere are two periods, O Bhikkhus, for entering upon V a s s a , the earlier and the later. T h e earlier time for entering (upon V a s s a ) 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

M AH AVAGGA.

H I, 3 - i-

full m oon o f As&Z6a ( J u n e - J u l y ) ; the later, a month after the full moon o f A s a / ^ a 1. T h e se , O B h ikkhus, are the tw o periods fo r en terin g upon V a s s a .

3.
1 . A t th at tim e the AT/^abbaggiya Bh ikkhus, h av in g entered upon V a s s a , w ent on their trav els during the period o f V a s s a . P eop le w ere annoyed, m ur m ured, and becam e a n g ry (saying), H o w can the S a k y a p u ttiy a S a m a r a s g o on th eir tra v e ls alik e during w inter, sum m er, and the rain y seaso n ............... (& c., as in chap. i. 2, down to :) and d estroy the life o f m any sm all liv in g th in g s ? 2. N o w som e B h ik k h u s h eard those people that w ere annoyed, m urm ured, and had becom e angry. T h e m oderate B h ik k h u s w ere annoyed, m urm ured, and becam e an g ry (saying), H o w can the K / i a b b a g g iy a Bh ikkhu s, h av in g en tered upon V a s s a , go on their travels d u rin g the period o f V a s s a ? T h e s e B h ik k h u s told this thing to the B lessed One.
1 Very probably this double period stands in connection with the double period prescribed in the Brahmarcas and Sutras for most of the Vedic festivals. Thus the sacrifice of the varuraapraghasas, with which the Brahmans began the rainy season, was to be held either on the full moon day of A sh aa^ a or on the full moon day of the following month, ^ravaw a, quite in accordance with the Buddhistical rules about the vassu panayika. The BrShmaa texts begin the year with the full moon day of the (uttara) P h algu n t; the Sfttras mention, besides the Phalguni, another new-years day, the A'aitrt paurwamasi, which falls one month later. It was in connection with this dislocation of the be ginning of the year that the annual festivals could be postponed accordingly. See Weber, Die vedischen Nachrichten von den Naxatra, II, p. 329 seq.

111, 4 , 3 -

RESIDENCE DURING TH E RAINY SEASON.

3O I

In consequence o f that and on this occasion the Blessed One, after having delivered a religious dis course, thus addressed the Bhikkhus : L e t no one, O Bhikkhus, who has entered upon V a s s a , go on his travels before he has kept V a s s a during the earlier or during the later three months. H e who does so, commits a d u k k a / a offence.

4.
1. A t that time the A 7/abbaggiya Bhikkhus were not willing to enter upon V a s s a . T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, forbear to enter upon V a s s a . H e who does not enter upon V a s s a , com mits a d u k k a / a offence. 2. A t that time the iO a b b a g g iy a Bhikkhus, who were not willing to enter upon V a s s a on the pre scribed day, purposely left the district (where they were living). T h e y told this thing to the Blessed One. 1 L et no one, O Bhikkhus, purposely leave the dis trict (where he is living), because he is not willing to enter upon V a s s a on the prescribed day. H e who does, commits a d u k k a / a offence. ' 3. A t that time the M agadha king Seniya Bim bi sara, who wished that the V a s s a period might be postponed, sent a m essenger to the Bhikkhus: W hat if their reverences were to enter upon V a s s a on the next full moon day ? T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you obey kings.

302

M AH AVAG G A.

I l l , 5, i .

5.

1. A n d the B le sse d One, after h av in g resided at R a ^ a g a h a as lo n g as he thought fit, w ent forth to S a v atth i. W an d erin g from place to place he cam e to S a v atth i. T h e re , a t S a v a tth i, the B lessed O ne d w elt in the e ta v a n a , the garden o f A n ith ap iw ^ ik a . A t that tim e an u p & s a k a (lay d evotee) nam ed U d en a, in the K o s a la country, had a Vih& ra built fo r the Sawzgha. H e sent a m essen ger to the B h ik k h u s (saying), M igh t their reveren ces come h ith e r ; I d esire to bestow gifts (on the S a w g h a ) and to h ear the D h am m a and to see the B h ikkh u s. 2. T h e B h ik k h u s rep lied : T h e B lessed O ne has prescribed, friend, that no one w ho has entered upon V a s s a , m ay g o on a jo u rn e y b efore he has k ept V a s s a during the earlier or d uring the later three m onths. L e t the u p a s a k a U d en a w ait so lon g as the B h ik k h u s keep their V a s s a 'r e s i d e n c e ; when th e y h av e finished V a s s a , th e y w ill go. B u t if th ere is an y u rgen t n ecessity, let him dedicate the V ih c ir a in presen ce o f the B h ik k h u s w ho reside th ere. 3. T h e u p & s a k a U d en a w as annoyed, m urm ured, and becam e a n g ry (saying), H o w can th eir re v e rences, w hen I send fo r them, refuse to com e ? I am a g iv e r and a doer (o f good works), and do service to the fratern ity. S o m e B h ik k h u s h eard the u p a s a k a U d en a, w ho w as annoyed, & c. T h e s e B h ik k h u s told the thin g to the B lessed One. 4. In consequence o f that the B lessed One, after h av in g d elivered a religio u s discourse, thus addressed the B h ik k h u s : I allow you, O B h ik k h u s, to g o (even during

Ill, 5,

6.

RESIDENCE DURING TH E R AIN Y SEASON.

30 3

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 o f one o f the following seven classes : Bhikkhus, Bhik khunis, s ik k h a m a n & s 1, s a m a ^ e r a s , s a m a e r is , 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 o f one o f these seven classes. W ithin seven days you ought to return. 5. In case, O Bhikkhus, an u p & s a k a has built a V ih ir a for the Saw gha. I f he sends a mes senger to the Bhikkhus (saying), M ight their reverences come h ith e r; I desire to bestow gifts (on them) and to hear the Dham m a 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. W ithin seven days you ought to return. 6. In case, O Bhikkhus, an u p a s a k a has built for the Saw gh a an aafof/fcayoga2, has built a storied house, has built an attic, has constructed a cave, a cell, a store-room, a refectory, a fire-room, a w are house 3, a privy, a place to walk in, a house to walk in, a well, a well house, a ^ a n t a g h a r a 4, a ^ a n t a g h a r a ro o m 5, a lotus-pond, a pavilion, a park, or
1 See the note on II, 36, 1. a See the note on I, 30, 4. 3 This translation of kappiyaku/i is merely conjectural; comp, kappiyabhfimi VI, 33. 4 See the note on I, 25, 12. 5 See A'ullavagga V, 16, 1.

304

M AH AVAGGA.

111, 5. 1 -

has prepared the site fo r a park. I f he sends a m essen ger to the B h ik k h u s, . . . . (& c., as in 5, down to the end o f the section). 7. In case, O Bhikkhus, an u p s a k a has built fo r a num ber o f B h ik k h u s an a d d h a y o g a . . . . (&c., as in 6 to the end o f the section), . . . . for one B h ik k h u a V ih a ra , an a d d h a yog a , a storied house . . . . (&c., as in 6 to the end). 8. In case, O B h ikkh u s, an u p i s a k a has built fo r the sisterhood o f B h ikkhunis, & c., fo r a num ber o f Bh ikkhunis, fo r one B h ikkhunl, for a num ber o f s i k k h a m a n a s , for one s i k k h a m a n i , fo r a num ber o f s a m a s e r a s , fo r one s m a # e r a , fo r a num ber o f s a m a w e r ls , fo r one s a m a w e r i a V ih a ra , &C.1 I f he sends a m essen ger to the B h ik k h u s, & c. 9. In case, O B h ik k h u s, an u p a s a k a has built fo r his own use a residence, a sleep in g room , a s t a b le 2, a tower, a one-peaked b u ild in g 3, a shop, a boutique, a sto ried house, an attic, a cave, a cell, a store-room , a refectory, a fire-room , a kitchen, a p riv y, a place to w alk in, a house to w alk in, a well, a w ell house, a ^ - a n t a g h a r a , a ^ a n t a g h a r a room , a lotus-pond, a pavilion, a park, or has p re pared the site fo r a p a r k ; or that his son is to choose a c o n so rt; or that his d augh ter is to choose a c o n so rt; or that he is s ic k ; or that he k now s 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 sam aw eras ought to be excepted) three of the edifices are left out, viz. the privy, the ^an tagh ara, and the ^ a n tag h a ra room, the use of which is forbidden to nuns; see A'ullavagga X, 27, 3,4. 2 See Abhidhanapp. v. 213, and compare assabhaw^a, hatthibha<fa (Mahavagga I, 61, 1). 8 See Abhidhanapp. v. 209.

Ill, 6, i.

RESIDENCE DURING TH E RAINY SEASON.

30 5

to recite a celebrated s u t t a n t a . I f he sends a m essenger to the Bhikkhus (saying), M ight their reverences come and learn this s u t t a n t a ; other wise this s u t t a n t a will fall into o b livio n ; or if he has any other business or any work to be done ; and if he sends a m essenger to the Bhikkhus (saying), M ight their reverences come hither (&c.) . . . . then you ought to go (&c., as in $ 5, down to :) . . . . you ought to return. 1 0 - 1 2 . In case, O Bhikkhus, an u p & s ik i has built a V ih ara for the Sawzgha (&c., as in 5 ]). 9 13 . In case, O Bhikkhus, a Bhikkhu has built, &c., a Bhikkhuni, a s ik k h a m a n a , a sa m a w e ra , a s im a w e r i has built for the Sam gha, for a number o f Bhikkhus, for one Bhikkhu, for the sisterhood o f Bhikkhunis, . . . . for one s a m a ^ e r i, for his own use, a V ih ara (&c., as in 8).

6.
1. A t that time a certain Bhikkhu was sick. H e sent a m essenger to the Bhikkhus (saying), I am s ic k ; m ight the Bhikkhus come to m e ; I long for the Bhikkhus coming. T h e y 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, b y a
1 Only it is said here of the Bhikkhus, ayya, the noble ones, instead of bhaddanta, their reverences.

[13]

36

M AHAVAGGA.

I l l , 6, 2.

person o f one o f the follow in g five c la s s e s : B h ik khus, B h ikkhunis, s ik k h a m & n d s , s i m a e r a s , and s a m a e r l s . I allo w you, O B h ik k h u s, to go, if the affair for w hich you go can b e accom plished in seven days, e v e n i f yo u are not sent for, and much m ore if yo u are sen t for, b y a person o f one o f th ese five classes. W ith in seven d ays you ought to return. 2. In case, O B h ikkh u s, a B h ik k h u is sick. I f he sends a m essen ger to th e B h ik k h u s (saying), I am s i c k ; m igh t the B h ik k h u s com e to m e ; I lon g fo r the B h ik k h u s com ing, you ought to go, O Bh ikkhus, if the th in g can be accom plished in seven days, even if he had not sent fo r you, much m ore w hen he h as sen t (sayin g to y o u r s e lv e s ): I w ill try to g e t food for the sick, or food fo r the ten der o f the sick, or m edicine for the sick, or I w ill a sk him (questions referrin g to the D ham m a), or n urse him . W ith in sev en d ays you ought to return. 3. In case, O B h ik k h u s, inw ard stru gg les h ave b efallen a Bhikkhu. I f he sends a m essen ger to th e B h ik k h u s : In w ard stru ggles h a v e befallen m e ; m igh t the B h ik k h u s com e to m e ; I lon g for the B h ik k h u s com ing, yo u ought to g o . . . . (& c., as in 2, down to) : (sayin g to y o u r s e lv e s ) : I w ill try to ap p ease those stru gg les, or cause them to be ap peased (by another), or com pose him b y religious con versation . W ith in sev en d ays you ought 4. m ind . . . . to return. In case, O B h ikkh u s, a B h ik k h u in w hose doubts o f conscience h a v e arisen sends (&c., as in 3, down to) : (sayin g to your

selves) : I w ill try to dispel those doubts, or cause

I l l , 6,

10.

RESIDENCE DURING TH E RAINY SEASON.

307

them to be dispelled, or compose him by religious con versation. W ithin seven days you ought to return. 5. In case, O Bhikkhus, a Bhikkhu takes to a false doctrine. I f he sends . . . . (&c., down t o ) : (saying to yo u rselv es): I will discuss that false doctrine, or cause another to discuss it, or compose (that Bhikkhu) by religious conversation. W ithin seven days you ought to return. 6. In case, O Bhikkhus, a Bhikkhu is guilty o f a grave offence and ought to be sentenced to p a riv d s a discipline. I f he sends . . . . (&c., down to): (saying to yourselves) : I will take care that he m ay be sentenced to p a r i v a s a discipline, or I will propose the resolution (to the assem bly), or I will help to complete the quorum (required for passing the sentence o f p a r iv a s a ) / W ithin seven days you ought to return. 7 In case, O Bhikkhus, a Bhikkhu ought to be sentenced to recommence penal discipline. I f he sends . . . . (&c., as in 6, down to the end o f the section). 8. In case, O Bhikkhus, a Bhikkhu ought to have the m a n a t t a discipline imposed upon him. I f he sends . . . . (&c., as in $ 6 , down to the end o f the section). 9. In case, O Bhikkhus, a Bhikkhu (having duly undergone penal discipline) ought to be rehabilitated. I f he sends . . . . (& c., as in 6). 10. 1 In case, O Bhikkhus, the Sam gha is going to proceed against a Bhikkhu b y the ta ^ ^ a n iy a k am ffla , or the n is s a y a , or the p a b b a ^ a n iy a k a m m a , or the p a / is a r a T z iy a k a m m a , or the u k k h e p a n iy a k a m m a . I f that Bhikkhu sends a m essenger to the Bhikkhus (saying), T h e Saw gh a
X

38

M AHAVAGGA.

Ill, 6

, it.

is g o in g to proceed ag ain st me ; m ight the B h ik k h u s com e to m e ; I lo n g fo r the B h ik k h u s com ing, you ought to g o . . . (& c., as in 2, down t o ) : (sayin g to y o u rs e lv e s ): W h a t can be done in o rder that the S a m g h a m ay not proceed (against that Bhikkhu) or m ay m itigate the p ro c e e d in g ? W ith in seven d ays you o u gh t to return. 11. O r the S am gh a has instituted a proceeding a g ain st him, the t a ^ x a n i y a k a m m a . . . . (& c., down t o ) : . . . . or the u k k h e p a n i y a k a m m a ; if he sends a m essen ger to the B h ik k h u s : T h e S am g h a has instituted a proceedin g again st m e ; m ight the B h ik khus com e to me ; I lon g fo r the B h ik k h u s com ing, you ought to go . . . (& c., as in 3, down to): (sayin g to y o u rs e lv e s): W h a t can be done in order that this B h ik k h u m ay b eh av e h im self properly, liv e m odestly, and aspire to g e t clear o f his penance, and that the S am g h a m ay re v o k e its sentence ? W ith in seven d ays you ought to return. 1 2 - 1 5 . I n case, O B h ik k h u s, a B h ikkhuni is sick, & C . 1 16 . In case, O B h ikkh u s, a B h ik k h u n i is g u ilty o f a g r a v e offence and o u gh t to be sentenced to m a n a t t a discipline 2. I f she se n d s. . . . (as in 3, down to) : . . . . (sayin g to y o u r s e lv e s ): I w ill tak e care that she m ay b e sentenced to m & n a t t a disci p lin e 3. W ithin se v en d ays you o ugh t 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 parivasa discipline for the Bhikkhunis. When a Bhikkhuni has committed a Sawghadisesa offence, no matter whether she has concealed it or not, she is sentenced to manatta discipline for a fortnight. See A'ullavagga X, 1, 4; 25, 3. 3 The phrases, Or I will propose the resolution to the assembly,

Ill, 6 2g. ,

RESIDENCE DURING THE RAINY SEASON.

30 9

17. In case, O Bhikkhus, a Bhikkhuni ought to be sentenced to recommence penal discipline . . . . (& c., as in 7). 18. In case, O Bhikkhus, a Bhikkhuni who is to be rehabilitated . . . . (&c., as in 9). 19 . In case, O Bhikkhus, the Sawzgha is going to proceed against a Bhikkhuni by the t a ^ a n i y a k a m m a . . . . (&c., as in 10). 20. O r the S aw gh a has instituted a proceeding against her . . . . (&c., as in 11). 2 1. 22. In case, O Bhikkhus, a s i k k h a m a n i is sick (&c., see 2-5). In case, O Bhikkhus, a s ik k h a m a n a has vio lated 1 the precepts (in which she is trained). I f she sends . . . . (&c., as in 3, down to): (saying to yourselves) : I will take care that she m ay take upon h erself the precepts (again). W ithin seven days you ought to return. 23. In case, O Bhikkhus, a s i k k h a m i n d desires to receive the u p a s a m p a d a ordination. I f she sends, &c., . . . . you ought to go (saying to your selves) : I will take care that she m ay receive the u p a s a m p a d a ordination, or I will proclaim the formula (o f ordination before the assembly), or I will help to complete the quorum. W ithin seven days you ought to return. 2 4 ,2 5 . In case, O Bhikkhus, a s a m a ^ e r a is sick (&c., as in 2 -5 ) . . . . , a s a m a a e r a 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 Bhik khuni, this is to be done by a Bhikkhuni and not by a Bhikkhu. See Aullavagga X, 6, 3.

1 T h is translation o f s ik k h S k u p it a h o ti is merely conjectural; Buddhaghosa has no note here. Com p, k u p p a and a k u p p a .

3 io

M AH AVAGGA.

I ll,

6,

26.

to ask concerning V a s s a 1. I f he sends . . . . (say ing to y o u r s e lv e s ) : I w ill ask him or I w ill tell it to him . W ithin se v e n d a y s you ought to return. 26. In case, O Bh ikkhus, a s& m a?zera w ho de sires to receive the u p a s a m p a d a ordination (& c., see 23). 27, 28. In cage, O B h ikkh u s, a s a m a ^ e r i is sick (& c., see 2 4 -2 5 ). 29. In case, O B h ik k h u s, a s & m a e r i d esires to tak e upon h e rse lf the precepts. I f she sends . . . . & c., you should g o (say in g to yo u rselv es) : I w ill tak e care that she m ay tak e upon h e rse lf the p re cepts. W ith in se v e n d ays yo u o ugh t to return.

7.
1. A t that tim e the m other o f a Bh ikkhu w as sick. S h e sent a m essen ger to her son (saying), I am sick ; m ight m y son come to m e ; I lon g for m y son s com ing. N o w that B h ikkh u th o u g h t: T h e B le sse d O ne has allow ed (a B h ikkh u ) to go, if the affair for which he go es can be accom plished w ithin seven days, and if he is sent for, but not if he is not sen t for, b y a person o f an y one o f the seven c la s s e s ; (and he has also allow ed to go), if the thing he go es fo r can be accom plished w ithin seven d ays, even if he is not sent for, and much m ore if he is sen t for, b y a person o f an y one o f the five classes. N o w m y m other is sick ; she is not a lay-d evotee ( u p a s ik a ) . W h a t am I, therefore, to do ?
1 The technical meaning ofvassaw p u ^ M itu m (to ask after Vassa ?) is unknown to us.

I ll, 7, 8.

RESIDENCE DURING TH E RAINY SEASON.

3 1

T h e y told this thing to the Blessed One. 2. 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 o f any one o f the following seven classes : Bhikkhus, Bhikkhunis, s ik k h a m & n a s , s a m a w e r a s , s& m a w e ris, 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 o f any one o f these seven classes. W ithin seven days you ought to return. 3. In case, O Bhikkhus, a Bhikkhus mother is sick. I f she sends a m essenger to her son (saying), I am sick ; m ight m y son come to m e ; I long for m y sons coming (&c., see chap. 6. 2). 4. In case, O Bhikkhus, a Bhikkhus father is sick . . . . (&c., as in 3). 5. In case, O Bhikkhus, a Bhikkhus brother is sick. I f he sends a m essenger to his brother (saying), I am s ic k ; m ight m y brother come to me ; I long for my brothers coming, he ought to go, O B h ik khus, if the affair can be accomplished within seven days, and if he sends for him, but not if he does not send for him. W ithin seven days he ought to return. 6. In case, O Bhikkhus, a Bhikkhus sister is sick . . . . (&c., see 5). 7. In case, O Bhikkhus, a relation o f a Bhikkhu is sick. I f he sends a messenger to that Bhikkhu (saying), I am s ic k ; might his reverence come to m e . . . . (&c., as in 5). 8. In case, O Bhikkhus, a person that used to

312

M AH AVAGGA.

I ll, 8 .

liv e with the B h ik k h u s 1 is sick. I f he sends a m es sen ger to the B h ik k h u s (saying), I am s i c k ; m ight the B h ik k h u s com e to m e . ( & c., as in

5)

8.
A t that tim e a V ih a ra b elo n g in g to the S am g h a w ent to ruin, A certain u p a s a k a had a qu an tity o f w ood cut in the forest. H e sent a m essen ger to the B h ik k h u s (sayin g), I f their reveren ces w ill fetch that w ood, I w ill g iv e it to them . T h e y told this thin g to the B le sse d One. 1 I allow you, O B h ikkh u s, to g o out on the Sam g h a s business. W ith in sev en d ays you ought to return. E n d o f the first B h a ^ a v a ra ab o u t the V a s s a residence.

9.
i. A t that tim e the B h ik k h u s o f a certain dis trict in the K o s a la cou n try w ho h ad en tered upon V a s s a , w ere tro u b led 2 b y b easts o f p rey ; the b easts carried them o ff and k illed them. T h e y told this th in g to the B lessed O ne. In case, O B h ikkh u s, the B h ik k h u s who h ave en tered upon V a s s a , are troubled b y b easts o f prey, and the b easts c arry them o ff 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, p, 4.

RESIDENCE DURING TH E RAINY SEASON.

3 I3

to be considered as a case o f danger, and they ought to leave that residence. T h e y are not guilty o f interruption o f V a s s a . In case, O Bhikkhus, the Bhikkhus who have entered upon V a s s a , are infested b y sn akes; they bite them and kill them. T h is is to be considered as a case o f d an g e r,. . . . (&c., as in 1 down to) . . . . V a ssa . 2. In case, O Bhikkhus, the Bhikkhus who have entered upon V a s s a , are troubled by ro bbers; the robbers plunder them and beat them. T h is is to be considered . . . . (&c., as in $ 1) . . . . V a s s a . In case, O Bhikkhus, the Bhikkhus who have entered upon V a s s a , are troubled by dem on s; the demons enter into them and take their power from them. T h is is to be considered . . . . (&c., as in 1) . . . . V a ssa . 3. In case, O Bhikkhus, the village near which the Bhikkhus have entered upon V a s s a , is destroyed b y fire ; the Bhikkhus suffer from want o f food. T h is is to be considered . . . . (& c.,as in 1) . . . . V a s s a . In case, O Bhikkhus, the places o f rest o f the Bhikkhus who have entered upon V a s s a , are de stroyed b y fir e ; the Bhikkhus suffer from having no place o f rest. T h is is to be considered . . . t ^ & c., as in 1) . . . . V a s s a . 4. In case, O Bhikkhus, the village near which the Bhikkhus have entered upon V a s s a , is destroyed b y w a te r; the Bhikkhus suffer from want o f food, . . . . (&c., as in 1) . . . . V a s s a . In case, O Bhikkhus, the places o f rest o f the Bhikkhus who have entered upon V a s s a , are de stroyed by w a te r; the Bhikkhus suffer from having no place o f rest, . . . . (&c., as in $ 1) . . . . V a s s a .

3H

M AH AVAG G A.

I l l , 10.

10 .
A t th at tim e the v illa g e n ear which the B h ik k h u s o f a certain district had en tered upon V a s s a , w as tran sferred to an other place through (fear of) robbers. T h e y told this thing to the B lessed One. I prescribe, O B h ikkh u s, that you g o w here the v illa g e is. T h e v illag e (people) d ivid ed them selves in two parts. T h e y told this thing to the B lessed One. I prescribe, O B h ikkh u s, that you g o w h ere the g re a te r part is. T h e g re a te r part w ere un b elievin g, un converted people. T h e y told this thin g to the B lessed One. I prescribe, O B h ik k h u s, th at you g o w here the believin g, con verted people a re.

11 .
i. A t that tim e the B h ik k h u s o f a certain district in the K o s a la country who had entered upon V a s s a , could g e t (there) n either coarse nor fine food suffi cien tly as required. T h e y told this thin g to the B le sse d One. In case, O Bh ikkhus, the B h ik k h u s w ho h ave entered upon V a s s a , can g e t n either coarse nor fine food sufficiently as required. T h is is to be con sidered as a case o f danger, and th ey ought to lea ve that residence. T h e y are not g u ilty o f interruption of V assa. In case, O Bh ikkhus, the B h ik k h u s w ho h ave entered upon V a s s a , g e t food coarse or fine suffi

Ill, i i ,

RESIDENCE DURING TH E RAINY SEASON.

3 I5

ciently as required, but they cannot get sustaining food. T h is is to be considered . . . . (&c., as in 1) . . . . V assa. 2. 'I n case, O Bhikkhus, the Bhikkhus who have entered upon V a s s a , get food coarse or fine suffi ciently as required, they get sustaining food, but they cannot get proper medicine. T h is is to be considered . . . . (&c., as in $ 1) . . . . V a s sa . In case, O Bhikkhus, the Bhikkhus . . . . (&c., as 1, down to) . . . . sustaining food, and they can get profitable medicine, but they cannot find suitable lay men to do service to them. T h is is to be considered . . . . (&c., as in 1) . . . . V a s s a . 3. In case, O Bhikkhus, to a Bhikkhu who has entered upon V a s s a , a woman m akes an offer (in these w o rd s): Come, venerable Sir, I give you gold, or I give you bullion1, 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 g iv e you a cow, or I give you a slave, or I give you a female slave, or I give you m y daughter as your wife, or I will be your wife, or I get another wife for you. In that case, if the Bhikkhu th in k s: T h e Blessed One has said that the mind o f men is easily changeable ; danger might arise to the purity o f my life, he ought to go aw ay from that place. H e is not guilty o f interruption of V a ssa . 4. In case, O Bhikkhus, to a Bhikkhu who has entered upon V a s s a , 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).

3i6

M AH AVAGGA.

Ill,

ii

, 5.

an offer, & c., robbers m ake an offer, & c., rascals m ake an offer (in these w o r d s ): C om e, ven erab le Sir, w e g iv e you gold, . . . . (&c., down to) . . . . or w e g iv e you our daughter as yo u r wife, or w e g et an other w ife for yo u . In that case, . . . . (& c as in 3) . . . . V a s s a . In case, O B h ikkhus, a B h ik k h u who has en tered upon V a s s a , finds an ow nerless treasure. In that case, . . . . (& c., as in 3, down to) . . . . V a s s a . 5. In case, O B h ikkh u s, a B h ik k h u who has entered upon V a s s a , sees a num ber o f B h ik k h u s who strive to cause divisio n s in the Sam gh a. In that case, if th at B h ik k h u th in k s : T h e B lessed O ne has said that it is a g riev o u s sin to cause d ivi sions in the S a m g h a ; m ay no d ivision arise in the S a m g h a in m y presen ce, let him go aw ay. H e is not g u ilty o f interruption o f V a s s a . In case, O B h ikkh u s, a B h ik k h u who has en tered upon V a s s a , h e a r s : A num ber o f B h ik k h u s are strivin g to cause divisions in the S am gh a. In that c a s e ,. . . . (& c., as in 5, down to) . . . . V a s s a . 6. In case, O B h ik k h u s, a B h ik k h u who has entered upon V a s s a , h e a r s : In such and such a district a num ber o f B h ik k h u s are strivin g to cause d ivisions in the S am g h a. I f that B h ik k h u thinks : T h o s e B h ik k h u s are frien d s o f m in e; I w ill say to th e m : T h e B lessed One, m y friends, has said th at it is a griev o u s sin to cause d ivisions in the S am g h a ; let not divisions in the S am gh a please you, S i r s t h e n th e y w ill do w h at I say, th ey w ill o b ey m e and g iv e ear, in that case let him g o (to that place). H e is not g u ilty o f interruption o f V a s s a . 7. In case, O Bh ikkhus, a B h ik k h u w ho has entered upon V a s s a , h e a r s : In such and such a

I ll, 12, I.

RESIDENCE DURING THE RAINY SEASON.

317

district a number o f Bhikkhus are striving to cause divisions in the Sam gha. I f that Bhikkhu thinks : T h ose Bhikkhus are not friends o f mine, but their friends are friends o f m in e; to these I will say, and they will say to their frie n d s: T h e Blessed One, . . . . (&c./ as in 6, down t o ) V a ssa . 8. In case, O Bhikkhus, a Bhikkhu who has entered upon V a s s a , h ears: In such and such a district divisions in the Sa;//gha have been caused b y a number o f Bhikkhus. I f that Bhikkhu . . . . (&c., as in 6, down to) . . . . V a s s a . 9. In case, O Bhikkhus, a Bhikkhu who has entered upon V a s s a , h ears: In such and such a district divisions in the Saw gh a have been caused b y a number o f Bhikkhus. I f that Bhikkhu . . . . (&c., as in 7) . . . . V a s s a . 1 0 - 1 3 . In case, O Bhikkhus, a Bhikkhu who has entered upon V a s s a , hears : In such and such a district a number o f Bhikkhunis strive to cause divi sions in the Sa/gha . . . . (& c.1) '

12

1. A t that time a Bhikkhu desired to enter upon V a s s a in a cattle-pen. T h e y told this thing to the Blessed One. I allow you, O Bhikkhus, to enter upon V a s s a in a cattle-pen. T h e 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 n , 13 read: Those Bhikkhunis are not friends of mine, but their (female) friends are friends of mine, &c.

3i8

M AH AVAGGA.

I l l , 12 , 2.

T h e y told this thing to the B lessed One. I allow you, O B h ikkhus, to g o with the cattle-pen. 2. A t that tim e a B h ikkh u, when the tim e for en terin g upon V a s s a approached, desired to g o on a jo u rn e y with a caravan. T h e y told this thin g to the B lessed One. I allow you, O Bh ikkhus, to enter upon V a s s a in a caravan . A t that tim e a Bh ikkhu, w hen the tim e fo r enter in g upon V a s s a approached, d esired to g o on a jo u rn e y in a ship. T h e y told this thin g to the B lessed One. I allow you, O B h ik k h u s, to enter upon V a s s a in a ship. 3. A t that tim e som e B h ik k h u s entered upon V a s s a in a hollow tree. P eo p le w ere annoyed, m urm ured, and becam e a n g r y : (T h e s e B h ikkh us b eh ave) lik e g o b lin s1. T h e y told this thin g to the B lessed One. L e t no one, O B h ikkh u s, enter upon V a s s a in a hollow tree. H e who does, com m its a d u k k a / a offence. 4. A t that tim e som e B h ik k h u s entered upon V a s s a on a branch o f a tree. Peop le w ere annoyed, & c. : (T h e s e B h ik k h u s b eh ave) lik e huntsm en. T h e y told this th in g to the B lessed One. L e t no one, O B h ikkh u s, enter upon V a s s a on a branch o f a tree. H e w ho does, com m its a d u k k a / a offence. 5. A t that tim e som e B h ik k h u s entered upon V a s s a in the open air. W h en it began to rain,
1 This must be about the sense of pisa^illika (comp. ^!ullavagga V, 10, 2 ; 27, 5), although we are not sure how -illika ought to be explained.

I l l , 12, 9.

RESIDENCE DURING TH E RAINY SEASON.

3 19

they ran up to the foot o f a tree, or to the hollow o f a N im ba tree. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, enter upon V a s s a in the open air. H e who does, commits a d u k k a / a offence. 6. A t that time some Bhikkhus entered upon V a s s a without having a place o f rest. T h e y suffered from coldness and heat. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, enter upon V a s s a without having a place o f rest. H e who does, commits a dukka/a offence. 7. A t that time some Bhikkhus entered upon V a s s a in a house for keeping dead bodies in. People were annoyed, & c . : (T h ese Bhikkhus are) like those who burn corpses. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, enter upon V a s s a in a house for keeping dead bodies. H e who does, commits a d u k k a / a offence. 8. A t that time some Bhikkhus entered upon V a s s a under a sun-shade. People were annoyed, & c .: L ik e cowherds. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, enter upon V a s s a under a sun-shade. H e who does, commits a d u k k a / a offence. 9. A t that time some Bhikkhus entered upon V a s s a under an earthenware vessel. People were annoyed, &c. : L ik e T itth iyas. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, enter upon V a s s a under an earthenware vessel. H e who does, com mits a d u k k a / a offence.

320

m ah

Av a g g a .

I l l , 1 3 ,1.

13.

1. A t that tim e the S am g h a a t S& vatthi had m ade an agreem en t that nobody should receiv e the p a b b a o r d i n a t i o n during the rain y season. A gran d son o f V isa k h a M igaram & ta1 w ent to the B h ik k h u s and asked them for the p a b b a g g & ordination. T h e B h ik k h u s said to h im : T h e Sam gh a, friend, has m ade an agreem en t that nobody shall receiv e the p a b b a ^ a ordination during the rain y season. W ait, friend, as long as the B h ik k h u s k eep V a s s a ; w hen th ey h a v e concluded the V a s s a residence, th e y w ill confer on you the p a b b a ^ ^ - ordination. W h en those B h ik k h u s had concluded the V a s s a residence, th e y said to the grand son o f V isa k h a M ig&ram ata : C om e now, friend, you m ay receive the p a b b a ^ a ordination. H e r e p lie d : I f I had re ceived the p a b b a ^ i ordination before, reveren d S irs, I should rem ain (in the religious life), but now, reveren d S irs, I w ill not rec eiv e the p a b b a ^ a ordination. 2. V isa k h a M ig a ra m a ti w as annoyed, m urm ured, and becam e an g ry (saying), H o w can the noble ones m ake such an agreem en t that n obody shall re ce iv e the p a b b a ^ i ordination during the rainy seaso n ? A t w h at tim e o ugh t the duties o f the D h am m a not to b e p erfo rm ed ? S o m e B h ik k h u s h eard V is a k h i M igaram atd, who w as annoyed, m urm ured, and had becom e angry.
1 V isak h a w as the m ost distinguished am on g the u p a s i k a s , and occupied a place am on g them sim ilar to that w hich Anathapwe/ika, with w hom she is frequently m entioned together, did am on g the u p asak as. S ee D ham m apada A///$ak. p. 78, &c.

1 1 1 , 31, 4

RESIDENCE DURING TH E RAINY SEASON.

32

T h ose Bhikkhus told the thing to the Blessed One. Such an agreement, O Bhikkhus, ought not to be made that nobody shall receive the p a b b a ^ a ordination during the rainy season. H e who m akes (an agreement like this), commits a d u k k a / a offence.

14.
1. A t that time the venerable Upananda Sakyaputta had promised to king Pasenadi o f K o sala to take up his V a s s a residence (with him) at the earlier period 1. W hen he was going to the district (where he had consented to go to), he saw on his w ay two districts in which there were plenty o f robes, and he thou ght: W hat if I were to keep V a s s a in these two d istricts; thus shall I obtain many robes. A nd he kept V a s s a in those two districts. K in g Pasenadi o f K o sala was annoyed, murmured, and became angry (saying), H ow can the noble Upananda Sakyaputta, after he has promised us to take up his V a s s a residence (with us), break his word ? H as not falsehood been reproved, and abstinence from falsehood been praised by the Blessed One in m any w a y s? 2. Som e Bhikkhus heard king Pasenadi o f K osala, who was annoyed, &c. T h e moderate Bhikkhus were annoyed, murmured, and became angry (saying), H ow can the venerable Upananda Sakyaputta, after he has promised to king Pasenadi o f K osala, &c. ? H as not falsehood . . . . (&c., as in i ) ? 3. T h ose Bhikkhus told the thing to the Blessed One.
1 See chap. 2, 2.
Y

322

M AH AVAGGA.

I l l , 14, 4.

In consequence o f that, the B lessed One, after h avin g ordered the fratern ity o f B h ik k h u s to assem ble, ask ed the ven erab le U p an an d a S a k y a p u tta : Is it true, U pananda, that you h av e broken your w ord, h av in g prom ised to k in g P asen ad i o f K o s a la to take up yo u r V a s s a residence (with h im )? It is true, L o r d ? T h e n the b lessed B u dd h a rebuked h im : H o w can you, O foolish one, b reak your word, h av in g prom ised, & c. ? H a s not falsehood, O foolish one, been reproved , and abstinence from falsehood been praised b y m e in m any w a y s ? T h is w ill not do, O foolish one, for con vertin g the unconverted, and for au em en tino the num ber o f the converted,7 but it w ill e result, O foolish one, in the uncon verted b ein g re pulsed (from the faith) and m any o f the con verted b ein g e stran g e d . H a v in g rep ro ved him and d elivered a religious discourse, he thus add ressed the B h ik k h u s : 4. In case, O Bh ikkhus, a B h ik k h u has prom ised (to a lay-devotee) to tak e up his V a s s a residence (with him ) at the earlier period, and when he go es to that district, he sees on his w ay two districts in which th ere are p len ty o f robes, and he th in k s : W h a t i f I w ere to keep V a s s a in th ese two dis tricts ; thus shall I obtain m an y robes and he keeps V a s s a in those two districts. T h is B h ik k h u s (enter in g upon V a s s a ) , O Bh ikkhus, (at the) earlier period is not valid , and as to his prom ise he h as com m itted a d u k k a / a offence. 5. In case, O B h ikkhus, a B h ik k h u has prom ised (to a lay-d evotee) to take up his V a s s a residence (with him) a t the earlier period, and when go in g to that district, he holds U p o sath a outside (on the last

I ll, 14, 7.

RESIDENCE DURING TH E RAINY SEASON.

323

day o f the half month), and on the first day (of the next half month) he goes to the Vihara, prepares him self a place o f rest, gets (water to) drink and food, sweeps the cell, and goes aw ay that same day with out having any business. T h is Bhikkhus (entering upon V a s s a ) . . . . (&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 aw ay that same day having business. T h is Bhik khus (entering upon V a s sa ) . . . . (&c., as in 4, down to) . . . . offence. 6. In case, O Bhikkhus, a Bhikkhu has promised, & c., and having resided there two or three days, he goes aw ay without having any business, & c .; he goes aw ay having business. T h is Bhikkhus (entering upon V a s s a ) . . . . (&c., as in J 4, down t o ) . . . . offence. In case, O Bhikkhus, a Bhikkhu has promised, &c., and having resided there two or three days, he goes aw ay having a business which can be accom plished within seven d ays1 ; he is absent above those seven days. T h is Bhikkhus (entering upon V a s s a ) .... (&c., as in 4, down to) . . . . offence. In case, O Bhikkhus, &c., he returns within those seven days. T h is Bhikkhus (entering upon Vas~Sa), O Bhikkhus, (at the) earlier period is valid, and as to his promise he has committed no offence. 7. In case, O Bhikkhus, a Bhikkhu has promised, &c., and goes aw ay seven days before the P a v a r a w i 2 having business. N o matter, O Bhikkhus, whether that Bhikkhu comes back to that district or
1 See chap. 5 seq. 2 I. e. before the concluding ceremony o f V a s s a ; see IV , 1 , 1 3 .
Y 2

324

M AH AVAG G A.

I l l , 14 , 8.

does not com e back, this B h ik k h u s entering, & c., is valid , and as to his prom ise he has com m itted no offence. 8 - i o . In case, O B h ik k h u s, a B h ik k h u has prom ised, & c., and h av in g gon e to th at district, he holds U p o s a t h a there (on the la st d ay o f the h a lf m onth), and on the first d a y (o f the n e x t h a lf month) he go es to the V ih a ra , & C . 1 ii. In c a se ,O B h ikkh u s, a B h ikkh u has prom ised (to a lay-d evotee) to tak e up his V a s s a residence (w ith him) at the later period, and w hen go in g to that district, he holds U p o sath a outside, & c .2 E n d o f the third K h a n d h ak a, which treats o f en terin g upon V a ssa .
1 H e re follow s an exact repetition o f all the cases given in 5 - 7 ! the only difference is, that in the form er cases it w as s a id : W hen goin g to that district, he holds U p o s a t h a outside, instead o f w hich it is said now : H a v in g gon e to that district, he holds U p o s a t h a there. 2 T h e cases given in 5 - 1 0 are repeated h e r e ; instead o f E a rlie r period, it is said here L a te r p e r io d ; instead o f B efo re the P a v a r a r a i ( 7), B efo re the k o m u d i H t u m a s i n i . T h e k o m u d i M t u m a s i n i is the full m oon day in the m onth K a t t ik a , w hich is frequently called K a u m u d a in the E p ic lite ra tu re ; the epithet H t u m a s i n i refers to the V e d ic -ST & tu rm asya festival, which falls upon that d ay (K a ty a y a n a , ^rautasfttra V , 6, 1). F o r those w ho entered upon V a s s a at the later period (in the .S ra v a ra a m onth), the end o f V a s s a fell on the K o m u d i day.

IV , I,

3-

TH E PAVARAjVA CEREMONY.

325

FO U RTH
(th e PAV AR A 2V A

KHANDHAKA.
THE END OF THE

CEREM ONY A T SEASON,

R A IN Y

V A S S A ).

1. 1. A t that time the blessed Buddha dwelt at Savatthi, in the C etavana, the garden o f AnathapmaTika. A t that time a number o f Bhikkhus, com panions and friends o f each other, entered upon V a s s a in a certain district o f the K o sala country. N ow those Bhikkhus thought: W hat shall we do in order that we m ay keep V a s s a well, in unity, and in concord, and without quarrel, and that w e m ay not suffer from want o f food ? 2. T hen those Bhikkhus th o u g h t: I f we do not speak to or converse with each other, if he wT ho comes back first from the village, from his almspilgrimage, prepares seats, gets water for washing the feet, a foot-stool, and a to w el 1 cleans the slop, basin and gets it ready, and puts there (water to) drink and food, ^ 3. A n d if he who comes back last from the village, from his alms-pilgrimage, eats, if there is any food left (from the dinner o f the other Bhikkhus) and if he desires to do s o ; and if he does not desire (to eat), throws it aw ay at a place free from grass, or pours it aw ay into water in which no living things a r e ; puts aw ay the w ater for washing the feet, the foot-stool, and the tow el1 ; cleans the slop-basin and
1 See the note on I, 6, 11.

326

M AH AVAG G A.

IV, i,

4-

puts it aw ay, puts the w ater and the food aw ay, and sw eeps the dining-room , 4. 1 A n d if he who sees a water-pot, or a bow l for food, or a v e sse l for evacuations, em pty and void, puts it (into its proper place), and if he is not able to do so single-handed, calls som e one else and puts it a w ay with their united e ffo r t1 w ithout utterin g a w ord on that account, thus shall w e k eep V a s s a w ell, in unity, and in concord, and w ithout quarrel, and not suffer from w an t o f food V 5 - 7 . A n d those B h ik k h u s did not sp eak to or con verse with each other. H e w ho cam e b ack from the v illa g e from his alm s-p ilgrim age first, prepared seats (& c., as ab o ve, 4, down to) . . . . w ithout u tter in g a w ord on that account. 8. N o w it is the custom o f the B h ik k h u s who h av e finished their V a s s a residence, to g o to see the B le sse d O ne. T h u s those B h ikkhus, w hen they had finished their V a s s a residence, and when the three m onths (o f V a s s a ) had elapsed, set their places o f rest in order, took their alm s-bow ls and robes, and w ent on th eir w a y to S&vatthi. W and erin g from place to place, th ey cam e to S iv a tth i, to the Petavana, the gard en o fA n a th a p i ^ ik a ,to the B lessed O n e ; h av in g approached the B lessed O ne and re sp ectfu lly salu ted him, th ey sat down near him. 9. N o w it is the custom o f the b lessed Bu dd has
1 We are not quite sure of the meaning of the compounds hattha-vik& rena and hattha-vilan gh aken a. Buddhaghosa says merely h atth avilan gh aken a ti hatthukkhepakena. 2 For this whole passage, compare A^ullavagga V III, 5, 3. The single actions which these Bhikkhus do, are quite correct, except that they keep silence during the whole time of V assa, and espe cially at the end of it, for which time Buddha, on this occasion, prescribes the P avaran a ceremony.

IV , I, II.

TH E PAVARAiVA CEREMONY.

327

to exchange greeting with incoming Bhikkhus. And the Blessed One said to those Bhikkhus : D o things go well with you, O Bhikkhus ? D o you get enough to support yourselves with ? H a v e you kept V a s s a well, in unity, and in concord, and without quarrel ? and have you not suffered from want o f food ? T hin gs go tolerably well with us, L o r d ; we get enough, Lord, wherewith to support o u rselves; we have kept V a s s a well, in unity, in concord, and without q u a rre l; and have not suffered from want o f food. 10. T h e T a t h a g a t a s sometimes ask about what they k n o w ; sometimes they do not ask about what they know. T h e y understand the right time when to ask, and they understand the right time when not to ask. T h e T a t h a g a t a s put questions full o f sense, not void o f sense ; to what is void o f sense the bridge is pulled down for the T a t h a g a t a s . F o r 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 o f conduct to their disciples. 1 1 . A n d the Blessed One said to those Bhikkhus : In what way, O Bhikkhus, have you kept V a s s a well, in unity, and in concord, and without quarrel, and not suffered from want o f food ? W e have entered upon V a s s a , Lord, a number o f Bhikkhus, companions and friends o f each other, in a certain district o f the K o sala country. Now, Lord, we th o u g h t: W hat shall we do (&c., as in 1)? T hen we thought, L o rd : I f 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

M AH AVAGGA.

I V , I, 1 2 .

w ay, L o rd , w e h av e k ep t V a s s a well, in unity, and in concord, and w ithout q uarrel; and h ave not suffered from w ant o f food. 12 . T h e n the B lessed O ne thus add ressed the B h ik k h u s : Indeed, O Bh ikkhus, these foolish m en w ho profess to h ave k ept V a s s a well, h ave kept it b a d ly ; indeed, O Bh ikkhus, these foolish m en who p rofess to h ave k ept V a s s a well, h ave k ept it like a herd o f c a ttle ; indeed . . . . h av e k ept it like a h erd o f r a m s ; indeed . . . . h a v e k ept it like a com pany o f indolent people. H o w can these foolish persons, O B h ikkhu s, take upon th em selves the vow o f silence, as the T i t t h i y a s d o ? 13 . T h is w ill not do, O B h ik k h u s, fo r con vertin g the un con verted (& c., as in B o o k I I I , chapter 14 , 3)/ A n d w hen he had reb uked them and d elivered a religious discourse, he thus add ressed the B h ik k h u s : L e t no one, O B h ikkhus, tak e upon h im self the v o w o f silence, as the T i t t h i y a s do. H e w ho does, com m its a d u k k a / a offence. I prescribe, O Bh ikkhus, that the Bh ikkhus, when th e y h a v e finished their V a s s a residence, hold P a v a r a n a with each o th e r 1 in these three w a y s : b y w h at has been seen, or b y w h at has been heard, or b y w hat is suspected. H en ce it w ill result that you liv e in accord with each other, that you atone for the offences (you h av e com m itted), and that you keep the rules o f discipline b efore your eyes. 14 . A n d you ought, O B h ikkhus, to hold P a v d r a n a in this w a y :
] 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.

TH E PAVARAJVA CEREMONY.

329

' L e t a learned, competent Bhikkhu proclaim the following # a t t i before the Sawzgha : L e t the S a m gha, reverend Sirs, hear me. T o-day is the P a v a r a a day. I f the Sawzgha is ready, let the Sam gha hold P av& ra/za. T hen 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 P a v a r a nk, friends, before the Sam gha, by what has been seen, or by what has been heard, or by what is suspected1 ; m ay you speak to me, Sirs, out o f compassion towards m e ; if I see (an offence), I will atone for it. A n d for the second time, & c. A n d for the third time I pronounce my P a v a r a n*k __ (&c., down to) . . . . if I see (an offence), I will atone for it. ' T hen let (each) younger Bhikkhu adjust his upper robe . . . . (& c.)2

2.
1. A t that time the AVzabbaggiya Bhikkhus, while the senior Bhikkhus were crouching down and were performing their P a v i r a ^ a , remained on their seats. T h e moderate Bhikkhus were annoyed, murmured, and became a n g r y : H ow can the isf/zabbaggiya Bhikkhus remain on their seats, while the senior
1 I. e. I invite the Sa?gha 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, 1 Friends, but, Reverend Sirs.

33
ran

M AH AVAG G A.

IV , 2, 2.

B h ik k h u s crouch down, and perform their P a v a A *> a r T h o s e B h ik k h u s told the thin g to the B lessed One. Is it true, O Bh ikkhus, that the A ^ a b b a g g iy a B h ik k h u s, & c. ? It is true, O L o rd / T h e n the b lessed B u dd h a reb uked th e m : H o w can these foolish men, O B h ikkhus, rem ain on their seats (& c., as ab o v e )? T h is w ill not do, O B h ik k h u s, for con vertin g the unconverted (& c., as in chap. i, 13 ) . H a v in g reb uked them and d elivered a religious discourse, he thus ad d ressed the B h ik k h u s : L e t no one, O B h ikkhu s, rem ain on h is seat, w hile the sen ior B h ik k h u s crouch down, and perform their P a va ra a. H e who does, com m its a d u k k a / a offence. I prescribe, O B h ikkhus, that all o f you crouch down w hile P a v a r a z z a is b ein g perform ed. 2. A t that tim e a certain B h ik k h u w eak from age, w ho w aited crouching till all had finished their P a v a r a w a , fell down fainting. T h e y told this thin g to the B lessed One. I prescribe, O B h ikkhus, that (e v e ry B h ikkh u) crouches down the w hole wT hile till he has perform ed his P a v a r a a , and sits down on his seat when he has perform ed it.

3.
1. N o w the B h ik k h u s th o u g h t: H ow m any
PavArana

(days) are t h e r e ? T h e y told this thin g to the B lessed One. T h e re are the two follow ing P a v & r a / z a (days),

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TH E PAVARAJVA CEREMONY.

331

O B h ik k h u s: the fourteenth and the fifteenth (of the h alf m onth)1 ; these are the two P a v a ra /z a (days), O Bhikkhus. 2. N ow the Bhikkhus thought: H ow many P a v a ra / z i services are th e re ? T h e y told this thing to the Blessed One. T h ere are the four following P a v a ra /z a services, O Bhikkhus, & c .2 3. T hen the Blessed One thus addressed the B h ik k h u s: Assem ble, O Bhikkhus, the Sa//zgha will hold P a v a r a 11& W hen he had spoken thus, ..' a certain Bhikkhu said to the Blessed One : T h ere is a sick Bhikkhu, Lord, who is not present. I prescribe, O Bhikkhus, that a sick Bhikkhu shall declare (lit. give) his P a v a ra /z a . A n d let him declare it, O Bhikkhus, in this w a y : L e t 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 s a y : I declare my P a v a r a a , take m y P a v a ra /z a , perform the P a v d r a nk for me. I f he expresses this by gesture, or b y word, or by gesture and word, the P a v a ra /z a has been declared. I f he does not express this by gesture, &c., the P a v a ra / z a has not been declared. 4 I f (the sick Bhikkhu) succeeds in doing so, 5. well and good. I f he does not succeed, let them take that sick Bhikkhu, O Bhikkhus, on his bed or his chair to the assem bly, & 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 P avaran& service. 3 This passage is a repetition of II, 22, 2-4,thewords, Hold Uposatha, Declare the Parisuddhi, &c., being replaced respec tively by Hold Pavaraa, Declare the Pav&ran&, &c.

3 32

M AHAVAGGA.

IV , 4.

I prescribe, O B h ik k h u s, that on the d ay o f P a v & r a h e w ho declares his P a v a r a n&, is to declare also his co n sen t1 (to acts to be perform ed e v e n tu ally b y the O rder), for (both declarations) are required for the S am g h a (and fo r the v alid ity o f its acts) V

4.
A t that time relation s o f a certain B h ik k h u k ept him back on the d ay o f P a v i r a / z a , & c .3

5.
1. A t that tim e five B h ik k h u s dw elt in a certain district (or, in a certain residence o f Bhikkhus) on the d ay o f P a v ir a T z a . N o w these B h ik k h u s th o u g h t: T h e B lessed O ne has prescribed the holding o f P a v d r a ;z a b y the Sam gh a, and w e are (only) five p e rso n s4. W ell, how are w e to hold P a v i r a a ? T h e y told this thin g to the B le sse d One. I prescribe, O B h ikkh u s, that five B h ik k h u s should hold P a v a r a n S . in a (regu lar) c h ap ter6. 2. A t that tim e four B h ik k h u s dw elt 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 U posatha and Parisud dhi read P a v ira a . 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.

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TH E PAVARAiVA CEREMONY.

333

district on the day o f P a v a r a ^ d . N ow these Bhik khus th o u gh t: T h e Blessed One has prescribed that five Bhikkhus shall hold P a v a ra ? z a in a (regular) chapter, and we are (only) four persons. W ell, how are we to hold P a v a r a / z i ? T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that four Bhikkhus should hold P avra?z& with each other. 3. A n d let them hold P a v a ra ? z a , O Bhikkhus, in this w a y : L e t a learned, competent Bhikkhu pro claim the following Tzatti before those B h ik k h u s: H ear me, Sirs. T o-day is P a v a r a w a day. I f you are ready, Sirs, let us hold P av& ra?za with each other. T h en let the senior Bhikkhu adjust his upper robe, &c., and say to those Bhikkhus : I pronounce m y P a va ra ?za , friends, before you, b y what has been seen, or by what has been heard, or b y what is suspected; m ay you speak to me, Sirs, out o f com passion towards m e ; if I see (an offence), I will atone for it. A n d for the second time, & c .; and for the third time, & c. T hen let each younger Bhikkhu, & c. 4. A t that time three Bhikkhus dwelt in a certain district on the day o f P a v a r a w i. N ow these Bhik khus th o u g h t: T h e Blessed One has prescribed that five Bhikkhus shall hold P a v a r a / z i in a (regular) chapter, that four Bhikkhus shall hold P a v a r a ;z i with each other, and we are (only) three persons. W ell, how are we to hold P a v i r a ^ a ? I prescribe, O Bhikkhus, that three Bhikkhus should hold P a v a r a a with each other. A n d let them hold P a v a r a / z i (&c., see 3)/ 5. A t that time two Bhikkhus dwelt in a certain

334

M AH AVAGGA.

IV, 5, 6.

district on the d ay o f P a v a r a / z i . N o w these B h ik khus th o u g h t: T h e B lessed O ne has prescribed that five Bh ikkhus, & c., that four B h ikkhus, & c., that three B h ik k h u s, & c., and w e are (only) two persons. W ell, how are w e to hold P a v a r a / z a ? I prescribe, O B h ikkhus, that two B h ik k h u s should hold P a v a r a / z a w ith each other. 6. A n d let them hold P a v a r a / z a , O Bh ikkhus, in this w ay : L e t the sen ior B h ik k h u ad ju st his upper robe, & c., and sa y to the ju n io r B h ikkh u : I pro nounce m y P a v a r a / z a , friend, & c . T h e n let the ju n io r B h ikkhu, & c . 7. A t that tim e there dw elt a single B h ik k h u in a certain district on the d ay o f P a v a r a / z a . N ow this B h ik k h u th o u g h t: T h e B lessed O ne has pre scribed that five B h ik k h u s, & c., & c., and I am only one person. W ell, how am I to hold P a v & r a / z a ? 8. In case there dwell, O B h ik k h u s, in a certain district on the d ay o f P a v a r a / z i, a single B h ik k h u : L e t that B h ikkhu, O B h ikkh u s, sw eep the place which the B h ik k h u s use to frequent, the refectory, or hall, or place at the foot o f a tree ; let him (then) pro vid e w ater and food, prepare seats, put a lam p there, and sit down. I f o th er B h ik k h u s com e, let him hold P a v a r a / z a with th e m ; i f th ey do not come, le t him fix his mind upon the thought : T o -d a y is m y P a v a r a / z a . I f he does not fix his mind upon this thought, he com m its a d u k k a / a offence. 9. N ow , O Bh ikkhus, w here five B h ik k h u s dwell (together), th ey m ust not co n v ey the P a v a r a / z a 1 o f one (to their assem bly) and hold Pav& ra/Zci b y
1 See chap. 3, 3. C om pare II , chap. 22, a n d chap. 26, ro .

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THE PAVARA 2VA CEREMONY.

335

four (as) in a (regular) chapter. I f they do, they commit a d u k k a / a offence. Now, O Bhikkhus, where four Bhikkhus dwell (together), they must not convey the P a v a r a a o f one (to their assem bly) and hold P a v a r a a with each other by three. I f they do, they commit a d u k k a / a offence. Now, O Bhikkhus, where three Bhikkhus (&c., as in the last clause). Now, O Bhikkhus, where two Bhikkhus dwell, one o f them must not convey the P a v a ra / z a o f the other one, and fix (only) his thoughts (upon the P a v 3 a). I f he does, he commits a d u k k a / a .ra offence.

6.
i. A t that time a certain Bhikkhu was gu ilty o f an offence on the day o f P a v a r a ^ a . N ow this Bhikkhu th o u gh t: T h e Blessed One has prescribed: PavarazzS. is not to be held b y a Bhikkhu who is gu ilty o f an offence1. N ow I am guilty o f an offence. W hat am I to do ? T h e y told this thing to the Blessed One. In case, O Bhikkhus, a certain Bhikkhu be guilty o f an offence on the day o f P a v a r a ^ d (&c., as in I I, 27. 1, 2, down to:) W hen I shall feel no doubt, then I will atone for that offence. H avin g spoken thus, let him hold P av;ira?za. But in no case must there any hindrance arise to holding P a v d r a a from such a cause. 2 -3 . A t that time a certain Bhikkhu remembered
1 See chap. 16, 1.

336

M AH AVAGGA.

IV, 7, i.

an offence, w hile P a v a r a n& w as b ein g held (&c., see I I , 27. 4 -8 ). ________________

E n d o f the first Bh&7;avara.

7- 13.
7. 1. A t that tim e there assem bled in a certain residence (or district) on the d a y o f P a v a r a ^ i a num ber o f resident B h ikkh u s, five or m ore. T h e y did not know that there w ere oth er residen t B h ik k h u s absent. In ten d in g to act according to D h am m a and V in a y a , thinking them selves to b e com plete w hile (really) incom plete, th ey held P a v a r a a . W h ile they w ere holding P a v a r a ^ i , other residen t B h ik k h u s, a g rea ter num ber (than the first ones), arrived . T h e y told this thing to the B lessed O ne. 2. In case there assem ble, O B h ik k h u s, in a certain residence on the d ay o f P a v a r a ^ i (& c., as in 1, down to) . . . . th e y hold P a v a r a ^ a . W hile th ey are hold ing P a v a r a a , other resident Bh ikkhus, a grea ter num ber, arrive. L e t (all) those B h ikkhus, O B h ik k h u s, hold P a v a ra T z a a g a in ; th ey who h ave h eld P a v a r a ;z a , are free from guilt. 3. In case there assem ble, & c W h ile th ey are hold ing P a v a r a w a , other resident Bhikkhus, e xactly the sam e num ber (as the first ones), arrive. T h o s e w ho h av e held P a v a r a ;z & , h av e held it cor r e c t ly ; let the other ones hold P a v a r a 1 1 k th ey w ho h a v e held P a v a r a ? z a , are free from gu ilt/

1 The following paragraphs and chapters exactly follow the course indicated by II, 28-35. The alterations to be made are

IV,

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TH E PAVARA 2VA CEREMONY.

337

14.
1 - 3 . L e t no one, O Bhikkhus, hold P a v d r a w a in a seated assem bly (of Bhikkhus) before a B h ik khuni, . . . . ( & C . 1 ) 4. L e t no one, O Bhikkhus, hold PavdLrajza by (accepting) the P a v ir a T z a declaration o f a p d r iv d s i k a 8, except if the assem bly has not yet risen (at the time when the P a v & r a n k is declared). A n d let no one, O Bhikkhus, hold P avra/z& on another day than the Pav& ra?za day, except for the sake o f (preserving) concord am ong the S aw g h a V

15.
1. A t that time a certain residence (of Bhikkhus) in the K o sala country was menaced on the day o f P a v a ra w d by savage people. T h e Bhikkhus were not able to perform P a v i r a w a with the threefold formula. T h e y 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 Pavaraa. 1 See II, 36, 1-3. 2 Comp. II, 36, 4, with the note. 3 See, for instance, the cases in chap. 17. Buddhaghosas 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 Pav&raa also. ,
[13] Z

338

M AH AVAGGA.

IV , ig , 2.

I allow you, O B h ik k h u s, to perform P a v a r a ? z a with the tw ofold fo rm u la1. T h e d an ger from sa v a g e people becam e still m ore urgent. T h e B h ik k h u s w ere not able to perform P a v a r a / z a with the tw ofold form ula. T h e y told this thin g to the B le sse d O ne. I allow you, O B h ik k h u s, to perform P a v a r a w a w ith the onefold form ula V T h e d an ger from sa v a g e people becam e still m ore urgent. T h e B h ik k h u s w ere not able to perform P a v a r a ^ a w ith the onefold form ula. T h e y told this thin g to the B lessed One. I allow , O B h ik k h u s, that all the B h ik k h u s who h a v e k e p t V a s s a together, perform P a v a r a / z a (b y one com m on declaration). 2. A t that tim e in a certain district on the d ay o f P a v a r a & the g rea ter part o f the night had p assed a w ay w hile (lay-) people w ere offering gifts (to the B h ikkhus). N o w the B h ik k h u s th o u g h t: T h e g re a te r p art o f th e night has p assed a w ay w hile the people w ere offering gifts. I f the S am g h a perform s P a v & r a / z a with the threefold form ula, it w ill not h a v e finished the P a v a r a & when d ay breaks. W ell, w h at are w e to do V T h e y told this thin g to the B lessed One. 3. In case, O B h ik k h u s, in a certain district on th e d a y o f P a v ^ r a ^ a the g re a te r p art o f the night h as passed a w a y w hile people w ere offering gifts (to the Bhikkhus). N o w if those B h ik k h u s th in k : T h e g re a te r p art (& c., down to :) when d ay breaks,
1 This means apparently that the Bhikkhus were not obliged to pronounce the formula of Pav&rawa (chap. 1, 14) thrice, but twice or once respectively.

IV, IS. 5 -

THE PAVARAWA CEREMONY.

339

let a learned, competent Bhikkhu proclaim the following zzatti before the Sam gha : L e t the S a m gha, reverend Sirs, hear me. W hile people were offering gifts, the greater part o f the night has passed away. I f the S a m g h a performs P a v a r a w a with the threefold formula, it will not have finished the Pav& raw S. when day breaks. I f the Sam gha is ready, let the Samgha. hold P a v a r a / z a with the twofold formula, or with the onefold formula, or by common declaration o f all the Bhikkhus who have kept V a s s a together. 4. In case, O Bhikkhus, in a certain district on the day o f P a v a r a n k the greater part o f the night has passed aw ay while the Bhikkhus were in confusion : the Bhikkhus were reciting the Dhamma, those versed in the Suttantas were propounding the Suttantas, those versed in the V in aya were discussing the Vinaya, the Dham m a preachers were talking about the Dhamma. Now if those Bhikkhus think : T h e greater part o f the night has passed aw ay while the Bhikkhus were in confusion. I f the S a m gha performs P a v a ra / z a with the threefold formula, it will not have finished the P a v a r a w a when day breaks, let a learned, competent Bhikkhu proclaim the following a t t i before the Sawzgha: L e t the Samgha, &c. T h e greater part o f the night has passed aw ay while the Bhikkhus were in confusion. I f the Sawzgha performs P a v a r a n& (&c. as in 3). 5. A t that time in a certain district in the K o sala country a great assem bly o f Bhikkhus had come together on the day o f P a v a ra /z a , and there was but a small place protected from rain, and a great cloud was in the sky. N ow the Bhikkhus th o u g h t: A great assem bly o f Bhikkhus has come together z 2

340

M AH AVAG G A.

IV , 15, 6.

here, and th ere is but a sm all place protected from rain, and a g re a t cloud is in the sky. I f the S am gh a perform s P a v a r a ^ a w ith the th reefold form ula, it w ill not h av e finished the P a v lL r a w a when this cloud w ill b egin to rain. W ell, w h at are w e to do ? T h e y told this thin g to the B lessed One. 6. In case, O B h ikkh u s, in a certain district a g re a t assem b ly o f B h ik k h u s has com e to geth er on the d a y o f P a v i r a w i , and there is but a sm all place protected from rain, and a g re a t cloud is in the sky. N o w if those B h ik k h u s think . . . . (& c., as in 3 to the end). 7. In case, O B h ikkhus, in a certain district on the d ay o f P a v a r a ^ a d an ger arises from kings, d an ger from robbers, d an ger from fire, d an ger from w ater, d an ger from hum an beings, d an ger from non hum an beings, d an ger from b easts o f prey, d an ger from creepin g things, d an ger o f life, d an ger ag ain st chastity. N o w if those B h ik k h u s th in k : H e re is d an ger fo r our chastity. I f the S am g h a perform s P a v & r a n a with the threefold form ula, it w ill not h a v e finished the P a v a r a ;z a w hen this d an ger for chastity w ill arise, let a learned, com petent B h ik khu . . . / (& c., as in 3 to the end).

10 .
A t th at tim e the A 7zabbaggiya B h ik k h u s held P a v r a n a b ein g g u ilty o f an offence. T h e y told this thin g to the B le sse d One. L e t no one, O Bh ikkhus, hold P a v A r a ^ i who is g u ilty o f an offence. H e who does, com m its a 1.

IV , 1 6 3.

TH E PAVARAiVA CEREMONY.

341

d u k k a / a offence. I prescribe, O Bhikkhus, that you ask a Bhikkhu who holds P a v a r a / z a being gu ilty o f an offence, for his le a v e 1 and reprove him for that offence. 2. A t that time the is^ ab b a gg iy a Bhikkhus, when asked for leave, were not willing to give leave (to Bhikkhus who were going to reprove them for an offence). T h e y told this thing to the Blessed One. I prescribe, O Bhikkhus, that you inhibit the P a v a r a a o f a Bhikkhu who does not give leave. A n d you ought to inhibit it, O Bhikkhus, in this w a y : L e t (a Bhikkhu) say on the day o f P a v a ra/za, on the fourteenth or on the fifteenth day (of the h alf month), in presence o f that person, before the assembled Sam gha : L et the Sa/zzgha, reverend Sirs, hear me. Such and such a person is guilty o f an offence; I inhibit his P a v a ra / z & ; P a vd ra/zd must not be held in his presence. T h u s his P a v a ra/za is inhibited. 3. A t that time the K h a h h a g g i y a Bhikkhus, who th o u gh t: 1 Otherwise good Bhikkhus might inhibit our P a v & r a n k them selves inhibited beforehand, without object and reason, the P a v & ra / z a o f pure Bhikkhus who had committed no offence, and th ey also inhibited the P a v & r a o f Bhikkhus who had already performed their P a v a r a n&. T h e y told this thing to the Blessed One. L e t no one, O Bhikkhus, inhibit, without object and reason, the P a v a r a / z a o f pure Bhikkhus who have committed no offence. H e who does, commits a d u k k a / a offence. A n d further, O Bhikkhus, let no
1 Comp. II, 16 ,1.

342

m ah

Av a g g a .

IV , 16 , 4.

one inhibit the P a v & r a o f B h ik k h u s w ho h av e alread y perform ed their P a v & ra ?z a . H e w ho does, com m its a d u k k a / a offence. 4. A n d thus, O B h ikkh u s, (you m ay discern w hether) the P a v a r a / z a is (duly) inhibited or not inhibited. In w hat cases is the P a v & r a n&, O Bh ikkhus, not in h ib ited ? W h en P a v a r a w a , O Bhikkhus, is pronounced, declared, and finished with the threefold form ula, and if (a B h ik k h u then) in hibits the P a v d r a ;z a (o f an other Bh ikkhu), the P a v a r a / z a is not inhibited. W h en P a v a r a ;z a , O B h ikkhus, is pronounced, declared, and finished with the tw ofold form ula, w ith the onefold form ula, b y com m on d eclaration o f all B h ik k h u s who h av e k ep t V a s s a together, and if (a B h ik k h u then) in hibits, . . . . (& c., as before). In these cases, O Bh ikkhu s, the P a v a r a ;z a is not inhibited. 5. A n d in w hat cases, O B h ikkhus, is the P a v a ra7za in h ib ited ? W hen P a v a r a ;z , O B h ikkh u s, is pronounced, declared, but not fin ish ed 1 with the threefold form ula, and if (a B h ik k h u then) inhibits the P a v a r a ;z a (o f another Bh ikkhu), the P a v i ra ;z a is inhibited, . . . . ( & c .2). In th ese cases, O Bh ikkhus, the P a v a r a ? z a is inhibited. 6. In case, O B h ikkhus, one Bh ikkhu, on the d ay o f P a v a r a ^ a , inhibits the P a v a r a ? z a o f an other B h ik k h u : then if the other B h ik k h u s know with regard to that (inhibiting) B h ik k h u : T h is v en e
1 Correct in the Pali text p ariyo sitaya into apariyositftya. 2 The paragraph is repeated with the phrases, With the two fold 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,

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TH E PAVARAiVA CEREMONY.

343

rable brother is not o f a pure conduct in his deeds, nor in his words, nor as regards his means o f live lihood, he is ignorant, unlearned, unable to give explanation when he is questioned, (let them say to h im ): N ay, friend, let not quarrel arise, nor strife, nor discord, nor dispute, and having thus put him to silence, let the S aw g h a hold P a v a ra w a . 7-9. In case, O Bhikkhus, & c .1 10 . In case, O Bhikkhus, one Bhikkhu on the d ay o f P a v r a a inhibits the P a v i r a w a o f another Bhikkhu : then if the other Bhikkhus know with re gard to that (inhibiting) Bhikkhu : T h is venerable brother is o f a pure conduct in his deeds and in his words and with regard to his means o f livelihood, he is clever, learned, and able to give explanation when he is questioned, let them say to him : I f you in hibit, friend, the P a v a r a a o f this Bhikkhu, on what account do you inhibit it, on account o f a moral trans gression, or on account o f a transgression against the rules o f conduct, or on account o f heresy ? ix . I f he replies : I inhibit it on account o f a moral transgression, I inhibit it on account o f a transgression against the rules o f conduct, I inhibit it on account o f heresy, let them say to h im : W ell, do you know, Sir, what a moral transgres sion is, what a transgression against the rules o f conduct is, what heresy is ? I f 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

M AH AVAGGA.

IV , 1 6 , 1 2 .

know , friends, w hat a m oral tran sgression is, & c., let them s a y to him : A n d w h at is, friend, a m oral tran sgression , &c. ? 12 . I f he replies : T h e four p a r a ^ i k a offences and the thirteen s a m g h a d i s e s a offences are the m oral tran sg re ssio n s; th u lla / / a y a offences, p i / 6 ittiy a offences, p / i d e s a n l y a offences, d u k k a / a offences, and w icked lan g u age a re the tran sgres sions ag ain st the ru les o f c o n d u c t; false doctrine and . . . . d octrin e1 are h e re sy , let them sa y to h im : I f you inhibit, friend, the P a v a r a ^ a o f this B h ikkhu, do you inhibit it on account o f w hat yo u h av e seen, or o f w hat you h av e heard, or o f w h at you s u s p e c t? 13 . I f he re p lie s : I inhibit it on account o f w hat I h av e seen, or on account o f w hat I h av e heard, or on account o f w h at I suspect, let them s a y to him : I f you inhibit, friend, the P a v a r a ^ a o f this B h ik k h u on account o f w h at you h ave seen, w h at h av e you se e n ? W h a t is it that you h ave seen ? W hen h av e you seen it ? W h ere h a v e you seen it ? H a v e you seen him com m itting a p a r i ^ i k a offen ce? H a v e you seen him com m itting a s a w g h a d i s e s a offen ce? H a v e you seen him com m itting a th u lla / /6 a y a offence, a p a / ittiy a offence, a p a / i d e s a n i y a offence, a d u k k a / a offence, or m akin g h im se lf g u ilty o f w icked lan g u age ? A n d w here w ere y o u ? A n d w h ere w as this B h ik k h u ? A n d w h at did you d o ? A n d w h at did this B h ik khu do ?
1 The meaning of an taggah ikd di/Mi (Sanskrit SntargrahikS drz'sh/i ? Sn tagrah ika dr'sh/i ?) is unknown to u s; Bud dhaghosa gives no explanation. Perhaps it may mean doctrine partly false and partly correct (eclectic).

IV, 16,16.

THE PAVARA 2 VA CEREMONY.

345

14. I f he then replies : I do not inhibit, friends, the P a v a ra / z a o f this Bhikkhu on account o f what I have seen, but I inhibit it on account o f what I have heard, let them say to him : I f you inhibit, friend, the Pav& ra/za o f this Bhikkhu on account o f what you have heard, what have you heard? W hat is it that you have heard? W hen have you heard it? W here have you heard it? H a v e you heard that he has committed a p a r& ^ ik a offence, . . . . (&c., down to) . . . . or that he has made him self guilty b f wicked language? H a v e you heard it from a Bh ikkhu? H a v e you heard it from a Bhikkhuni ? H ave you heard it from a s ik k h a m a n a , from a sam a/z era , from a sam a/zeri, from an u p a s a k a , from an u p a s ik a , from kings, from royal officers, from T itth iyas, from T itth iya disciples? 15 . I f he then replies : I do not inhibit, friends, the P a v a r a / z a o f this Bhikkhu on account o f what I have heard, but I inhibit it on account o f what I suspect, let them say to him : I f you inhibit, friend, the P a v a ra / z a o f this Bhikkhu on account o f what you suspect, what do you suspect ? W hat is it that you suspect? W hen do you suspect it? W here do you suspect it ? D o you suspect that he has committed a p & ra ^ ik a offen ce,. . . . (&c., down t o ) . . . . wicked language ? D oes your suspicion come from what you have heard from a Bhikkhu, . . . . (&c., down to) . . . . from T itth iya disciples ? 16. I f he then replies: I do not inhibit, friends, the P a v a ra /z a o f this Bhikkhu on account o f what I su sp ect; I do not know the reason why I inhibit the P a v a ra /z a o f this Bhikkhu, and if that Bhikkhu, O Bhikkhus, who reproves (the other one), being questioned b y intelligent fellow Bhikkhus, is not able

346

M AH AVAGGA.

IV , 16, 17.

to convince their minds, you are righ t in say in g that in such case the B h ik k h u who has been rep ro ved is blam eless. B u t if that Bh ikkhu, O B h ikkh u s, who re p ro ves (the other one), b ein g questioned b y intel ligen t fellow B h ik k h u s, is ab le to convince their minds, you are righ t in sa y in g that in such case the B h ik k h u who has been rep ro ved is blam able. 17 . I f that B h ikkhu, O Bh ikkhus, who rep ro ves (another one), adm its that he has charged him un fou nd ed ly w ith a p a r ^ i k a offence, let the S am g h a enter upon the s a m g h a d i s e s a p ro ceed in gs1 (against the accuser) and then hold P a v d r a ^ a . I f that Bh ikkhu, O Bh ikkhus, who rep ro ves (an other one), adm its that he has charged him un foundedly with a s a m g h a d i s e s a offence., let the S am g h a treat (the accuser) according to the la w 2 and then hold P a v a r a w a . I f that Bh ikkhu , O B h ikkhus, who rep ro ves (an o ther one), adm its that he has charged him un fou nd ed ly with a th u lla/6 /ay a offence, or w ith a p a ^ i t t i y a offence, or with a p a / i d e s a n t y a offence, or with a d u k k a / a offence, or with h av in g used w icked language, let the S am g h a treat (the accuser) according to the la w 3 and then hold P a v & r a r a i. 18 . I f that B h ikkhu, O B h ikkhus, who has been reproved , adm its that he has com m itted a p & r& ^ ik a offence, let the S am gh a exp el him and then hold P a v a ra ;z & . I f that Bhikkhu, & c., adm its that he has com
1 See the 8th Sawzgh&disesa rule. 2 See the 76th P a^ittiya rule. 3 According to Buddhaghosa, the Bhikkhu who brings such an unfounded charge against a fellow Bhikkhu, is guilty of a dukka/a offence.

IV, 1 6 , 2 2 .

THE PAVARAATA CEREMONY.

347

mitted a s a z g h & d is e s a offence, let the Sam gha enter upon the saw zg h & d isesa proceedings (against him) and then hold P a v r a a . I f that Bhikkhu, &c., admits that he has com mitted a th ulla/6/aya offence, or a p a / Jit t iy a offence, . . . . (&c., down to) . . . . wicked language, let the Sawzgha treat him according to the law and then hold P a v a r a & . 19. In case, O Bhikkhus, a Bhikkhu on the day o f P a v r a a is guilty o f a t h u l l a ^ a y a offence. Som e Bhikkhus believe that it is a thulla//aya offence, other Bhikkhus believe that it is a s a m g h & d is e s a offence. In that case, O Bhikkhus, let those Bhikkhus who take it for a t h u l l a ^ a y a offence, take that Bhikkhu, O Bhikkhus, aside, treat him according to the law, go back to the Sazgha, and sa y : T h e offence, friends, which this Bhikkhu has committed, he has atoned for according to the law. I f the S aw gh a is ready, let the Sawzgha hold P a v & r a a . 20. In case, O Bhikkhus, a Bhikkhu on the day o f P a v & r a nk is guilty o f a thulla//aya offence. Some Bhikkhus believe that it is a thulla^/C a y a offence, other Bhikkhus believe that it is a p a ^ itt i y a offence. Som e Bhikkhus believe that i t 'is a t h u lla ^ ^ a y a offence,other Bhikkhus believe that it is a p a / id e s a n iy a offence ; a th u lla / a y a offence ; a d u k k a / a offence; a thulla//aya offence, an offence by wicked language. In that case (&c., as in 19, down to the end). 2 1. 22. In case, O Bhikkhus, a Bhikkhu on the day o f P a vd ra ?z a is guilty o f a p a i i t t i y a offence, o f a p & Z id e sa n iy a offence, o fa d u k k a / a offence, o f an offence by wicked language. Som e Bhikkhus believe

348

m ahavagga.

IV , 1 6 23 .

th at it is an offence b y w icked language, other B h ik khus b elieve that it is a s a m g h a d i s e s a offence, & c. S o m e B h ik k h u s b e liev e that it is an offence b y w icked langu age, other B h ik k h u s b elieve that it is a d u k k a / a offence. In that case, O Bh ikkhus, let those B h ik k h u s w ho tak e it fo r an offence b y w icked language, take that Bh ikkhu, O Bh ikkhus, aside (& c., see 19). 23. If, O Bhikkhus, a B h ikkhu speak s thus b efore the assem b ly on the d ay o f P a v a r a n k \ L e t the Sam gh a, reveren d S irs, h ear me. H e re this deed is know n (to me), but not the (guilty) person. I f the S am g h a is ready, let the S a m g h a hold P a v a ra?^a exclud in g this d eed , (the B h ik k h u s) ought to r e p l y : T h e B lessed O ne, friend, has prescribed th at th e y who hold P a v i r a ; a , ought to be pure. I f a deed is known, but not the (guilty) person, report it (to us) now . 24. If, O B h ikkhus, a B h ik k h u speak s thus b efore the assem b ly on the d ay o f P a v a r a w a : L e t the Sam gh a, reveren d S irs, hear me. H e r e a person is known (to me as gu ilty), but not his deed. I f the S am gh a is read y, let the S am gh a hold P a v i r a n a exclu d in g this person, (the B h ikkhus) ought to r e p ly : T h e B le ssed One, friend, has prescribed that th ey who hold P a v ir a 7 z a , ought to be com plete. I f a person is know n to you (as guilty), but not his deed, report it (to us) now . 25. If, O Bh ikkhus, a B h ikkh u speak s thus b efore the assem b ly on the d ay o f P a v & r a n a : L e t the S am gh a, reveren d S irs, h ear me. H ere a deed is known (to me) as w ell as the (guilty) person. I f the S am gh a is ready, let the Sam g h a hold P a v st raw a exclu d in g this deed and this person, (the

IV , 1 7 , 1.

TH E PAVARA.WA CEREMONY.

349

Bhikkhus) ought to r e p ly : T h e Blessed One, friend, has prescribed that they who hold P a v i r a nk, ought to be pure as well as complete. I f the deed and the (guilty) person are known to you, report it (to us) now. . 26. If, O Bhikkhus, a deed becomes known be fore the P a v a r a r a i, and the (guilty) person after wards (i. e. after the P a v a r a ^ a ) , it is right to bring it forward (then ) 1. If, O Bhikkhus, the (guilty) person becomes known before the P a v a r a ^ a , and his deed after wards, it is right to bring it forward (then). If, O Bhikkhus, the deed as well as the (guilty) person becomes known before the P a v i r a ^ a , and if (a Bhikkhu) raises up that matter again after the P a v a ra/za, he m akes him self guilty o f a p a /S ittiy a offence for raising up (a matter that has been settled)2.

17.
1. A t that time a number o f Bhikkhus, companions and friends o f each other, entered upon V assa^ in a certain district o f the K o sala country. In their neighbourhood other Bhikkhus, litigious, conten tious, quarrelsome, disputatious persons, who used to raise questions before the Sam gha, entered upon V a s s a with the intention o f inhibiting, on the P a v a ra?za day, the P a v a r a # a o f those Bhikkhus when
1 Because it had not been possible to decide the matter at the Pavararea (Buddhaghosa).
2 See the 63rd P i ^ i t t i y a rule.

350

M AHAVAGGA.

IV, 17, 2.

th e y should h av e finished their V a s s a residence. N o w those B h ik k h u s h e a rd : In our n eighbour hood other B h ik k h u s, & c. W ell, w hat are we to d o ? T h e y told this thin g to the B lessed One. 2. In case, O B h ik k h u s, a num ber o f B h ik k h u s, com panions and friends o f each other, enter upon V a s s a in a certain district. In their neighbourhood other Bhikkhus, . . . . (& c., 1). I prescribe, O B h ik khus, that those B h ik k h u s hold U p o s a t h a tw ice or thrice on the fourteenth d ay (o f the half-m on th)1 in o rder that th ey m ay be able to hold P a v a r a ;z a before those (other) B h ikkh u s. I f those litigious, conten tious, . . . . (& c., 1) B h ik k h u s approach that district, let the resident B h ikkhus, O B h ik k h u s, qu ickly as sem ble and hold P a v a r a ^ a ; h av in g held P a v i ra?za, let them s a y to th e m : W e h av e held our P a v d r a w d , frie n d s; do you do, S irs, as you think fit. 3. I f those litigious, . . . . (& c., $ 1) B h ik k h u s com e to that residence un expectedly, let th e resi dent B h ikkh u s, O B h ikkh u s, p repare seats (for them ), g e t w ater for the w ash in g o f their feet, foot-stools, and to w e ls2, then let them go to m eet them , tak e their bow ls and their robes, and offer them (water) to d r in k ; h av in g thus looked after those B h ikkhus, le t them g o outside the boundary and hold P a v a r a n A ; h av in g held P a v a r a / z a , let
1 In this way, when the inimical Bhikkhus are arriving about the time of Pavara/za, 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 Pavararca before they can be prevented.
2 See I, 6, 11.

IV, 17, 7 -

THE PAVARAiVA CEREMONY.

351

them s a y : W e have held our PavaraTza, friends, do you do, Sirs, as you think fit. 4. ' I f they succeed in this way, well and g o o d ; if they do not succeed, let a learned, competent, resident Bhikkhu proclaim the following a t t i be fore the resident B h ik k h u s: L e t the resident Bhikkhus hear me, Sirs. I f you are ready, Sirs, let us now hold U p o s a t h a and recite the P a t i m o k k h a , and let us hold P a v a r a ^ A on the next new-moon day. If, O Bhikkhus, the litigio u s,. . . . (&c., 1) Bhikkhus say to those B h ikkh u s: W ell, friends, hold P a v a r a w i t h us now, let them reply: Y o u are not masters, friends, o f our Pav& r a n&-, we will not hold P a v i r a ^ a now. 5. If, O Bhikkhus, those litigious, . . . . (&c., 1) Bhikkhus stay there till that new-moon day, let a learned, competent, resident Bhikkhu, . . . . 1 6. If, O Bhikkhus, those litigious, . . . . (&c., 1) Bhikkhus stay there still till that full-moon day, those Bhikkhus, O Bhikkhus, ought to hold P a v d r a a all o f them, no m atter whether they like it or not, on the next full-moon day, on the day o f the k o m u d i /& tu m asin i2. 7. I f those Bhikkhus, O Bhikkhus, hold P a v d rawa, and a sick Bhikkhu inhibits the P a v a r a ^ a of a healthy Bhikkhu, let them say (to the inhibiting B h ik k h u ): Y o u are sick, Sir, and the Blessed One has said that a sick person cannot endure being questioned. W ait, friend, until you have reco vered ;
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

M AH AVAGGA.

IV , i 7) 8.

h a v in g recovered , you m ay rep ro ve him , if you like. I f th e y sp eak to him thus, and h e rep ro ves (that B h ikkhu) notw ithstanding, he m akes h im self g u ilty o f the p c l/6 ittiy a offence o f d isre g a rd 1. 8. I f those B h ik k h u s, O B h ik k h u s, hold P a v a t a n a , and a h ealth y B h ik k h u inhibits the P a v a r a n a o f a sick Bh ikkhu, let them sa y (to the inhibiting B h ik k h u ): T h is B h ik k h u is sick, friend, and the B le sse d O ne has said that a sick person cannot endure b ein g questioned. W ait, friend, until th is B h ik k h u has r e c o v e r e d ; w hen he h as recovered you m ay rep ro ve him , i f you lik e. I f th ey sp eak to him thus, . . . . (& c., as in 7). 9. I f those B h ik k h u s, O B h ik k h u s, hold P a v i r a n a , and a sick B h ik k h u inhibits th e P a v a r a n k o f another sick B h ik k h u , let them s a y (to the in hibitin g B h ik k h u ): Y o u are sick, S irs, and the B le sse d O ne has said th at a sick person cannot endure b ein g questioned. W ait, friend, until you h a v e r e c o v e r e d ; when he has re c o v e re d 2 you m ay re p ro ve him, i f you li k e I f th ey sp eak to him thus, . . . . (& c., as in 7). 10 . I f those B h ikkh u s, O B h ik k h u s, hold P a v a r a nk, and a h ealth y B h ik k h u inhibits the P a v & r a n k o f another h ealth y Bh ikkhu, let the S am gh a question and exam ine them both and treat them according to the law, and then hold P a v & r a n k' .
1 See the 54th P & ittiya rule. 2 Probably we should read in the Pili text, arogo arogaz akankhamano odessasiti. Then the translation would be : When you have recovered and he has recovered, &c.

IV , i8, 3.

THE PAVARAiVA CEREMONY.

353

18.
1. A t that time a number o f Bhikkhus, companions and friends o f each other, entered upon V a s s a in a certain district o f the K o sala country. T h e se B h ik khus, living in unity, and concord, and without quarrel, had found a comfortable place to dwell in. N ow those Bhikkhus th o u g h t: L iv in g in unity, &c., we have found a comfortable place to dwell in. I f w e hold P a v d r a ^ d now, (other Bhikkhus) m ight come on a journey, having held their P a v a r a ^ a , (and m ight occupy this p lace); thus we should lose this place which is comfortable to dwell in. W ell, what are we to d o ? T h e y told this thing to the Blessed One. 2. In case, O Bhikkhus, a number o f Bhikkhus, companions and friends o f each other, h ave entered upon V a s s a in a certain district. T h ese Bhikkhus, (&c., 1). I f these Bhikkhus think : L ivin g in unity, . . . . (&c., 1, down to :) thus we should lose this place which is comfortable to dwell in, I allow, O B h ik khus, these Bhikkhus to agree upon p a v d r a ^ a s a w z g a h a 1. 3. A n d you ought, O Bhikkhus, to agree upon it in this w a y : L e t them all assem ble together. W hen
1 Literally this word means, we believe, Keeping back ones own Pavaraa. Buddhaghosa says: When the decree of pavaraasazgaha 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.

03]

Aa

354

M AH AVAGGA.

I V , 18, 4-

th e y h a v e assem bled, let a learned, com petent B h ik khu proclaim the fo llo w in g n a t t i b efore the S a m g h a : L e t th e S a m g h a , reveren d S irs, h ear me. L iv in g in unity, . . . . (& c., i , down to :) thus w e should lose this place w hich is com fortable to dw ell in. I f the S a w g h a is read y, let the S a m g h a a g ree upon p a v A r a n a s a m g a h a ; le t it now hold U p o s a t h a and recite the P a t i m o k k h a , and let the S a w g h a hold P a v a r a ^ a on the n e x t k o m u d i M t u m a s i n i day. T h is is the n a t t i . 4. L e t the S a w g h a , & C . 1 5. If, O B h ik k h u s, after those B h ik k h u s h ave ag reed upon p a v A r a n A s a m g a h a , a B h ik k h u should s a y : I w ish, frien ds, to g o on m y tra v e ls through the co u n try; I h av e a business in the country, let them rep ly to h im : G o o d, friend, hold P a v d r a a and g o . I f that B h ikkh u, O B h ikkhus, when hold ing P a v A r a n A inhibits the P a v & ra w c l o f another B h ik k h u , let (that other Bh ikkhu) s a y to h im : Y o u are not m aster o f m y P a v A r a n A , frie n d ; I w ill not hold P a v a r a a now . If, O B h ikkh u s, w hen that B h ik k h u holds P a v a r a ^ a , another B h ik k h u inhibits his P a v A r a n A , let the Sawzgha question and exam in e them both and treat them according to the law. 6. I f that B h ik k h u , O B h ikkhus, has finished that b u siness in the cou ntry and com es b ack to that d istrict b efo re the d a y o f k o m u d i /6 c itu m a sin l, an d if a B h ikkh u, O B h ik k h u s, w hen the B h ik k h u s hold P a va ra /Z ci, inhibits the P a vara?Z ct o f that B h ikkh u (who has b een absent), let him s a y (to the
1 Here follows the usual formula of a r'attid u tiya kam ma as in Book II, chap. 6. Comp, the note on Book I, chap. 28, 3.

I V , i8 , 6 .

TH E PAVARAiVA CEREMONY.

355

inhibiting Bhikkhu): Y o u are not m aster o f my P a v a r a w a , friend; I have held my P a v a r a na.. If, O Bhikkhus, when the Bhikkhus hold P a v d r a nk, this Bhikkhu inhibits the P a v d r a ^ a o f an other Bhikkhu, let the S aw g h a question and exam ine them both and treat them according to the law, and then hold P a v d r a ^ a .

E n d o f the P a v & r a w a - K h a n d h a k a .

a 2

T r a n s l it e r a t io n

o f

O r ie n t a l
t h e

A lph a bets ad o pted B ooks of th e

fo r

t h e

T r a n s l a t io n s

o f

S acred

E a st.

MISSIONARY ALPHABET.
t r a n s l it e r a t io n

Sanskrit. I Class. II Class. III Class.

Zend,

PeW evi.

Persian.

Arabic,

Hebrew. Chinese.

1 2

3 4
5
6

Gutturales. Tenuis........................... aspirata............... Media........................... aspirata ................. Gutturo-labialis............... Nasalis..........................

k kh g gh q M ng) h > 'h

h
TI

5 e p (n g ) )

9
Ji

a) . *

a)

3
3

k kh
. . .

eT .

, ,
.

h 3
p

of

J T I

. . .

o r ie n t a l

7 Spiritus asper.................
8 9

4)

5 I r
e.

n n

h, hs

10 11 12

,,

lenis.................... asper faucalis . . . . lenis faucalis . . . . asper fricatus . . . . lenis fricatus . . . .

\ c
'h h

a lph a b e t s

V
n

Gutturales modifieatae (palatales, &c.) 13 Tenuis.................................... 14 aspirata.................... 15 Media ..................................... 16 aspirata........................

17 N a sa lis........................

k kh

. . . . . . . .

&

. .

. . .

h kh

9
gh
. . . . . . . .

U -.
. . . .

g o

> T

z t

M IS S IO N A R Y A L P H A B E T .

C O N SO N A N T S

S an skrit.

(fon tinu ed \.

I Class.

I I Class.

I l l Class.

18 Semivocalis

19 Spiritus asper...............
20 21 22 le n is. asper assibilatus lenis assibilatus t
th d dh

( )

G)
s z

c.
u* J
z

Dentales. 23 Tenuis.......................... 24 aspirata............... 25 assibilata. 26 M edia.......................... 27 aspirata................ 28 assibilata. 29 Nasalis.......................... 30 Semivocalis.................. 31 mollis 1 . . . 32 mollis 2 . . . 33 Spiritus asper 1 ............ 34 asper2 ............. 35 le n is ............... 36 asperrimus 1 . . 37 asperrimus 2 . .

7 1
T S o
%
Cj

PI n

t th

2
n i
%b>\

* T c 5
35

&

J
(*>
S

L
s

S (/ )
z
z (a)

z
b

Jh

?(j)

Dentales modiflcatae (linguales, &c.) 38 T e n u i s ............................ 39 ,, asp irata . . . 4 0 M e d i a ........................... 41

a s p ir a t a . . . .

42 N a s a l i s ........................... 4 3 S e m i v o c a l i s ................ 44 fr ic a ta . . 45 diacritica 46 Sp iritu s asper . . . . 47

l e n i s .................. sh

t th d dh n

Z Z S

1,

f e

*!! *

AH
?

-o '

sh

zh
P ph

Labiales.
4 8 T e n u i s ........................... $)

p
ph

49 aspirata . . . 50 M ed ia ........................ 51 asp irata . . . 52 T e n u is s im a .................... 53 Nasalis................... 54 S e m i v o c a l i s ............... 55 aspirata , 56Spiritus asper . . . . 57 l e n i s . . ./. . 58 Anusvara................. 59 Visarga...................

R *

3
S n Q xf

b
bh

hw
f
v

e)
m h

^a ,sr:

MISSIONARY ALPHABET. VOWELS. 1 Class. 1 Class. 1 III Class.

Sanskrit.

Zend.

Pehlevl

Persian.

Arabic.

Hebrew. Chinese.

Neutralis............................. 2 Laryngo-palatalis............... 3 labialis.................. 4 Gutturalis brevis . . . . . . . 5 lon ga.................. 6 Palatalis brevis..................... 7 longa.................... 8 Dentalis brevia................. 9 lo n ga ................. 10 Lingualis brevis ............... 11 lo n g a ............ .. 12 Labialis brevis ................. 13 lo n g a .................
1

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. . .

14 Gutturo-palatalis brevis . . . 15 longa . . . e (ai) w (ai) 16 Diphthongus gutturo-palatalis ai ei (gi) 17 * oi (ou) 18 ,t 19 Gutturo-labialis brevis . . . . 0
20 22

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21 Diphthongus gutturo-labialis 23 24 Gutturalis fraeta ......................... 25 Palatalis fracta ............................. 26 Labialis fracta..................... 27 Gutturo-labialis fracta . . . .

6(au) au

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H a n d b o o k o f P ic t o r ia l A r t .

W ith coloured Illustrations, P hotograph s, and a chapter on P erspective by A . M acdonald. Second E d itio n . 1 8 7 ; . 8vo. h a lf m orocco, 18 s.

U p co tt ( L . E . , M . A ) .
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C row n 8vo. is .

tion o f A n tiq u itie s in the U n iv ers ity G a lleries, O xford.

The O xfo rd B ib le f o r Teachers, c o n ta in in g su p p le m e n

tary H e lp s t o t h e S t u d y o f t h e B i b l e , including Sum m aries o f the several Books, with copious Explan atory N otes and T ab les illustrative o f Scripture H istory and the characteristics o f Bible L an d s; with a complete Index o f Subjects, a Concordance, a D iction ary o f Proper Nam es, and a series of M aps. Prices in various sizes and bindings from 3 s. to 2 /. 5 J.

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com prising Sum m aries o f the several Books, with copious Explan atory N otes and T ables illus trative o f Scripture H istory and the Characteristics o f B ib le Lan ds ; with a complete Index o f Subjects, a Concordance, a D ictionary o f Proper N am es, and a series o f M aps. Crown 8 vo. cloth, 3 .?. 6 d .; i 6 mo. cloth, is.

1----T LO N D O N : H E N R Y FRO W D E,
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O X F O R D : C L A R E N D O N P R E S S D E P O S IT O R Y , 116 H ig h S t r e e t .
42T The D e l e g a t e s o f t h e P r e s s in v ite suggestions a n d advice from, a l l persons interested in education ; a n d w i l l be tk a n k fu l f o r h ints, & c . addressed to the S e c r e t a r y t o t h e D e l e g a t e s , Clarendon Press, Oxford.