Horner I B Tr Book of the Discipline Vinaya Pitaka Vol IV Mahavagga 568p

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THE BOOK OF THE DISCIPLINE V O L U M E I V



v i T R A N S L A T O R ' S I N T R O D U C T I O N

renderings, for most, i f not ai l of these terms have already

b een tra n slated w here th e y occur in o th er canonic al te x ts andhave appeared in their appropriate books in the Pal i Text

Society 's Translation Series or in the Sacred Books of the

Bu dd hists. Som e of these words m a y be m entioned here.

For example, as in the first three volumes of the B ook o f the D iscip lin e , samgha is rendered as O rder ; dukkapz as wrong

doing (a type of offence) of constant occurrence in this volume ,sdmanera as nov ice ; titihiya a s o t h e r s e c t s ; bhikkhu and

bhikkhunt as m onk and nun j chabbaggiya bhikkhit as th e sixfoldgroup of monks ; vassa as the rains ; parivdsa as probation ;

upa.jjhd.ya a s p r e ce p t o r ; saddhiviharika as the one who sharesh is c e l l ; acariya as teacher (in a technical sense), and antevasin

as his p up il ; and pavarai^a as In vitat ion .Tn th is volum e T h av e also translated a nu m ber of other words,

l ikewise left untranslated by Rhys Davids and Oldenberg, and w hich h a v e not occurred in m y three preceding volum es. F o rexam ple, I ha ve translated parisuddhi as entire p u rity ; nissaya

as depen dence ; and natii as motion while natticatuttha is a

m otion followed b y a resolution put three times* I h av e alsogiven the names of the formal acts of the Order in English.

A ll th ese are tech n ical term s, and should be understood, for

the y n atu ral ly help to c la ri fy some of the depths and com plications of the Vinaya. In almost every case the notes whichR h ys D avid s and Oldenberg append to their untranslated words

are of grea t value and m erit careful consultation* I hav e m ade

no at tem pt to t rans late dhamm a and nibbana. B u t I hope b y tra n slatin g such term s as I have m entioned above I h ave, w hile keep in g to the P a li intention, perhaps clo thed them in

a meaning and significance easier for the English reader to

grasp than when he is confronted with the Pali forms.

This volume opens with the account, of the greatest import

ance to historians and devotees of Buddhism alike, of the days

immediately preceding the formation of the Order itself , begin ning w ith the seven d a y s ' con tem plation under th e B o-tree

w here G o tam a sat en jo yin g th.e bliss o f deliv erance ju s t a fte rhe had attained that full awakening, i l lumination or enlightenment which marked his passage from Bodhisattahood toB ud d h a h o o d .

A cco rd in g to this M ah av agga account, durin g each o f " the



T R A N S L A T O R ' S I N T R O D U C T I O N vi i

three watches of the night " — presum ably the last o f the seven

spent under the B o-tree— he ut tered a so lem n ut terance

concerned with cause, and then with the routing of Mara (inthe third w atch). Th e Dhammapada Commentary { D h A . iu .127) says that in the first watch he dissipated the darkness

(ignorance) veilin g his form er abodes, or lives, b irths ; th a tin the second he purified his deva-vision ; an d tha t in the third,

out of compassion for creatures, he paid right mindfulness to

dependent origination both in forward and reverse order.Then, self-awakened to the fullest self-awakening, he uttered

the solemn utterance common to hundreds of thousands of Buddhas , namely the two verses beg inning anakujdtisarnsdram {Dhp. 153 ; Thag. 183 ; J d , i . 76}. T he Introd uction to the

Vinaya Commentary ( Sam antapdsddik d ), Vol. I, p. 17, and the Dtgha Commentary ( D A . i . 16), agree that these verses are the

first B ud dh ava can a ; w hile the Uddna Commentary (p. 208)

and the Suttanip ata Commentary (ii. 392) a lso sa y th a t heuttered these verses after he had attained the three knowledges

in the three wa tches o f the night. The Khuddakapatha Commentary (p. 1:3—13), elab or atin g fu rth er , or perh ap s fo llow

ing some othe r tradit ion , says th at whi le these tw o verses were

the first of a l l words to be uttered b y th e B ud dh a (Buddha,

because now , alth ough v e r y recen tly, " aw aken ed " ) , th e y were

on ly spoken m en tal ly and not ou t loud. F or wh at he f irst

spoke out loud, so this Commentary continues, was the verse

w h ich in the M aJiavagga is a ttrib u te d to the en d o f th e first

w a tch o f the night o f aw akening. A t th e end o f th e th ird w a tch of th is cru cia l n ig h t th e B u d d h a

w en t, accord in g to th e M ah av agga, to the foot o f th e A ja p a la

b a n y an a n d sat there fo r seven d a y s ; he th en sp en t an o th er

seven d ays at the foot o f the M ucalinda tree, and a st i ll further

seven at the foot of the RajcLyatana. W hile he was at th e first

of these three trees he w as visi ted b y a brahm an, representat ive

of one of the sects which abounded in Tndia at that t ime, and

the B ud dh a s tated his v iew on what i t is to be a " brahm an ”(in the true sense). W hile he w as at the second tree a naga -king

arrived to offer him protection— indicat ive of the close and.

on the whole, friendly relations which in the Buddhist tradition

exis ted between serpents and hum an beings . A gain Go tam amade a short statement, this t ime on what it is that constitutes



viii T R A N S L A T O R ' S I N T R O D U C T I O N

" highest bliss ", pajam a sukha. Although this s tatem ent lacks

the terseness of that attributed to Gotama in the Mdgandiya

Sufta (M . Sta . 75) : th a t “ nibb an a is the highest bliss " , itnevertheless contains tenets that throughout the long history of Bu ddh ism hav e rem ained at the heart of i ts teaching ; thatthe absence of m alice, the absence o f feeling a ttrac ted to

conditioned things, the transcending of sense-pleasures, and

the avert ing (or co n tro l vinaya) of pride in the thou gh t " T am "

— tha t these are the h ighest bliss.

I n th e “ T a l k o n B r a h m a ’s E n t r e a t y " d ur in g th e t im e o f

the Buddha’s hesitat ion to teach dhamma, concepts emerge w hich, w ith m ore in sistence or less, are found in m ost of theP ali canon ical tex ts : the deepness and d ifficulty of dham m a,

its peace, and the consequent need to teach it in a world sodelighting and rejoicing in sensual pleasure that it was averse

to lett ing itself be persuaded that d ham m a, e arne stly practised,led upstream, against the current, patisotagdmin, a n d by t h e

death of craving opened the doors of deathlessness to nibbana,

the source of true and supreme bliss.The f irst Khandhaka, Sect ion or Chapter of the Maliavagga,called th e G reat {mahd) Section, also contains G otam a's fam ous

utterance to Upaka, the Naked Ascetic, of his victoriousness,perfection and self-awakening, of his uniqueness, and of hish av ing ha d no teac h er (r. 8. 8). H e is ther efore different fromother hum an beings. T he n there comes, preceded b y further

stress on the finding of deathlessness, the First Discourse,

delivered to the five earliest followers, and called elsewherethe Dhammacakkappavattana Sutta , the Discourse on the

Rolling of the Wheel of Dhamma, in which the Middle Course betw een the tw o extrem es, th e dead-ends of too grea t lu x u ry

and too great austeri ty , is cal led the Ariyan Eightfold Way.This W a y is graded into stla, samadhi and panna { 1\i. i. 301)

and centres on dukhhat iinsatisfactoriness, ill or suffering, andthe stopping of i t , epitomised later by Gotama when he isrecor de d to say (Af. i. 140) : " A s form erly, so now , this ispr ecise ly w h at T tea ch : ill and the stop pin g o f ill.J' A rina taKopdanna was the first of the disciples to apprehend this

cen tral fact in cau sality, th a t " w ha tever is of the nature to

arise, all tha t is of the na ture to stop I t wa s his vision of dham m a, as it was soon afterw ards tha t of his four companions.



T R A N S L A T O R ' S I N T R O D U C T I O N i x

A s th is dham m a-vision arose in each one o f th em he asked

for the " going forth " or adm ission, pabbajjd, and for the

•ordination, u-pasampada, in the L or d 's presence. In response,G otam a ut tered th e w ords , “ Come, monk, ehi bhikkku, wel l

taught is dhamma, fare the Brahma-faring for the utter ending

of i l l . " This , the or ig inal formula , used by Go tam a w hen the

O rder was beginning to form and w hile i t was st il l in its infan cy,

cov ers s im ultaneous adm ission and ordination. L ate r, two

separatb procedures supervened, and as the Mahavagga shows,admission into the Order had to be gained before ordination

could be conferred. A fte r th e S econ d D iscourse, th at on th e im p o ssib ility o f the

five^ hhandhas being sel f because they are impermanent and

suffering, and also spoken to the five original followers, andafter the ordination of Yasa, his four friends, and then his

fi fty friends, there were sixty-one arahants in the world (1. 10.4). ” Freed from al l sn ares ," they were to ld b y G otam a to go

out on tour and preach dhamma for the good and the wel fare

o f the m ulti tude. A s a result m an y people becam e anxiousfor admission and ordination, but , journeying to Gotama so asto be admit ted and ordained by him, they arr ived exhausted.

A cco rd in g ly he th ereup on allow ed m o n ks th em selves to ad m itan d ordain in an y distr ict , in an y qua rter. T h ey were not ,

how ever, instructed to use the words " Come, m on k." Onthe contrary, i t is now the candidate who has three t imes to

repeat ano ther formu la. T his is called admission and ordina

t ion b y the " three goings for refuge T his m arks the secondstage in the ordination proceedings. In th e usage to be followed b y those w ho w ished to be m onastic follow ers, the th ree refuges

becam e stabilised as buddham saranam gacchdmi, dhamrnam saranaift gacchafni, sdmghattt saranani gacchdmi , each phrase to be rep eated three tim es. Those w ho w ish ed to be cou n ted as

lay disciples (upasaka , fem. updsika) asked for th is s tatus by

repeating the s l ight ly di fferent formula of taking refuge not

in biiddham, dhamrnam and samgham, but i n bhagavantant ,dhamrnam and bhikkkusamghatn,1 or in bhavantam Gotamam ,dhamrnam an d bJiikkhusarhgham .1

* Besides th e M ahS va gg a references, see e.g . A f. i. 363, 3.79, 391, 3<X>.* See also e.g. M . i. 290, +13, 489, 501.



X T R A N S L A T O R ' S I N T R O D U C T I O N

It is probable that this method of admitting and ordaining

did not last v e ry long. T h e reasons given for abolishing it are

perhaps not very convincing, and we should have expectedmore details and tales of mishaps showing that it no longersufficed and therefore needed revising. A t all events, as the

Mahavagga stands, on an occasion when Sariputta asked himhow he should admit and ordain a certain brahman, Gotama

did not a nsw er tha t the b rahm an's repetition o f the three goings

fo r refug e wou ld co n stitute his ordination. (I. 38. 3-} In stea dthe third phase now arose : th a t of the O rder ordaining a

candidate, presented by his preceptor, by means of a formalact (kamma,) consisting of a motion and a resolution proclaimedthree t imes {naiticatzdtha). This means that it is now the

Order alone which has the authority, the power and the legal

right to ordain. Tn add ition , the can didate for ordination now

has to have a preceptor, agreed upon by the Order, who must

present him to the O rder— that is to th e one dw elling withinthe bou ndary where he wants to take up his residence— and

who m ust h ave prepared him beforehand so th a t, w ith outfeeling asham ed or confused, he wil l be able to answer a num ber

of routine questions that wil l be put to him in the midst of

the Order. N o dou bt of gradual grow th, these routine questionsform a kind of exam ination , and it is impressed on the cand idate

b y his p recep tor th a t now , above a ll tim es, is a tim e for

truth-speaking.

These are, how ever, m erely some of the features am ong the

m an y lead ing to the finalised form o f the ordination proceedings.These multiplied and became intricate to suit the dynamic

and progressive phase in which the y too k shape. Gone is the

old s im pl ic ity of ‘ 'C o m e, m o n k ". Regu lations have toincrease to m eet a co m plex ity of em ergent eventualities. Theresources, nissaya, the minimum number of monks composing

an Order competent to ordain, the number of years a monk must have been ordained before he is reckoned as suitable or

competent to ordain others, living in dependence, nissaya vaithurn, on a teacher, givin g guidance, nissayam datum, thequalities that a monk should be possessed of in order to ordain,and the ordination and probation of former members of other

sects, an d the age at w hich a person m a y b e ordam ed, are all

sub jects bro ugh t under review. T he inner l ife of the Order



T R A N S L A T O R ' S I N T R O D U C T I O N XI

had to be safeguarded as much as had i ts re lat ions to the

w orld outside.

That the candidate for ordinat ion had to undergo a pr ior

period of preparat ion an d instruct ion a t th e h ands of a preceptorimplies a passage of t im e elapsing between " going forth " orprelim inary adm ission, and “ ordination or final adm ission,

ft wo uld seem th at in order to meet difficulties, perhap s crea ted

b y the d raw in g p ow er of G o ta m a Js O rder itse lf, w h a t h ad once

been one operation becam e split in to tw o . T h is is the in ten tio n

of Chapter 28 of M aha vagga T w hich, w ithou t m entioning

admission, al lows monks to ordain by a formal act consisting

of the motion and the resolution put to the Order three t imes.Since the method of admission is not formulated here, although

Saxiputta had asked how to adm it and how to ordain, i t becomes

clear that these two proceedings, hitherto simultaneous, are

now in the process of separat ing. Ch apter 30 shows even more

confusion. Tt cites an instance where m onks ad m it and ordain

a brahm an who h ad asked for adm ission (only). G otam a

reproved them for admitt ing anyone who went forth for the

sake of the good meals the monks were reputed to enjoy—and then pointed out the four ** resources ” for one being

ordained, saying that admission was for the sake, not of good

food, but of each one of the resources.

Tt is , however, clear that two stages were becoming necessary

before th e fu ll s ta tu s o f a m onk co u ld be acquired , a n d th a t

in the earlier of these two stages, entered on to by fiabbajjd , admission, the monk’s standing, rights and duties would be

different from those in the latter stage, entered on to by uftasampada, ord ination. H ence when pabbajja was funct ional ly

separated from upasampadd, i t received a new and specialised

significance, com ing to mean adm ission to noviciateshtp. One becam e a n ovice, samatpera, b y the conferment of pabbajja, a

new ly ordained m onk, navii, by the conferment of upasampadd .

The form er, l ike the latter , had its own m ach iner y for its properenactment (L 50- 61). F o r exam ple, a bo y should not be

allow ed to " go forth ” unless he had his paren ts’ consent,and unless he had reached the age of f i fteen, except on thestrange condition that he could scare crows (L 51)-—a test

perhaps th a t his first infa n cy was past. M ethods of de aling w ith re fra cto ry n ovices are laid down {T. 57- 60). A s dep raved



T R A N S L A T O R ’ S I N T R O D U C T I O N

monks could be expelled after they had been ordained, so

depraved novices could be expelled before they were ordained.

The going for refuge in the buddha, dhamma an d satngha, although abolished from the normal procedure of ordinationJ w as retain ed a s th e form ula novices are to repeat w hen bein g

allowed to go forth (I. 54. 3). I t is also the form ula to be used b y those form er m em bers of other sects, w ho la te r w ill be

eligible for ordination, when they are asking to enter on afour months ' probationary period which they have to observe

first (I. 38).

B y enlarging the O rder to include novices, who m ight bethose who shared a cell (with a preceptor) or pupils (of ateacher), by not l imiting it to Gotama himself and the first

s ix ty monks, a l l of wh om were arahan ts , b y exhort ing these

original ” adepts " to go forth and teach dhamm a and as a

result of their returning with an unspecified number of people

seeking for admission and ordination, the Order was rendered

accessible to men whose powers of attaining the matchless

deliverance (I. 13. x) were not so great as those of the originaldisciples. Th ese were m onks who therefore stood in need of

training. B u t in spite of many opportunities of subm ittingto i t and profi t ing by i t , they did not always turn outsatisfacto ri ly. Hence it m ay be presum ed tha t the bhikk- husathgka of the third refuge for lay followers said less than

w as in ten ded . T h e samgha of arahants, or at least of ariyans

is m eant, not th a t of ave rage men. T he Samgha. of the Triple

Gem is no t the com m un ity of monks as such, not the com m unity that includes the groups of six or seventeen monks, notoriousfor their b ad hab its and as makers of troub le, or the quarrelsomem onks o f K osam bI, or those depraved or i ll-behaved individua lson account of all of whom rules were formulated, regulations

devised, and offences discriminated from what were not classed

as offences, and whose misdoings provide the raison d'ftre of discipline, of vinaya, of the outward standard of self-control

so much needed not merely to distinguish the monks fromm em bers of other sects, although in some cases a certain am oun tof imitation was permitted, but also to gain the loyalty and

suppo rt of the lay followers- Fo r on these depended to a large

exte n t the ph ysical conditions wh ich w ould make a m onk freeto devote himself to his training, the goal of which was the



v ision o f n ib b an a. T h e Satngha of the third refuge has in

rea lity reference o n ly to those stead fast disciples w ho , h av ingentered the sotdpanna stage are on the supramundane parts

of the W ay , and so are them selves of supramundane s tatureand at ta inments— lokuttara because unaifected by al l that is

lokiya , of the w orld, com pou nded and cond itioned. " T h e y are-uni ted by the communion of understanding and ethica l behav

iour,” according to the Commentaries on the Bhayabh.era.va Sutta (M A . i. 130 ff.) and the Khuddakapdpha { K h A . 18-19) ,

in both of wh ich the m eaning of " going for refuge " is discussed

at length and at a high level not approached in the Vinaya Commentary.

The f irst twenty-four chapters of the First Sect ion, the

M ahakhandhaka, of the M ahavagga ap pear to g ive a chrono

logical account of events from the night of Awakening under

the B o-tree on the banks of the r iver N eran jara to the adm issionand ordination of Sariputta and Moggal lana, the pair of chief

disciples, already gone forth from home into homelessness as

w anderers. F ro m th is point on, a precis e h isto rical n arratio nis not so apparent , for the Mahavagga now begins to group

together sub ject-m atter tha t belongs together. Strict chron

ology is suspended, no doubt in the interests of classifying this

subject-matter and reducing i t s complexi ty to some k ind of m anageable order, the better to be f ixed in the mem ory. W h atneed was there for the exist ing or for any subsequent Order

to kn ow the ex act procession of even ts ? I t w as of grea ter v a lu e to learn an d m aster the rules and procedure g o v ern in g

b o th th e recurrent occasions and the d a ily oonduct o f m on asticl i fe, and this could be more easily accomplished if the materialfor the various topics were grouped together instead of being

scattered throughout the immense compilat ion known as the V in a ya- P i tak a .

If, in the hands of the early editors the sequence of events becam e secon d ary to system a tisa tion , th is p lan nonetheless w ell

shows both the development and the stabi l isat ion of the Order

as a uniform institution, the growth of several monasticpractices, of government within it for the sake of i ts own.

preservation and continuance which, in turn, depended on theessential qualit ies of scrupulousness and striving on the part

of the ind ividu als wh o becam e its m embers. These therefore

T R A N S L A T O R ’ S I N T R O D U C T I O N xiii



T R A N S L A T O R ' S I N T R O D U C T I O N

were bein g co n tin u ally brough t to liv e in co n fo rm ity w ith a

standard of behaviour specially suitable to recluses, samana,

a nd w o r t h y o f th o se w h o h a d " l e f t t h e w o r l d " w i th itsevanescent pleasures and its troubles and had instead entered

on a way of l i fe where worldly joys and sorrows were gradually to be renounced so that the other-worldly and higher joy thattranscended them could be apprehended.

For achieving this, the l i fe of the Order regarded as a wholecame to be, no doubt gradual ly , planned and arranged and

ad ap ted to circum stances, while, runn ing p arallel t o . such

developments, the l i fe of i ts members became carefully regulated , Th us the first step s of all— adm ission and ordination

into the Order— were experim ented w ith until various types

of ap plican ts regarded as not eligible for en try cou ld be excluded

b y rule s, based eith er on experience or on forethought. T his

left the Order open only to the sort of person whom it was

not unreasonable to suppose might be assimilated without brin gin g it in to disgrace. E ven so, there w ere backsliders, as

alread y m entioned. D isgrace wo uld ha ve been courted if , forexam ple, d ebtors and those in the roya l service had been allow edto escape the ir obligations b y becom ing monks. Therefore

th ey were debarred from entering the O rder. A fte r its first Sectio n on A dm ission and O rdin ation, the

Mahavagga proceeds to an account of the nature and establishment of the great fortnightly Observance of uposatha, whose

principal feature is the recital of the Pa tim ok kh a rules. Thisprovides monks with an occasion to reveal any offence they

m ay hav e com m itted. Th eir silence, on the other hand, istaken to m ean th at th ey have “ ent ire pu rity ” , parisuddhi, in respe ct of adhe renc e to the rules. A s usu al, all kind s of sub sidiary m atter s had to be defined and regularised in order

to ach ieve the smooth running of the m ain concerns. In thecase of the Uposatha it was for example d e t e r m i n e d that only

monks living within the same recognised boundary shouldgather togeth er on on Uposatha da y. Therefore m ethods of fixing boundaries had to be established. M oreover the Up osatha

co uld n ot be held at som e place chosen a t random ; a placeof a maximum size for the current needs had to be agreed upon

w ithin each b o u n d a ry so th at all th e m onks liv in g there shouldknow w here to go and arrive in t im e. If the y had difficulty



T R A N S L A T O R S I N T R O D U C T I O N xv

in cross ing a r iver— one th at ran through the ir bo un da ry— toget there , i t might be agreed by the Order that they need not

come bringing al l their three robes ; bu t i f th ey left them behindthey must not lay them as ide in an unsui table p lace where

they might get lost or burnt or eaten by rats (II . 12) .Right and wrong methods of rec i t ing the Pat imokkha are

given ; w heth er o r no t i t should b e reci ted in full or in brief,

w h ich to som e e x ten t depended on the absence or presence

o f ten sources of danger. I t was, ideal ly , to be reci ted b y anelder (tkera) , but i f he was incompetent , then i t was to be

recited b y some other experienced, com peten t m onk ; i f there w ere no n e w ith in th e b o u n d a ry, a n e w ly ord ain ed m o n k w asto be sent to a neighbouring residence to lea m it there, e i ther

in f r i l l or in brief, and then return (II. 17. 6).

I f a m onk, ow ing to i llness , could no t a ttend the reci tal of the

P a t im o k k h a , h e h a d t o s en d h is " e n t ir e p u r i ty " , pari& uddhi,

b y an o th er. T h is m on k co n veyed i t o n b e h a lf o f th e o n e w ho

w as i ll a n d declared it (datum) to th e O r d e r ; b u t m a n y

occasions are posited when the entire purity comes to be notconveyed on account of a var ie ty of th ings that might happen

to the conveyer both whi le on his way from the inval id to the

meeting-place and after his arrival there but before he had

given the entire pu rity. This., and the co n vey an ce and giving,or declaration of the consent (chandam ddtutn) on behalf of am onk w ho is ill for the carrying out of a form al act of the Order,

s er ve to s h ow h o w e x t r e m e ly im p o r ta n t i t w a s h e ld t o be— a

point stressed o ver and ov er again— th at an O rder should be** com plete ” w he nev er its business w as be ing discharged.

This was no t to fall into the hands of the few . E v en those w ho, like M ah akap pin a, cla im ed to be " purified w ith th e high

est pu rity " (II . 5. 5) , were not not to go. F o r an O rder wo uld

not have been com plete i f even one mo nk were absent. I t w ould seem th a t th e o n ly reasons for n o t goin g to th eO bservance in person w ere severe i llness an d m adness. In the

former case the Order could be regarded as complete al thoughin fact not complete , provided that the ent i re puri ty and theconsent were properly and safely con veye d and declared. In

the latter , the Order must grant the mad monk, here typif ied b y G agga, th e agreem ent fo r a m adm an. T h is agreem en t is to

the effect that w hether the m ad m on k rem em bers the



xvi T R A N S L A T O R ’ S I N T R O D U C T I O N

O bservance or no t , com es for it or no t , w hether he remem bers a

formed ac t o f the O rder or not, com es for it or not, the O rde r

e ither wi th him or wi thout h im can leg i tim ate ly ca rry out b o th th e O bservan ce an d th e form al act.

Such are some of the i tems and problems which had to be

settled and solved before the recital of th e P atim ok kh a received

its final form . T do n o t recapitulate all these here, for th ey

m a y be r ea d in t h e t e x t . T h o se I h a v e g iv e n m a y be re ga rd e d

as typical of the care taken to forestal l and circumventdeleterious contingencies that m igh t arise a n d , disrupt the

m onk 's stan din g eithe r in his own eyes o r in those of his fellowsor those of the world. Th e strength of the regulations govern ing monastic proceedings and individual conduct l ies in the

standard or cri terion they give of how to act in a mult i tude

of circumstances affecting a monk’s l i fe.

W h en th e M a h av a gg a com es to d eal w ith the ra in y seasonit pays almost equal attention to entering on the rains and

then keeping them by residing in one monastery for either the

first three or the second three of the fou r mo nths of this period,as i t does to the journ eys m onks m ay ta ke aw ay from their

rains-residence. Th e prime m otive un de rlying the establishm ent o f rains-residences was pro tection or non-injury : the

protect ion o f crops— the economic m ainspring of life— and theprotect ion of the teeming small creatures that some Pacit t iyasalso seek to safeguard. One of the results of this an xiety notto harm vegetable or anim al life, and wh ich sometim es received

an im petus from the crit icisms the laity m ade, w as the allow ancegiven monks and nuns to enter on the rains, followed by an

attem pt to imm obilise them during this season. B u t restrictions such as this latter were at variance with the immense v ita lity the O rders possessed, as is show n b y th e num erous

occasions when it is deemed not only permissible but desirablefor monks to leave the rains-residence on various kinds of

m on astic business or on com passionate missions. E v en as lifem ust go on, so the O rd er’s business m ust go on. A n d the lifeof this sm aller world w ithin the larger one could n ot close downen tirely for a third o f each ye a r1 ; m onks were too m uch

1 T ilt rains lasted for lour m onths. E ac h mo ult could choose wh ether l ie would observe the fast ttiree months or the second three months, but be

w as not e xp e cte d to observe alt fo ur.



T R A N S L A T O R ’ S I N T R O D U C T I O N xix

being p u t before th e resolution is proclaim ed. T h e form al a c t

w ill th en be irreversib le, fit to stand , and protests again st its

v a lid ity o f no a va il. Im m ense pains are ta k e n to d istin guish

a formal act carried out in a complete assembly and by rulefrom one carried out in an incomplete assembly and either by

w h at has th e appearan ce of ru le or n ot b y rule. T he fo rm a l acts

under the jurisdiction of an Order num ber s ixteen. T h ey

comprise {IX. 4 . i) : inv itation , reh ab ilitation , ord ination, butonly an Order consist ing of twenty monks or more can carry out al l of these. T h ey also include ver dicts of innocence, of

past insanity, specific depravity, formal acts of suspension for

not seeing an offence, for not making amends for it , for notgiving up a w ron g view ; and of ban ishm ent, censure, placing

under guidance, reconciliation, sending one who merits proba

tion back to the beginning, and the imposing of mdnatta (two

features in the pen alty for Sam ghM isesa offences). W hencircum stances just i fy , these form al acts m ay be revoked b y

the Order.Finally, the tenth and last Section strikes a different note

again by promulgat ing regulat ions and advice for al laying

schisms. These m ight arise through genuine disagreemen tupon what constituted an offence and what did not, or upon

the particular kind of offence incurred by a particular action ;

or wh en factions formed to support a m onk or m onks who hadquarrelled with their fel lows from other causes, among which

must be included the positive wish to create a schism, a wish

put into pract ice by, for example, suspending a monk for an

offence he had not committed and that he therefore refused

to see as an offence of his. On one suc h an occasion Go tam ais reputed to hav e tried, unsuccessfully, to m ak e the bickering

m onks compose their differences by te ll ing them a J ata k a sto ry i l lustrat ing the conquest of wrath by non-wrath {X. 2). The

Mahavagga therefore contains dhamma. or doctrine as well asdiscipline. Indeed the latter would be n u ga to ry i f i t were not

based on th e form er an d prom ulgated in co n jun ctio n w ith it.

How great is the contrast between the quarrelsome monks of KosarnbI whose brawls and dissensions caused Gotama to seek

solitude l ike the great buH-elephant who w as beset and an no yed

b y the rest o f the herd (X . 4-. 6), an d the pe ac eab le m on ks, A n u rud d h a, N a n d iya and K im b ila w h o liv e d harm on iously



XX T R A N S L A T O R ' S I N T R O D U C T I O N

together as milk and water blend, regarding one another with

the eye of affection, full o f am ity in gesture, speech an d though t,

surrendering their minds to each other and so, although having

different bodies, having only one mind (ndnd hi kho no kaya

ekan ca pana manne cittam, X , 4, 3—4).

The Mahavagga deals with a t ime when, at the beginning of G o t a m a ’s m in i str y , th e n umbe r o f m o n ks — a n d n un s to o— w a s

fast increasing, and when they, travell ing to more distant parts

of India, bore the new doctrine with them and so started theinflux of m emb ers th at has gone on un til to-day. I f the

geographical expansion of the Order can be gauged by therelaxations in the rules for the outlying districts or border

countries, made necessary by the conditions prevail ing there,

harder than those of the Middle Country where otherwise the

scene is laid— prin cipally at R ajaga ha , also at Sa va tthi, VesalT,K ap i lav atth u and other neighbouring places— its numerical

expansion can equally well be gauged by the awareness of schisms arising to the danger and detriment of the Order, and

w h ich could o n ly h a v e occurred som e tim e a fter its form ation. A lth o u g h th e begin n in g o f th e M ah avagga g ives not on ly an im pression bu t an accou nt of an Order exp and ing and taking

shape immediately after i ts inception, the remainder appears

to refer to a time when the Order already had a considerableam ount of history behind it, and to a t im e therefore w hen m any

rules had been laid dow n and w hen , in spite of attem pted

schisms, a certain am oun t of sta b il ity had been achieved in

the m atter of the O rder’s governm ent and legislation. Th ism ay to some extent be judged , for exam ple, b y the num ber

of times, thirteen in all, that the phrase yathddhammo kdretabbo,should be dealt w ith according to the rule, occurs. Th e rule

referred to w ill in each case be found com plete w ith the p en alty incurred for infringing it , in the V ibhan gas. T ha t the use of this ph rase assum es the p rior existence of the ru le is confirm ed,

in addition, by the fact that the material contained in theMahavagga is placed in the palm-leaf MSS. after the Maha-{or Bhikkhu-) and Bhikkhuni-Vibhangas. Although this

sequence is not foEowed by Oldenberg in his edition of theVinaya Pitakam, it is that Tightiy adopted in the Vinaya Textsf

for here the Vib h an ga for monks, a lthou gh dr astica lly curtailed^precedes the M ahav agga— th a t for nuns being om itted entire ly



The quest ion then arises why. in the middle of the Vinaya, an acco un t is incorporated “ of the v e ry first events in the

h i st o ry o f t h e S a mg h a " (Vin. Texts i. 7 z . n .). R h y s D a v id sand Oldenberg; thin k it “ n atura l ’* to con ne ct " th e stories or

legends concerning the ordination o f bh ikkh us ” w ith theseea rly ev en ts because, so th ey argu e, *' i t w as imp ossible to

real ise the idea of a Samgha without rules showing who was to

be regard ed as a d u ly a d m itted m em ber o f the fra tern ity , and

w ho w a s n ot I agree th a t this p ro vid es a good reason for

prefacing the record of the development of the first and most

v ita l step in a m o n k 's life b y a short h isto ry o f h o w there cam eto be a l i fe for m onks a t a ll. From their adm ission and

ordination, al l the rest follows- A t th e sam e tim e m an y stories

are interspersed throughout the whole of the Vinaya, except ing

the Pa rivara. N o t on ly are there several in the M ahav agga

itsel f , for example about Ambapali and the Licchavis , about

J i v a k a K o m a r a bh a cca , V i sa k h a , M en daka,. D ig h a v u , a n d a bo utPi l ind ava cch a, and ab ou t the boy Up ali {both told e lsewhere

in the Vinaya), and countless shorter ones, but every rule int h e V i bh a n g a s 4s introduced by some story, long or short , asthe case m a y be. Th is being so, it seems not on ly “ n atura l ”

b u t log ica l to introduce th e rule s go vern in g th e in itia l an d m ostim po rtant step in a m onk's li fe b y an acco un t of the f irst events

w h ich occurred a fte r th e suprem e m om ent w h en G o ta m a

attain ed full self-awaken ing. Since this w as the init ial andmost important step in a Buddha's career, to recount i t was

therefore the greatest of al l stories a Buddhist “ book *' couldtell.

The Mahavagga poss ibly der ives i t s name from that of i t sfirst Section, the Mahakhandhaka, the Great (or Greater)

Section becau se it dea ls w ith great (or greater) even ts. T he

plan of naming a Divis ion after i ts f irst Sect ion, or a Sect ionafter its f irst chapter, is of fairly common occurrence in the

P itak as, and w as perhaps adopted here. On the other hand ,

i t might be conceded that the Mahavagga, including as i t doesmatter concerned with admission and ordination, with the

Uposatha, Pat imokkha, Pavarana. and Kathina ceremonies, theclari f icat ion of what are val id formal acts , and the ways of

dealing w ith a schism, con tains subjects exceed ing in im portance

those contained in the C ulava gga. I t is again possible tha t

T R A N S L A T O R ' S I N T R O D U C T I O N xxi



xxii T R A N S L A T O R ’ S I N T R O D U C T I O N

the C ulav agg a w as regarded as the ""Less *’ or " Lesser ” or

the Small Division because of i ts two Sections on the Councils

of R aj agaha an d Vesal l. A s the first of these purports to have been co n ven ed sh o rtly a fter G o tam a h ad die d, an d th e second

a century later, the Cnlavagga takes us to a t ime when he,as the l iving fount of authority , was no longer promulgat ing

discipline, and when discipline was no longer growing.

Y e t th e m ass o f th e rule s a ttr ib u te d to h im an d held to

have been laid down by him when he was al ive , many largein their scope, others concerned with small details, but having

their own significance nonetheless, together yield a formidable b o d y o f th a t disciplin e, vinaya, which wi th dhamma, was to bethe teacher a f ter G otam a had passed aw ay. The tex t at Dtg ha

i i . 154 is I think sufficiently clear in its meaning, although ithas been accused of gloss. It reads yp vq Aw m da may a dhammo

ca vinayo ca desito pann atto so vo m am ’ accayena satthd. G o t a m a

w as sp eak in g to A n an d a, a m onk ; he w ould n o t therefore

hav e om it ted to speak of vinaya wh ich, together w i th dhamm a,

gives a surer basis for progress towards the final vision andu ltim ate bl iss than dham m a alone can give. H ad the sentencerun : yo vo mayd dhammo ca desito vinayo ca panfiuttQ, i t might

have been more apparent that the reference of the following so

w a s to b o th dhamma. and vinaya. D h a m m a i s t a u g h t , desita, s h ow i ng th e W a y z vin aya is laid down, pailn aiia, for keeping

one’s footsteps on the W a y b y str ict adherence to i t. B o th

are satthu sasanam, the Teacher's instruction.

D iscipline, as prom ulgated, is i tself an au tho rity. A ccord ingto the early editors (Vin, i, 99) the teaching will stand firm

so long as vinaya is not lost even i f the Suttanta (Pitaka) andthe Abh idham m a be forgotten. I t is m oreover capable o f

almost indefinite extension and application, and can regulateitems of behaviour that, in spite of the multitude of rules,

offences an d " allow ances (anujdndmi) tha t were la id down b y the T each er, w ere no t legislated for in pa rticular in his l ifetim e.

The monk must make up his mind about what has not beenlegislated for, measuring any course of action by the generalstand ard of w ha t he kn ow s to be discipline. He m ust remem ber

this and ap ply i t to his problem. W hen M ahap ajapati askedt o be t a ug h t d h a m m a in br ie f (Vin. ii, 258) a general standard

w as g iven to h er b y w hich she m igh t kn ow of oth er th ings



T R A N S L A T O R ' S I N T R O D U C T I O N xxiii

eso dhammo eso vinayo eiant satlhu sdsanatn (this is dhamma,

this is discipline, this is th e Tea ch er's instruction ). Sim ilarly

in the Mahavagga, when some monks were doubtful or hadscruples about what had been al lowed, anunndta, a n d w h a t

h a d n o t , t h e y w e r e t o ld t h a t a n y t h in g n o t f it tin g in w i th w h a t

had been a l lowed, anything ta l ly ing wi th what had not been

allowed, was not al lowable, na kappati , n ot suitable ; and the

contrary.In the Mahavagga alone there are about 2So occasions when

Gotama., by uttering the word anujdndmi, I al low, I permit,

mad-e some thin g or som e usage perm issible to m onks. T h e v a r ie ty o f cases co ve red is so large, ran gin g as it does from

accepting a monastery to the preparat ion of a foot-salve, from

using three robes to the insertion, of a patch, from the novices

training in ten rules to th e use of a tro u gh fo r dye , th at an yon e

acqu ainted w i th these w ould s tand a goo d chance of know ing

how to act in circumstances not speci f ical ly e i ther al lowed or

o bj e ct ed t o b y Go t a m a . O r t h e y co uld e x te n d a n " a llo w a n ce ”

to suit c ircum stances bey on d those legis lated for. G otam ahimself, as recorded, once gave a hint in this direction when,

after m aking ten " a llowances " for cur ing a boil a m onk wassuffering from, finally said, '* I allow, monks, a linen bandage,

an d e v er y tre atm en t for cur ing a. sore *' (V I. 14, 4-5).B esides the use of anujdndmi, the B ud dh a is often represented

a s sa y in g t o mo n ks , " y o u m a y ” o r " y o u s h o uld n o t ” , a

prohibit ion ap t to be fo llowed b y int im at ing th at contravent ion

results in an offence of w rong-do ing. T h is kind of offence, w ith thullaccaya, grave offences, mentioned infrequently in this

volum e, an d th ree o ther ty p e s of offence, not m en tion ed here

at al l, are regarded as a “ fa lling aw ay from right h ab its "{IV. 16. 12).

W h eth er G o ta m a h im self w a s responsib le fo r a ll these a llo w

ances and prohibit ions we shal l pro ba bly never know. In the

story of the three mon ks who had spent the rains a t R a j agaha

and who journeyed to Patal iputta to ask e lders residing thereto solve their problem there is a hint th at pow er m ight be

delegated (VIII . 24. 6). T h is story m ay , how ever, be includ edin the Mahavagga for the s imple reason that i t was recording

exceptional events . O r i t m ay hav e been left in because in fac tthe pract ice of turning to others instead of to Gotama to



T R A N S L A T O R ' S I N T R O D U C T I O N XXV

ritpaH ca h ' idam bhikkhave atia abhavissat " m aterial shape

(or body), monks, is not self, for if, monks, material shape

ha d been self . . and sim ilarly of the fou r other kha-ndhas:i f t h e y h a d be en s e l f t h e y w o uld n o t be a s w e k n o w t h e m :imperm anent, suffering and l iable to al terat ion. E ve ry th in g

th a t is com pounded or constructed is not-self . W h a t is

constructed is to be escaped from (Uddna, So) ; and th e self is to be sou ght (Via. i. 23), th at self w hich therefore b y inference

is not made, is not compounded, and which is unaffected by

kamma, the deeds or actions done in a series of individual l ives

w hile the be in g is b o u n d to sam sara, satto sathsdraift dpadi <s. i. 38). '

Th e m essage of the T h ird U tterance is tha t i f one turns aw ay

from feelings of pleasure and pa in derived from the im pingem ent

of the s ixfold sensory data on their appropriate sense-organs,

then one knows that one is freed and comprehends that birth(rebirth) is destroyed, the walk to the Highest is brought to

a close, done is w h at was to b e done, and there is now no more

of being this or that {Vin. i. 34—35). T h e co n ten t of th isDisquisit ion on Burning is purely philosophical.

Nor wil l the various allusions to cause and dependent

origination be m issed. T h e wh ole system w as based on cause :

i f this com es to be that w il l come to be. D iscipline therefore w ill lead to som eth ing not y e t ex istin g fo r the m an w ho isearn est ly training; in i t an d cu ltivat ing it . Th e Bu dd h a would

not h av e spent so m uch t im e in laying dow n rules and p recepts

unless he had thought they would be effect ive in the questfor the goal.

A t th e top o f each righ t hand p a g e th e ch a p te r num ber

and para grap h num ber o f each Section are g iven. Th e f igures

in heavy type in square brackets in the body of the text re fer

to the page numbers of O ldenberg ’s Vinaya Pitakam , V o l ume I ,and are placed so as to m ark the end of each su ch page.

I grate ful ly acknow ledge the care and at tent ion g iven b y the Burleigh Press to the production of this volume.

I . B . H o r n e r .

London,

February t 19 5 1 .



I

T H E G R E A T D I V IS IO N (M A H A V A G G A ) I

P ra ise to the Lord, the Perfected One, the

F u lly Self-A. wakened One.

A t one tim e1 th e a w aken ed one, th e T o rd , be in g recen tly fu l l y a w a k e n e d , w a s s t a y i n g a t U r uv e l a o n t h e ba n k o f t h e

r iver N eranjara at the foot o f the Tree of Aw akening .* Thenthe Lord, sa t cross-legged in one (posture)3 for seven d a ys a t

the foot of the T ree of Aw aken ing4 experiencing the bl iss of freedom .* || I ||

Then the Lord during the f i rs t watch of the night paid

attention t o 0 causal upris ing in d irect and reverse order :

conditioned b y ign oran ce7 are the ha bitua l tendencies® ;

conditioned b y the h ab itual tendencies is con sciousne ss*;conditioned b y consciousness is ps ych o-p h ysica l ity10; con

dit ioned by psycho-physical i ty are the s ix (sense-) spheres;

co nd ition ed b y the s ix (sense-) spheres is aw are n ess11 ; co n ditioned b y awareness is fee l in g; cond itioned b y feel in g12 iscraving ; cond it ioned b y crav ing is grasping ; cond itioned by

g r a sp in g is be co m i n g ; co n d itio n e d b y be co min g is b i r t h ;

condit ioned by birth, old age and dying, grief , sorrow andlamentation, suffering, dejection and despair come into being.

I From here to the end ol (18. 3 fl t f . U d . p. 1-3. 1 largely follow translationa t V et . U p l i f t , which also see for notes.

* b j d h i r U ' : k h a is tlie Bo-tree, ficus K ligiosa. V A . 03 — s a ys '' b o d k i La know ledge of the four wa ys ; the lord attained th at awakening' here, so the tre« acquired tins name of the tree of awakening." C f . M A . ill. 3*6 and

t 54* sk a -Pa l l a ^ k sn a .* b o d h t r u k k h a f n i i J e c f . b o d M y d m i t f e a t P f s . i. 174 s= N d . L 458 ; ftryl

b o d h i m i l l e a t S n A . 32. 391.6 v i i n u i t i s u k h a . ,■m a n a sd J i d s i , wor k e d with the mind.7 T h e ■' cau sal chain " occurs, with e xpla na tion s o f its terms, a t S . U. I ff.

Se e a l so Mr s. Rhys D a vids, M a n u a l , p. 76 S .* Sa n k h a r a .

* v i n H a n a . S e e M r s. R h y s D a v i d s , M a n u a l ^ pp . 77, 1 go ; I n d i a n R e l i g i o n a n d Su r v i v a l , p . 6 6 ; O r i g i n a l G o sp el , pp. 6 3. i n , 1 1 4 : D i a l . H. 2nd edn.„ Pr e fa c e , p. ix . for the vie w tha t v i t i n i f a h a s a m e a n in g o f " m a n a s s u r v iv in g ."

10 n a m a r U p a , name and shape.I I p h a ss a , p e r hap s c onta c t . I t is th e k no w n or r e alise d im p inge m e nt of a

aense-datum on its appropriate sense-organ.11 F r om he re to " de j ec tion a nd de sp a ir c ome into b e ing " , c f . D . i. 45.



1.7~2,3] M A H A V A G G A I 3

Then the Lord during the las t watch of the night paid

atten tion to causal uprising in direct and reverse order r

con dition ed b y ignorance are the hab itual tendencies ; con ditioned b y the h ab itua l tend en ceis is consciousness. . . . Suchis the arising. . . . Such is the stopping of this entire mass

of il l. || 6 If Then the Lord, having understood this matter , a t that t ime

uttered th is (solemn) uttera n ce :

" Tru ly , when things grow pla in to the ardent m editat ing brahm an,

Routing the host of Mara does he standL ike as the sun when lightin g u p t h e s k y .” || 7 ||

T old is the T a lk on A w aken ing.1 || 1 ||

Then the Lord, having emerged from that contemplat ion at

the end of seven d ays, approached the G oath erd s' Banyan®from the foot of the Tree of Aw akening ; having approached,

he sat cross-legged in one (posture) for seven days at the footof the Goatherds ’ Banyan experiencing the bl i ss of

fr eedom . || 1 ||Then a certa in brahman of the c lass ut ter ing the sound

hum* approached the L ord ; hav ing approached, he exchangedgreetings w ith the Lord ; ha ving exch an ged greet ings of

friendliness and co u rtesy, he stood at a re spectful distance.

A s he w a s stan d in g a t a respectful d ista n ce, th a t brah m an[2] s po k e t h us t o th e L o r d : " T o w h a t e x t e n t , g o o d Go t a m a ,does one become a brahm an ? A n d again, w h at are thethin gs w h ich m ak e a b ra hm an 4 ? ” f| z ||

Then the Lord, having understood this matter , a t that t imeuttered th is (solemn) utteran ce :

1 Th is is proba bly an abb reviation ior ■' T o ld is th e T alk at th e T ree of AnraJcentng " : see tit le s o f 2 . 3 an d

* Although U d A . 51 gives tw o more possible explanations for this name than V A . 957, both agree that goatherds used to come and sit in the shade of this tree.

* k t i h t i n k a j & i i k o br S.hr»ai i O, See J P T S , 1^01, p. 42, and V er . U p l i f t , p. 3, n. V A . 957 calls him. one who believe s in. omens th at are seen, d i t t h r i iM anga l i k a , and w ho walks abou t m aking (the sound) h u t p ircm arrogance and in anger.

* br ah m & n a-h a r at td . U d . 3 reads -hd rakd^



4 B O O K O F D I S C I P L I N E

*' T h a t brah m an wh o bars out ev il things, not u ttering thesound hum1, with no impurity, curbed-of-self,

M aster of Vedas®, who l ives the B rahm a-faring— this is the

b rahm an w ho m a y rig h tly sp ea k th e B rahm a-speech*, W h o h as no b lem ishes4 anyw here m the w orld V ' ([3 )|

Told i s the Talk at the Goatherds ' . | j 2 |J

Then the Lord, at the end of seven days , hay ing emerged

from that contemplation, approached the Mucalinda (tree)from the foot of the Goatherds ' Banyan ; having approached,

he sat cross-legged in one (posture) for seven days at the foot

of th e M uc alind a exp eriencing th e bliss of freedom , j| 1 [|Now at that time® a great storm arose out of due season,

for seven d ay s there w as rain y "weather, cold winds a nd o vercastskies. T he n Mu calinda, the serpent king, ha ving come forth

from h is own ha un t, h av ing encircled the Lo rd's bo dy seventimes with his coils , having spread a great hood over his head,

stood sa yin g : " L et no cold (annoy) the Lord , let no heat(annoy) the L ord , let not the tou ch o f flies, m osq uitoes, w ind

an d he at or creep ing th ing s (annoy) th e L o rd .” || 2 jjThen Mucal inda, the serpent king, at the end of those7seven days, having known that the sky® was dear and without

a cloud, h av ing unw ound his coils from the L ord 's bod y, havinggiven up his own form and assum ed a yo uth 's form, stood

in fron t of the L o rd hon ouring the L o rd w ith joined palms. || 3 |[Then the Lord, having understood this matter, at that t ime

uttered this (solemn) utterance :

1 n i h u h u r i k a . He is t o give u p havin g confidence in bis superstit ious omens and formulas, and to believe instead in the new teaching. “ Bra hm an " came to mean, in this, tLe best and highest kind of man.

a l ' g d a n i a ga , as at Sn. 463, V A . 95 S says th ere ttas be en » go in g either to the e nd b y me a ns o i th e “ l ore s ” { veda s ) , thos<s called the knowledge of the four ways, or to the -end of the three Vedas.

* d h n m m en a so b r a h n t a f i o b r a h t n a v a d a t ft v a d ey y a . V A . QJ-S = U d A . 55 ta k e this to me a n he c a n r igh t l y sa y " I a m a b r ahm a n” , Mr s, R h ys D a vids, M a m t a i , p. S3, translates b r a h t i t a uX d t t b y 11 Er ah m a-faitlx ", w ith a. n ote, p. -84, th a t v a d a is equa lly to be rendered b y -cult or -teaching.

4 t t ssd d a , prom inence, excresence ; c on ceit, arrogance. V A . 958 U d A .55 g ive five : passion, hatred, stupid ity, pride, false view . S n A , Ii. 521

gives seven, enumerated at S n A * ii, 425 as- th e fi ve of V A . an d U d A . with the a ddit ion of the ob str uct ions a nd wr ong c ondu c t . Se e m y E a r l y B u d d h i s t T h eo r y 0 } M a n P e r f ec t ed , p_ 262 and p . 265, n. s . _ _

* T h is verse occurs a t U d . p. 3, N e t t i . 150. L a s t line — Last line o i S n , J83,* U±|| t o U4I! = U d . II . I, M ucaJindavagga ; verses quoted K v u . 2 i a r

see P t s . C o n t * . , 129, n. 3. ior further references.T t a i sa , o m i t t e d a t V i t t . i . j , b u t f ou n d a t U d . io ,■ d ev a .




receive w ith their hands. Now w ith w ha t shal l I receivethe barley-gruel an d hon ey-bal ls ? ” Th en the four Great

Kings, knowing with their minds the reasoning in the Lord'smind, from the four quarters presented the Lord wi th four

b ow ls m a d e of ro ck cry sta l, sa y in g : " L o rd , le t the L o rdreceive the barley-gruel and Honey-balls here in." Th e Lordreceived the barley-gruel and the honey-bal ls in a new1 bowl

m ade o f rock crysta l , and h aving rece ived them he partook o f th em . 4 |}

T h e n t h e m e r c h a n t s Tapussa and Bhal l ika , having found

t h a t t h e L o r d h a d r e mo v e d his h an d fr om t h e bo w l , h a v i n ginclined their heads tow ard s the L o rd ’s feet, spoke thu s tothe L ord : " W e, Lo rd, are those going to the L ord for refugeand to dhamm a ; let the Lord accept us as Iay-disciples gone

for refuge for l ife from this d ay for th.” Thu s these cam e to bethe f irst lay-disciples in the world using the two-wordfo rm ula .* || 5 Jj

T old is the T a lk a t the R aj&yatana . ||4 \\

Th en the L ord, ha vin g emerged from that contem plationat the end of seven days, approached the Goatherds ' Banyan

from the foot o f the R aj& ya tan a; ha ving approached, the

L or d sta ye d there at the foot of the G oatherd s ’ B an yan . j| 1 ||

Then as the Lord was meditat ing in seclusion a reasoningarose in his mind thu s :* " T his dhamma, won to by me, i s

deep, difficu lt to see, difficult to un derstand , peacefu l, exce llent,

b eyo n d d ia lectic , su b tle , in telligib le ±0 the learned.* B u t

this is a creation de ligh ting in sensual plea sur e,6 delighted b y sensual pleasure, rejoicing in sensual pleasure. So that for a

creation delighting in sensual pleasure, delighted by sensualpleasure, rejoicing in sensual pleasure, t lus were a matterdifficult to see, [4] tha t i s to say causal upris ing b y w ay of

1 p a c ca g g h t . V A . 960 sa ys this usua ll y m e a ns ve r y c o st l y ; b u t i t ca n mean, as here, quite new and quite ho t { a b b h u j t h a ) , produced at th at viery m o m e n t .

* d v ev i d k d i.e. bh a ga oa (and not, as a t some tim e became usual, t r ud dha ) and d h a m m a , the r e b e ing a t tha t t ime do sa m g h a .

* For th-e Great Hesitation, cf . S . i. 136, D . ii. 36, M . i. 167, an d see K . S . L 1 7 1 , D i a l . IL 29 f. and F u r . J H a l . i. 118 for notes. See also Mrs. R h ys D a v i d s , M a n u a l , p. 73 tf.

* -Quoted at B u d v A . 9.* a l a y a , w h a t i s c lu n g t o , " h a b i t / ’ B u t V A . = h i A . ii. 17+ explain

b y the- five stra nd s oi sense-pleasure.




over one shoulder, ha ving stooped his r ight knee to th e ground,

ha ving sa luted the L ord w i th jo ined palm s, spoke thu s to the

L ord : " L ord , le t the Lo rd teach dhamma, Jet th e W elM arerteach dhamma ; there are beings w ith li tt le dust in their eyes

w ho, n o t hearin g dhamma, are decaying, (but i f) they arelearners of dhamma, th e y -will g ro w .’ *1 |[6f|

T h us s p ok e B r a h m a S a h a m p a t i ; h a v i n g s aid th i s, h efurther spoke thus :*

*r Th ere has ap pe ared in M agad ha before thee A n un clean dhamma by impure minds devised.

O pen th is door of deathlessness, let3 them hear Dham m a awakened to by the stainless one. A s on a crag on crest of m o un tain stan d in g A m an m ig h t w a tch the people fa r belo w ,E'en so do thou, O Wisdom fair , ascending,O Seer of al l, th e terraced heights of truth,* [5]L oo k do wn , from grief released, up on th e peoplesSunken in grief, oppressed with birth ana age.

A rise , thou hero 1 Conqueror in the b attle !Th ou freed from deb t ! Man of th e caravan 1

W a lk the w o rld o v er, le t the B lessed OneT e a ch dhamma. T h ey who learn w il l grow .” 5 || 7

W h en he h ad sp o ken th u s , th e L o rd spoke thus to B rah m a

Sah am pati : " B rah m a, i t occurred to m e : ' T his dhammapenetrated by me is deep . . . that would be a vexat ion to me . *

A n d fu rth er, B rah m a, these verses n o t h eard before in th e

pa st occurred spon taneou sly to me : ‘ T his that through m an y

toils I 'v e wo n . . . cloa ked in the m ur k o f igno rance. ' In

such wise, B rahm a, as I pondered, m y m ind incl ined to l it t leeffort and not to teaching dhamma.” || 8 |J

Then a second t ime did Brahma Sahampat i speak thus to

the L ord : “ L ord , let the Lord teach dhamma . . . if th ey are

1 Quoted B u d v A . 10 . Se e Mrs, R hy s D a vids, D i a l . ii. 2 ad edn, Preface, l i i . A l s o h e r H o t e t o G o t a m a t h e M a n (added in 1938) wh ere she say s, " Th e on ly rational translation (ol a r t n a t a r o b h a v i ss a n l i ) ls th at 1 th ey ’who Come to know [i.e. th e dham m a yo u should teach), w ill com e to be., will become', th at 13 'will grow. T h u s rendered the last clause balances th e opposed clause,

th at m en are in a. decline*"* A s a t Jlf. i, 168, S . i. 13 7 ; quo ted H u d v A . to. Fo r references to parallel

Sanskrit , Chinese and T ibeta n T ex ts, see Lam otte, T r a i t i d e l a G r a n d # V er t n d f Sa g cs se, vol. I, p. 57. n- 1,

* T o end of this v a s e - - S» . 384* d h a m m a n t a y a p i s S d a ; f/, p a j j & Sp& sa -d a a t D h p , 28.* Second p art of -verses taken from Mrs. R h ys D avids, M a n u a l , p . 84 .

T h e D t g b a version om its th e first lour lines. L as t four lines a t S . i. 234,



S.g-iz] M A H A V A G G A I 9

learners ai dhamma, t h e y w ill g r o w ." T h e n a s econ d t im e d id

th e La r d sp e a k th us to B r a h m a S a h a m p a t i : “ B u t , B r a h m a ,

it occurred to m e : . . . m y mind inclined to l i tt le effort an dand not to teaching d h a m m a " || 9 ||

Then a th ird t ime did Brahma Sahampat i speak thus to the

L ord : “ L ord, le t the L ord teach dhamma . . . i f t h e y are

learners of dhamma, t h e y w i ll g r o w . " T h e n t h e Lo r d , h a v i n gunderstood B rah m a's en trea ty and, out of compassion for

bein gs, su rv ey ed th e w o rld w ith th e e y e of a n aw aken ed one. A s th e L o rd w a s su rv ey in g th e w orld w ith th e e y e of an aw a k

ened one, he saw beings with l i tt le dust in their eyes, withm uch du st in their eyes, w ith acu te faculties, w ith dull facu lties,of good dispositions, of bad dispositions, docile, indocile, few

seeing fear in sins and the w orlds be yo n d .1 || 10 ]|E ve n as in3 a pond of blue lotuses or in a pond o f red lotuses

or in a pond o f w hite lotuses, a few blue or red or w hite lotusesare bo m in the w ater, grow in the water, do n ot r ise abo ve the

w a te r b u t th riv e w h ile alto geth er im m ersed ; a few b lu e or

red or w hi te lotuses are bo m in the w ater , grow in the wa terand reach to th e surface o f the w ate r ; a few blue or red or

w h ite lo tu ses are b o m in th e w ater, grow in th e w a te r, a n dstand up ris ing out of the w ater, undefiled b y the w ater .— 1|11 ]|

Even so , d id the Lord, survey ing the world wi th the eyeof an awakened one, see beings with l i t t le dust in their eyes,

w ith m u ch d u st in th e ir eyes, [6] w ith a cu te fa cu lties , w ith

dull faculties, of good dispositions, of bad dispositions, docile,

indocile, few seeing fear in sins and the w orlds bey on d. SeeingBrahma Sahampat i , he addressed him with verses :

,l Open for those w ho hear are the doors of deathlessness3 ;let them renounce th eir faith4.

T hin kin g of useless fatigu e, I have not preached, Brahma, thesublime and excel lent dhamma to m e n 6." |[ 12 j|

1 p a r a t o k a v a j f a b h a y a d a si i v i n o , V A . 963 sayin g th a t these are those who see b y fear (bha y a i o ) the world.(5) beyond and mn.

1 C f , n . L 7 5 , M . iii. 93, S. i. 138.* V A . 9 63 c a lls t h i s " t h e a o b le W a y " , o r i y a t n a g g a . T h e " q u e s t " i n

folklore an d in the g rea t religious traditions alike is for im m orta lity, the un dying. E ar ly Bu ddh ism is in l ine w ith these traditions.

* sa d d h A must refer to their (own, V A . 963) present wrong beliefs.* Ve rse also a t -D. ii. 39, Jtf- i- 165. S . i-. 138 ; a n d cf . M a k a va st u iii. 3 19 ;

L a t i t a t H i t n r a . p. 400. See discussion on som e of th e expressions foun d in the verse b y L a m o tte , vol. I , p , 60, n, I .



IO B O O K O F D I S C I P L I N E

Then B rahm a Saham pat i; th inking : "T h e o ppo rtun ity was

m a d e b y me ' fo r th e Lo r d t o t e a ch d h a m m a ” 1 greeting the

Lord, keeping his right side towards him, vanished then midth ere.* || 13 ||

To ld is the T alk on B rahm a's E ntreaty . || 5 ||

Then i t occurred to the L o rd : " Now , to whom should I

first teach dhamma ? W ho w ill und erstand this dhamma

q u ickly ? ” Th en i t occurred to the L o r d : ” Indeed, this A la ra th e K a la m a 3 is le arned, experienced , wise, and fo r a

lon g t im e has had l itt le dust in his eyes. Supp ose I wereto teach dhamma. first to A lara the KJUamst ? H e w ill un de rstand this dhamma q u ick ly." || x ||

B u t then an invisible devata announced to the L ord : ” Lord, A la ra th e K a la m a passed a w a y seven d a y s a g o ." A n d theknow ledge arose to the Lo rd that A lara the K alam a had passed

aw ay seven d ay s ago. Th en i t occurred to the Lord : " A larat h e K a l a m a w a s o f gTeat intell igence. I f he had heard this

dhamma, h e w ou ld h av e understood it q u ick ly.” j| a ||Th en it occurred to th e Lo rd : '* N ow , to wh om should I

first teach dhamma ? W ho w ill und erstand this dhammaq u i ck l y ? " T h e n i t o ccurr ed to th e L o r d : 4‘ Indeed, thisUddaka., R a m a’s son,4 is learned, e xpe rienced, w ise, and fo r along t im e has had l ittle dust in his eyes. Supp ose I were

t o t e a ch dhamma f irst to U dda ka, R am a's son ? H e w i ll

understand this dhamma q u ic k ly ," |[ 3 j|

B u t then an invis ible devata announced to the Lo rd : " Lord,U dd aka, R am a's son, passed aw ay las t n ight/ ' A nd theknow ledge arose to th e L ord that U ddaka, R am a’s son, had

passed aw ay las t n ight . Then i t occurred to the L o rd :" U dd aka , R am a's son, w as of great intelligence* I f he had

1 Fro m the beginning o f the verses to here is qu ulcd at B u -t fv A _ lS .* t a i t h * ev a can m ean " as befo re *' ; ii it do cs so here, it would m es a b y

tb e sa.rn.cs m etho d of v an ish ing from th e B ra hm a-w or ld as in |l j |] ab ov e,■* T h e teach er to w ho m , accord ing to the biograp hical record (also preserved

in tiie A r i y a p a r i y s s a n a Su t t a , A/* Sta. i6>, Go tam a first wen t lor instruction, after he bad gone forth (from home :uto horneleiwnessj.

* Accord ing to th e same account, the teachcr to whom G otam a w ent ne xt w he a beb & d mastered A l ira's teaching. See Mrs. fi l iys Dav ids, M a t m a i . 57 ff. for some remarks on both theie teachcrs, and E , j . Tho m as, L i f t o f B u d d h a , 184, M i i n . * 36 sa ys tha t Alara. a nd U d da k a wer e G o u m a ' s fourth and fifth teachers ; an d T k i g A - 2 that he went first to Bha.ggav.a (not mentioned at M i l n , 336}.



6.4-8} m a h a V A G G A I i r

heard this dhamma, he -would have understood it quickly."

I!4 fl .Then i t occurred to the L ord : “ N o w , t o w h o m s h o uld I

first teach dhamma ? W ho [7] wi l l understand this dhamma qu ick iy ? " Then i t occurred to the L ord : “ T ha t group of

five monks1 who waited on me when I was self-resolute instriving 2 were ve ry helpful . Suppose I were to teach dhamma

first to th e gro up o f five m on ks ? ” || 5 IIThen i t occurred to the L ord : *' But where is t l i is group of

fiv e m o n ks st a yin g a t p re se nt ?3 T h e n th e L o r d w it h deva-

vision, purifie d an d surpassing th a t o f m en, sa w the g ro u p of

f ive monks staying near Bgnares at Is ipatana in the deer-park. Then the Lord, ha ving s tayed at U ruv ela for as long

as he fo u n d su itin g, se t ou t on tour for Ben ares* |[ 6 |[

Upaka, a Naked Ascet ic ,* saw the Lord going a long the

highroad between G ay a and the {Tree of) Aw aken ing ; seeinghim, he spoke thus to the L o rd : “ Y o u r reverence , yo u rsense-orgajis are quite pure, your complexion very bright,

v e ry clear. O n acco un t o f w hom h av e y o u , y o u r reveren ce,

gone forth, or who is your teacher, or whose dhamma d o y o uprofess ? " || 7 ||

W h en th is h ad been said , th a L o rd ad dressed U p a b a , the

Naked Ascetic, in verses :a

" Victorious over al l , om niscient am I, A m on g a ll th in gs undeM ed,Leaving al l , through death of craving freed,

B y kn ow ing for m yself, whom should I fol low ?*

For me there is no teacher,One l ike me does not exist .In the world wi th i t s dcvas No one equals me.1

1 Afifia-KtUKjafiiia, Bh add iya* V app a, M ah an am a, Assaji, as belo w 6, 31 S . S e e D P P N ■ M r s. R h y s D a v i d s , M a n u a l , 6 * i , ; a n d " U n k n o w n C o -

ionodera of B ud dhism ", J R A S . 1927.1 p a d h i n a p a k i i a i t c a n .* Q u o t e d a t B u d v A . iS .1 S j i v i h a , " m an a t the l ivelihood ", B u d . I n d , t p . 143. A t D i v y . 393

U p a k a a p p e a r s to b e c a l l e d U p a ga ue ns,* Verses also a t Af* L 1 7 1 ; qu oted a t JZ t r u . 389 : T h i g A . a zo.* Th is versa = n h . 353*r This verse is quoted at M i J n . 235. C f . also M a h a zi a st t i iiL 326.



IJf B O O K O F D I S C I P L I N E

For I am perfected in the world ,T h e te a ch e r s up re me a m I , 1

I a lone am al l-awakened,*B ecom e cool am I , nirvana-attained.

T o t ur n t h e dhamma-wheelI g o t o K a s i ' s c i t y ,Beating the drum of deathlessnessIn a w orld th a t's blind bec o m e." [| 8 ||

*' A cco rdin g to w h at y o u claim, yo u r reverence, you. ough t

to b ea vic to r of the unending* " (U pak a said).

“ L ike m e, th ey are v ictors indeed, W h o h a v e w o n to destruction o i the cankers ; V an qu ish ed b y m e are evil th in gs,T h e r e fo r e a m I , U p a k a , a v i c t o r . "6

W h en th is h a d been sa id , U p aka, th e N ak ed A scetic , h av in g

said, " I t m a y be (so),8 yo u r reve ren ce," h av ing shaken his

h e a d ,7 w en t off ta k in g a d ifferent roa d, j] 9 ||

4 C/1 Sn. 179.* O r, *’ I am uniqu e, th e a U-a wakened..1'* ar a.h ' u si , also m eaning " you deserve to be, are worth y or fit to be ” .

There 13 also tbe reading a r a h a a s i , a s a t K v u . sSq, and see J* ss. Si st er s, 1 t .* a n a t t t a j i n a . V A , 964 m erely says " Y ou are set on becoming a victor

o i th e u n e n d i n g / ’ A n a n i a , th-e unend ing, m ay refer to d h a m m a , also to nibbana.

* T his ve r se a nd U p a k a ' s r e ma r k s a r e quote d a t K v u , -zSg ,■ f t u p ey y a . M . i, 171, S n A . 358, T h i g A . 220 read h u v ey y a (which is

intercha.ngea.ble w ith hv-peyya,}. I t is \ dialectical form of bhaveyya. A ccordin g to 33. M. Barua, T h e A j f m k a s , p. go, it is an exp ressioo foun d in the " AjlvLka l a n g u a g e " a n d " i s a c t a re co gn is ed P a l i w o r d .” H e tr a n sla te s " p e r h a p s it m ay be so,'* Oldenberg " it m ay te 50," Chalmers, preserving the patois, " mebbfl ” , E . I . T h o m a s . T h e L i f t o f B u d d h a , p. 8 3 , " w ould th a t i t m igh t b e so " , U P P N ( under U p a k a ) “ it m a y b e s o ’ : whil e Mr s. R hy s D a vids, T o B ec o m e or not to Become, p. 85, would p reicr " m ay h e become ” , the " he 11 referring to the m ao, cveryrcan, to wh om Go tam a was prepared to teac h bis message. She suggests tha t he wil l ha ve rehearsed this message to U p a k a , a n d m a inta ins th a t w b a t ha s survive d-— ” a gl a r ingly imp e r fe c t m isrepresentation ,r— m akes omission an d glossing all bu t certain.

* I think th at as Ihe te x t stands, h ad U pa ka been convinced or aven

interested he w ould not h av e departed b y a different road ( u m t t t o gg a , aiso m eaning the wro ng road). It is perhaps odd th at this episode, if it shows disagreemen t, is presumed to ha ve occurred a t the beginning o f Gotanxa's m inistry. B a t it m ay be included to em phasize his determ ination to preach first of all to th e " five '■ in accordance with h is decision ; or to show th a t U p a k a sp o k e s om e w h at a s a pr op h et— in t h e " k e y " , b elo w , p. 1 27 , h e fs called U p o h o i s i , U pa ka the seer. According to T h i g A . zzo it., w h en U p a k a w as a s o ld m an, torm en ted b y hia wife's gib es; b e sou gh t G o ta m a a n d w ent



6.10-12] M A H A V A G G A I 13

Then the Lord, walking on tour, in due course approached

Benares, the deer-park of Is ipatana, the group of f ive monks.

Th e group of five m onks saw the L ord com ing in the dis tance j s ee in g h im , t h e y a g re ed amo n g th e m s e lv e s, s a y i n g : " Y o u r

reverences, this recluse G otam a is com ing, he l ives in ab un dan ce,

[8] he is wavering in his striving, he has reverted to a life of

abu nda nce.1 l i e should neither be greeted, nor stood up for,

nor shou ld his bow l and robe be received ; a l l the sam e a seatm ay be pu t out, he can s i t down i f he w an ts to .” |[ 10 ||

But as the Lord gradual ly approached this group of

f ive monks, so this group of f ive monks, not adhering to theirown agreement; having gone towards the Lord, one received

his bo w l and robe, one m ade rea d y a seat , one broug ht w ater

for w ashing the feet, a foot-stool, a foo t-stand .a T he L ord

sat down on the seat made ready, and the Lord, whi le he was

sitt ing down, washed his feet .3 F u rth er, th ey addressed the

Lo r d b y n am e a n d w i th t h e e p it h e t o f “ y o ur r e v e r e n ce .” 4

II** II

W h en th is h a d been sa id , the L o rd sp o k e th u s to th e grou pof five m onks : " D o not , monks, address a Truthfinder b y nam e, and w ith the ep ithet f you r reverence A Truthfinder,

m onks, is a perfected one, a ful ly aw aken ed one. G ive ear,m onks, the deathless has been foun d ; I instruct , I teachdhamma. Going along in accordance with what has beenenjoined, having soon real ised here and now by your own

super-knowledge th at supreme goal of the B rah m a-faring 5 for

the sake of wh ich you ng m en of fam i ly r igh t ly go forth fromhom e in to hom elessness, yo u w ill ab ide in it ." || r2 |j

forth into homelesSness ; he th en soon attaine d the stage o f n on-returning a n d d ie d. F r o m t h i s a c c o u n t i t d oe s n o t a p p e a r t h a t h e h a d h a d a n y g r e a t urge earlier to beco m e one of G ota m a's disciples.

In the translation above I h av e put a sl ight bias on three words, each of which ad m its of more than one rendering, so as to m a rt con sistently ivhat seems to me to be U p a k a'& app aren t failure to be con vince d : (i) a r a h a s i = (a)

y o u o u gh t to b e (sli gh tly contem ptuous), (b) y o u are w orthy to b e (r espectful) ; (a) f i u v ey y a , discussed in preceding' n o te ; (3) rtsam o k a m p et v a , h a v in g Kh3,1c f n his bead. O k a m p e t i m ay m ean, According "to F E D , b o th t o w a g a n d t o

shaJ^e* Ind ians shake their heads irom side to side to show d i^ gr ^ m ^ n t, b u t w a g them up an d dow n to show agreem ent.

1 b a k u l l a . A s Mr s. R h ys D a vids ob ser ve s. M a n u a l , ■6gJ th is m ea ns lite ra lly " m u c h n e ss " , V A . 964 takin g it to m ean abu nda nce of robes, etc.

* C/. V i n . iv . 231, 31 0 ; se e B . D . itt. 191.* A s a t M . I i. 1 3 9 .

* 3 v u sov d d& m i .

■ A t M . i. 197, s o l , this go al is said to b e unsha keeb le freedom o1 m ind.




W h en th is h ad b een said , the gro u p o f fiv e m onks spoke

thus to the L ord : " B u t you, reverend G otam a, d id not come

to a state of further-men,1 to the eminence of truly ariyan vision o f kn o w led ge, b y th is conduct, b y th is course, b y this

practice of austerities. So how can yo u no w conie to a stateof further-m en, to th e eminence of the tr u ly a riyan. visionof know ledge, when you l ive in abund ance, are wavering in

striv ing , and h av e reve rted to a life of ab un da nce ? " Jj 13 || W h en th is h a d been said, the L o rd sp ok e thus to th e gro u p

of five m onks : 44 A T ruthfin d er, m onks, does n ot liv e in abu n d

ance, he does not waver in striving, he does not revert to a lifeof abund ance. A Tru thfind er, m onks, is a perfected one, a fu l ly

aw aken ed one. G ive ear, m onks, the deathless has beenfound ; / instruc t, I teach dhamma. Go ing along in accordance

w ith w h at h as been en join ed, h a v in g soon realis ed here andnow by your own super-knowledge that supreme goal of the

Brahma-far ing for the sake of which young men of fami ly righ tly go forth from hom e into hom elessness, yo u w ill abide

in i t . " |j 14 || ■ A n d a second tim e d id th e group o f fiv e m on ks sp eak th us

to the L ord . . - . A nd a second tim e did th e Lo rd spea k thu sto the group of five monks. , . . And a third t ime did thegroup o f f ive m onks spea k thus to the L ord : [9] 1' B u t yo u ,

reverend Go tam a, did no t come to a state of further-m en . . . b y th is p ra ctice o f a u sterities . . . to a life o f abun d an ce ? "

II1511

W h en th is h a d been said , the L o rd sp ok e th u s ±0 th e groupof five m o n k s : “ Do y o u a llo w , mo n k s , t h a t I h a v e n e v e rspoken* to yo u l ike this before ? ”

“ Y o u h a v e n o t. L o r d . ”" A Truthf inder , m onks , is a perfected one , a fu l ly awakened

o ne . G i v e e a r * . . y o u w il l a b id e i n it . ” A n d t h e Lo r d

w as a b le to con vin ce the group o f five m onks.3 T h en th egroup of f ive monks l istened to the Lord again, gave ear to

him and aroused their m inds for profound know ledge.*

II16 H __________________________________________________________

1 C f . D e fe a t I V ( a nd se e B J 3 . i. Intr. jcxiv).* bJ i d s i t n f f i * M . i. 17s reads va bb h& c iZa t f t . V A . 9*5 ^ M A . i i . 191 explain

b y vakyabhedatpt-* F rom here the M a j j k i t a a version diverges.4 a & H etci t t a r fi u p a t f h d p i su t p . ; cf . D . i, 230, 23 r_



6.17. *8] M A H A V A G G A I 15

T h e n 1 t h e L o r d a d d re sse d th e g r o up o f f iv e m o n k s, s a y i n g :" These® tw o (dead) en ds,3 m on ks, sh ou ld n ot be follow ed

b y one w h o h as gone fo rth . W h ich tw o ? T h a t w h ich is ,among sense-pleasures, addiction to attractive sense-pleasures,

low , o f the v i l la ge r,4 of th e avera ge man,® im ariya n, not co n’

n ected w ith the goal® ; an d tha t w hich is ad dict ion to self

tormen t, i ll , u na riyan, no t connected w ith the goal . Now ,monks, without adopting e i ther of these two (dead) ends,

there is a m iddle course , fu l ly aw akened to b y the Tru thfinder ,making for v is ion , 7 making for knowledge , which conduces

to calming,® to super-kn ow ledge,* to aw ak en ing ,10 ton irva n a . j| 1 7 ||

" A n d w h a t , mo n k s , is t h is m id d le co urs e fu l l y a w a k e n e d t o b y th e T m th fin d e r, m a k in g fo r vision , m a k in g for k n o w led ge,

w h ich cond uces to ca lm in g, to sup er-kn o w ledge, to a w a k en in g ,

to nirvan a ? I t i s th is a r iyan e ight fo ld W a y itse lf , tha t is

to say : r igh t view, r ight thoug ht, r igh t speech, r igh t act ion,

right m od e of l iv ing , r igh t endeavou r, r igh t m indfulness , right

con cen tration .11 Th is, m on ks, is the m iddle cou rse, fu lly awakened to by the Truthf inder , making for v is ion, making

1 C f . S. v . 4.S0. "* Se e Mrs, R hy s D a vids . M a n u a l , p. log ior a. l iteral translation of the

First Utterance , and a. discussion of m any of its te rm s; also E . J. Tho m as, L i f e o f B u d d h a , p . 6 7 . T h i s U t t e r a n c e g i v e n a t S . iv. 330, v. 420, and the " m iddl e c our se " p a r t of i t a t M . i. r.5, to whose Corny. (M A . t. 104 1.) V A . O65 refers.

1 a n i a is end, then con trast, extrem e, oppo site, side. Se e M a n u a l , p . n S ,

for discussion of the m ean ing. S A , i i i . *97 explains by k o i t h & sd . parts, divisions. A 1 A . i. 104 says *' th e W a y does not lead to, does not approa ch the se sides, it is freed from th ese sides, therefore it is called th e m iddle cou rse." Th e " m ean " betw een two- extrem es also foun d a t S. ii . 17, 20, & rt i ii . 135.

4 g a m m a . A nothe r de b a ta b l e te r m. I fol l ow S A . iii. 297 ( cf. A A . iii. 360) w hose e xp la n a tio n is g a t n a - v a s i a a t p sa n t a i i o , belon ging to vil lag e d well era ; m eaning I thin k more *’ com m on " t.ha.n " pag an b y both of w hich it has been re ndered . B o oris h “ would be better.

I p a t h u j j a n i k o , ordinary, of th e m an y-folk, th e " bl ind ’* and fools.* a n a t t h a a m h i t a , defined at M A . iii. n o a s n a v u g g k i n i s s i t a , n o t b e n t o n

growth. 1

7 A c c or ding to M A . i . 104 vision of th e know ledge o l the truth s.* Of passion, etc,, M A . 1. 104, A A . iii. 3-60 ; o f th e co rr u ptio n s, -Sj-J'. iii. -197.* a b h i n f t S, of the four tr uths, M A . a n d S A .10 M A . L 10 4 s a y s t h a t a w a k e n in g is t h e W a y , sa m b o d h o t i t t t a gg 0.I I A . K . C o o m a r is w a m y , H i n d u i s m a n d B u d d h i s m , p . 6g use s " c omp osur e "

for sa t t t a d h i , and elsewhere " &ynthesis." M A . i. i o j giv-es the interpre tations ■which, th e A n cie n ts , p or a -^ a , use d to p u t up on th e e ight " f i tne sses " of the W a y : th e w a y of in sig h t is rig h t view , th e w a y o l tii orou gh fu rthering,, a b h t t t i r o p a n i t r is r i g h t t h o u g h t , th e w a y o f e q u a n i m i t y i s r i g h t c o n c e n t r a t i o n , ” T h e ga p s m a y b e f ille d up fr om w ha t follows a t M A . i. 105.



i S B O O K O F D I S C I P L I N E

Isipatana cannot be rol led back by a, recluse or brahmin ordeva o r b y M a r a o r b y B r a h m a or b y a n y o n e in t h e w o rld /*

Having heard the sound ol the earth devas, th e devas of theFo ur G reat K ings1- m ade this sound heard . . . the Th irty devas . . , Yaina's devas . . „ the H ap p y devas . . . the devas

w ho d eligh t in creation . . . the devas who delight in the creationof others . . . the devas of Brahma’s ret inue made this sound

heard : " T he suprem e dhamma-wheel ro lled thus b y th e L orda t B ena res ■in th e deer-park a t Isipa tan a can no t b e rolled ba ck b y a recluse or brahm in or deva o r b y M a r a o r b y B r a h m a o r

b y an yo n e in th e w o r ld ,” || 30 jj

In th is wise in th a t mom ent, in th a t second, in th at instant ,the sound reached as far as the Brahma-world, and the ten

thousandfold world-system® trembled, quaked, shook violently and a radiance, splendid, measureless, surpassing the devas’

own glo ry ,3 Tvas m anifest in the wo rld. Then the L ord uttered

this solemn u ttera n ce: " Indeed, K on da n na has understood,

indeed, K on dai ina has un derstood." T hu s i t was th at A il fiat a K on d an n a* becam e th e venerable K o n d aiin a 's n am e.6

1131 ii ' 'T he n the venerable Af inata K ond ai ina, having seen dhamma *

at tained dhamma k n o w n dhamma,6 plunged into dhamma, ha ving crossed ov er doub t , hav ing put aw ay un certa inty , havingattained w ithou t an oth er ’s help to ful l confidence in thet e a ch e r ’s in s t ruct io n , 7 s p ok e t h us t o t h e L o r d : " M a y I,

Lo rd, receive the going forth8 in the L ord 's presence, m ay I

receive ord ination ? ”

41Com e, m on k10, '1 the Lord said, " well tau gh t is dhamma

1 l . & . the R ege nts of th e lour quarters* A longer list of d / r t f a s is to be found, a t i. 2S9. * C f A . i.

■ deva r t a t f i de v& n t t b ha va t p t , c f . J>. ii. 12, Jlf. iii. 120.* a n n d t a m eaning " w ho hi!3 understood H e is often called. A fin a

K o n d a fi n a. A t A . L *3 he is called ' ' foremost of the disciples of long standing." ’ Verses AX. T k a g . 673-88, Fo r view th a t A n na -was nis personal nam e, see Mrs. R h ys Da vids, Go t a n m t h e M a n , p. a02, G .S . i. n, 2, V e r s a o f U p l i f t (S , B , B , V II I) , p. ^3, n. r. See too U -d A . 371, P ss . B r t t h , p. 284.

* Sa m y u t l n account Dreaki off liere.* Quoted P u d v A . 13, the last I v o in reverse order,

7 Cf . D . i. n o , C48; A . 1-sr. j S 6 ; AT. i- 234. 5° i -* p a b b a j y a , * np a sc i m p a d a .10 T h e first tim e th a t this, tho ug ht to be t h e oldest formula, for leav e to

becom e a d is cip le of G o ta m a ’s, is ii 9«l in th e FiM ayo . T h e O rder w a s n ot a3 yet in existence, and the ordination regulations were neither appointed nor was ordination separated b y a period of probation from the t im e of a disc iples " going forth ", p a b b a j j a , irom home, or the household life, into homelessness.



6-43-471 M A H A V A G G A I 21

" I m p e r m a n e n t , Lord*”

" B u t is th at w hich is imperm anent painful or pleasura ble ? "

" P a i n f u l , L o r d . ”4 ‘ B u t is i t fi t to consider tha t wh ich is im perm anent, p ainm l,of a natu re to change, as * T his is m ine, this am I , this is m y

self ' ? ,J" I t is not so, L o rd ." ||43 ||

“ W herefore , m onks , wh atever is bo dy, past , future , present,or internal or external, or gross or subtle, or low or excellent,

w h eth er it is far or near— all b o d y sh o uld , b y m eans o f righ t

w is dom , b e seen, as it r e a lly is, th us : T in s is n o t m ine, th isam X n o t, this is n o t m y self. H44 ||'* W h ate ve r is feeling . . . w h ate ve r is percep tion . , , w h ate ve r

are the h ab itua l tend encies . . . w h ate ve r is consciousness,past, future, present or internal or external, or gross or subtle,

or low or excel lent , w hethe r far or near— all consciousnessshould, by means of right wisdom, be seen as it really is ,

thu s : T h is is n ot m ine, this am I not, th is is n ot m y self. || 45 [1

" Seeing in this w ay , m onks, the instru cted 1 disciple of theariyan s disregard s2 b o d y an d he disregards feeling an d he

disregards perception and h e disregards the h ab itual tenden cies

an d he disregards consciousness ; disregard ing he is dispassion

ate ; through dispassion he is freed ; in freedom the kn ow ledgecomes to be : ‘ I am freed and hek n o w s :De s t r o y e d i s

b irth , liv ed is th e B rah m a-farin g , done is w h a t w a s to be

don e, there is no m ore of bein g such or su c h ." |[ 46 |[

T hu s spok e the Lo rd ; dcLighted, the grou p of five m onk srejoiced in w h at the L ord had said. M oreover w hi le this dis

course was being uttered, the minds of the group of f ive monks

w ere freed from th e can kers w ith o u t graspin g* A t th a t tim ethere were six perfected ones in the world. [] 47 j| 6 [j

Th e F irs t Port ion for R eci ta l . [14]

A t th a t tim e in B en ares there w as a y o u n g m an o f fa m ily ,

the son of a {great) m erchant*, de lica tely reared, called Y a s a B.

1 su t a v a t U . one wh o has heard, hence learn t (the oral teaching).1 n t b b i n d a t i , tur ns a w a y fr om, is disguste d b y. H e " disregards " be

cause he refuses to know .* See B.Z5. i. 10 and its a. ? , 3,* S e e B .£ > , ii . Intr.. x lvj i and p . 43, n- 4.* Ve r se s a t T h a g . 11? .




He had three mansions, one for the cold weather, one for theh o t w eather, one for the rains. Being1m inistered to b y bands

of fem ale mu sicians1 for four m onths in the m ansion for therains, he did not com e dow n from tha t m ansion3. T hen while Y a s a , th e yo u n g m an o f fa m ily , w a s possessed o f and provided

w ith th e fiv e kin d s o f sense-pleasures3, an d w as bein g m inisteredto, he fell asleep first and his suite fell asleep after him, andan oil lam p w as bu rn ing all throu gh th e n igh t. |( I |[

Then Yasa , the young man of fami ly , having awoken f i rs t ,saw his own suite sleeping, one with a lute in the hollow of her

arm , one w ith a tab or at her neck, one w ith a drum in the hol low of her arm, one with dishevelled hair, one with saJiva drippingfrom he r m ou th, m u ttering in their s leep, like a cem etery

before h is v e ry eye s,4 Seein g this, its peril grew p lain , an d hism ind was set on disregarding i t .* Then Y asa , the yo un g man

o f fam ily , uttered a solemn utterance : “ W h at distress indeed,

w h a t affliction in d e e d ." || 2 [|T h e n Y a s a , t h e y o un g ma n o f fa m i ly , h a v i n g p ut on h is

golden sandals, app roach ed the door of the dwelling. N onhum an b eings opened the door, think ing : “ L et there be no

obstacle for the going forth from home into homelessness of Y a sa , th e yo u n g m an o f fa m ily .” T h en Y a sa , th e yo u n g m anof fam ily , approached the city-door. Non-hum an beings

opened the door, thinking : " L e t there be no obstacle for thegoing forth from home into homelessness of Yasa, the young

m a n o f fa m i ly . " T h e n Y a s a , th e y o un g m a n o f fa m ily ,ap pro ach ed the de er-pa rk a t Isip ata n a. || 3 ||

A t th a t tim e, the L o rd h avin g risen in th e n igh t tow ard s

daw n, w as pacing up and down in the open air . Th e Lord saw Y a s a , the yo u n g m an o f fam iiy , com in g in the distance : seein ghim, having come down from {the place) where he was pacing

up and down, he sat dow n on an appo inted seat . Then Ya sa,

the y ou ng man of fam ily , when he was near, uttered this solemn

uttera nc e to the L or d : “ W ha t distress indeed, w h at affliction

1 n t p p u r i s e h i t u r i y ek 1 see n. a t D i a l ii. 18 ; al so F u r , D i a l i. 356,1 E t a d i n ^ h ct t h a pa ,s& d 5 . . A ii. n , A I . i. 504 read h e t i h a p a s i d a n i , ' ‘ t o t h e

lower (parts of the) ma nsion /' On p d sa d a , see B .L ) , ii. 16, n. 5, 6.■ C f . V i t t . iii 72, D . i. 36, 6o, and I > A . 1 2 1 .* h a i ih a p a t S a m s u s d f i a t f t m a n n e , l it . one would think one’s band had

reached a cemetery, H a t l h a p p a t i a , wh a t one c a n p ut o n c ' i b a nd on, a nd so what is before one's eyes.

* -aibbiddya ci i iayrt sa&f&asi .



7.4-S] m a h A v a g g a I 33

indeed.1' Th en the Lord spoke thus to Ya sa , the you ng manof fa m i ly : “ Th is, Yasa ,, is not d istress , th is , Y as a , is not

afflict ion. Com e, s it dow n, Y as a, I w i ll teach yo u dhamma."

II4IIT h e n Y a s a , th e y o un g m a n o f fa m i ly , t h i n k i n g : " I t is

said tha t this is not distress, that th is is no t affl iction ",

exultant and upl i fted, having taken off his golden sandals ,approached the L ord ; ha ving approached, h av ing greeted the

Lo rd, he sa t down at a respectful distance. A s he w as s i t t in gdown at a respect ful d is tance , the Lord ta lked a progress ivet a l k 1 t o Y a s a , th e y o un g m a n o f fa m i ly , t h a t i s t o s a y , t a l k

on giving, talk on moral habit , ta lk on heaven, he explainedthe per i l , the vani ty , the depravi ty of p leasures of the senses ,

the ad va n ta g e in ren ou nc ing them . || 5 J| W h en th e L o rd £15] k n e w t h a t t h e m in d o f Y a s a , t h e y o u n g

man of fami ly , was ready , mal leable , devoid of h indrances ,

up lifted, pleased2, then he e xplained to him th e tea ch ing ond h a m m a w h ich th e a w a k e n e d ones h a v e th em selv es d isco vered :

ill, upris ing, stopping, the W a y 3. A n d jus t as a c lean d o th

w ith o u t b la c k sp ecks w ill ta k e a d y e e a sily , even so (as

he was s i t t ing) on that very seat , dhamma- v ision, dustless,s ta inless, arose to Y asa , the you ng m an o f fam i ly , tha t “ w ha t

eve r is of a nature to uprise , a l l tha t is o f a na ture to stop .”

II6II ’T h e n t h e mo t h er o f Y a s a , th e y o u n g m a n o f fa m i ly , h a v i n g

mounted up to the mansion, not see ing Yasa , the young man

o f fam ily , ap proached the (great) m erchan t, the householder;

having approached she spoke thus to the (great) merchant,the h ou seh olde r: “ H ouseholder, you r son, Ya sa, is not to

be seen .” T h en the (great) m erch an t, th e h o useh old er, h a v in g

dispatched messengers on horse-back to the four quarters ,him self appro ached the deer-park at Isipatan a. T he (great)

merchant, the householder, saw the prints of golden sandals ,a n d seeing the m he follow ed them a lon g, j| 7 Jj

The Lord saw the (great) merchant, the householder, coming

1 T his passag e is frequ en tly foun d £n coQn ectioa w ith " conv ersions cf, Vi n i i . 1 5 . G , i < j s , U . i . n o , 1 4 .8 , i i - 4 1 , M i . 3 7 9 , A . i v , 1 8 6 , 2 0 9 , Ud . 4 9 .

1 In sense oi with. L*hC te ac h id g, prep ared to fo llow it.* N o t e t h a t p a f i p a d a (of th e fou rth truth), th e course w hich leads to

the ceasing o f 01, is here represented b y th e on e word m a g g a . T h is m a y n o t b e a substitution ior ta e " fourth tru th bu t the original notion,, left in.




in the distan ce ; seeing him, it occurred to the Lo rd : " Sup pose

T were to perform such a psychic wonder that the (great)

merchant, the householder, sitting here, should not see Yasa,the you ng m an o f fam ily, s itting here ? ” Th en the L ord

pe rform ed su ch a p sy ch ic w on de r. J| 8 ||

Then the (great) merchant, the householder, approached the

L ord ; h av ing app roach ed he spoke thu s to th e L ord ; <r L ord ,

has the L ord not seen Ya sa, the youn g man of fam ily ? "

" W ell, householder, sit down. Perh aps, sitting here, yo u

may see Yasa, the young man of family , s i t t ing here/ ’T he n the (great) m erch an t, the householder, thin kin g :

'* It is said that I , s itt ing here, wil l see Yasa, the young man

of fam ily, s itting here and exu ltant, uplifted, having greeted

the L ord , he sat d ow n a t a resp ectfu l distance. ]| 9 || A s the (great) m erchant, the householder w as s ittin g down

at a resp ectful distance! the L ord talk ed a progressive ta lk „ „ .attained w ithou t the h elp o f another to full confidence in the

teach er's instruction, spo ke thus to the Lo rd : ** Excellent,Lo rd ! E xce llent, Lord ! Ju st as one m ight set up right what

has been upset, or might uncover what was concealed, or

might show the way to one who is astray, or might bring anoil lamp into the darkness, thinking, *Those w ith eyes m ay

see shapes % even so is dhamma explained in m an y a figure b y

the Lord. I m yself go to the Lord as refuge, to dhamma,

and to the Order o± m onks. L et the Lord accep t me as alay-disciple gone for refuge from this day forth for as long as

life last s/ ' T hu s be cam e to be the first lay-dfsciple in the world [16] usin g the three-w ord form ula*1 || 10 j|

Then while the father of Yasa, the young man of family ,

w as being ta u g h t dhamma, as he2 was reviewing his s tage

(of knowledge) as it was seen, as it was known, his mind wasfreed from the can kers witho ut grasping. Then it occurred

to the Lo rd : W hile the father of Y asa , the you ng m an of family , was being taught dhamma, as he was reviewing his

stage (of knowledge) as it was seen, as it was known, his mind

was freed from th e cankers w ith out grasping. N ow Y a sa , the

1 t e vs i c i k a . Instead of the d v ev d c i k a of I-- 4 5* fot hete the bh ik k h u s& y j t gh a is included in the refuge-forraula, W e mu st therefore assume th at when the group of fiv? m onks becam e disciples of a. sa i f i g ha . was formed *

1 Yasa*




Fifty householder friends of the venerable Yasa, young men

o f th e first fam ilies an d of those n ex t to the first1 in the d istrict

heard : MT he y say tha t Y a sa , the young man of fam ily , . .(as in 9, r-4 down to ;} W hile th e y were being exhorted,instructed by the Lord wi th dhamma talk, their minds were

freed from the canke rs w ithou t grasping. A t th at t im e there

w ere sixty-o n e p erfected ones in the w o rld . j| 4 || 10 H

Then the Lo rd addressed the m onks, saying 2 : " I , monks,am freed from all snares, both those of ifevas* and those of

men. A nd you, [20] monks, are freed from all snares, boththose of devas and those of men, W alk, m onks, on tour for

the b lessing of the m an yfolk , for the happiness of the m an yfolk out of compassion for the world, for the welfare, the blessing,

the happiness of devas and men. L et not tw o (of you) go b y

one (way.)1 Monks, teach dhamma which is lovely at the

begin ning, lo v e ly in the m iddle, lo v e ly at the en din g.6 E x p la in

w ith the sp irit a n d the le tter th e B rah m a-farin g com p letely

fulfilled, w h o lly pure. There are beings w ith little du st inthe ir eyes, wh o, not hearing dhammat are decaying, (but) if

they are learners of dhamma, the y w i ll grow. A nd I , monks, will go a lon g to U ru v ela , to th e Cam p to w n sh ip ,6 in order

to teach dhamma/* || 1 |(

Th en Mara, the E v i l One, approached the Lord ; hav ing

approached, he addressed the Lord with verses :

" B oun d art thou b y a l l the snares,

Both those of devas and of men,In great bondage art thou bound.Recluse, thou I t not be freed from m e/ '7

1 p u b h & n u p u a , E x p l a i n e d b y V A . 9&6 as the oldest and next to the oldest In regard, to lineage.

* S, i, 105-6* -* d ibba - ; n eith er " d i v i n e ' * ( W n . T ex t s L i r s } nor " c e l e s t i a l ” ( K .S . I.

131) is ex ac tly righ t for this difficult ad jectiv e wh ich means. pertaining to dev-ast

* ek en a can also mean together, but above is interpretation given at V A . 966, and cf * S A . L 172.

* S A . 1, 173 gives differing but related arrangements of subjects includ ed und er " beginning, m idd le an d end p*+

* Senanigam a here acid at AT. i. £6 6 ; ior the varian t spelling used at e,£*£. 1 . io<jr J a . i . 63, see Vtn~ T ex t s I, 1 1 3 , n+i, K , S , L n. 5 ; D .P *P ~ N - ; £ . J. Thomas, Lt/« o f B u d d h a , p. 230. There was a tradition tha t in old times it had been an army's camping pEace. M A . ii. 1 7 3 , S A * L 1 7 2 , also the town where SenScii, Suj3.t5*s father lived.

* These four lines with the next lour also at S. i. 106,



1 1 . 2 — 1 2 , 3 ] M A H A V A G G A I 39

" Freed am I from all the snares.Both those of devas and of men,From great bondage am I freed,Humbled art thou, O End-maker ."1

“ Th e tale of m m d-im pressions is a snareThat weaves its tal l ies to and fro in air.

W ith these w ill I h ave w h erew ith to fe tte r thee,Recluse, thou w ilt not be freed from m e.” 1

" Sights, sounds, scents, tastes,® an d thin gs to tou ch.Bringing delights to m ind of m an— for such

A ll w ish, all will, fo r m e is past and gone.H umbl e d a r t t h o u, O E n d - ma k e r / '

Then M ara, the E vi l One, thinking, " The L ord knows me,

the well-farer know s m e/ ' pained , afflicted, vanished then

and there, |[ 2 |)

T o ld is th e T a lk on M ara . || 1 1 J|

A t th a t tim e m onks brought (to th e Lord) from variousquarters, from various districts those wishing for the goingforth, those wishing for ordination, think ing : “ T he L or d will

let these go forth, he w ill ordain th em /’ T he reb y both themonks as well as those wishing for the going forth and those

w ishin g fo r ordination were tired. T hen a reasoning arose in

the L ord 's m ind as he was m editating in seclusion, thu s :

" At present monks are bringing (to me) from various quarters

, . . and those w ishing for ord ination are tired. Sup pose I were to allow it to m onks, s a y in g : * Y o u , m onks, m a y now

you rselves le t go fo rth , m a y ordain in any* quarter, in a n y d is tr ic t ' ? ” || j ||

Then the Lord, emerging from seclusion towards evening,

on this occasion, in this connection, having given reasoned

talk , [21]addressed the monks, sa yin g : '* W hile I w as m ed itating in seclusion, m onks, a reasoning arose in m y m ind, th us :

1 Antaka, exp]* at V A _ as a n inferior* lo w bein g1; a name of M£ra„ C f . T h f g . 59, 6a, 1 9 5 ; also D h p . 4&r wb ero no t used in this w ay ,

* These four lines and the n ex t iou r‘ occur also a t S . i . m .* The V i n . version p uts scents before tastes in th e usual wa y. S . i. i n

reverses the ord er; see K . S . i. 140, n, 3* C f . M V . V , 1. 27; Sn * 3& 7* 7 5 9 * T h a g . 455* 643*

4 t a su . t a su , T a i j t t a m m eans wh atever, each, this and that.




- A t present m onks are b ringing * * . in a n y q uarter, in a n y d is tric t ' ? |] 2 ||

" I alloWj m onks „ th at yo u you rselves m ay now let go forth,

m ay ordain in an y quarter, in a n y district . A nd thus, m onks,

should one let go forth, should one o rd ain : First , hav ingmade him have his hair and beard cut off, having made himpu t on yellow robes, ha ving m ade him arrange an upper robe

over one shoulder, having made him honour the monks* feet,

having made him sit down on his haunches, having made him

salute w ith join ed palm s, he shou ld be told ; * Sp ea k thus, || 3 ||" I go to the aw aken ed one for refuge, I go to dhamma forrefuge, I go to the Ord er for refuge* A nd a second tim e Igo , , , A n d a third tim e I go to . _ _ the Order for refuge J'

I al low, monks, the going forth and the ordination by these

th ree go ing s for re fu ge.1" || 4 ||

T old is th e T alk on Ordination b y the three Goings

fo r Refuge* || 12 ||

Then the Lord, having kept the rains, addressed the monkSjsay ing : *r Monks, b y proper atten tion, b y prope r right effort w as suprem e freedom a tta in ed b y m e, suprem e freedom*realised. Y o u , too, m onks, b y proper attention, by proper

right effort m a y atta in suprem e freedom , m ay realise supremefreed om /* H1 ||

Th en M ara, the E v il One* approached the Lo rd ; ha ving

approach ed, he addressed the L ord w ith verses ;

,f B ou nd art thou b y M ara’s snares,Both those of devas and of men.In great bondage art thou bound.Recluse, thou w ilt no t be freed from m e/ 1*

“ Freed am I from M ara's snares,Both those of devas and of men,From great bondage am I freed,H um bled a rt thou , O End-maker_Ji

1 App are ntly this was the second stage in ad m itting disciples to the religious life* the first being b y the formula spoken b y the Lord, 1 come, monk Re spo nsibility is now being delegated to his followers themselves* .Note that b h a g a v a n t a i p (the lord) has given way to buddh a r p {the awakened one) Id th e first sentence oi th e formula.

1 C/_ iii- 21S.1 Th ese four lines occur a t S . i. 105, but there the third line of each

verse re ad s, *' In (From ) M ara 'a bo n d age . . / '




f' W h at do you think of this, you ng men ? W hich is better

for you, that you should seek for a woman or that you shouldseek for the self1 ?

" Tru ly this were b etter for us, Lord , th at we should seek for the self/ '

" W ell then, y ou ng men, you sit down , T w ill teach youdhamma/*

Saying, " Yes, Lord/' this group of friends of high standing,

h a v in g greeted the L or d , sat do w n at a respec tful distan ce. ||3 ||The Lord talked a progressive talk to these, that is to say,

ta lk on givin g, tajk on mora] hab it, talk on hea ven , . .tha t

w h atever is o f the n ature to uprise, a ll th a t is o f th e natureto stop.'** II 4 f]

These, having seen dhamma , attained dhamma > knowndhamma, plunged into dhamma* [23] * . * spoke thus to the

Lord : *4 May we, Lord, receive the going forth in the Lord's

presence, m ay w e receive ordination ? "

" Come^ m on ks/’ the L ord said, " w e l l taught is dhamma, fare the Brahma-faring for making an utter end of i l l /1 So

th is ca m e to be these ve nerab le ones" ord ination . || 5 jj

To ld is the Case of the G roup of Frien ds of H igh Standing. If 14 []The Second Portion for Repeating*

Then the Lord, walking on tour, in. due course arrived at

U ru vela, Now* at th at tim e three m atted hair ascetics,

Kassapa of U ruv ela/ Kassapa of the R iver ,5 Kassapa of G ay a,6

were liv in g at U ruveia . O f these, the m atted hair asceticKassapa of Uruvela was leader, guide, highest, chief, head of

* a t t a n am gav&seyy & tha . C f - L>hp, 146 an dh ah dr n a vn qd dh a p a d i p a m n a ga v es& a t h a , th at ye in the bonds of darkness should no t hunt for a lam p : -and the compound a i i a d i p a - o f £ >+ ii., * w axid S n . 501.

* As in I. 7* 5^6. ' 1 As. in I, 6. 32** Verses at T h a g 375-3E0, A t A . i . 2 5 he is called chief of those disciples

who have large followings- Tk & g A * i , 71 recounts that one of this Kas&apa'a followers, Bejatthaslsa, was tamed with him (see below, 20- 18, 19) and afterwards became A n acd a's preceptor. These three Kas?tapas were brothers*

T h ey had a. sister whose son,. SenaJca* was coavextcd by th e Lord, see Ps$i Br & i h t t p. 1 So. On the three brothers, see Mrs. R hys ^Davids, j v 206 .ff*

■■/ .f, oi th e river Neran jara. H is verses a t Tha g * 34^-344- T k a g A * on TJruvelalcassarpa sa ys t h a t K assa pa of th e Raver was so ca lled b oca use he went forth at a bend m a gr* at river ; and th at Ka^&apa of G ay a w as so calle d because h e w ent forth a t G aySsls a,

* Verses at Thag, 345-349*




" Beautiful indeed is the great recluse, (but) he will be harmed

b y the se rp e n t/ '1 {\4 |jThen the Lord at the end of that night, without having

destroyed that serpent's skin and hide and flesh and l igaments

and bones and the marrow of the bones, having mastered (his)

heat b y heat, hav ing placed him in his bow l, showed him to

the m atted hair ascetic, U ruvelakassapa, saying : This,

K assap a, is you r serpent, his heat was m astered b y h ea t/'

Then i t occurred to the m atted hair ascet ic U ruvelakassapa :

** Truly the great recluse is of great psychic power, of great

m ajesty, in tha t he can m aster by heat the heat of the fierce

serpent king who has psy chic pow er and is a terribly venemoussnake ; but yet he is n o t a perfected one as I am /* | ] 5 j |

N ear the N erafi jara,3 the L o td spoke thus to the m attedhair ascetic U ru ve lak as sa p a: “ I f i t is not inconvenient

to you , K assap a, let m e st a y th is d a y (only)3 in the fire-

halh4J*It is no t incon ven ient to me, grea t reciuse, (but) as I am

anxious for your comfort I warn you that there is a fierce

serpent king there, of psychic power* a terribly venemous

snake. Do not let him harm yo u /J" It is not l ike ly tha t he can harm me. Please do you,

Kassapa, allow {me the use of) the fire-room,*"

" I t is given " ; ha vin g understood this, the fearless one

entered* fear overpassed. H avin g seen that th e h oly man*

had entered, the ch ief o f sn ak es7, afflicted, blew forth sm oke.The chief of men, joyful, unperturbed, blew forth smoke there

1 Text reads n& ge n a v i h efh issa i i k but should be corrected, as V i n . Te x t s i. 120, n. 3 indicates, by paralLcl passage at V i n . ii. 295 : -niigent * v i he$ f t i y i s$a t i t

which I fallow. C i n g . edru reads na gena v i & eth i y a t i , is harmed by the serpent, which also m a k e s sense \S the ascetics, seeing Gotama i n flames, thought be v/as already brought to harm.

* For no te on th is repetition oi th e stor y (in this and the n ext par.) in a more pop uiar style, see Vi -n* T ex t s u I20j n . 4*

■ a j j u p h o ; see B .D . ii+64, n* 1. V A . 971 also explains b y a j j a ek a d i v a sa m ,* Teret reads a g g i sa l a m h i ; C ing, edn. a g g i sar am & t n & i ; v j * a t V i n , L 365

agg i s& f d y a t j i .*■&gydg<* r&* as throughout., except for case just referred to,

*■j jt = r f i t . seer, sage.* Here, instead of being called n& ga r d j d , . king of serpents* he i s called

a k i n d g a and here n ag a is prob ably not to be taken as serpent " b u t as b a la n cin g th e *td£a i n n t a n u -ssa n & g a , fM chief of m en/* just below, and therefore as m eaning chief, stroog est, foremost (something aw e-inspirin g : cobra, elephant, saint). C f , m a A d n d g a t used of (chief) disciples, a t R f , L 3^, r j i ; and definition of n d g a a t M . L. 145 as “ synon ym for th at m onk in

w hom the- ca nk ers are d estroyed ,” an d ( f+ also M A - i- T53.



15,6— 16,2] M A H A V A G G A I 35

too. B u t the ch ief of snakes, not conqu ering anger, blamed

up like a fire. T he ch ief o f m en, hig h ly proficient in

the cond ition of he at, blaze d up there too_ W hen bo th werein flames, the matted hair ascetics, as they were looking at

the fire-room, s a id : B ea u tiful indeed is the grea t recluse,

(but) he w ill be ha rm ed b y th e serp en t*"1 || 6 |[

Then at the end of that night the serpent's f lames becameextinguished, but the multicoloured flames of him of psychic

power remained, and multicoloured flames, dark green, thenred, crimson, yellow and crystal-coloured were on Angirasa’s*

bod y. H a v in g put th e ch ief o f sn akes into his bow l, h e show edhim to the brahm in,3 saying : " Th is, K assapa, is yo ur serpent,

his heat w as m astered b y heat/* Then the m atted hair

ascet ic Uruvelakassapa, thoroughly bel ieving in this wonder

of psychic power of the Lo rd, spoke thu s to the Lord : " S ta y

just here, great recluse, I (can offer you) a co n stan t su p p ly

of fo o d ." 4 It 7 II

Th e F irst W onder. || 15 || [25]

Then the Lord stayed in a certain woodland grove near theherm itage of the m atted hair ascetic U ruvelakassap a. Th en the

four G reat Kings, ha ving i llum ined the entire wo odland grov eon a glorious night with glorious colour, approached the Lord ;

having approached, having greeted the Lord, they stood at

th e fou r quarters lik e huge fires. |[ i \\Then the matted hair ascet ic Uruvelakassapa approached

the Lord at the end of that night , and having approachedhe spok e thus to the L o rd : 4' I t is time* gre at recluse, the m ea l

is ready- B u t now , wh o were these, grea t recluse, who,

hav ing i llumined the entire woo dland gro ve during the gloriousnight with glorious colour, approached you and having

approachcd, having greeted you, stood at the four quarterslik e huge fires ? JJ

1 See above, p, 3+, n. i.* Name applied to G o t a m a a o w a nd again in the Pitakas ; JEX iii. iqG (“ name of the son of the Sakyans 5 . t 19& = T k a g * r«5-*J A . iii. 239* T h a g * 53G, i. 11 6 . See J & . P .P .N * and O . S . iii, 175, n. i. V A ■9 71 says. a f tga t o r a ip s iy o sa tp sa r an i i , . flames streamed from his body (Limb).

* No te tha t the j a l H o . is here referred to as a brahtnin.* This, invitation seems to c a nc el the L or d' s r e quest to sta y for " one

d a y ( only) ,1' a nd to a c c ount for th e fa c t th a t he sta ye d on in th e woodl a nd grove for seveial days.



19-i— 20.i] M A H A V A G G A I 37

power before the populace t the great recluse's gains and honour

w ill m uch increase, m y gain s and honour w ill declin e. N o w

the gr ea t recluse shall cer tain ly no t com e to- m o rro w /’ ]| i |JThen the Lord, [37] knowing by mind the reasoning in the

mind of the matted hair ascet ic Uruvelakassapa, having goneto U ttaraku ru,1 ha ving fetched almsfood from there, ha ving

eaten i t b y the A n otat ta lake ,2 took his m idday rest there.Then at the end of that night the matted hair ascet ic Uruvela

kassapa approached the Lord ; h av ing approached, he spoke

thus to the Lord : 41It is time, great recluse, the meal is ready.

B u t w h y did you not come yesterday, great recluse ? W ethought of you however, saying cHow is i t that the great

recluse does not com e ? ' A portion of solid food a nd soft

foo d w as put aside for y o u .” |j 2 ||

" No w did it not occur to you* K ass ap a, r A t present m y grea t sacrifice is going forward- * . ♦N ow the gr ea t recluse sha llce rta in ly n ot com e to-m or row 1 ? fl 3 f[

S o T, K assap a, k now ing b y m ind the reasoning in you r m ind,

having gone to Uttaraku ru, hav ing fetched alm sfood from there,having eaten i t b y the A no tat ta lake , took m y m id-day restthere. ** Then It occurred to the m atted hair ascetic U ru ve lakassapa, " T ru ly the gr eat recluse is of great psychic pow er,

of great m ight, in th at he also know s m ind b y mind ; bu t yet

he is not a perfected one as I am ." Th en the Lord, hav ing

eaten the m eal (offered by) the m atted hair ascetic U ruv ela

kassapa, stag ed in th a t sam e w oo dlan d grove, j] 4 j|

The F ifth W ond er. || 19 |f

Now a t that t im e a rag-robe accrued to the Lo rd. Th en i t

occu rred to the L ord : €<N ow w here can I w ash the rag-robe ? "

Then Sakka, lord of the devasr knowing by mind the reasoning

in the Lord's mind, having dug a tank with his hand, spoke

thus to the Lord : " Lo rd, the Lo rd m ay w ash the rag-robehere." Th en it occurred to the L o rd : N ow on w ha t can

I k nea d the rag-robe ? ” Th en S akk a, ]ord of the devas, know ing b y mind the reasoning in the L ord 's m ind, ha ving

1 Mentioned a t F t* . iEL 7 ( J 3 . Z X i . 1 4 ) . See esp-ectally to x its being considered & mark of gr e a t psychic power to be able to go here— a somewhat mythical region

* On e of the seven great lajtes of the Him alaya s. See D .P. P. & T *

E



B O O K O F D I S C I P L I N E

put down a large stone near him , said : “ Lord, the Lo rd m ay knead the rag-robe here." \] i |f

T hen it occurred to the L or d : " N ow holding: on to w ha t canI com e up from (the water) ? " T he n a devatd inhabiting' a

kakudha {tree}1, knowing' b y m ind th e reasoning in the L ord 's

m ind, bent down a bough, saying : " L ord, the Lord [28] may

come up from (the wa ter) ho lding on here/* Th en it occurredto the Lord : " N ow on w hat can I stretch o u t3 the rag-robe ? ,J

Then Sakka, lord of the devas, knowing by mind the reasoningin the L ord 's m ind, h aving put down a large stone near him,

said: “ Lord, the Lord m ay s tretch out the rag-robe here / 'E|2||

Then the matted hair ascet ic Uruvelakassapa approachedthe Lo rd at the end of tha t night ; hav ing approached, he

spoke thus tg the Lo rd : " It is time , great recluse, the m ealis ready* B u t how is it, great recluse, tha t this tan k w as nothere before, an d n ow this tan k is here ? No r was this stone

put down before. B y wh om was this stone put down ? N or

w as a bough o f th is kakudha (tree) bent down before, and now this bo ug h is ben t d o w n / ’ [[3 ||

“ Kassapa, a rag-robe accrued to me here, and this occurredto m e, K assap a, * Now where ca n I wa sh the rag-robe ? '

Then, Kassapa, Sakka, lord of the devas, knowing by mind thereasoning in m y mind, hav ing du g a tan k w ith his hand, spoke

thus to me ; * L ord , the Lord m ay w ash the rag-robe here/

So this tank was dug by the hand of a non-human being.3Then this occurred to me, Kassapa, 1Now' on what can I knead

the rag-ro be ? r . . So th is ston e w as p u t4 b y a non-h um an

bein g, || 4 ]| _Th en this occurred to me, Ka ssapa, * Now holding on to wh at

can I com c up out of (the water) ? ' Th en, K assa pa , a devoid

. * * said : r Lo rd, the Lord m ay com e up from (the water)holding on he re/ So this kakudfia (tree) was a hold for my

hand.* Th en this occurred to me, Kassapa, ' No w on w hat

1 Terminalia Arjuna accord, to P+ E* I > * C f vi. 518-9, D h A ~ tv. 153- A j j u n a a t Su d v * viii. 23 and i. to5 is the tree oi th e Bu dd ha Anom adassin-V A . 972 calls it t i j j u n a r u A A h a , w hitti tails Pen taptcra Arjuna*

■ v i s s a j j i y y a m t expL at V A * 972 as $i *k k h a p a?t a t £ k a y a p a sa r ei v a t h a p ey y a t p {where) can I p ut it, strctching it o u t to 4 ry ?

* C f . V i n . a ii. 8 5 ( a n d Z3.£>. * 47r Q- 3 ) ,

* n i k k h i l t d , instead of* as previously, u p a n i k h h i 1 akara-hatlha.



20.5-ioJ M A H A V A G G A I 39

can I stretch out the rag-robe ? ’ T he n1 Sa kk a, lord of the

devas . . * So this stone w as put b y a non-hum an being/*

115II ,Then i t occurred to the m atted hair ascetic U ruvelakassapa :

“ T ru ly the great recluse is o f great p sychic power, o f great

might , in that Sakka, lord of the devas, does him a service ;

b u t y e t he is n o t a perfected one as I a m / ' T h e n th e L o r d ,

having eaten the meal (offered by) the matted hair ascetic

U ruvelaka ssapa, sta ye d iii th a t same w oo dlan d grove. ]] 6 \\Then the matted hair ascet ic Uruvelakassapa approached

the Lo rd at the end of th at n ig h t ; having approached, £29]he announced the t im e to the Lo rd/ sa y in g: I t is t im e,

great recluse, the meal is ready/'

" Y o u g o o n, K a s s ap a , I a m co mi n g a l o n g / ' an d h a v in g

dismissed the matted hair ascetic Uruvelakassapa* havingplucked a fruit from a rose-apple tree, after which this Land

of the Rose-apples* is named, he sat down in the fire-room,

h a v in g arr iv ed first- || 7 ||

The matted hair ascet ic Uruvelakassapa saw the Lordsit ting in the f ire-roo m ; seeing him h e spok e thu s to the

Lord : MB y w hat w ay have you come, great recluse ? I se tout before yo u , bu t you are s i t t in g in the fire-room, ha vin gar riv ed firs t.” || 8 ||

4* Now I , Kassapa, having dismissed you, having p lucked

a fruit from a rose-apple tree, after which this Land of theRose-apples is named, am sitt ing in the fire-room, having

arrived first- T ru ly, K ass ap a, this rose-apple fruit is fu ll of colour, fu ll o f scent j fu ll of flavo u r ; if yo u like, d o e at it / '

" N o, great recluse, yo u alone are w or thy o f i t , yo u alone

eat i t/ ' Then i t occurred to the matted hair ascet ic

U ruvelakassapa : " T ru ly the great recluse is of great psychic

pow er, of great m ight, in th at h av ing dism issed m e first , . .

he sat down in the fire-room, ha vin g arrived f ir s t ; b u t ye t

he is not a perfected one as I a m ," Then the Lord, hav ing

eaten the meal (offered by) the matted hair asceticU ruv elakassap a, stay ed in th a t sam e w ood land grove, |] 9 |f Then the matted hair ascet ic Uruvelakassapa approached

the Lo rd at the end of tha t n ight ; ha vin g approached he

1 T he nam e K assap a £9 om itted here** Jambudlpa, usually meaning India.,



22.8-n] M A H A V A G G A I 49

[36] ta lk ed a progressive ta lk . . . sto pp ing , th e W a y ,1 ]| 7 {] A n d as a cle an cloth w ith o u t b la ck specks w ill easily ta k e

a dye, even so as the twelve myriad brahmans and house

holders of Magadha with Bimbisara at their head were (sitting)in those very seats, dhamma-vision, dustiess, stainless, arose

to them , th at fl W h ateve r is of the nature to uprise, all th a t

is of the nature to stop/3and one myriad declared themselves

to be lay- follo w ers . || 8 |jThen King Bimbisara of Magadha, having seen dkamma,

at tained dhammcty known dhamitta, plunged into dhaftottta,

ha ving crossed over dou bt, p u t aw ay un certainty, hav ing

attained without another's help to full confidence in the

teacher 's instruction, spoke thus to the L o rd : "F o rm er ly ,L ord , when I w as a you ng m an I ha d five am bitions,2 Th ese

are now realised3 b y me. Form erly , Lord, when I was a

youn g m an it occurred to m e : * M ight I be anointed intokingship. ' T h is w as m y first am bition . L ord , It has now

been realis ed b y me. A n d 1 M ight th e perfected one, th e fu lly

awakened one come into m y realm/ Th is , Lord, was m y second am bition , I t has no w been rea lised b y me- |] g ||

“ " T h a t I m igh t p ay h om age to th is L o r d .1 T h is, L o rd , w as m y th ird am bition. I t has now been realised b y me* A n d 1 M ay th a t L o rd teach me dhamma/ This , Lord, was

m y fourth am bition. It has now been realised b y me. An d

1Might I understand that Lord's d k a m m a This , Lordj was

m y fifth ambition* It has now been realised b y me* Form eriyj

Lord, when I was a young man I had these five ambitions.T h ey are now realised b y m e+ j| 10 ||

" Excel lent , Lord 1 E x c e lle n t , L o rd L E v e n , L o r d , a s one

m ight set up right w h at has been u ps et4 * . , ev en so isdkamma explained in m any a figure by the Lord . So I , Lord,

go to the L o rd 5 as refuge and to dkamma and to the Order of m onks. Lord, m ay the L or d accept me as a lay-disciple gone

for refuge from this day forth for as long as life lasts. A n d,

Lord, may the Lord consent [37] to a meal with me to-morrow together with the Order o f m onk s.” Th e Lord consented by

becom in g sile nt. || 11 ||

1 As above, I, 7 . 5-6.*■sa m i d d h a , well effected.

* assdsaka.* A s ab ove, I. 7 . io T



from his seat, de pa rted. Th en the Lo rd, on this occasion,

having given reasoned talk, addressed the monks, saying;

" M onks, I allo w a p a rk .1" || 18 j] 32 j[

A t th at tim e th e w anderer S an jaya* was residing in R a ja ga h a

together w ith a great com pa ny of wand erers, w ith two hundredand fi fty wanderers. Now at that t ime Sariputta and

Moggallana fared the Brahma-faring under the wanderer

Sanjaya* and a n agreement cam e to be form ed b y these :" W ho ever atta ins the deathless first, le t him an no un ce it ." || i |j

Th en the venerable Assaji*3 ha vin g dressed in the morning,taking his bowl and robe, entered Rajagaha for almsfood.He was pleasing whether he was approaching or departing,

w hether he was looking in front or looking behin d, w hether

he was drawing in or stretching out (his arm), his eyes were

cast dow n, he w as possessed of plea san t beh aivou r.4 The wanderer Sarip u tta saw the venerable A ssaji w alk in g for

almsfood in R ajaga ha — pleasing wh ether he was approaching

. . * possessed of pleasant beh aviou r— and seeing him , itoccurred to him : T his is one of those m on ks w ho are indeedperfected ones, in the w orld or who ha ve entered on the w a y toperfection. W ha t [39J now if I, ha vin g approached this m onk ,

should ask him : * On account of whom are yo u , you r reverence,

gone forth, or who is your teacher, or whose dkamma do you

profess >?&,> 1| 2 HThen it occurred to the wanderer Saripu tta : " B u t it is no t

the right time to question this monk, he has gone in amongthe houses, he is w alking for almsfood* W h at now if I should

follow close after this monk who has leamt a way for those who need i t 6 ? T hen the venerable A ssaji, havin g w alked

1 A r a m a * a park, and then a monastery.1 iL p. i o o o identifies him with Saiij&ya~Bela.tth]putta, on* ol

the sbc fam ous heretical teachers oi G ota m a's da ys, pod w hose doctrines a r e give n A t D , i- 58. See also Airs. R h y s Da vid s, SoAyd. p. *23*

1 This A ssaji was one of " the group of f iv e " friends to whom Go tatna

addressed hLs first and second Uttera nces . See Mrs. R h ys D av ids , Sa k y a t p. 123 if* for view th at the IJ subject oi causation . « + is due directly to A ssaji/* and her G q I h h u i t h e jlf a n , p. 76 i . t 108, 242, A f a t t u a i , p„ 215,

* Stock. C f . e.p . M . iLi, 35, go, D . i. 79, A . ii. 104, 106, a io # V i f t . iii. 180.

1 C f - a b o v e I. 6« 7, +* a t t h i f t eh i u p a & f i a t a r n t n ag g i iiyt. V A . 975 says this m eans either a wa y

that is known and practised ; 01 > there w ill be deathlessness for us who need at; and thus w pa n r t a U f means nirvana, and $0 the meaning here is: tracking (or wayfaring after,, m ag g t i n i o ) a seeking this*




24.1-3] m a h A v a g g a I 55

Then the wanderer Moggal lana spoke thus to the wanderer

Sariputta : L e t us go, friend , to the L o rd , (for) this Lo rd

is the teacher for us.",£Frien d, these two hundred and fi f ty wan derers are staying

here because of us, look ing to u s ; d o let us consult them so

that the y m ay do wh at the y think ( light)*” Then Sar iputta

and M oggallana approa ched these wan derers ; hav ing

approached, th ey spoke thus to these w anderers :

14 W e are goin g, friends, to the Lord* (for) th is L o rd is th e

teacher for us."

** W e, ven erable ones,' are stayin g here because o f you ,looking to you . I f the venerab le ones wil l fare the B rahm a-

farin g under the gr ea t recluse all o f us will fare the Brah m a-faring

under the great recluse.*? \\ i ]|

Then Sariputta and Moggal lana approached the wanderer

Sa njay a ; having approached the y spoke thus to the wandererS a n ja y a : “ S ir, we are going to the Lord , (for) th is L ord i s

the teacher for us."

MN o, friends, do not go ; we three w ill one and a ll look after this grou p/' A nd a second tim e * , . A n d a third time „ , .-f _* . w ill loo k af te r th is g ro u p ." |[ 2 ||

Then Sariputta and Moggal lana, taking those two hundredan d f if ty wanderers, approached the Ba m bo o G rove ; bu t on

tha t self-same spot hot blood issued from the m outh of S an jaya

the wanderer.1 Th e Lord saw Sa ripu tta and M oggallana coming

in the distance ; seeing them, he addressed the monks s a y in g :

" Monks, these two fr iends, I to l i ta and U pat issa ,2 arecom ing. Th is pair of disciples w ill be m y chief, m y em inent

pair,* " W hen, in the deep sphere of knowledge* th ey hadattained the matchless freedom in which there is destruction

of attachments,* then the teacher explained about them in

the Bam boo G rove : " These two fr iends, K o l i ta an d U patissa,are coming. T his pair of disciples wil l be m y chief, m y

eminent pair*" \\3 \\

1 See V i n . T e x t s i. 149, n_ 1.* M oggailSna was nam ed K olita, proba’bly after his village, where he

w as born ; U p atis sa w as S&rip utta /s n am e, as h e is- recorded to s a y a t M + L 150. ” b u t r a y fe ll ow B r ahma -fa .r er s k now m e a s S ir ip u tta ' *— a na m e de rive d

from hij mother's, Riipas&rf.* Q n a ted a t D h A . L 93.* See V i n ± T ex t s i. 149, nH3* for note on 44 extraord inary gram matical

construction oi this passage.




Then Ssir iputta and M oggallana approached the L o r d ;

[42] having approached, having inclined their heads to theLo rd's feet , the y spoke thus to the L ord : 4i Lord, may we

receive the going forth in the L ord's presence, m ay w e receive

ordination ? '*

" Come,, m on ks," th e L ord said, “ well taug ht is dhamma,fare the Brahm a-faring for m aking an u tter end of i ll .” So

this was these venerable ones’ ordination. \\4 ||

Now at that t ime very dist inguished young men belongingto respectable families of Magadha were faring the Brahma-

faring un der the Lo rd. Pe ople looked dow n upon, criticised,spread it ab ou t, say ing : “ Th e recluse G otam a gets along b y making (us) childless, the recluse Gotama gets along by making

{us} widows, the recluse Gotama gets along by breaking upfamilies. A thousan d m atted ha ir ascetics ha ve now been

allowed to go forth by him, and these two hundred and fi fty w anderers of S a n ja y a h a v e been allow ed to go forth, and th ese v e ry distinguished yo u n g men belon gin g to respectable fam ilies

of Magadha are faring the Brahma-faring under the recluse

G ota m a/' M oreover, ha ving seen the monks, th ey reproved

them in this verse :

f<T he grea t recluse has come to G iribb aja1 o f the M agadhese

L ead ing all Sa fljaya 's (followers). W ho w ill now be led

b y him ? ’ ’ \\ $ U

Monks heard these who * . * spread i t about. Then thesem onks told this m atter to the Lord- H e said: “ Monks, this

noise w l II not last for long, it will last only for seven days,afte r seven d ay s it w ill cease* Therefore, monks, if th e y reprove you in this verse :

' The great recluse has come to Giribbaja of the MagadheseL ead ing all S a n jay a ’s (followers). W ho will now be led

b y him ? *

you shouJd reprove them in rep ly in th is verse :

f V er ily grea t heroes, T ruthfinders, lead b y w ha t is truedkamma.

W ho w ould be je aio us o f th e wise, leadin g b y dkamma ? * "

I! fi II

3 A n am e fo r R S ja g ah a , c f . S * t . 408, Litera lly " cow-pen V A . 976 say s G iribbaja. was a. town in the co un try o f the M agadhesc,



35.6-8} M A H A V A G G A I 59

son1 ; the one who shares his ce ll should arouse in th e pre

ceptor the att itu de of a father.3 Th us these, l iv in g w ith

reverence* w ith deference, w ith c ou rtesy tow ard s one another,

w ill com e to g ro w th , to increase, to m a tu rity in th is dhamma

an d disc iplin e. }| 6 U*' An d thus, m onks, should a preceptor be chosen3 ; ha ving

arranged the upper robe over one shoulder, having honoured

his feet, having sat down on the haunches, having saluted

w ith join ed palm s, he should sp eak to him th u s : ‘ H onoured

sir, be m y preceptor ; hon oured sir, be m y preceptor ; hono ured

sir , be m y preceptor/ I f he4 says : f V er y w e l lJ or ' Certainly 'or f A l l r ig h t ' or 4 It is proper * or ' M anage i t am iably \ andmakes this understood by gesture, makes this understood by

speech, makes this understood by gesture and by speech, the

preceptor has been chosen ; i t he does not m ake th is und erstood

b y gesture, if he does n o t m a k e th is understood b y sp eech* [4*5]i f he does not make this understood by gesture and by speech,

th e pr ecep tor ha s n o t b een chosen- || 7 j|

" Th e one w ho shares a ce ll ,5 m onks, should con du ct him self properly tow ard s the preceptor- T his is the proper con du ct

in this respect : ha vin g go t up e arly , ha ving tak en off hissandals, * ha vin g arran ged his u pp er robe ov er one shoulder,

he should give too th-w oo d,7 he should giv e w ate r for rinsing

the m outh, he should m ake ready a seat. I f there is conjey j

having washed a bowl, the conjey should be placed near (thepreceptor) . W hen he has drun k the co njey, having given him

w ater, h a v in g received th e b o w l, h a v in g low ered i t , fl h a v in g w ashed it p ro p erly w ith o u t ru b b in g it, it sh ould be p u t a w a y,

■p u t t ed ila, a son's mind- C f . S „ iv. 110 f., m d t u c iH a bh a g i n i s i t t a d h f l u c i t t a , the mind of a mother* sister* daughter*

* p i l u c i t t a , a father's miad.* gaJietabbo, lit* should be taken . B u t words for -l choosing 91 were alm ost

lacking, and gay -h i l t i was often made to do d u ty for them.4 I.e. th e preceptor* see V A . 977

* Pro m here to p* 67 below^ = Ki-n* ii. 223-227.1 V A * 977 says he Plight have worn these for pacing up and down or lor

keeping his ieet clean if he had got tip early** d tm iaha$ t f u i , as used by Indians to-d a y, a piece of wood. Allowed at

V i n * il. ijS . V A . 477 say a th a t th e st t ddk i v t ha r i k a * the one who shares a cell, having- brough t a large, a middle-sized and a small one— wh atever he {the preceptor) takes of these is for three days, and then on the fourth day he should be given the mtti^ again,

■■n i c a t n k a t v& . So as not to let drops of -water from insitde the bowl spoil his robes when one is washing i t ; in the case of an earthon bowl it m ight

break if dropped from a height-



6o B O O K O F D I S C I P L I N E

W hen the precep tor has g o t up f the seat should be rem oved.Tf th a t place is soiled , th a t place shou ld be sw ep t. || 8 |f

" I f the preceptor wishes to enter a vi l lage , his inner clothing1

should be given (to him), the inner clothing (that he is wearing)

shou ld be received (from him) in r etu rn ,2 the girdle should be

given (to h im ); h av ing folded them 3(into two or four folds), theou ter robes are to b e giv en 4 (to him) ; ha vin g washed it, a

bow l w ith w a te r5 is to be g iven (to him ). I f th e preceptor

desires an attendant, (the latter) having put on his inner robe

all round so as to cover the three circles,4having bound on thegirdle, having folded them and having dressed in the outerrobes, having fastened the t ies, having washed, having taken

a bow l, should be the preceptor's attend an t. H e should not

w alk to o far a w a y (from him ), h e should not w a lk too close.

H e should receive th e b ow l and its co n ten ts.7 jj 9 jj

*f H e shou ld not interru pt th e prec eptor w hen he is speaking .

(But) if the preceptor is bordering on an offence, then speaking

him self, he sho uld w'am him . W hen he* is returning,* he10

should make a seat ready, having come back f irst m, he should

set out w a ter for w ash ing the feet, a foat-stool, a foot^stand11 ;

1 n i v & sa n a ; possibly another word for an t& r a t i a $a k a3 the putting on o-f w hic h is d enoted b y n i v d s# t i t c f . B + D , u. j , w. 2, 32, w* 2, 3.

a p a f i w i v & sa n a t t t p a t i g g a h et a b b a t . V A . £78 is silent. V i n . T e x t s i. I55 suggests ,T house-dress ? Th is wou ld m ean some -kind of robe in addition to the. three regu lation ones, Btihtlingk and Ttcth, and Mon ier-W illiam s also both g ive “ a kind of garment, for B u dd h ists"* It would look as if a monk m i g h t , and indeed m ust( enter a vil lage in a n i v a sd n a , taut not in a p a t i n i v a sa n a . T do u bt th e separate existen ce of such a garm ent- I suggest it is a 7 t i v a f ( zn a that is simply changed, for another when a monk sets out

o-b th e be gg ing roun d. If h e h-a^ a ch an ge of n i v A sa n a he could not be a t ec t v a r i k a . Monks in Ceylon often change their robes before they go out.

* sa g u t a m k a t v d . A s a t C V . V I H , 4, 3. V A . 789 sa ys ha ving m a de two robes o i one " ( i .e.havingp uttworob esto.gether}.," two outer cloaks ( i a t t g h d f i y c) are to be given. E v e r y robe is caLIed a sa n g h d t i if it is put together* sa n g h d t i t a t t d I t t h u s s e e m s t h a t sa - t i gh& f i here stands both for the outer cloak and for the upper robe, u U a r d sa n g a ; no t lor the inner robe, ho w ever j since this, under th e name * i i v £ sa i u i , ha d p r ob a b l y b e c c give n to the p r ec e ptor already. U su ally there is only one robe called sa n g h a t i ,

■sa n g b d t i y o , lit, ou ter cloaks. See ab o ve note*^ 6 sm d a k o m eans with the drops o£ w ater rem aining in th e bowl a fter

rinsing it, not drying it.

1 Cf* Se kh iya s iP2 (B . D . iii. 12 1) .* p a l i a p a r t y & p a m t a , V A . 97S sa ys tha t i f the b owl is wa r m or h e a vy

w ith th e c o a je y or ric e receiv ed* th e one who sh ares a cell should ta k e th e preceptor's bowl and give him his own.

■P r e sum a b l y the p r ec ep tor .* To the monastery frorn the alms-round.I B Presu m ably the one wh o shares a cell-I I C f . i. 9 ; iv . -231, 3 10 { B .D . iii. 191)-




w an ts a h o t (bath ), he should prepare a hot one* I f the

preceptor w ishes to en ter a ba throo m 1, he should kn ead chiinam,should m oisten clay* ; tak ing a cha ir for th e bathroom ,*

having gone close behind the preceptor, having given him the

chair for th e bathro om , h av ing received his robe, he should

la y it to one side. H e should give him the chun am , he shouldgiv e him the cla y. I f he is able to do so,4 he should enter the

bathroom . W h en he is enterin g th e bathroom , h a v in g sm eared

his face with clay, having covered himself front and back, he

sho uld en ter th e bathroo m * || 12 ||" He should not sit down so as to encroach upon {the space

intended for) m onks w ho are elders.* H e should n ot keepne w ly ordained m onks from a seat. H e should m ake pre

paration for the preceptor in the bathroom . W hen he is

leaving the bathroom, taking the chair for the bathroom,

hav ing covered himself front and b ack , he should leave the bath

room- H e should also m ake preparation for the preceptor

in the w ater. W he n he is bathing* hav ing come ou t {of the

water) first, h a v in g dried his ow n body* h avin g p u t on his

inner robe, he should wipe off the water from the preceptor's

limbs* he should give him his inner clothing, he should givehim his outer cloak® ; taking the chair for the bathroom,

ha vin g come b ack first, he should m ake rea d y a seat, he shouldpu t out w ater for wash ing the feet, a footstool, a footstand.

He sh ou ld offer th e pre cep tor drink ing-w ater* ]| 13 ||

" I f he w ishes to m ake him recite,7 he shou ld m ake h im recite.I f he w ishes to inte rro ga te,6 he should be interrogated. In

1 j a n t d g h a r a , se e V z n + T e x t s 5. 157* 1*. 2; iiL 103 , I>uttj E a r l y JH cn a z f i i s t n * p. 183, ca J l s j a n t & g h a r a J ,a c omm on b a th J\ j a n t d g h a r a sa i i i ,

bath-rooms* C lay for use on the face i n the bath-room allowed at V i n . ii. 12 a - * Allowed a t ii. rao,4 V A . 9^0, if he is no t U]. T h e bathroom m ust ha ve been full of h ot steam ,

a.nd juniors as much as seniors had to- be careful to protect their faces with a smearing of clav.

* C f t V i n . iv* 4*, where monks must not lie down in the space- meant for elders, and see B . D . ii* 247., n. 3, T h is expression and th e n ex t also occur

a t C F - v iii. 1 2** sa r h g h d t i , perhaps here m eaning the upp er robe a_s we ll as the outer clo at ,

a l thou gh the n the p lur a l m ight ha ve b e e n e xp or te d- Se e a b ove , p. 60,

n,7 N o dou b t me a ning, i f the p r e ce p tor wishe s to m a k e the one who shar es

th e cell recite the Patimokkha. or giv e an exposition of the eight chief rules ; c f B .J D . ii. 371* n. 1.

* C/. JB.D, ii. 271, n- 2,




interrogation , exhortation* instruction .1 I f there is a bowl for

the preceptor bu t no bow l for the one w ho shares his cell, a

bo w l should be given b y th e preceptor to th e one who shareshis cell, or he should m ake an effort, think ing H ow then

cou ld a bo w l be procu red for th e one w ho shares rny cell ? *

I f th ere is a robe fo r th e prec epto r . . . I f there is (another)

requ isite for th e pr ec ep tor , . ♦[50] * H ow then co uld (another)

requ isite be procured for the one who shares m y cell ? * || r ||“ If the one who shares the cell becomes ill , having got up

early he should give tooth-wood, he should give water for

rinsing the m ou th, he sho uld m ake rea dy a seat* I f there isco njey* . . . th a t place sh ou ld be sw ep t. || 2 |J

*f If t h e one who shares a cell w ishes to enter a village * . . .

having washed, a bowl with water is to be given to him.Th inking, *H e w ill be returning abou t now he shou ld4 m ake

ready a seat, he should set out water for washing the feet, a

foot-stoolj a foot-stand . . , [51] - - . H e sho uld offer d rin kin g

w a ter to th e one who shares his cell. 1)3-6 ||

" In w ha tever dw elling-place one who shares a cell is staying,

if th a t d w elling-plac e is soiled, it should be cleaned if he is able

to do so , . T [52] * ■, , so th a t th e Order co uld revo keth a t (form al) a c t/ || 7—xo ||

" If the robe of one who shares a cell should be washed, the

precep tor should explain* say ing : f Th us should yo u wa sh it \

or he shou ld m ake an effort, thinking : * H ow then cou ld the

robe of the one w ho shares m y cell be w ashed ? ' I f the robe-material of one who shares a cell should be made up, the

preceptor should explain, saying : ' Th us should you m akeit up \ or . * . * H ow then could the robe-m aterial of the one

w ho shares a cell , - . * T hus sh ould y o u boil i t \ or . * - * H ow

then could d ye be boiled for the one who shares m y cell ? * If the robe o f the one wh o shares a ceil should be dy ed * . .* Th us should yo u d ye it ^ or , * , ' H ow then could the robeof the one who shares m y cell be dy ed ? ' W hen he is dy eing

1 These four words are used m definition of " should (neither) help J’ a t V i n . iv . 325 iii. 376) ; an d B .D . ii, *71, n. 2.

1 As at MV. I* 3 5 . reading *4 preceptor Jl Jor None who shares a c e U " an d v i ce versa.

■ A s a t M V . I . 25. g (first h a l f ) .4 F i o m h e r e t o th e e n d ot || 6 ||p as a t M V , I . 35. ia-13* o m itt ing th e f irst

two sentences of I . 25. 10.4 A s a t M V . I. 25. 14-22.



26.11— 27*3] M A H A V A G G A I 69

the robe, he should dye it properly, turning it again and again,

nor should be go aw a y if the drips ha ve not ceased. If the one

w ho shares a cell becom es III, he should ten d him as long as

life lasts ; he shou ld w a it un til he re co ve rs/ ' |Jri ||

s T o ld is w ha t is due to one w h o sha res a cell. ||36 ||

Now at that t ime those who shared cells did not conductthem selves prop erly tow ard s their preceptors. Those who

w ere m odest m onks looked dow n upon, crit ic ised, spread it

about, saying : H ow can those w ho share cells not conduct

them selves pro perly toward s the ir preceptors ? The n thesem onks told this m atter to the Lo rd, H e said : " Is i t true,

as is saidj, monks, that those who share cells do not conductthem selves pro perly tow ards th eir precep tors ? ”

" I t is trae , L ord / '

The enlightened one, the Lord rebuked them, saying :" How, monks, can those who share cells not conduct them

selves properly towards their preceptors ? "

Having rebuked them, having given reasoned talk , the Lordadd ressed the m on ks, say ing : MM onks, [53] those who sharecells should not not conduct them selves properly toward s

their preceptors . Whoever should not conduct himself

properly, there is an offence of wrong-doing/' \]i [|

E ven so, they did not conduct them selves properly. T he y

told this m atter to the Lord- He said : " T allow yo u , m onks,

to dismiss1 one w ho does not con du ct him self pro perly. A n d

thus, m onks, should he be dismissed ; I f he, s a y in g : *Idismiss you ' or * D o no t com e ba ck here ' or ' B ring ba ck

you r bow l an d robe ' or f I am not to be w aited upon b y y o u \

makes this understood by gesture, if he makes this understood

b y voice, if he m akes this understood b y gesture and b y voice,the one w ho shares the cell com es to be dismissed* I f he does

not make this understood by gesture, i f he does not make this

understood by voice, if he does not make this understood by

gesture and b y voice, the one wh o shares the cell does not com eto be dismissed . || 2 ||

Now at that t ime those who shared a cell and who were

dismissed did not apologise. T h ey told this m atter to the

1 papatnrfttjpt.

G



28.6— 39.4] M A H A V A G G A I 73

ff ' A n d a third tim e I sp eak forth this m atte r -. . should speak.

So and so is ordained by the Order through the preceptor so

and so* It is pleasing to the Order, there fore th e y are silent*Thus do I understand this/ " |16{[ 28 ||

Now at that t ime a certa in monk immediate ly a f ter he was

ordained indu lged in ba d habits* M onks spoke thus : D o

no t, yo ur reverence, do tha t, i t is not al low ed /11 H e spoke

thus ' fr B u t indeed , I d id n ot as k the ven erable ones say ing,

' Ordain me \ W h y did you ordain m e w ithout be ing asked

(to do so) ? " T h ey told this jna tter to the Lo rd. [56] H esaid : “ Monks, you shou ld no t ordain w ithou t being asked

(to d o so). W ho eve r sho uld {so} ordain, ther e is an offence

of wrong-doing* I allow you , m onks, to ordain w hen yo u

h av e be en as ke d (to do so). || I j|" A nd thus, monks, should one a sk (for it) : T h at one wh o

wishes for ordin ation, h av in g approached the O rder, h avin garranged his upper robe over one shoulder, having honoured

the mo nks' feet, having sat down on his haunches, h av ingsaluted w ith joined palms, should speak thu s to it : * Ho nouredsirs, I a sk the O rder for ordina tion ; hon oured sirs, m a y the

Order raise m e u p ,a out of com passion/ A nd a second tim e

should he as k , . . A n d a third tim e sho uld he ask * * .

ii ^ ii“ Th e Order should be inform ed b y an experienced, c om petent

m onk, sayin g : ' H ono ured sirs, let th e O rder hear m e. T his

(person) so and so wishes for ordination from the venerableso and so. So and so asks the Order for ordination thro ug h the

precep tor so and so. If it seems righ t to the O rder the Orderm ay ordain so and so through the preceptor so and so. Th is

is th e m otion. Jj 3 [j44 ' H on oured sirs,* let the O rde r hea r m e. T h is (person) so

and so wishes for ordination from the ven erab le so and so. Soand so asks the Order for ordination through the preceptor so

and so. I f the ordination c f so and so throu gh the preceptor so1 C f r B .D . i. 309, Ii. 230, 393.* u i l u m p a t u , tce&ning according to V A . 964 “ ha ving m ade m e arise from

what is bad m ay they establish me in w hat is good ; o r , having* raised roe l i cx a the status of a no vice m ay thc^y establish me in the sta tus of a monk p\ C f . beioWj p. i i i , and VA + lt>33* See also A . K* Coomara.swa.my,P a l i W o r d s, H . J . A . S ., Vod. 4, No. z , p, 145-G, where lie tak es u l l u m p a t u as meaning '* extract " (me from all evil).



7 4 B O O K O F D I S C I P L I N E

and so is pleasing to the venerable ones, let them be silent ;

he to whom it is not pleasing should speak. A nd a second tim e

I speak forth this matter. . ^TAnd a third t ime I speak forththis m atter . . . So and so is ordained b y the Order through the

prec ep tor so and so. It is pleasing to the Order, therefore th ey

are si lent. Th us do X und erstand this/ " j| 4 \\29 |j

N ow a t that t im e in R ajagaha a succession of m eals of

sum ptuou s foods carne to be arranged.1 T he n it occurred

to a certain brahm an r €* Now, these recluses, sons of the

Sa kya ns, are pleasant in chara cter, pleasa nt in con duc t ; havingeaten good meals they lie down on beds sheltered from the

win d.* W h at n ow if I should go forth am ong these reclu ses,

sons of the Sak yan s ? J' Th en tha t brahm an, hav ing approached(some) m onks, ask ed for the going forth. Th e m onks allow ed

him to go fo rth (and) th ey ord ained him , |[ 1 |[

The succession of meals dwindled away5 after he had gone

forth. M onks spoke thus : " Com e alon g now , yo u r reverence,

w e w ill w a lk fo r a lm sfood /' H e spoke thus : " Y o u r reverences,I did not go forth for this— tha t I should w alk for almsfood*I f yo u w ill give to m e, I w ill eat, but i f you w ill not give to m e,I wi l l leave the Order/4

" B u t, d id you , you r reverence, go forth for you r b elly 'ssak e ? " [57]

" Y es , yo u r reve ren ces/ ' || 2 \\

Those w ho were m odest monks looked down upo n, criticised,

spread it ab ou t, say ing : " How' can this m onk g o forth in thisdhamma and discipline which are well taught for his belly's

sake ? " These m onks told this m atter to the Lord, H e

said :” Is i t true, as is said, that you, monk, went forth for your

b e lly ’s sake ? M

“ I t is tru e, L o rd / '

Th e enlightened one* the L ord rebu ked him, sa ying :

“ How can yo u , foolish man, go forth in this dhamma and

discipline wh ich are well taug ht for yo ur belly's sake ? It isnot foolish man, for pleasing those who are not (yet) pleased,

1 C/* V i n , 1* 248, iv. 75 i i ' 315).1 C f . V i n . i. 72, iv. 129 { B * D . iii.* AAtyiaA.a * c/ mk h l y a n t i a t ii. 236, n, t, 2.



30-4— 31.1] m a h A v a g g a I 75

nor for increasing: (the number of) those who are pleased/'Having; rebuked him, having given reasoned talk, he addressed

the m on ks, sayin g : || 3 |[I al low you, monks, when you are ordaining, to explain

four resources1 : th at going forth is on acco un t of m eals of

scraps ; in this respect efiort is to be m ad e b y yo u fo r life.

(These are) extr a acqu isitions : a m eal for an O rder, a m eal

for a special person, an invitation, ticket-food, (food given)on a d a y o f the w ax ing or wan ing of the moon* on an O bservance

d ay , on the d ay after an Observance d ay .2 T h at going forth

is on accou nt o f rag-robes ; in this respe ct effort is to be m ade b y yo u fo r life. (These are) e x tra acquisitions : (robes m ade

of) linen, co tton, silk, wool, coarse hem p, ca n va s.3 T h a t going

forth is on accou nt of a lodging at the root o f a tree ; in this

respect efiort is to be m ade b y yo u for life* (These are) ex tra

acq usition s : a dw elling-place, a cu rv ed h ou se,4 3 long hou se,*

a m ansion,* a c a v e .7 T h at going forth is on accoun t of am m onia

a* a m edicine ; in this respect effort is to be m ade b y y ou for

life. (These are) e x tra acq uisition s : gh ee, fresh bu tter , oil,honey , m olass es.8 '* ]l 4 \\30 ||

To ld is the F i fth Port ion for Rep eating : on wh at

is due to a Preceptor.

Now a t tha t t im e a certain brahm an youth, having approached

1 n i ss a y a , c f . V i n . i. 96. N i $$ a y a is something which you depend upon, which supplies you, a source o i supply, N o t to be confused with, the formal act called n is sa y a , referred to at Vt n . i, 49 (p. 66, above), which is an act placing someone under guidance,, giving him help.

* For last four* cf , B .D * ii* 313-314 and notes.* See B . D . ii, 7, 143,. and Dotes,* a 44 hay og&. C& t n y sr speak of Lt as su p a n n a v a h k a g eh a (see aa

ga r u ja sa& lh a n a p a sdd a (see C . P . D »), and as s u v a n n a v a n g a g t i h a (see V i n . " Text s *73f O* It is possible th at the cur ve refers only to the roof, curved

upwards perhaps at the ends, like some forma oi domestic architecture in present-day India, and this is the reason for the a 4 dha , half : ttiat in some respect the building is half and not entirely curved. A t V i n * jjH172 it is said tha t repairs m ay be made to an during a period of seven or eight

years.

* p d sd d a t see ii. i6 r n* 5,

* A-ffltnmiya, See B .D . ii. J6. 6.* g u h a . These five are the five i e n d t t i , abodes, allowed at V i t t * 1L 146;

allowed at V i n . i* 107, as the site (or an u p a sa t h a ha ll ; a t V i n , i , 2.39 as the site for k a f> pi y ab h & *n i t a place for wh at is allowable, an ou tho use; a t V i n * i. 1164 as the site for a store-room— in the last three cases the sites are to be agreed upon by the Order*

* C f , B .D . i. 133, i t 34Z* A t B ,D . ii* 131 theae five medicines ma y b e used b y ill moDka.



76 B 0 ; 0 K O F D I S C I P L I N E

(some) monks, ask ed for the going forth. T he m onks explained

the resources to him beforehand. H e spoke th u s : " If ,

honoured sirs, you had explained the resources to me after I

had gone forth, I should have been satisfied, bu t now , honouredsirs, I w ill no t go forth ; the resources are disgusting and

loathsom e to me/* Th e m onks told this m atter to the Lord*

He said :" Monks, the resources should not be explained beforehand.

W h oever should (thus) explain them , there is an offence of

wrong-doin g. I a llow yo u , m onks, to explain the resourcessoon after ordaining (a person}/' \\ i ||

Now at that t ime monks ordained through a group of twoand a group of three (monks). T h ey told this m atter to the

Lo rd . H e s a i d :

MMonks, you should not ordain through a group of less than

ten (mo nks).1 W h oe ve r sh ou ld (so) ordain, there is an offence

of wrong-doing. I allow you , monks* to ordain through a

gro up o f ten or more th an ten (monks)/* |] 2 |j [58]

Now at that t ime monks of one year 's standing and of two ye a rs1 standing (severally) ordained the one w ho shared his

cell* A n d w hen he w as of one yea r's stan din g,2 the venera bleUp asena, V an ga n ta's son,3 ordained th e one wh o shared his

cell. W hen he was of two years" standing, hav ing ke pt therains-residence, taking the one who shared his cell and who

was of one yea r's stan d ing, he approached the Lord. H avin g

approached, having greeted the Lord, he sat down at a respectful distance. N ow , it is the custom for awaken ed ones, for

Lords to exchange friendly greetings with in-coming monks.

II 3 IIThen the Lord spoke thus to the venerable Upasena,

V a n ga n ta 's son : " I hope, m onk, th a t things go w ell w*ith you ,

I hope you are keeping going, I hope you came here with but

little fatigue on the journey/"" Th ings do go well w ith me. Lord, I am keeping going,

1 See V i - n . i. 315 . A group is usually in the V i n a y a regarded asconsisting o f from tw o to four monks (or nuns), b u t here it is equivalent to an Order, a sam gh a .

*■See J d - ii* 449* VA+ 194, U d A . 266, A A t 1. 271 for this same episode, U d A - states that Upasena was of two y ea r s* standing1as a preceptor. B ut it is more likely that A A * is right in saying that two years' standing as a monk is meant, i.e. since his own ordination.

* Se e iL 83.




Now at that t ime ignorant, inexperienced monks ordained,

thin kin g : " W e are of ten years* standing, we are of ten yea rs'sta n d ing /' (Consequently) there were to be found ignorantprecep tors, wise (monks) w ho shared th eir cells ; inexperienced

preceptors, experienced (monks) who shared their cells ]

preceptors who had heard little, (monks) who shared their

cells w ho had heard m uch ; preceptors of poor intelligence,

[59] inte lligen t (monks) wh o shared the ir cells ; an d a certain

form er m em ber o f another sect, when he w as being spo ken

to b y his precep tor regarding a rule, ha vin g refuted thepTeceptor, w en t ov er to the fold of th a t sam e sect1 (as before).

11611 . .Tho se w ho were m odest m onk s . . - spread it ab ou t, say ing :

“ How can these ignorant, inexperienced monks ordain, thinking : * W e are of ten y ea rs' standing* we are of ten years'

stan din g 1 ? (So that) there are to be fou nd . , - intelligent(monks) w ho share their cells/ ' Th en these m onks told this

m atter to the Lo rd, H e said :

Is it true, as is said, monks, that ignorant, inexperiencedm on ks ordained , th in k in g ; - * - there are to be found * „ .

intelligent (monks) who share their cells?***f I t is tru e. L o rd ." ||7 |]

Th en aw akened one, the L ord rebuked them, saying :How, monks, can these foolish men, ignorant, inexperi

enced, ordain, th in k in g : ‘ W e are of ten yea rs’ standing, we

are of ten years ' sta n d in g ' ? . . - intelligen t (monks) who sharetheir cells. I t is no t, m on ks, for pleasing those who are no t

(yet) pleased * . / ' A nd hav ing rebuked them, having givenreasoned talk , he addressed the m onks, say ing :

** Monks, one who is ignorant, inexperienced should noto r d a i n . W h oever (such) should ordain, there is an offence

of wrong-doing. I allow you , monks, to ordain through anexperienced, competent monk who is of ten years' standing

or more tha n ten yea rs ' sta n d in g/ ' |[ 8 [J31 ||

Now at that t ime monks, when their preceptors had

gone aw ay and had left the Order a nd had died and had

gone over to another side (of the Order),3 being without

1 t i t t h d y a t a n a i n sa n x k a m i . C f * V i n , iv, 2 17 iii. 167).

* C/, BM, iii/190/



32.1— 33.i] M A H A V A G G A I 79

teachers,1 not being exhorted, no t be ing instructed, w alked for

almsfood w ron gly dressed, w ron gly clothed* not befitting ly

a ttir ed . W h ile p eo ple w ere e atin g , , , ( = = I . 25. T —4 ) . . *It is true, Lord.”

H avin g rebuked them , ha ving given reasoned talk , he

addressed the monks, saying: *4 Monks, I allow a teacher*

T he teacher, m onks, should arouse in his pu pil2 the attitud e

of a son; the pupil should arouse in his teacher the attitude of

a father. Th us these, l iving w ith reverence, w ith deference,

w ith co u rtesy to w ard s one another* w ill come to grow th ,

increase, m atu rity in this dhamma an d discipline. I allow yo u , monks* to liv e ten ye a rs in dependence,* and w hen one

is of ten years' standing to give guidance.* \\I [[

" A n d thus, monks, should a teacher b e chosen : hav ing

arranged the upper robe over one shoulder, having honouredhis feet, having sat down on the haunches, having saluted with

jo in ed palm s, he should sp eak to him thus : ' H onoured sir,

be m y teacher, I w ill liv e in dependence on th e venerable

o n e ; honoured sir, be m y tca ch er, I w ill Live in dependenceon the ven erable one ; honoured sir, b e m y teacher, [60] I willlive in depen dence on the ven erab le on e/ I f he &ays : f V e ry

w ell po r ' C erta in ly * or " A ll righ t ' or * I t is prop er por ' M anage

it amiably \ and m akes this understood b y gesture . . .

{ = I . 25. 7 —2 4 , r ead i n g teacher a n d pupil f o r preceptor a n d

one who shares a cell) * * . I f the teacher becomes i ll , he

should tend him as long as life lasts ; he should w ait u n til

he recovers/1 \\3 \\Told is what is due to a Teacher. \[ 32 |j

" T he teacher, m onks, should con du ct him self properly towa rds his pupil- T h is is the proper co r du ct in this respect :

the pupil should be furthered, he should be helped by the

1 a cu r i y u . See V i n . T ex l s i< *78, n, 2 for no te com par ing th is w ith prec-eptor, V i & *n . 9+ says th at in a dw elling-place arc teachers* preceptorsP those who

share a cell, pupils., tho&e having the same preceptors, those having the same teachers. I t men tions teachers lor the going forth* teachers for ordination, pupLEs ordained and allowed to go forth ha vin g th e same preceptor ; teachers in guidance, in the expo sition (or recitation, of the iPatimokkh a), pupils in the same having the same teacher,

ft a n i ev a s i k a . . 9 n i & say c im va t ih u t n * * nissayam dafwp.* There is also the formal act of n i s s a ya , of placing

under guidance, as in I. 35- w * The word translated above. I* 80. 4* as " resource iJ is also n is s a y^ but it is there combined with the verb ad k k h i t t t i j t .



So B O O K O F D I S C I P L I N E

teach er , . . ( = 1 . 26* i - i i , r ead in g teacher a n d pupil f o r

preceptor an d one w ho shares a cell) , * - I f the pu p il beco m es

iU, he shou ld tend him as lon g as life lasts ; he should w a itun til he r ec over s/ ' || i ||

W h a t is due to a P upil. || 33 ||

The Sixth Port ion for Repeating.

N ow a t th at t im e pupils did not condu ct them selves properly to w a rd s th eir te ach ers * * _ ( = L 27- x^8, r ead in g teacher a n d

pupil a s above) . , * in n o t dismissing him he does no t becom e

o ne w h o h a s g on e to o fa r / 1 ]| i \\34 ]|

Now at that t ime ignorant, inexperienced monks, gave

guidance, th in k in g : W e are of ten yea rs ' standing, we are

of ten ye ar s' standing/* (So that) there were t o be foundignorant teachers, wise p u p ils ; inexperienced teachers, ex

perienced p u p ils ; teachers wh o had heard l itt le, pupils whoha d heard m uch ; teach ers o f poor intelligence, in telligent

pupils. Tho se wh o were m odest m onks [61] * * - sp rea d itabou t, sayin g : “ H ow can these ignorant inexperienced m onksgive guidance, thinking : * W e are of ten yea rsJ standing, we

are of ten ye ar s' stand ing ' ? (So that) there are to be found

ignora nt tea ch ers , , . intellig en t p u p ils. " || i ||

Then these m onks told this m atter to the Lord. He s a id ;

** Is it true, as is said, m onks, th a t igno ran t, inexp erienc ed

(monks)1 are givin g guidan ce, think ing : ' W e are of ten y ears'

standing, we are of ten years' standing * ? ri " Is it true* L o rd /' T he enlightened one, the Lo rd rebuked

them ; h av ing rebuked them , ha ving given reasoned talk, headdressed the monks, saying : ** Monks, one who is ignorant,

inexperienced, should not giv e guidance- W ho eve r (such)

should giv e it, there is an offence of wrong-doing* 1 allow you ,monks, to give guidance through an experienced, competent

monk who is of ten years ' s tanding or of more than ten years '

sta ndin g/ '* |[ 2 \[ 35 j|

Now at that t ime monks, when their teachers and preceptors

had gone away and had left the Order and had died and had

1 Om itted in Oldenberg's text of V i n , * Cf. a b ove , I . * 1. 6-8.



36*17—-38*r] M A H A V A G G A I 85

offence, if he is of ten ye ar s' standing or of more tha n ten yea rs'

stan d ing /' |j 17 j|

T o l d is the Po rtion of sixteen tim es five (cases) whenone m ay ordain, H36 ||

" Monks, if a m onk is possessed o f six q ua lities * . * [66, 67]he should not ordain, he should not give guidance, a novice

sh ou ld not at ten d him*1 j| 1 - 1 4 ||

T old is the Po rtion o f sixteen tim es2 six (cases)

when one m a y ordain . [| 37 \[ [68]

N ow at th at t im e the one who ha d form erly been a mem ber

of an other .sect3 when he w as b eing spoken to b y h is prcceptorregarding a ru let ha vin g refuted the prcceptor, w ent ov er to the

fold of that same sect (as before), but having come back again,

he asked the m onks for ordination.4 T he mo nks told this

m atter to the Lord. H e said :

" Monks, he wh o w as form erly a m em ber o f another sect

. . . having refuted the preceptor and going over to the fold of that same sect (as before)* on coming back should not beordained, E utj monks, wh oever else was form erly a mem berof another scct and desires the going forth in this dhamnta

and discipline and desires ordination* to him you should grantpro bation3 fo r four months,® || j []

1 V i n t T ex t s i. 1B6, i\> 1 points out that 37 is " identical with 86* z-i5>

blit fo r the- sixth case which, th ro ughout chap. 37, is added each time at the end of the five eases given i n chap, 30 " 1 ‘ if he is of less than ten years* standing: " and " ii he is of ten years* stan din g or more than ten years' standing *' respectively*

1 V i f t . T& xU i. iS-Sp n. 2Ppoints c u t th at this should be Fourteen tirnes pi*for where the f i t r s t faur items in 15 and 2 7 arc the same as one another and only the last in each is different, thus ttjgether making a total of six items* in S7 h 13 , 14 there is no repetition and these six items form one group and no more.

* See abo ve I , 51, 6*■* C f . 7 i«, ii, 279, ip. regard to nuns.* T his is probation before ordination into the Order took place. I t Is no t

the probation which forms port of the penalty for breaking a sanghdd i sesa rule- V A , 990 says that it is called probation, p a r i v asa , for members of other sects and also probation for the unconcealed. app a i i t t h - a nna pa . r i v& sa , and can be given to naked wanderers, naked ascetics, d f i v a h as , and to unclothed ascetic^ ac&la, but not to anyone who has a cloak or a blanket made of the skin of wild animaJs, Cf , ap pa t i c ch an na p& r i v U sa at V i n , v r 126. If Bn's explanation is ri^ht, th e " unconcealed probation ** ol is erroneous,

* C f. this sentence with p. ro-2, Z>* I* 1 76,

H




44 A n d thus, m onks, should it be g r a n te d : first, havin gm ade him hav e his hair and beard cu t off, hav ing go t (someone)to present1 him with yellow robes, having made him arrange

his upper robes over one shoulder, having made him honourthe monks' feet, having made bim sit down on his haunches,

having made him salute with joined palms, he should be told ;

' Sp ea k 'thus : " I go to the en lighten ed one for refuge, I goto dkamma for refuge, I go to th e O rder for refuge. A nd a

se co nd time I go * . . A n d a th ird time I g o . . . t o the

O rd er for re fu g e/ ' 'a |] 2 ||

" Honks, i f he who was form erly a member of another sect

has approached the Order . . , has saluted with joined palms,he shou ld spea k thus to it : * I, honoured sirs, so an d so,

formerly a member of another sect, desire ordination in this

dhamma an d discipline. Th erefore do I, honoured sirs, ask

the Order for probation for four m onths/3 A n d a second timehe should ask. An d a third t im e he should ask. Th e Order

should be informed by an experienced, competent monk,

saying : * H onou red sirs, let th e Order listen to m e. T his one,

so and so, form erly a m em ber of ano ther sect, desires ordinationin this dhamma an d discipline. H e asks the Order for prob ationfor four m onths. If it seems right to the O rder, the O rde r

m ay g ran t probation to so and so r form erly a mem ber of an other

sect, for fou r m onth s. T his is the m otion, H3 }|,f ' H on oure d sirs, let the O rder listen to me. Th is one, so

and so* formerly a member of another sect, desires ordination

in this dhamma an d discipline. H e asks the Ord er for pro ba tion

for four months* The Order is granting probation for fourmonths to so and so, formerly a member of another sect*

If the granting of probation for four months to so and so,form erly a m em ber of another sect, is pleasing to th e venerable

ones, they should be s ile n t; he to whom it is not pleasing

should speak. Prob ation for four m onths is granted b y the

Order to so and so, form erly a m em ber of another sect. [69]I t is pleasing to the Order ; therefore it is silent. T hu s do I

understa nd th is/ j| 4 ||" Monks, a former member of another sect becomes one who

1 See B . D . iL 53* 55, etc.* Same method u se d a t M V , I . 54. j for lett ing novices g o forth.* Quoted a £ & A - ii 362.




desire1 as to the recitation , as to the interro gation , as to thehigher m ora lity, the higher thou gh t, the h igher wisdom . Thu stoo* monks, does a former mem ber of another sect b ecome one

w ho fails. || 6 ||

“ A nd again, m onks, a former m ember of an other sec t

becom es an gry, displeased, dissatisfie d if dispraise is being

spoken of the teach er, the views, the app rova l, the persuasion,the creed* of that fold of a sect from which he has come over ;

he becomes pleased, elated, satisfied if dispraise is being spokenof the awakened one or of dhamma or of the Ord er ; or elsehe becom es pleased, e lated, satisfied if praise is being spoken of

the teacher, th e views, the ap pr ov al, the persuasion, the creedof th a t fold of a sect from wh ich he has com e over ; he becom es

angry, displeased, dissatisfied if praise is being spoken of the

awakened one or of dhamma or of the Order. Th is, m onks,

is the kn itting together3 in regard to w ha t m a y be the failure 4of a form er m em ber of ano ther sect. It is thus, monks, that

a former member of another sect becomes one who fai ls .

Therefore, monks, i f there come a former member of anotherse ct wh o ha s failed, he shou ld not be ordained, |] 7 ||

" A nd how , m onks, does a former m em ber of another sect becom e one w h o succeeds ? H erein , m onks, a form er m em ber

of another sect does not enter a village at tqo early a time,he does not return too late in the d ay. Thus, m onks, does a

form er m em ber of another sect become one who succeeds. An d

agairij monks . . . [point by point the contrary o f I. 38.

5r 6. 7) [70] * . . This, monks, is the knitting together inregard to w hat m ay be the success o f a form er m em ber of

ano ther sect. It te thus, m onks, tha t a former m em ber of ano ther sect becomes one w ho succeeds. Th erefore, m onks,if there come a form er m em ber of a nother sect who has

succ eed ed, he m a y be orda ined, || 8-10 H

" If, monks, a former member of another sect comes naked,

1 t i b b a ct h a n d a ; cf * I>* iii* 253, 3S3 far seven other matters, far which a monk

should Lave t x b b i i c cK and a .1 d d d y a , here used as a. noun.* sa? tg hd £ aH ik am t th e un ifyin g. T h e word also occurs a t *W- i- 322, A . iii. 10

:n. th e simile of th e house with the peaked rooi. Th ere i s no justification f o r the " de c isive mome nt " of V i n . T & x i t i. 190. T h e sentence com es as a conclusion to th e w ays, alrea dy mentioned* in which failure (and below, success) m ay be m anifested.

4 attdradfuwtfyctSmim.



— 42_z] M A H A V A G G A I 93

Now at that time a thief (wearing) a garland of fingers1

came to have gone forth am ong the m onks. People, hav ing

seen (him), were perturbed, then alarmed, then they ran away,then the y went by a different route, then th ey turn ed in an other

direction, then the y closed the door*2 People . . . spread itabout* sa yin g : H ow can the recluses, sons o f the Sak yan s

let a th ief w earing an emblem® go forth ? ” Mo nks heard

these peop le w h o . . . spread it ab ou t. T he n these m onks

told this m atter to the L ord . Th e Lo rd addressed the monks

saying :

r* M onks, a th ie f w ho w ear s an em blem shou ld n ot be letgo forth . W ho ev er shou ld let (one sucb) go forth, there is an

offence of wrong-doing.*J |j i || 41 ]|

Now at that t im e i t [74] w as decreed b y K ing Sen iya

B im bisara of M agadh a : " Th ere is nothing to do against those

w ho go forth am ong the reclu ses, sons o f the S akyan s. W ellpreached is dhamma, let them fare the Brahma-faring for mak

ing an utter end of i ll/*4 N ow at tha t time a certain man,ha vin g com m itted a theft, wa s im prisoned in a jail ; he, ha ving broken out o f ja il, h av in g run aw ay, w en t fo rth am ong themonks. |[ i |]

People h av ing seen (hirn) spoke thu s ; " Th is is the v e r y 6

thief who has broken ou t of jail. Come along, let us bring

him (ba ck}.*,J Some spoke th u s: " D o not , m asters, speak

thuSj for it is decreed by King Seniya Bimbisara of Magadha :

xT here is no thing to do against those * . . utter end of i l l/ '*People - * . spread it ab out, say ing :

" These recluses, sons of th e S ak ya n s are safe an d secure7 ;

* a n g u l i m $ k i + N o t t h e w e l l - k n o w n b a n d i t - t b i e f o i t h i s n a m e ( a s V i n . T e x t s

i . 1 9 6 a n d D - P . P . N . t a k e i t ) , f o r i n t h e a b s e n c e o f t t & m a o r i t n o p r o p e r n a m e

is . d e n o t e d * T h e r o b b e r w h e c a n i c t o b e c a l l e d A n g u l i m a l a . h a s v e r s e s a s c r i b e d

t o h i m a t T h a g . 8 6 6 * 8 9 1 . A t T h a g . 8 6 9 - 8 7 0 b e i s s h o w n a s a s k i n g t h e L o r d

f o r t h e g o i n g f o r t h , t h e L o r d a s s a y i n g * “ C o m e * m o n k ” , a n d t b i s . a s

c o n s t i t u t i n g h i s m o n k ^ s t a t u s , b k i k k h u b h d v a * H i s s t o r y , a n d t h e v e r s e s *

a r e a l s o g i v e n a t A f * S u t t a S 6 r I t i s d i f f i c u l t t o r e c o n c i l e t h e a b o v e V i r t a y a

n i l t n ^ w i t h t h e s t o r y o f A n g u l i m a l a ' s ^ o i n g f o r t h * f o r t h e L o r d r e c o g n i s e d

h i s u n u s u a l p o t e n t i a l i t i e s , h a r d l y t o b e e x p e c t e d i n t h e c o m m o n r u n o l t h i e v e s .

1 Cf+ V i n , iii. J44 L ^46)* ■* d h & j a b& d d h a .* C f . V i n . iv. zzG (fi.ZX iii. 182*3) where sim ilar wo rds are attrib ut ed

t o K i n g P a s e n a d i .

* a y&m -sc?, emphatic.* as in M V t I . 46^ i , 47, 1.* ab f t a y f i va r a . T h is is the word ^’hich giv es th e title to th is portion for

" repeating ".



53-3— M A H A V A G G A I IDI

stop (there) m ay be short ; then we m ust come bac k again

and guidance m ust be chosen again. I f our teachers and

preceptors are going, w e too w il l g o ; bu t i f our teachers andpreceptors are not going, then w e w ill not go. R eve ren d

A nanda, w e shall (oth erwise) loo k feath er-brain ed ."1 [(3 \\

Then the Lord set out on tour for Dakkhinagiri with an

Order of m onks num bering less than a group.* Th en the L ord ,

having stayed in Dakkhinagiri for as long as he found suiting,

came back again to Raj agaha. Th en the Lo rd addressed the

venerable A n and a, sayin g : " H ow is it , A n an d a, th a t th e

Truthfinder set out on tour for Dakkhinagiri with an Orderof m onks num bering less tha n a grou p ? ” Then the venera ble

A nanda told th is m a tter to the L ord, T h en th e L o rd on this

occasion, in this connection, having given reasoned talk,

addressed the m onks, sa yin g :

" 1 al low , monks, an experienced com petent m on k to l ive

five years in dependence (but) an inexperienced one all his

life. || 4 II

" Monks, if a monk is possessed of five qualities he shouldno t live ind epe nd en tly3 (of a prec ep tor o r teacher) : if he isno t possessed of an ade pt's bo d y of m oral hab it . . . { = I, 36- 3)

* * * Monks, i f a m onk is not possessed of these five qualities

he should not live independently* M onks, if a m onk is

possessed of five qu alities he m ay live ind epen den tly : if he

is possessed of an adept's body of moral habit 36* 3). * . Monks, if a mo nk is possessed of these five q u alities he m ay

liv e in dep en dently .4 || 5 ||“ M onks, if a m onk is possessed of five furthe r qu alities he

should not live indep end ently : if he com es to b e of no faith

» * * ( = I. 36. 6) , , . Monks, he should not live independently.Monks, if a mon k is possessed of five qu alities he m ay live

indep end ently : if he comes to hav e faith [80] - - . ( “ L 36. 7)* - . M onks, * . . he m ay live ind ep en de ntly. ||6 ||

1 l a h u Gt ft a k a t d n o p a H n a y i ss . a fe ath er -b ra in ed ( lig h t m in ded ) s ta t e w i ll b e ap p arent in us*

* b h i k h h u x a n g h f n a , V A . 1003 explains o g a %terta an p n T i h i m zg a -$ £ n a 9 lacking a group, and as o p p a t n a t l a k a b h i k k h u s& v i g h a , only a small Order of monks. Usu ally a 11 group Ji consisted of from t w to foul monk s or nuns,

b u t ab ove, I. 31 . a group oi ten monks is referred to.s a n t ss i t en a , in independence, without a teacher to give guidance,* O f . below, I* 73 . 1-4 where oth er cases are give n where- a mn-nk m ay live

independently,, a n i ssi t a *

1



53.13— 54,3] M A H A V A G G A I

if he does not kn ow w h at is an offence - * . ( = L 37* 13) . * . if he

is of less than five years' standing . _. possessed of six qualitieshe m a y live ind epen den tly : if he know s w h at is an offence . . .

I. 37. 14) . . « if he is o f five years* stand ing or more tha ji

five yea rs' standing* Monks, if a m onk is possessed of these

six qualities he m ay live indepen den tly.” 1(13 ||53 ||

T old is the Portion for R ep ea ting on Safe and Secure. [8t]

Then the Lord, having stayed in Rajagaha for as long as hefound suiting, set ou t on tour for K ap ilavatth u. W alking on

tour in due course he arrived a t K ap ilava tth u .1 Th e Lo rdstayed there among the Sakyans in Kapilavatthu in the Banyan

monastery.2 Then the Londp having dressed in the morning*

tak ing his bo w l and robe, approached the dw elling of Sudd hod ana

the Sa kya jL; hav ing approached he sat down on the appointed

seat. Th en the lady^ R a h u la s mother, spoke thus to the boy

Ra hu la : " T h is , Rahula* is your father, go an d ask him foT your inheritance/' || 1 |(

Th en the b oy R ah u la approached the Lo rd : havingapproachedj he stood in front of the L ord a nd said : ' r Pleasan tis yo u r shad ow , recluse*" T he n th e Lo rd, rising up from his

sea tp departed- Then the b o y R ah ula, following close behind

the L o rd Psaid : G ive me m y inheritance, recluse, give me m y

inheritance, recluse/* Th en the L or d addressed the venerable

Sariputta, saying 1 " W ell then, do yo u, S ariputta, let the b oy Rahula go forth/'3

Ho w do I p Lord, let the b o y Ra h ula go forth ? " ]| 2 ||Then the Lord on this occasion, in this connection, having

given reasoned talk, addressed the m onks, sa yin g: " I allow,

monks, the going forth for novices by the three goings for

refuge* A n d thus, m onks, should you let one go fo r th : first,having made him have his hair and beard cut off, having got(someone) to present him with yellow robes, having made him

arrange his upper robe over one shoulder, having made him

honour the monks' feet, having made him sit down on hishaunches, having made him salute with joined palms, he should

1 1005. says- it was- a distance o t sixty y & j a n a j fr om RS^agaha ; andgoing a y o j a m 1 a day* the Lord's journe y took tw o m onths.

* See B * D , ii. 94Pn, i,* Sto ry of " ^ Sh u la's conversion ,r also given a t D h A , L 1 16 (,



io6 B O O K O F D I S C I P L I N E

and wearing finery, [S3] restraint from using high beds, large beds,1 restrain t from accepting gold and silv er*2 I allow ,monks, these ten rules for training fcr novices and novices to

tra in in th ese/ ' |[ I [| 56 ||

N ow a t tha t tim e no vices were not respectful, not deferential,

not courteous tow ard s the m onks. Monks , , . spread it abo ut,saying : " H ow can these novices not be respectful * , , towards

the monks ? " T hey told this m atter to the Lord, H e said :' f Monks, I allow you to impose a punishm ent* on a novice

w ho is possessed of five qualities : if he tries fo r nan-receiving(of gains)* by monks, if he tries for non-profiting by monks,

if he tries for non-residence for monks, if he reviles and abuses6

m onks, if he causes m onk to break w ith m onk. I allow you,

monks, to impose a punishment on a novice who is possessed

of these five q ua lities.” || i ||T h en it occurred to these m onks : " N ow , how should the

punishm ent be im posed ? ” T he y to ld this m atter to the

Lord. He said : " I allow you , m onks, to m ake a prohibi

t i o n / ' 0 No w a t t h a t time mo n ks ma de a p ro hib itio n forno vices in respect of an Order's entire m on astery. Th enovices, on being unable to enter the monastery, went away,

and left the Order, and went over to (other) sects. They told

this m atter to the Lord. H e said : " M onks, an Order's entire

m on astery sho uld no t be m ade (the su bject of) a proh ibition.

W h oever should m ake (it such), there is an offence of wrong

doing. I allow you , monks, to m ake a prohibition in respectof wh erever he is st ay in g or w here ve r he is entering*7" [| 2 ||

Now at that time monks made a prohibition for novices in

respect of nu trim ent take n b y the m outh, People, m aking

a drink of conjey and also rice for an Order, spoke thus to thenovices : rf Com e, honoured sirs, drink the co njey3 come,honoured sirs, partake o f the rice.” T he novices spoke thus ;

* C f . r a c . L X X X V I I *

1 Nissag. X V II I.■dangahamma ; cf* above I. 4'+. 1, 45- i r3-D.d Vi*t. iL 262 i.* So V A * j o t 3 ; " o f r e quisite s/ ' A A . iv. 360* C f these with " five

q u a l i t i e s " a t V i n , ii. iS , " eigh t qu alities ” a.t iv. 345, V i n . it. 125** C f . V i n t Ev. 5 ,211 309 where nuns m ay not revile or abuse a tn ^nk,* d v a r a n a , an obsta.de, hindrance,, baiting off, C f . V i n . Ii. 162 /,* p & t i k k a t n n t i , to return, V A . 1013 explains by p a u i s€ i U t to eater. The

m eaning is entering a m onastery in the sense of returning t o it-



6 1 M A H A V A G G A I 109

,f M onks, if a eu nu ch is not ord ained, he should not b e

ord ained ; ii he is orda ined, he sh ou ld be expelled-1 ” |[ 2 j[ 61 ||

Now a t th at t ime a certain descendant of an ancient fam ily

w hic h had com e dow n in the w orld w as d e lica te ly nurtured.

Then it occurred to this descendant of the ancient family

w hic h h ad com e down in th e w orld : " N ow , I am d elicately

nurtured, I am not able to acquire wealth not (already)

acqu ired, nor to increase the w ea lth (already) acquired.* N ow b y w h at m eans could I liv e at ease and not be in w a n t ?

Then it occurred to this de scen dan t , * ♦in the world : " N ow these recluses, sons of the Sakyans, are of pleasant conduct,

of pleasant character ; ha ving eaten good m eals, the y lie dow nto sleep on beds sheltered from the w ind . Supp ose th a t I,

having prepared a bowl and robe for myself, having cu+ off my hair and beard, having clothed myself in yellow robes,

having gone to a monastery, should be in communion together w ith m onks ? || r [j

Then that descendant . , . in the world, having prepareda bowl and robe for himself, having cut off his hair and beard,having clothed himself in yellow robes, having gone to a

m onastery, greeted the monks. The m onks spoke th u s :" O f how m an y years' stan ding are you> your reverence ? J*

*f W b at does this mean, your reverences: * how m any years ' stand ing J ”

" B u t w ho, yo u r reverence, is you r precep tor ? J*

" W hat d ocs this m ean, you r rcverences : * preceptor J ?Th e monks spoke thus to the venerable U pa li3 :

" Please, reverend U p ali, examine this one wh o has gone

forth .” [| 2 ||

1 V A . 1016 says he is to be expelled b y the expul&ion due to characteristic* £ i i t g a n £ sa n a r Three kinds of expulsion are given at V A . S70 i. : (1) expu lsion Jroiti com m union, m eaning expulsion far no t seeing an offence, no t m aking

am ends for it, co t givin g up a false view ; (?) expulsion due to characteristic* as an exa m ple of wh ich th e mac M et tiy a is cited ( iii. 362-3) j (3) ex pu lsion as a punishment, w ith the woi'ds, ' From ton iay forth, reverend novice, the Lord cann ot be referred to as y-our teacher 1 (T in , iv, a39 = B tD , iiii.

* T h ii inabil ity is at A . i. T29 giv en as a ch aracter istic oi a blind person w h ile th e opposite, a b ility in th is respect , is g iv e n a s a ch aracteris tic

of a one-eyed and oi a two -eyed person,

1 N o d o u b t t h e e x p e r t



n o B O O K O F D I S C I P L I N E

Th en as th at descendan t +, , in the world was being exa m ined 1

b y the venerable U p ali, he to ld him this m atter. T h e venerableU pali told this m atter to the monks. The monks told this

m atter to the Lord- H e said :** Monks, if one who is in communion by theft* is not

ordained, he should n ot be ordained ; if he is ordained, h esho uld be expelled* M onks, if one w ho has gone ov er to

{another) sec t8 is no t ordained, he should not be ord aine d;

ai he is ordained , he sh ou ld be exp elle d ,1' H3 || 62 \\

Now at that time a certain serpent was troubled about his

b irth as a serpent, [86] he w as asham ed of it, loathed it 4* Thenit occurred to th at serpent : " Now , b y w ha t m eans could I

be freed q u ick ly from birth as a serpent and get b a ck 5 hum an

status ? p> Th en it occurred to that serp en t: " T hese recluses,sons of the Sakyans, are dhamma-fsLters , even-farers, Brahma*

farers> th ey are truth-speakers, the y are of m oral hab it, of

good conduct. Now if I were to go forth am ong the recluses,sons of the Sakyans, so would I be freed quickly from birth

as a serpent an d could ge t ba ck h um an sta tu s," || r ||Th en that, serpent in th e form of a brahman youth, hav ing

approached the m onks, asked fur the go ing forth. Th e m onks

let him go forth, th ey ordained him* N ow at tha t t im e tha tserpent, together w ith a certain m onk, w as living in a dwelling-

place on the boun dary.* Then th at m onk, getting up in the

night towards dawn, paced up and down in the open air*

1 V A , 1 oi-6 ? as he was being asked abo ut cuttin g oft th e hair and beard, accepting yellow robes, going for refuge, choosing a preceptor, and about proclam ations and guidance. A t V i n . iii. 212 U p il i was asked to examine monks who, ha ving come naked, were taken t o be Naked Ascetics. V 665 gives the nature c3 these questions (see B . D t ii. 45, n* 6 , 7), H e examines belo w M V . I. 64+2.

9 t h t y y o f a T t t v d f a k a . W ord occurs also a t V i n . i. 307. S& m v a sa is being In comm union, see definition a t end of each PSiajLka rule i). TJ iey y a is " b y th eft p\ here o f the signs or marks of a monk,

* i - i U h i y t x p a h k& n t a h a , This word also- occurs with t h sy y a sa n t v & sah a and others at V i t t . i. 307. A ll th e words tell wh at monks, disappointed oi robe-material, pretend to be.

* Stock, as at A . i. 145 ; M. i. 423* iU- 3W-* p a i i l a b A a t i . H e h ad been un cha ste {in a former birth}. V A + 1022. If

p a f i l a b h a t i does m ean " to g e t b ac k FP here rath er th an to ff ac-quire *'* it indicates a belief in the p os sibility of losing ho man. statu s lor animal status .

* V i n , T e x t s t. -aeS say " (n e a r the bou nd ary wall of the J eta v ana) J,„ and althoug h th is m ay be meant, there is no evidence for it a t V A . 1022. P a c c a n l i m a cann ot well mean " neighbouring, adjoining " here, for the evidence & that monk and snake shared the same dwelling-place.



72*1— 73.2] M A H A V A G G A I

Now at that t ime the group of s ix monks gave guidance

to those who were unconscientious* T h ey told this m atte r

to the L ord - H e said :“ Monks, guidance shou ld not be g iven to those w ho are

unconscientious. W ho ever should g ive it to (any sucb), there

is an offence of wrong-doing,"

Now at that t ime monks l ived t inder the guidance of those

who were unconscientio us ; these soon also becam e uncon-

scientiouSj depraved monks. T h ey to ld this m atter to the

Lo rd . H e s a i d :

f< Monks, one shou ld no t live und er th e guida nce o f those who are unconscientio us. W h oever should (so) liv e , there

is an offence o f w ro ng-doing .” j| x ||

Then it occurred to the m onks : “ I t is Laid down b y th e

Lord that guidance should not be given to those who are

un conscientious, a nd th at one sh ou ld not live under the

guidance of those w ho are unconscientious. Now , how are w e to know who is conscientio us or w h o is unconscientio us ? ”

T h ey told this m atter to the Lord- H e said :" I al low you,, m o n b , to w ait for four or five da ys unti l

(you can say), *I know what is the nature of the monks1'/*

j | 2 || 72 || [91]

Now at that t ime a certain monk was going along a high

road in the K osa la coun try. Then it occurred to th at mon k :

" It is laid down b y the Lo rd th a t one should not l ive independ

e n t ly - 2 I a m in need o f g u id a n ce 3 bu t I am going along ahigh-road. N ow wh at line of cond uct should be followed

b y me ? " T h e y to ld th is m a tter to the Lord. H e s a id :

" I allow a monk, monks, if he is going along a high-roadan d is no t receiving gu idanc e to live ind ep en de ntly/ ' || i ||

Now at that tune two monks were going along a high-road

in the K osa la cou ntry. These arrived a t a certain residence,

and there one m onk beca m e ill- Th en it occurred to tha t ill

m onk ; " It is laid down b y the Lo rd th at one should not l iveindependently. I am in need of guidance, b u t I am ill . N ow

1 b h i h k h t t sa b h & g a i a . Y A . 1 03 1, " U n t i l I k n o w fr om m o n ks t h a t t h e ir conscientiousness is shared b y the m onk giv ing guida nce Or, i& sa b h a g a t a equal to s a b J i a v a , th e nature (of a mo-nkj, as I tak e it to be ?

* A b ov e, p> io i,a aha n c a m h i n i s £ aya .ham p iyom

K




Lo rd th at an individual who is under tw en ty years of age

should not be ordained,1 and I am tw en ty years from m y

conception. N ow am I orda ined4 or am I not ordained ? ” T he y told this m atter to the Lord, He said :

** When in his mother's womb the first thought has arisen,

th e first consciousness app eared ,3 his b irth is (to be reckon ed

as) from that tim e. I a llow you , m onks, to ordain one w ho istw e n ty yea rs of age from his conception/* ]| i \\75 ||

Now at that time ordained (monks) were to be seen who

were (afflicted by) leprosy an d boils an d eczem a an d consumption and epilepsy.4 T h ey told this m atter to the Lord.

He said ;" I allow yo u, m onks, w hen one is being ordained to ask

him ab ou t things which are stum bling-blocks5 for him .*

A n d thus, m onks, should he be asked : H ave you diseasesLike this ; lep ro sy, boils, eczem a, consum ption, ep ilepsy ?

A re y o u a hum an being ? A re you a man ? A re yo u a freeman?

A re yo u w ith ou t d ebts ? A re you not in the ro yal service ?H ave yo u yo ur parents ' consent ? Are you full twe n ty years

of age ? A re yo u com plete as to bowl and robes ? W ha t is y o u r nam e ? W h at is th e nam e of your preceptor ? || r |[

N ow at th at t im e m onks asked those wishing for ordination,

but who w ere not instructed, about th e thin gs w h ich are

stum bling-blocks. Tho se wishing for ordination were at a

loss, the y were abashed, the y were unable to reply. T h ey

told this m atter to the Lord- H e said :" I allow yo u , mo nks, h aving instructed first, atterwards

[93] to ask about the things which are stumbling-blocks/'

I I 2 I ET h ey instructed just there in the m idst of the Order. As

before, th ose wishin g for ordination w ere a t a loss, th ey wereabashed, they were unable to reply. T he y told this m atter

to the Lord, He sa id :

1 P ic , L X V , and above,, p. 9^.4 Cf . Pile. L X V where it is stated that if * person is ordained while he

is under tw en ty he is no t (really) ordained. He him.self incurs no offence, ut there Es an offence lor the monies ordain him.9 C f. definition of mattu&satiggaiM, human being, at Via-. iii. 73.* Cf , above. I, 39 . 1.* antarftyike dhamtne , cf. Vin+ iv, J34 (£?,£>. Hi, 21, where see n. 5).■ C / - r i n i i * 2 7 1 f . f o r t h e q u e s t i o n s p u t t o n u n s . o n t h e i r o r d i n a t i o n -



r%% B O O K O F D I S C I P L I N E

so an d so. Th is is for yo u a tim e for tru th (-speaking), a

tim e for fact (-speaking)- W he n I am asking yon in the midst

of the Order about what is ,1 you should say, *It is/ if it is

so ; yo u should sa y , 4 I t is n ot ,1 i f i t i s not so . D o not ha

a t a loss, do not be abashed. T hu s I w i ll ask 2 you : 4 H a v e

yo u diseases lik e th is . . . W h a t is yo u r precep tor's nam e ? 1 "

I! 7 If They* arrived together. T h ey shou ld not arrive together.

Th e instructor h aving come first, th e Order should be in

form ed b y him , say ing : “ H onou red sirs, let the Order listento me. So an d so wishes for ord ination from the venerab le

so and so. [94] H e has been instructed b y m e. I f i tseems right to the Order, let so and so c o m e " H e should

be to ld : " C o m e ” Having made him arrange his upper robeover one shoulder, hav ing m ade him honour the m onks1 feet,

having made him sit down on his haunches, having made

him salute with joined palms, he should be made to ask for

ordination, sa y in g : " H onoured sirs,, I ask the O rder for

ordination ; honoured sirs, m a y th e O rder raise m e up out of

compassion,4 A nd a second tim e, honoured sirs, - . . A nd a

third tim e, hon oured sirs, I ask the Order for ord ination ;honoured sirs, m ay the Order raise me up ou t of com passon/'

II 8 IITh e O rder should be inform ed b y an experienced, competent

m o n k , s a y i n g ; 4f Honoured sirs, let the Order listen to me.

This one, so and so, wishes for ordination from the venerable

so and so. If i t seems right to the O rder I could ask so and so

abou t the things wh ich are stum bling-blocks. Listen, so and so.This is for yo u a t im e for truth (-speaking) > a t im e for fac t

1 pant j&tettn. V A . 3033 says ibout that which is produced, j& a * has arisen, is existing in your body. This can only refer to the questions on the diseases. Hie Pali in such cases is idiomatic : " Is there for you a disease ? " So OtJC could say, " I am asking you about what exists* yarp jdia m (as a disease for you], and you should say there is, atthi {such a disease for me) it being sor SQiitam ; there is not, n'atthi, it being not so, asantam ,f_ But since in fact n o t all the questions are about diseases* T have translated as above, the better

to emphasise the general necessity to answer all the questions truthfully in accordance with the preliminary reminder, *' This- is a time ior truth and fact

a pttcchissarft* • The instructor and his candidate* Nothing to show whether the Lord

is supposed to continue to give these instructions, or whether they are incorporated without being attributed to him.

* C f . a hove, I. 29 . 2,



70.9— 77+1] M A H A V A G G A I 1 2 3

(-speaking). I am ask ing you about w ha t is . Y o u should

say , ' It is ry i f i t is s o ; you should sa yh * It i s no t/ i f it is

not so. H av e yo u diseases like t h is : . . , W h at is you r prece pto r's nam e ? ” [f g [|

The Order should be informed by an experienced, com

peten t m onk, sa ying : " H onou red sirst let the Order hea r me.

This one, so and so, wishes for ordination from the venerableso an d so. H e is qu ite ptire in rega rd to the things w hich arestum bling-blocks, he is com plete as to b ow l and robes* So

and so is asking the Order for ordination by means of the

precep tor so and so* If it seems righ t to the O rder, let theOrder ordain so and so by means of the preceptor so and so.

T his is th e m otion . ]| i c |[" H onoured sirs, let the Order hear m e, T his one, so an d so (

wishes fo r ordination from the venerable so and so. He is

quite pure in regard to the things which are stumbling-blocks,

he is com plete as to bow] an d robes. So an d so is ask ing the

Order for ordinaton by means of the preceptor so and so.

The Order is ordaining so and so by means of the preceptorso an d so* If the ord ination of so and so b y m eans of thepreceptor so and so is pleasing to the venerable ones, letthem be s ile n t; he to whom it is n ot pleasing shou ld sp eak . [Jix ]|

** A nd a second tim e I speak forth this m atter . . - A nd

a third time I speak forth this m atter _ . _ he to whom it is

not pleasing shou ld speak. So and so is being ordained by the Ord er b y m eans of the preceptor so and so. It is pleasing

to the Order, therefore it is silent* T hu s do I und erstandthis/* |[ j a y 70 ||

Told is the (Formal) Act of Ordination.

The shadow should be measured1 at once, the length of the

season* should be explained, the portion of the day® should

1 T h is m ust mean the shadow of the candidate, cast b y the sun* V A . 1033 says t h e shado w should be measured w ith the word s, It is the length o£ one man or tw o men, ek a p c r i sd d v ep o r i sa . C j . p p r i s a m ean ing ** h eigh t of a m a n " a t M , i. 74, 187, 365.

* V A . 1033 th e seasons are the rains, th e cold w eather, th e hot weather. If whichever season it is is not ended, that season Is incomplete by s o m a n y d ay s ", th us the num ber of da ys rem aining in th at season,, or ** th e e xa ct season ” (/VE.-D*) should be explained.

* V A , 1033, morning cr afternoon.



78.3— 79.t ] M A H A V A G G A I 1 * 5

a (true) recluse, not a son of th e Saky an s, A s a withered

leaf, freed from its stalk, could not become green again, even

so a m onk, hav ing taken b y the ft a pdda or the worth of a pdda or more than a pdda that was not given, becomes not

a (true) recluse, no t a son of the S ak ya n s.1 T h is [96] is a thing

no t to be don e b y yo u as long as life lasts. [| 3 ||

" W hen a monk is ordained he should no t intentionally deprive a living thing of li fe, even if i t is on ly an a nt.2 W ha t

ever m onk deprives a hum an being of li fe even dow n to causing

ab ortion ,3 he becom es not a (true) recluse, not a son of the

Sa ky an s. A s a flat sto n er bro ken in half, becom es (something)not to be put together again, even so a monk, having intentionally deprived a human being of l i fe, becomes not a (true)reclusej not a son of the Sakyans ,4 T his is a th ing not to be

done b y yo u as lon g as life lasts, || 4 j|

W h en a m onk is ordained h e should not la y claim to a

state o f further-men , even think ing ; ' I delight in solitude \ 5

W h atever m onk, of ev il desires, fil le d w ith covetousness, lays

claim to a state of further-men which is non-existent, not afact*— to m editation or to a deliverance or to contem plationor to an attainm ent or to a w ay or to a f iu i t5— he becomesnot a (true) recluse* not a son of the Sak yan s. A s a palm yra

palm, cut off at the crown, could not become one for furthergr o w th ,8 even so a m onk , o f evil desires, filled w ith cov etou s

ness, having claimed a state of further-men which is non

existent, not a fact, becomes not a ftrue) recluse, not a son

of the S akyans. T his is a thing not to be done by you aslong as li fe lasts.J* [| 5 1]

To ld are the F ou r T hin gs which are not to be done. |] 7S ]|

No w a t tha t t im e a certain m onk, susp end eds for not seeingan offence, left the Order, (hut) h av ing come ba ck a gain, he

1 C f . iii. 47** Par. I l l ( lor hum an beings) and Pac, L X I (for animals),

* V i n . iiL 83 1* V i n . HE. 74.

* See V i n . iii. Qij where " delight in solitude for the minddevoid of the hindrances *poccurs in definition o t ' r state of furtber-m^n ",

* V i n . iai. 90, where such a one is called the " chief great thief 7 C/ < the longer List of concepts enumerated id defiDitidH of “ state of

iurther -me n " a t V i n . iii. gr* 93.* V i n . iii. <52,* v h k h i t t a , Cf + iv. 115., 137, a iS and see iii. 2.S, n. 4*



m a h A v a g g a I 127

A s to great m atters in th e V in a y a , to bringing ease to the

w ell-behaved

both in restrain t o f e v il desires an d in strivin gs for conscientiousness,

A n d also bearing in m ind the instruction w hic h is w ithin the

range of the all-knowing conqueror,in a realm which has no Other, in peace from bondage, in

w h at is w ell laid dow n, in th a t w hic h has no d oubt,

In Section in Vinaya, as well as in Parivara and in Hcading(s)Jthe good follows closely as though imitating.

W ho does not und erstan d c a ttle does not guard th e herd,

so not. know ing mo ral h ab it, how can he guard restraint ?

A lth o u gh th e S u ttan ta s an d A b h id h am m a be forgotten , for

all tim e [98]the teaching persists while Vinaya is not destroyed.Therefore, becausc firmly supported, I will declare the key

in regular sequence accord ing to (my) know ledge. Listen

w hile I speak.The matter, the provenance1, the offence, the methods and the

ab bre viation s—it is no t easy no t to leav e som ething ou t ; discern th at from

the method-

A w aken in g, an d th e R aj& yatan a, the G o atherd s', Sah am pati

Brahma, Alara, Uddaka, and monks, Upaka the seer*

Kondanna, Vappa, Bhaddiya and Mahanama, Assaj i ,

Y a sa , four, fifty* all, he sent o u t (on tour), th e quarters,Th e sub ject,2 as to M ara, and the th irty, a t U ruvela, three

matted hair ascetics,fire-room, the Great Kings, Sakka, and Brahma, the entire

(population),Rag-robe, a tank, and a stone, k a k u d h a -{ t r ee)t a stone,

a rose-apple* and a manga, emblic myrobalam, he brought a

flower from the Coral Tree,

1 n i d a w t . Th is usu ally appears in th e to mean th e pla ce 'wherethe Lord was staying when such conduct occurred as led to the framing of a rule or a llowa nc e, thus the " p r o v e n a n c e o f a rule or a llowa nc e. Se c also K . S . iii, Intr. x ff. ; K . S . iv, Intr. xiv f .

1 va t tk u -m . Appearing to refer to 12 . 2-4, the goin g forth an d ordination formula by the throe refuges, Goin& forth and Ordina tion form the sub ject matter of Section I of the M&h&vagga*




' Kassapa, let them be chopped, let them be kindled, and let

them be extingu ished r,they plunged into* fire-vesselsj rain, Gaya, and the Palm

Grove, (King of) Magadha,

Upatissa, Kolita, and distinguished (young men), the goingforth,

w ro n gly dressed, dis m issal, and the lean w retched brahm an,

He indulged in bad habits, the stomach* the brahman youth,

a group,

y e a r 's standing, b y th e ign orant, goin g a w a y , ten years'standing, guidance,

They did not conduct themselves (properly), to dismiss,

ignorant, nullification, five, six,

and w ho ever else, and naked , not w ith (his hair) cu t off,matted hair ascet ic , a Sakyan,

Five diseases among the Magadhese, service,1 a thief (and)fingers,

and (the King of) Magadha decreed, jail, written about,

scourged,Branded, debtor, and a slave, dose-shaving, Upali , snake

(-wind disease),2a family with faith, and Kantfaka, and then crowded up,

A b o u t how to liv e ,3 the b o y , train in gs, and th e y were,* N ow

how ?

entire, by mouth, preceptors, luring away, Kan^aka,

Eunuch, theft,* going over to,® and a snake, on a mother,

a father,

pe rfecte d ones, a nun, schism atic, concerning blo od ,T herm aphrodite ,8

W ith o u t a p re cep to r th rou gh an O rder, a group, eunuch, w ith ou t a bow l,

1 T e x t reads tfAo. O lden be rg, V i n . i. 373 thinks we ought to read b h a f o (for r a j a b h a t a in 40 . 3).

1 Se e I. 50* j ; 51 . t,9 v a l t h i t m h i , i.e. in d epen den ce for five yea rs or for life, I, 53. 4. Cin g. ed n.

va t t h u sm zT f i .4 v i h a t a n t i f as in I. 57 . I** I*e, in com m union by theft* I. 62~ 3,* I.e. going over to (another) sect, I. 62 . 3.T r u k t r en a , here replacing l o k i t u p p & d a k o oi I. 67* ij the sh edder of a

{ i a l h d g a i a 's) blood.H Here called only v y a H j a n a (accomp anying attribute* distinctive character

istic) instead of u b h a t ov y a i i j a n a k a as at 1. 65 . I .



M A H A V A G G A I 129

w ith out a robe, b o th th ese, th en th ose three on w h at w as lent,

Hands, feet, hands and feet, eats, nose* both these,

fingers, nailSj tend ons, w ebb ed hands, and a hun ch-back ,dwarf,

H av ing goitre, and then a branded one, scourged, w ritten

about, elephantiasis,

b a d ly (ill), an d one w h o dis graces an assem bly, blind, an d

ju st then one w ith a crook ed lim b , [99]

A n d then a lam e cue, p a ra lysed dow n one sid e, w ith a crip ple,old age, blind from birth, dumb, deaf, blind and dumb, and

w h at is thereto , W h ate v er is called blin d an d d um b, and then d um b and d eaf,

A n d blin d and dum b an d deaf, an d guidance to th e uncon-scientious,

A n d one should (not) liv e , w h a t is done on a jo u rn e y ,1 being

asked, wishing' for,

' le t him come V th ey qu arrelled,3 i f there is one preceptor,Kassapa,

A n d ordained (m onks) w ere t o be seen pressin g abo u t diseases,the uninstructed were at a loss, instruction just there.

A n d th en in the Order, th en an ign oran t one, an d n o t agreed

upon,

together, the ' m ay-it-raise-{me-)— up ' ordination, resource,alone, the three*4

In this Section are one hundred and seventy-two items.

To ld is the F irst K e y , tha t to the G reat Section [100]

1 k a i a d d h & n a , referring to 7ft. I, 2. Cin g. edn, reads i a i h d d d J i d n xn t .* Following a g a cch a i u o f Cin g, edn* ^ 74*. i pins tead of d g a cch a n t a m ,s v i va d& r t t i (with v . t . v i v d d en t i w V i n . i 37 3).4 Do ubtless referring to (1) not seeing an offence, (2) no t m aking amends

for an offence, (3) not giv in g u p a w i o n g v i e w (each, a ground for a monk’s suspension ; and their opposites; each being a grou nd for his restoration) dealt with at I . 79 . 2-4.



3 - 3 - 5 ] M A H A V A G G A E I 133

b y a m onk w ho rem em bers th a t he has fallen (in to an offence)and who desires p u rity ; for when it is revealed there comes

to be co m fort for him*” j| 3 [j Patim okkha1 m ean s : th is is the beginning* th is is the head,*

this is the foremost of states th a t are good ; therefore it is

called Patimokkha.The venerable ones mean : th is——* the ve nerab le ones J—

is a term of esteem ,3this is a term of respect, this is a deferential

and honorific designation*1

I w ill recite m ean s; I wi l l ex p lain I wi ll teach, I w i ll lay

down, I w ill establish, I w ill m ake clear, I will ana lyse, I w ill m ake p la in ,5

To it means : to (what) is called the P atim ok kh a.One and all of us present means : as m an y as there are in

this assem bly— elders and j iew ly ordained and those of m iddle

stand ing— these are called * one and all o f us present \

(VFtf) listen properly m ea n s: hav ing applied ourselves,

having attend ed ,0w e concentrate w ith al l our m ind ,7

(iVp) pay attention m ea n s: w e listen ,e minds one-pointed,m inds not distracted i m ind s no t pe rtur be d.* H4 ||

H e fo r whom there may be an ojf&nc& m ea n s: a certa in

offence of the five classes of offence or a certain offence of the

seven classes of offence10 for an elder or for a ne w ly ordained

one or for one of middle standing.

H e should reveal m ea n s: he should tel l, he should make

dear, he should open up, he should make plain in the midst

of an Order or in the midst of a group or to oneindividual.

1 O n the inclusion of this Co m m entar y in. th e M Y rt see V t n r T & x U j , I ntf . p» acv a n d S. Duttj, E a r l y H u d . M o n a ch t sm * <>1.

1 Th is derivative* p $ t i f n o k h h & from m i t k h a t4 13 quite impossible **3 WLiit-errutE* H i s t . I n i . ii. 22* z- B u t pu nn ing is no t t-o be tak en asserious scientific etym olog y, for this wa s unk no w n so early.

* O r, of endearm ent, of affection* p ' i y t * .1 C f. ii. rjo , 536,* Cf^ S. ii. 25. 154, iii. 132, iv. 166 ; A . i. 266, ii. 160.■* a ft h i ba t v st m a n a si k a t v d ; c f * V i n . iv. ¥44.7 sa b b a m cei a s& sa m a n n d h t r r a mu ; cf. S . i* 712 , 289, ii- 220 ; A . u< 116 , iii.

163, 402, iv. 167 j M , L 325-a nisdmertut* * C f . A * iii. 174 ; f r h s. i i , 15. 34 : N d . i. 501.

10 T h e five classes of offence com prise th e PSrSjLfca* Saftgh&disesa, An iya.ta, Nissaggiya., F ac ittiya offences ; the seven classes these five w ith the addition of the Pa^d^saniyas and Sekhiyas.



3*7— 4^3 M A H A V A G G A I I 1 3 5

the escapes,1 of th e aloofnesses, of state s tha t are good.

Therefore m ea n s; for th at reason.

B y (& monk) who remembers m eans : b y (one) know ing, b y (one) perceiving.

B y (a monk) who desires purity m e a n s: b y (one) wishingto remove (an offence), by (one) wishing to be purified.

II 7 I!

E xis tent offence m eans : either one com es to be com m itted,

or, if fallen into, is not removed. Should be revealed m eans : it should be reve aled in the

m idst of an O rde ror in the m idst of a grou p or to one individua l, F o r when it is revealed there comes to be comfort for him

m ea n s: In wh at is there com fort ? T here comes to becomfort in the attainment of the first {stage in) meditation,

there comes to be comfort in the attainment in the second(stage in) m editation * 4 * the third (stage in) m editation

, . . th e fo urth (stage in) m ed itation ; there com es to becomfort in the attainment of the meditations* of the deliver

ances, of the contemplations, of the attainments, of therenunciations* of the escapes, o f the aloofnesses* of sta tes th atare g o o d .2 || 8 J| 3 |j

N ow at that t ime m onks, thinking : " Th e recital of the

Patimokkha is a l lowed by the Lord," reci ted the Pat imokkha

da ily. T h ey told this m atter to the Lo rd. He said :

" Monks, the P atim okk ha should not b e recited daily.

W h oever should (so) recite it, there is an offence of w rongdoing. I allow you , m onks, to recite the P atim ok kh a on anO bs erv an ce d a y / ' |[ 1 ||

N ow at th at t im e monks, thinking : " Th e recital of the

Patimokkha on an Observance day is a l lowed by the Lord/1recited the Pa tim ok kh a three t im es during the half-m onth—

on the fourteenth, on the fifteenth and on the eighth (days)

of the half-m onth. T h ey told this m atter to the Lord. He

said ;" Monks, the Patimokkha should not be recited three t imes

1 ‘ Escapes ' mentioned at Ud . ; lli. p. 37, 61 ; I>* iiL 375;A . ui. 245-6* _D* iii* 23 9-24 0 ; A . iii, 290, D . iii. 547 ; M . i. 84 etc.

* C f . th e forest or jun gle dwelling monk who had com fort, p h a su t M V . I . 73 . 4. Th is exam ple together with the one given abo ve indicate th at p h d su is by 00 means used exclusively to denote physical comfort.



S.4— 6-1] m a h A v a g g a I I 137

venerable K ap pin a the G reat, T he Lord sat down an an

appointed seat, and the venerable Kappina the Great, having

greeted the Lo rd , sat dow n at a respe ctfu l dista n ce. || 4 || A s the venerable K ap p in a th e G reat w as s ittin g dow n at

a respectful distance the Lo rd spoke thus to h im : “ N ow ,

Kappina, as you were meditating in seclusion did not a reason

ing arise in your mind th u s : 4Sh ould I go to an Observance

or should I not go, should I go to a (formal) act of the Orderor should I not go, If nevertheless* am purified with the

highest pu rification ' ? "

" Y e s , L o r d / ’fr B u t if yo u brahm ans1 do n ot reverenc e, revere, esteem,honour the Observance, who is there who will reverence,

revere, esteem , honour the Ob servance ? Y o u go along,

brahm an, to the O bservance, do not n o t go * go likewise to a

(formal) ac t of the O rder, d o n o t no t g o .p?

" Y e st L ord ," the venerable K app ina the Great answered

th e Lord in assent . |f 5 ||

Then the Lord, having gladdened, rejoiced, roused, delightedthe venerable Kappina the Great with talk on dhammaf as astrong man might stretch out his bent arm or bend back his

outstretched arm, even so did he, vanishing from beforethe venerable K ap p in a the G reat in M addakucchi in tn e

deer-p ark app ear on M ount V u ltu re P ea k. || 6 || 5 [| [105]

Then it occurred to the m onks ; ,J I t is laid do wn b y the

Lord that ' being all together ' (means) as far as one residence.N o w , how fa r d oes one residen ce (go) ? T h e y to ld th ism atter to the Lord- He said :

*f I allow you, monks, to agree upon a boundary* A nd

thus* mon ks, sho uld it be agreed upo n ; "First, m ar ks shou ld

be announced,2 a m ark consisting o f a hillsid e, a m ark consisting of a rock, a mark consisting of a grove, a mark con

sisting of a tree, a mark consisting of a road, a mark consisting

of an anthill* a mark consisting of a river, a mark consistingo f (a piece of) wa ter. T he Order, ha vin g announced the

marks, should be informed by an experienced, competent

1 Brah m an pro bab ly being: used here in its .Bud dhist sejjse oi f * bestj highest ", Ka ppina was older tha n Gotam a.

1 ntmitia kitteta&b{!l+




m onk, sa yin g : ' Ho noured sirs, let the O rder listen to me.

In as much as marks all round are announced, if it seems

right to the Order the Order may agree upon a boundary in accordance with these marks for the same communion,fo r one O bse rva nce. T h is is the m otion. j| i ||

H ono ured sirs, let the Ord er listen to me. In as m uc h as

marks all round are announced* the Order is agreeing upona boundary in accordance with these marks for the same

comm union, for one Observance* I f the agreemen t upon a boundary in accordance w ith these m arks fo r th e sam e com

munion, for one Observance, is pleasing to the venerable ones*the y shou ld be silent ; he to whom it is not pleasing should

speak- T he b oun dary in accordance with these m arks is

agreed upon by the Order for the same communion, for oneO bserv an ce. I t is pleasing to the Ord er, therefore it is

s i len t; thus do I understand t h ls V ’ I l2]|6[[

N ow at tha t t ime the group of six m onks, thinking : "A n

agreement upon a boundary is al lowed by the Lord/' agreed

upon very extensive boundaries, of four yojanas and fiveyojanas and six yojanas* Monks coming for Observancearrived while the Patimokkha was being recited, and they

arrived just after i t had been recited, and they stayed (anight) on the w ay. T h ey told this m atter to the Lord. He

said :Monks, a very extensive boundary should not be agreed

upon, of four yojanas or five yojaiias or six^'cy'a^s* W hoev er

shou ld {so) agree, there is an offence o f wron g-doing. Iallow you, monks, to agree upon a boundary of three yojanas

at m o st / '1 |[i ]|Now at that t ime the group of six monks agreed upon the

other side of a river as a bou nd ary. Monks com ing forObservance were carried away and their bowls were carried

aw a y and their robes were carried away* T h ey told this

m atter to the Lord. He said :

4t Mon ksJ the other side of a river should not be agreedupon as a bou nd ary. W ho ever should (so) agree, there is an

1 According to V A - J04G this means that having established the middle of the proposed residence, the boundary .should not be more t-han. oqc and a half y o j a n a s irom it in each direction, A triangle m ay be agreed u p o n , three y o j a K a s from Corner to corner.




both thinking : MO bservance will be carrie d out here/ '

' r Observance w il l be ca n ied ou t here ." T he y told thism atter to the Lord. He said :

Monks, two Observance-halls in one residence should not be agreed upon. W h oever should (so) agree, there is an

offence of wrong-doing, I allow you, monks, having abolished1on e, to c a rr y o ut th e O bser va nce in one place (only)* || 3 ||

" A n d thu s, m onks, should i t be abolished: The Order


sa yin g : ' Ho noured sirs, let the Ord er listen to me. I f it

seems right to the Order, the Order may abolish such andsuch an Ob servance-h all. T h is is the m otion. Ho noured sirs,

let th e Order listen to me. Th e O rder is abolishing such and

such an O bservance-halL I f the abolition of such and suchan Observance-hall is pleasing to the venerable ones, they should be silent ; he to whom it is not pleasing should speak.

Such and such an Observance-hall is abolished by the Order.

It is pleasing to th e Ord er, therefore it is silent ; thus do Iunderstand this ]\ 4 |[ 8 \\

Now at that tijne in a certain residence a very smallO bservance-ha ll cam e to be agreed upon. A large Ord er of

m onks came to be assem bled togeth er on an Ob servance-day.M onks, sitting on ground th at had not been agreed upon,

heard the Patim okkh a. Th en it occurred to these monks :

" I t is la i d d ow n b y th e Lo r d [107] that the Observance is

to be carried out having agreed upon an Observance-hallp but wc heard the P atim ok kh a while we were sitting on

ground tha t w as not agreed upon- Now w as the Observance

earn ed out for us or was it not carried out ? " T h e y toldthis m atter to the Lord. H e said :

" Monks, if one is sitting on th e ground, w hether it has

been agreed upon or not agreed upon, and hears the P a timokkha* from there, th e Ob servance is carried out far him.

II1 i I ' ' ." W e ll then, monks, i f an Order desires a m axim um for

* V A . 1 0 3 9 e x p l a i n s t h i s t o m e a n * * b a v i n # a b o l i s h e d o n e o f t h e

p r o c l a m a t i o n s * \ i . e , h a v i n g r e s c i n d e d o n e o f t h e a g r e e m e n t s s o t h a t o n e

o f t h e p l a c c s a l r e a d y a g r e e d u p o n a s . a n O b s e r v a n c c - h a L l i s n o l o n g e r r e g a r d e d

in this, light.




ha ve the sam e boundary* Monks quarrel ab ou t this, saying :' L et the O bservance be carried ou t in o u t residence \ ' Let

the O bserva nce b e carried ou t in our residence \ Monks,those monks, one and all*1 having assembled togethei in oneplace, should carry out the Observance, or, having assembled

together they should carry out the Observance there where

a m onk who is an elder is staying. B u t the Observance

should not be carried out b y an incom plete O rder.1 W hoever

should (so) carry it out, there is an offence of wrong-doing."

II I II 11 I! [108]

Now at one t ime the venerable Kassapa the Great, goingfrom A n d ha ka vin d a3 to R ajag ah a for Ob servance and crossinga river4 on the w ay , was n early5 carried aw ay, and his robes

got wet. Monks spoke thus to the venerable Ka ssapa the

G reat : W h y are you r robes w et, you r reverence ? ”" No w I f you r reverences, com ing from A nd hak avind a to

Rajagaha for the Observance and crossing a river on the w a y , w as nearly carried away* B ecause of this m y robes are

w e t+J> T h e y to ld this m atter to the Lord. H e said :

" W hateve r bound ary, monks, is agreed upon b y an O rderfor the same communion, for one Observance* let the Order

agree (to regard) that boundary (as a place where a monk is)

not a w ay , sepa rated from th e thre e robes** || i [|" A n d thus, m onks, should it be agreed upon : Th e Order


s a y in g : ‘ H oncured sirs, let the Order listen to me. W h at

ever bou nd ary was agreed upon b y the Order for the same com munion, for one Observance* if it seems right to the Order

1 sabb&Jt* ev<i+ 1 na tv eva voggtna samghenctt as below, MV. TI. 22 . 2 ; 23. 2 and

subsequently- On. vagga* see B .D . Ii. 269, n» 10.3 According t-o V A . 1049 Andhakavmda was at least a g& v v t a from

RSjags-ha. Arotiad R aja ga ha were eighteen l^rge vLharas having the same boundary, but the " being all together " oi an Order took place in the Bamboo Grove.

* V A . 3049 say s the S appin i (Sippinl), w hich th ey say rises i n Mt* Vulture

Peak,, and because it flows quickly so near its source that is why the elder w is n early ca rr ie d aw a y.

* m < i n a also a t i* 14 ^ D h A . iiL 147.* t ictvar&na av ipp av dsa , C f . N i a s ag - I I w h e r e a m o n k i n c u r s a n o f fc n c e

i f h e i s a w a y f ro m t h e t h r e e r o b e s e v e n f o r o ne n i g h t u n le s s h e h a s o b t a in e dt h e a g r e e m e n t o i t h e m o n k s . B u t o n e w h o is ill m a y o b t a i n a n a g r ee m e n tt o b e r e g a r d e d a s n$t sepa rated f ro m his ro bes ., a l tho u gh in fac t he ia. T h e

A b o v e ru lin g is t o th e sam e effect* S ee B .D . ii. 14, n+




Now at that t ime in a certain residence in the Kosala

co un try there cam e to be a m enace from savag es1 on an

O bservan ce da y. Th e m onk s were unable to recite thePa tim ok kh a in full* T he y told this m atter to the Lord.

He said ; " I allow you, m onks, if there is a danger, to recite

the P at im ok k h a in brief." I! 3 ||Now at that t ime the group of six monks, although there

w as no danger, recited the P atim ok kh a in brief. T h e y told

this m atter to the Lord- H e sa id : "M on ks, i f there is no

dan ger the P atim ok kh a should not be recited in brief* W ho

ever should (so) recite it, there is an offence of wrong-doing*I al low you, monks, i f there is a danger, to recite the Pati

m ok kh a in brief. In this conn ection thes e are dang ers : a

dan ger from kings,2 a dan ger from thieves, a dan ger from

fire, a danger from water, a danger from human beings, [112]

a danger from non-human beings, a danger from beasts of

prey, a danger from creeping things, a danger to life, a danger

to the B rah m a-faring .3 I allow you , m onks, wh en there are

dangers such as these, to recite the P atim ok kh a in b r ie f;in fu ll af th er e is no d ange r.” (j 4 ||

N ow at th at tim e the group of six mo nks, unbidden,4 spoke

dkamma in the midst of an Order. T he y told this m atterto th e Lo r d . H e s a i d : ’ * Monks, dhamma should not be

spoken, by one who is not bidden (to do so), in the midst

o f an O rd er.5 W ho eve r should (so) speak i t r there is an offenceof wrong-doing. I allow yo u, m onks, to speak dh&mnui b y

means of a monk who is himself an elder, or (for him) to b id another (to speak it) .” 9 j| 5 ||

Now at that time the group of six monks, (although) not

1 savar a^ bh ay a ; cf+ V i n . t. 16S. V A . 1057 reads sanca r abh ay a .1 Same list again at V i n . L 169, ii. 244. C f also i. 148-149. See also

list ol seven dangers at Z>iuV, 544.4 On br a J i m & c& r iy a, see Mrs, Rhys D&vids, W a y f a r er 's W o r d s, ii, 533,

-rA Technical Term where she regards it a.3 a term tak en over Irom the brahmans -who used, it to denote the &tudeQt^ay stage in their training,

1 B y the cldcxs, V A , ig^ 3 .* t i a bh i k k h & v# saw ig h am aj jh -e a t t a j j k i t ch en a d h a m m o bh d s i t a bb o* These cases probably mean that d h amma - Ls not to be spoken or v i nay jx jacked about(by one not qualified to do sol i-rt the m idst of an Order. T h ey pr ob ab ly do rt-oj" mean th at one not bidden or not agreed upon in the midst of an Order might not speak or a&k questions

• C f t A „ iv* 153 where if a monk speaks dh am m a himself or bids another[to do so) " it Ls one of the eight reasons for his develop ment in th-e 9ra.h ma - i a ring.



21.1— 3] M A H A V A G G A I I 157

permission). T h ey told this m atter to the Lord. He sa id :" Th is is a case, mon ks, where several ignorant inexperienced

monks, travelling to distant parts, do not ask teachcrs andpreceptors (for permission). Monks, th ey should be ask ed by these teachers and preceptors : ' Where w ill you go ? W ith whom will yon go ? ' I f r m onks, these ignorant inexperiencedones should cite other ignorant inexperienced ones, then,monks, they should not be allowed to go by the teachers andpreceptors. If th ey should allo w them (to go), there is anoffence of wrong-doing. A n d if, monks, these ignorant

inexperienced ones shou ld go {although) not allowed b y 1 theteachers and preceptors, there is an offenceof wrong-doing, jj X ||

" This is a case, monks, where several ignorant in ex p er tenced monks are sta yin g in a certain residence on anObservance day. These do not know the Observanceor a (formal) act for Ob servance or the Pa tim okk haor the recital of the Patimokkha, A certain monk arrives there. He has heard much, he is one to whom

the tradition has been handed do w n/ he is an experton d h am m & i an expert on discipline, an expert on the summaries® ; he is w ise Pexperienced, cle ve r ; he is conscientious,scrupulous, desirous of training . M onks, th at m onk should

be fu rthered4 b y those monks, he should be helped,6 he should be encouraged,6 he should be supported7 in regard to chunam pclay , tooth-wood, w ater for washing the face. If he shouldnot be furthered, helped, encouraged, supported in regard to

chunam , clay , tooth-wo odr w ater for washing the face,there is an offence of wrong-doing, [j 2 [jThis is a case, monks, where several ignorant, inexperi

enced monks are staying in a certain residence on an Observ-ance-day* These do not know the Ob servance . * + or the

1 ananunnata, defined at Vin . iv. 335 as artapuccha, not asking (forpermission)* Permission has to be asked for before it can be given.

1 agatdgama « See B.D , iii. 71, n, 1.* Cf : A . i. 117, ii. 147, iii, 179/** santgahetabbo. T hi s word i s u sed wi t h t he n ext (anuggahetabbo) above ,

1 anugga&etabbo. See definit ion of anuggarth&yya a t V in n av, 3Z5iii* Th e word occ urs ab ov e, p. 67.

* upaidp&tabbo, C/. definition of upal apeyya a t V i n . jv, 140 {B.D. ii i .

upatthdpetabbo^ C f, definit ion of upatthdpeyya a t V i n , iv* J40 (i?*!?.i i i 34) .



i 6o B O O K O F D I S C I P L I N E

living in communion as it were by theft,1 if he pretends to

be one w h o has gone o ver to another sect2* if he pretends to

be a n a n im al,3 if he pretends to be a m atricid e,4i f b e pretendsto be a p arr icide / i f he pretends to be a slayer of one pe rfected /

if he pretends to be a seducer of a nun/ if he pretends to be a

sc h ism atic / if he pretends to be a shedder of (a Truth-finder's) b lo o d / if h e pretends to be a h erm aph rod ite/ the entire

p u rity shotild be declared to an other. || 3 ||

£f If, m onk s, the co n ve ye r of the entire p u rity goes aw ay

w hile he is on th e r o a d / although the entire p u rity w as

declared (to him), th e entire p u rity comes to be no t conveyed.If, monks, the conveyer of the entire purity leaves the Order

w hile he is on th e road, alth ough the entir e p u rity was declared(to him), if he passes aw a y , . * if he pretends to be a herm a

ph rod ite, the entire p u rity comes to be not con veyed. If,

m onks, the co nveye r of the entire pu rity, after the entire pu rity

w as declared (to him ), h av in g arrived at the Order, then

goes aw ay, the entire pu rity comes to be conveyed. If ,

monks, the convener of the entire purity, after the entirepurity was declared {to him), having arrived at the Order,then leave s the Order, passes aw ay , , * . pretends to be a herm aphrod ite, the entire pu rity com es to be conv eyed. If, m onks,

the conveyer of the entire purity, after the entire purity wasdeclared {to him), ha vin g arrived a t the Ord er does not

announce it because he has fallen asleep, does not announce

it because he is indolent, does not announce it because he is

attain ing (what is hig h er7), th e entire p u rity comes to bec o n v e y e d ; there is no offence for the conveyer of the entire

purity* If, m onks, the conveye r of the entire pu rity, althoughthe entire purity was declared (to him), having arrived atthe Order, intentionally does not announce it, the entire

purity comes to be conveyed (but) there is an offence of

wrong-doin g for the con veyer of th e entire p u rity ."

ft 4 II 22 ||

1 ihtyyasatftv&saka ; not to be ordained, cf* above, p- n o .1 iitthiy&pabbanJaka ; zx ot to be ordained, see above, p . i io ,* N ot to be ordained, abo ve p* n r .4 Not to be ordained, above p* i n .*■N ot to be o rda ined , ab o v e p* 113** W h i l e he is on the way to the Order ; if he goe$ elsewhere.7 satt t&panna, a. term which has the technical sense of Attaining the

attainments, som&pa t t i , See B ,D . i i 177, u- 5, 6,




robe over one shoulder, having sat down on his haunches,ha vin g saluted with joined palms, should specie thus to the monk

who is an e ld e r : 1 I, honoured sir, am quite pure, understandthat I am quite pure ; I 3 honoured sir, am quite pure, understand th at I am quite pure ; I, honoured sir, am quite pure,understand that I am quite pure V* [| 7 II

No w at th at time one m onk was staying in a certainresidence on an Observance day. Then it occurred to thism onk : " It is allowed by the Lo rd to rccite the Pa tim okk ha when there are four (persons), to carry out the Observance

by w ay of entire p u rity when there are three, to carry outthe Observance by way of entire purity when there are two, but I am alone* Now how can the Observance be carriedout b y me ? ” T h ey told this m atter to the Lord, H e said :

I E 8 i l . .*' This is a case, monks, where one monk is staying in a

certain residence on an Observance day. That monk, havingswept that placc to which monks return— an attendance hall

or a pavilion or the root of a tree— having pu t out drinking water and water for washing, having made ready a seat, havin gmade a light, should sit down* I f other monks arr ive„ theObservance should be carried out together with them ; if th ey do not arrive, it should be determ ined1, ' To-day is anObservance d ay for m e J, I f he should not (so) determine,there is an offencc of wrong-doing* \] 9 j|

t4 Monks, there where four monks arc staying, the Pati-

mokkha should not be recLted by three (persons), havingconveyed the entire pu rity for one* If th ey should (so) reciteit j there is an offence of wrong-doing- Monks, there wherethree monks are staying, the Observance by way of entirepu rity should not be carried out by two, having conveyedthe entire purity for one. If th ey should (so) carry it out,there is an offence of wrong-doing. Monks, there wheretwo monks are staying, it should not be determined upon

by one having conveyed the entire pu rity for the other* I f he should (so) determine, there is an offence of wrong-doing/'

I] 1 0 jj 2 6 ]|

Now at that time a certain monk camc to have fallen into

l arfhitthatabbam ; see 3- 128, ci. 3,



27.1— 4] M A H A V A G G A I 1 167

an offence on an Observance day . Then it occurred to thismonk : It is laid down b y the Lo rd tha t the Observance

should no t be carried ou t b y an offender,1 but I have falleninto an offence. N ow w ha t line of conduct should be followed b y m e ? " T h ey told this m atter to the Lord- He said :44 This is a case, monks, where a monk comes to have falleninto an offence on an Observance day. Monks, th at monk,having approached one monk* having arranged his upperrobe over one shoulder, [125] having sat down on his haunches,having saluted with joined palms, should speak thus to him:

*I, your reverence, have fallen into such and such an offence*I confess3 it \ It should be said b y h im 3 : f Do yo u seeit ? 1 * Ye s, I see it \ f Y ou should be restrained in thefuture \ 1| 1 ||

" This is a case, m onks, where a m onk becomes doub tfulof an offence on an Observance day* Monks, th at monk,having approached one monk, having arranged his upperrobe _ _ * having saluted w ith joined palms, should speak

thus to him : ‘ I, you r reverence, am doubtful as to suchand such an offcnce. W hen I come to be w ithout doubt,then will I make amends for that offence ** W hen he hasspoken thus, the Observance may be carried out, the Pati-rrtokkha may be heard, but no obstacle should be put inthe w ay of the Observance from such a cau se/' || 2 |[

Now a t that time th e group of six m onks confessed4 acollective 5 offence. T h ey told this m atter to the Lord.

He sa id : "M o n k s, a collective offence should not be confessed- W hoever should confess it, there is an offence of wrong-doin g.” A t that tim e the group of six monks acknowledged a collective offence- T h ey told this m atter to theLord , H e s a id : " Monks, a co llective oftence should not beacknowledged. W hoever should acknowledge (such), thereis an offence of wrong -doin g/ ' U3 ||

Now at that time a certain monk remembered an offence

1 See CV. IX, 2 .* patideScmi.1 I,e, b y t h e m o nl* w h o m t h e o f fe n d e r a p p r o a c h e d .* desmti,* sa b h d g a t s h a r e d i a. b y t h e m all* b u t w h e t h e r acting t o g e t h e r o r s i n g l y

i s n o t c l e a r . V A . 10 6 4 i n s ta n c e s e a t in g a t t h e w r o n g t i m e o r e a t in g ' w h a t has.c o t b e e n l e f t o v e r *



27.7— n ] M A H A V A G G A I I 169

com petent mon k, saying : ' Honoured sirs, let the Order listento me. Th is whole Order has fallen into a collective offence.

W hen it shall see another monk, a pure one, not an offender*

then it shall make amends for th at offence in his presence \ W hen he has spoken thus,the Observance m ay be carried out,the Patimokkha may be heard, but no obstacle should beput in the way of the Observance from such a cause, t| 7 ]|

" Th is is a case, monks, wh ere in a certain residence the whole Order comes to be doubtful about a collective offenceon an Observance day* Th e Ord er should be informed b y an experienced, com petent monk, sayin g : ' Honoured sirs,let the Order listen to me* This wh ole Order is dou btfulabout a collective offence. W hen it comes to be w ithou tdoubt, then will it make amends for tha t offence'. W henhe has spoken thus, the O bservance m ay be carried out,the Patimokkha may be heard, but no obstacle should beput in the way of the Observance from such a cause, \\ 8 jj

" T h is is a case, monks, w here in a certain residence theOrder, entered on the rains, has fallen into a co llectiveoffence* Monks, one m onk should im m ed iate ly be sent toa neighbouring residence by these monks with the words . . .{its i n j| 6* 7 ID . , . I f th ey do not manage it, one m onk should

be sent aw ay for seven days, w ith the words ; ' Go along, your reverence, and come back having made amends forthat offence, and we will m ak e amends forthatoffence in

your presence \ ,J || 9 \[

Now at that time in a certain residence the whole Ordercame to have fallen into a collective offence. It did notknow the name or the class1 of tha t offence. A certainm onk came there ; he had heard much, he was one to whomthe tradition had been handed down3 ; he was an exp ert ond h a m m a , an expert on discipline, an expert on the summaries ;he was wise, experienced* clever; he was conscientious,scrupulous, desirous of training.* A certain monk approachedthat m onk ; having approached, he spokethus to him;" W hat kind of an offence does he fall into, your reverence,

who does such and such a thing ? " |[ 10 \\

He spoke thus : " W hoever does such an d such a thing,

1 g o t t a .

1 C f , a b o v e , p . 1 5 7 .




m onks, a smaller num ber, arrive, W ha t has been recited isduly recited, the rest should be heard, and there is n o offencefor the reciters. || 3 ||

This is a case, monks, . - . When the Patim okkha has just been recited b y them , other resident monks, a largernumber, arrive- Monks, the Patim ok kha m ay be recitedagain by these monks, and there is 110 offence for the reciters,

" Th is is a case, monks, * . . W hen the Patimok kha has just been recited b y them , other resident monks, a like number,arrive. W ha t has been recited is d u ly rccited, the entirepurity should be announced in their presence,1 and there isno offence for the reciters.

*' Th is is a case, monks, . - . a smaller number, arrive. W hat has been recited is du]y recited, the entire purity should be announced in their presence, and there is no offence for thereciters. || 4 ||

“ This is a case, monks, - * . When the P atimo kkh a has just been recited by them and the assem bly has not risen,other resident monks, a larger num ber, arrive. Monks, thePatim okk ha m ay be recited again b y those monks, andthere is no offence for the reciters.

This is a case, monks . . . {129] * . * a like number, arrive. W hat has been recited is duly recited, the entire purity should be announced in their presence, and there is no offence forthe reciters

" This is a case, monks, . . . a smaller number, arrive. W hat has been recited is duly recited, the entire purity should be announced in their presence, and there is no offencefor the reciters* || 5 [|

" T h i s is a case* monks, - . * W hen the Patimok kha has just been recited b y them and part of the assem bly has risen,other resident monks, a larger num ber, arrive . * . (as in

II 5 II afroue) * - * a like num ber . . . a smaller num ber . * ,

11611 . .^ This is a case, monks, * * . When the Pa tim okk ha has just

been recited b y them and the whole assem bly has risen,other resident monks, a larger numb er, arrive . „ * (as in

1 T h i s m ea-na t h a t t h e m o n k s a r r i v i n g l a te m u s t a n n o u n c e t h e i r e n t i rep u r i t y t o t h e on e s a lr e a d y a s se m b l e d a n d w h o h& d r e c it e d t h e P a t i m o k k h a .



* 7 4 B O O K O F D I S C I P L I N E

larger num ber, arrive. M onksp the Patim okkh a should berecited again by those monks * . „ (cf. TL 29, 3) * - * an

offence of w ron g-d oing fo r the rec iters, |j 1 ||MThis is a case, monks, . . * (cf. I L 29, 2, 3) . . . an offenceof w ron g-d oing fo r th e reciters* || 2

To ld are the Fifteen Cases on being in D ou bt. [| 30 ||

rt Th is is a case, m onks, , . * T h ey know that there are

other resident m onks who have not arrived. T h in k in g:' Ind eed, it is allowab le for us to ca rry out th e O bservance,

it is not unallow able for us \ they , acting ba d ly,1 carry out

the Observance and recite the Patim okkh a. W hile the

P atim ok kh a is being recited b y them, other resident monks,

a larger num ber, arrive. M onks, the Pa tim ok kh a should be

recited again by these monks, and there is an offence of

w rong-doin g fo r th e reciters. \\1 jf

-r T his is a case, m o n k s - * * {cf. II- 29* 2, 3) . . . an offenceof w rong -doin g for th e reciters, || 2 j|

T old are the Fifteen Cases on A cting B adly- || 31 ]|

,r Th is is a case, m onks, , * . T h e y know that there areothe r resident monk^ wh o ha ve not arrived . Sa yin g, ‘ Th ese

are perishing, these are being destroyed, what good are theseto you ? J the y car ry out the Observance and rec ite theP atim ok kh a aim ing a t a schism, . ■* {as in II* 29, 2, 3 ;

instead of offence of wrong-doing read grave offence), || r |[

[13 1] . - . js2 iiTold are xhe Fifteen Cases on Aiming at a Schism j| 32 ||

Told are the Seventy-five Cases*3

Th is is a case, m onks, . . * T h ey know th at other resident

m onks are entering within the boundary. T h ey know th at

other resident monks have entered within the boundary.

They see other resident resident monks entering within the boundary. T h e y see other resident m onks entered w ithin the boundary* T h e y hear th a t other resident m onks are enterin g

w ith in the boundary- T h e y hear th a t o th er resident monies

have entered within the boundary.

1 k u M A u ct a p a i a Jd . expl. at V A . 1065 as overcome* doing as they wished,1 Fiv e tim es fifteen cases, in Ch ips . 23-32 -



35-3— 5] M A H A V A G G A I I 179

either a residence or from what is not a residence where there

are m onk s to a residence wh ere there are no mo nks cxc cp t w ith an Order, except there be a danger, M onks, [134]

you should not go 011 an O bservance d a y from a residence

or from what is not a residence where there are no monks

to w ha t is n o t a residence where there are no m onks ex cep t

. . * a danger. Monks, yo u should not go * * . either from

a residence or from what is not a residence where there are

no monks either to a residence or to what is not a residence where there are no m onks, excep t . . . a danger. ]| 3 ]|

" Monks, you should no t go on an Observance d ay from aresidence where there are m on ks to a residence w here there are

m onks if the m onks there shou ld belong to a different com

munion, except with an Order, except there be a danger.

Monks, you should not go . , . from a residence where there

are monks to what is not a residence where there are monks

if the monks there should belong to a different communion

, - - a danger. Monks, you th ould not go . . . from a residence

w here there are m onks eith er to a residence or to w h at is n ota residence where there are monks , . „ (cf, |J r. 2, 3 ||) - * *Monks, you should not go . . . eith er from a residence or from w h at is not a resid ence where there are m onks either to a

residence or to what is not a residence where there are monksif the monks there belong to a different communion, except

w ith an Order, except there be a danger. [| 4 ]|

" Monks, you m ay go on an Observance d ay from a residence

w here there arc m onks to a resid ence w here there are m onksshould the monks there belong to the same communion and if he knows, * I am able to arrive this ve ry d ay Monks,

yon m a y go on an O bservance d a y from a resid ence w here

there are monks to what is not a residence where there aremonks should the monks there belong to the same communion,

and if he know s, "I am able to arrive this v ery d ay \ * . to a

residence or io what is not a residence where there are monks

. . * from w ha t is not a residence where there are m onks to aresidence where there arc m on ks . . . to w h at is not a residence where there are m onks . , , to a residence or to w h at is not

a residence where there are m on ks . . . Monks, yo u m ay go

on an Observance day from what is not a residence where

there are monks to a residence where there are monks , . .



x8o B O O K O F D I S C I P L I N E

to w h at is no t a residence where there are m onks . ( , to aresidence or to what is not a residence where there are

monks should the monks there belong to the samecommunion and If he knows, * I am able to arrive this ve ry

d a y ’ . 1| 5 (|35 ||

** Monks, the P atim ok kh a should no t be recited in a seatedassem bly (oi monks) before a nun. W hoever should (so)

rec ite it, there is an offence of wrong-doing* Monks* thePatimokkha should not be recited in a seated assembly {of

monks) before 'a probationer . . . a novice * * * a wom an novice _ one w ho has disavow ed the training , . , one w ho has

com m itted an extrem e offence. W hoe ver should (so) recite it,

the re is an offe nce wron g-d oin g. || I |J

" Th e Pa tim ok kh a should not be recited in a seated assem bly

before one suspended for n o t seein g an offence. W h oever

should (so) recite it should be dealt with according to the

ru le/. The Pa tim ok kh a should not be recited in a seated

assembly before one suspended for not making amends foran offence . ■. before one suspen ded for no t giv in g u p a w ron g

view- W h oever should (so) recite it should be dealt w ithacco rd ing to the ru le.1 t| z jj

" The Pa tim ok kh a should not be recited in a seated assem bly

before a eunuch.2 W h oever should (so) recite it, there is an

offence o f wrong-doing. T h e P atim ok kh a should not be

recited in a seated assembly before [135] one living in com

munion as it were by theft T. _before one who has gone overto a sect . . . befo re an an im al , . - befo re a m atr icid e . , .

before a parricide , T . before a slayer of one perfected , . .

before, a seducer of a nun . . . before a schism atic * - * before a

shed de r o f (a Truth-fin der’s} bloo d * . - befo re a herm ap hrod ite,3

W h oever should (so) recite it, there is an offence of w rong

doing. 1| 3 ||" M onks, O bservance should no t be carried out b y declaring

the entire p u rity o f one on pro ba tion 4 unless the assembly has not risen. A nd , monks, Ob servance shou ld not be carried

1 P ro ba bly referring to P 5c. L X I X . See iii. aS, a . 4,1 A s in M V. I I - 22 . 3 above.9 As in M V , II . 22 . 3 above** p d r i v a si k a ., Ru les lor mo nk s un der probation deta iled in CV , XI., III.




The whole Order, doubtful, they did not know, one who has

heard much,

a larger, a like, a smaller (number), and when the assembly has not risen.

Some have risen, al l , and they know, they are doubtful.

Th ose (acting) b ad ly say, ' Indeed it is allowa ble know ing,

seeing, and they hear.L e t the m come if (a monk) is residin g, the four (sets of) fifteen

(cases) again,the first day of a fortnight (and) the fifteenth, both com

munions (by) mark.

One on probation, (and) a non-Observance day, unless the

Order be unanimous.

These partitioned keys are needed for distinguishing the items.

[136],



5.6—9] M A H A V A G G A I I I

' L et th e revered sirs come, I w an t to give a gift and to b ear

dhamma and to see the m onks ^ you shou ld go, m onks, if

yo u are sent fo r and i f th e busin ess can b e done In sevendays* bu t not if yo u are no t sent for. The return should

be m ade in seven days* || 6 [\“ T his is a case, monks, where a dw elling-place . . . a curved

house * . . a lon g house . . . a site for a m onas tery { = ]| 6 ||). . . for several mo nks, * . . for one m on k com es to h a v e been

b uilt b y a layfo llow er , . . T h e return should be m ade in

seven d ays. || 7 ||

cr T his is a case, m o n k s wh ere a dw elling-p lace * , , a sitefor a m on aste ry1 fo r an O rder o f nun s, . . . for several nuns

, . , fo r one nun , , . for se ve ra l pro ba tion ers . „ * for oneproba tioner . , . for several no vices . . * for one no vice . * *

for seve ral wo m en nov ices , , - for one w om an n ov ice comes

to ha ve been built b y a layfollow er. If he shou ld send a

messenger to m onk s2 saying : * L et the revered sirs come, I w ant to g ive a g ift and to hear .dhamma and to see the monks

you should go, m onks, if yvu are sent for and if the businesscan be done in seven days, but not if you are not sent for.

T he retu rn should b e m ad e in seven da ys . || 8 |]" Th is is a case* m onks, w he re a dw elling com es to hav e

been built b y a layfo llow er fo r h im self . . . a sleepin g-room, ♦. a stable3 . . . a watch-tow er4 . . . a q uadrangu lar building*

. * . a shop . . . a hall for a shop . , . a long house . - . a

mansion , . « a cav e . , . a cell . . . a porch , . . an atten d

a n ce h all . . . a fire h a ll ♦. „ a kitchen® . . . a p r i v y . + .a place for pacing up and down in . . . a hall in the place

for pa cin g up an d dcn^n in . . . a w e l l . * _a hall a t the w e ll . . .

. . . a bathroom : . . a hall in the bathroo m , . * a lotus pond

1 Sa m e as th e edifices given, in || 6 t | . exc ept for the p rivy, bathroom and hail in a bathrtxjfm, the tw o former of \vhich n un s are no t to use (Vm_ 11. 2S0). JEdd* V i n . T e x t s [.'304, n. 3 say th at th ey thin k th e tw o cases referring to women, n ovic es sh ould b e excepte d*

* Ap pa ren tly m onk s had to acce pt Rifts on beh alf oi the nuns.1 - udd&s t i a , S ee S. L > . ii. l6 hn . a, iJ.Z>. iii. 17 7. n. 2.* a-ftfip see -Z?.£L ii. 16. n. 3. M en tio ned also , w ith th e nex t { m a i a ) as a

*' lodging ** a t D A ♦209.* t n a i a , see B . D , ii, j6. n+4.* r &s&v& t l j Jp possessing flav ou rs >p. V e r y lik ely t h e wor d occurs nowhei'e

b u t b-ere. V A , 1068 ca lls it b h a i t a g eh a , food-h ouse , perha ps '* larder "+It replaces the k a p p i y a k u t t , h u t for w ha t is allowable^ which in II I.5 .a lay follower may build for an Order.



t SS B O O K O F D I S C I P L I N E

* . . a shed . . * a pa rk 1 . * , a site for a p a rt com es to

have been built by a layfollower for himself, or there comesto be his son’s marriage, or there comes to be his daughter's

marriage t or he becom es i l lr or he speaks a w ell known dis

course.2 If he should send a messenger to monks, saying ;

' L et th e revered sirs come, th e y w ill m aster this discourse

before th is [140] discourse falls into o blivion ' ; or if he hassome business, something to be done, and should send am essenger to m onks, s a y in g : - L et the revered sirs come,

I want to give a gift and to he«ir dhamma and to see them onks ^ you should go, m onks, if you are sent for and if

the business can be done in seven days, but not If you are

no t sent for* The return sho uld be m ade in seven da ys.

II 9 II _

'* This is a case, monks, where a dwelling-place for an Order

comes to have been built b y a wom an layfollow er. If she

should send a m essenger to m onks, sa ying : ' L et the reveredsirs come, I want to give a gift and to hear dha?nma and tosee the monks \ you should go, monks, if you are sent for

and if the business can be done in seven d av st b u t not if you

are not sent for* T he return should be m ade in seven da ys

II 1 0 II

" This is a case, monks, where a curved house for an Ordercom es to ha ve been bu ilt b y a wom an layfollow er . - .

{ ” t! 6 [ ] ) . . , a f° r a m onastery comes to have been bui ltfor an O rder b y a wom an layfollower. If she should send a

messenger . * . ( = || id ||) . . . T he return sh ould be m ade

in seven d ays. ]| i i ]|,c T his is a caser m on ks, whe re a dw elling-p lace - . - a site

for a m onastery for several m onks * * * for one monk . . ,for an Order of nuns . . . for several nun s . . + for one nun

* * * fo r se ve ra l p ro ba tio ne rs * , * fo r one p ro ba tio ne r . * .for several n ov ices , . , fo r one no vice * . . for several wom ennovices . . _ for one wom an novice comes to ha ve been b uilt

b y a w om an la yfollow er. I f she should send a messenger

. . ■( = || 8 ||) . . * T h e return sho uld be m ade in seven day s." This is a case* m onks, where a d w elling-p lace com es to

hav e been built b y a w oman layfollower for herself * . -

1 n r a m a , a.Lso m ea ning 1 a mon^-st^ry.* stftianta.



5 ,12 — 6.2] MA H A V A G G A I I I

^ |j) + . , or if she com es to be ill, or if she sp eak s a

w ell know n discourse. If sh e should send a m essenger tom onks, sa y in g : ' L et the m asters come, and they w ill m asterthis discourse before th is discourse falls into ob livion J, or if

she has some business* something to be done, and should

send a messenger to m onks* saying : *L et th e m asters come,

F w an t to give a gift and to hear dkamma and to see the

m onks \ y ou should go, mon ks, if yon arc sent for and if the

business can be done in seven d a ys, but not if yo u are not

sent for. T h e return sho uld be m ad e in sev en d ay s. |j r2 ||,J T h is is a ca se, m onk s, wh ere a dw elling -pla ce . . ,

(■= II 8 ||} - . . a site for a m o n aste ry fo r an O rd er , . * fo rsev era l m onks, , . . for one m onk „ . * for an Ord er of nuns

. „ . for several nuns . * * for one nun . * * for several pro batio ners * . . for one probation er , . . for several n ovices

. . . fo r one novice [141] . * , for several wom en no vices

. . . fo r on e wom an nov ice . * . for him - (ber-) se lf is b u ilt

b y a m on k , , Ha nun , , . a probationer . , , a n ovice- * * a wom an novice* If he (she) should send a messenger

to m onks, s a y in g : * L et the revered sirs {masters) come,

I want to give a gift and to hear dkamma and to see themonks \ you should go^ monks, if you are sent for and if the

busin ess can be done in seven d ays, but not if you are not

sent for. T he return should be m ade in seve n da v s/ ’

II 13 t! 5 II -

N ow at th at tim e a certain mo nk caine to be ill. H e sent amessenger to m onk s, sa y in g : J( I, n ow , am ill* let m on ks

come, I w an t m onks to com e FJ. T h ey told this m atte r to

the Lo rd, He s a id : " I allow yo u, m onks, tn go even if notsent for, all the more if sent for, and if the business can be

done in seven da ys , to five (classes o f people) : to a m on k,

a nun , a pro bation er, a novice* a wo m an n ovice. 1 allow

you, monks, to go to these fiv e (classes of people) even if not sent for, all the more if sent for, and if the business can

be done in seven days. T h e return should be m ade in sevendays. || i j|

" T his is a case* mon ks, w here a m onk comes to be ill.If he shou ld send a m essenger to m onks, sa ying : * I, now,

am ill, let m onks come, I wa nt m onks to come \ yo u should




go, monks, even if not sent for, all the more if sent for, andif the business can be done in seven d ay s, th ink ing : ' 1 w ill

look about for a meal for the invalid, or I will look about fora meal for the one who is tending the invalid, or 1 will look about for medicine for the invalid, or I will ask (after) him1,

or 1 w ill tend him \ T he return shouid be made in seven days*

IU B _

This is a case, monks, where dissatisfaction comes to

ha ve arisen in a m on k. Xf he shou ld send a m essenger to

monk£7 sa y in g : £D issatisfaction has arisen in m e, let m onks

come, 1 want monks to come \ you should go, monks, even if not sent for, all the more if sent for, and it the business can be done in seven d ays, th inking : f I w ill a lla y his dis satisfaction

or get (someone) to allay it, or I will give him a talk on

dhamma The return should be made in seven days,

11311 . .44T h is is a case, m onks, w here remorse coines to h av e

arisen in a m onk. If he should send a m essenger to m onks,

say ing : * Rem orse has arisen in me . . * I w ant mon ks tocome ', you should go, monks, . . . i f the business can bedon e in seven da ys , thin kin g;: * I w ill dispel his remorse orge t (someone) to dispel it, or I w ill giv e him a ta lk on dktimma*^

T he retu rn shou ld be m ad e in seven da ys, j! 4 It

" T his is a case, monks, w here a wro ng view com es to have

arisen in a monk- I f he [142] sho uld send . . * if the businesscan b e done in seven d ay s, think ing : ' I w ill dissuade him

from the wrong view or get (someone) to dissuade him. orI will gave him a talk on dhamma\ 3 T he return shou ld bem ad e in seven da ys. || 5 []

if This is a case, monks, where a monk comes to havecommitted an offence against an important rule and to

deserve prob ation .2 If he should send a messenger to monks,s a y i n g : 1 I have committed an offence against an importantrule, I deserve probation, let monks come, t want monks to

come \ y ou shou ld go, m onks, even if not sent for, all themore if sent for, and if the business can be done in seven days,

1 p u t ch d v n i , I th ink m eaning to Inquire afte r his health here (c/, " mon ks a rc in g a fte r ill ones *l. JE5.D* ii. 341* 399, 402), a nd not to "l is k him (question s r efer ring to the D hun m a ) " ( a ? a t T ex t s i> 306., an d wh ich is more u su ally p a r i p u cc h a t i .

• C f . M V , I , 25. 20, ; C V . II . I-S.



6.19 — 25] M A H A V A G G A I I I 193

" T h is is a case, monks, where an O rder becom es desirous

of carrying out a (formal) act against a nun, either one of

censure . * . o r one of suspe nsion . _ . { = III* 6.i o

) * , ,T h e return sho uld be mad e in sev en d ay s, |[ rg ||" O r a (formal) ac t com es to be carried o ut ag ains t her

b y an O rder— eith er one of censure . . * or one o f suspensio n

, . . ( a H I, 6, ix ) , . - T he retur n sho uld be m ade in

seven days- |[ 20 ||" Th is is a case, monks* wh ere a proba tioner comes to be

ill * , . (c/. I l l , 6, 2) . - - in seven d ays, Jj 21 f|

" Th is is a case, m onks £145] where dissatisfaction comesto h ave arisen in a prob ationer . * . w here rem orse comes to

ha ve arisen in a probationer . < . where a wron g view comes

to h av e arisen in a prob ationer . . . w here a prob atione r'straining comes to be inter rup ted,1 I f she shou ld send a

m essenger to m onks, sa ying : ' M y training is interrup ted,

let the m asters com e, I w an t the m asters to com e \ you

should go, m onks, even if n ot sent for, all the more if sent for

and if the business can be done in seven days, thinking:* I w ill make an effort for her to un dertake the training

T h e re turn should be m ad e in seven da ys. || 22 |J" This is a case, m onks, where a p robationer becom es

desirous o f being ord ained.1 I f she should send a messenger

t o m o n k s , s a y i n g ; * I am desirous of be ing orda ined . . .

I want the masters to come \ you should go, monks, * . .

th in k ing : * Ei ther 1 w ill m ake an effort for her ordin ation

or I wil l make a proclamation or I wil l become one whocom pletes a group**4 T he return should be m ade in seven

days, it 33 || ^

" Th is is a case, monks, wh ere a no vice becomes iU * * .

{III. 0L 2) - - - The return should be made in seven days.

II24 I! . .

" . . . where dissatisfaction . * . where remorse . . . wherea wrong view comes to have arisen in a novice . . . where

a novice becomes desirous of asking about his year's standing.®

1 ku .p \ t& m see liL 366.* s i A k h d sa m d d d i t a m .* With the u pa sam pa dg ordination. See IU>+ iii*, In tr +p< Jtliv fif,* Nuns* w pasun tp aad ordination takes pla.ee before an Order of moak$.* vassa . Se* above, p+ 309. This mu st be the technical meaning of vassarp.

p v c c h i t o t j p , which edd. V i n . Te x t s L 310, n, sa y is unk now a to u s ".



9.3— 11.x] m a h A v a g g a I I I 197

" T h is is a case, monks, w here the vi llage of m onks whohave entered upon the rains comes to be burnt by fire and

the monks go short oi almsfood- This is indeed a danger* , , in cu tting short the rains. T h is is a case, m onks, where

the lodgings of monks who have entered upon the rains

come to be burnt by fire and the monks go short of lodgings*

T h is is indeed , - , in cu tt in g sho rt the ra ins. || 3 |[" This is a case, monks, whe re the village o f m onks who

have entered upon the rains comes to be carried away by

w ater and the m onks go short o f alm sfood. T h is is in deed

- , . in cu ttin g sh or t th e rains. T h is is a case* m on ks, wh erethe lodgings of monks who have entered upon the rains

come to be carried away by water and the monks go short

of lodgings. T his is indeed a danger, and you should depart.

T he re is no offence in cu ttin g sh ort the ra in s." || 4 [| 9 [j

Now at that t ime the vi l lage of certain monks who had

entered upon the rains in a certain residence was removed1

on accoun t oi thieves. T h ey told this m atter to the Lord ,He said : " I a llow you , monks, to go to that vil lag e/ ' Thev i l lage w as &plit in two* T h e y to ld this m a tter to th e Lord.

H e said ; " I allow yo u , m onks, to go w here there are the

m ore (people)." T he m ajo rity cam e to be of little faith*not believing. T h ey told this m atter to the Lord. H e said :

" I allow you, monks, to go to those who have faith and are be liev in g/1 0 x |[ 10 j]

Now at that t ime in the Kosala country monks who had

entered upon the rains in a certain residence did not obtaina sufficiency, as much as they needed, of coarse or of sump

tuous food. T h ey told this m atter to the Lo rd, He said

This is a case* monks, where monks who have entered uponthe rains do not obtain a sufficiency, as much as they need,of coarse or of sum ptuou s food. T h is is indeed a danger,®

and the y should dep art. Th ere is no offence in cu tting shortthe rains. T his is a case, m onks, wh ere monks who ha veentered upon the rains obtain a sufficiency, as much as they

1 wtfh&si, arose, got a p ; thus , went aw ay,1 Thcs is a " d a n g e r to life *\, the ninth d a n g e r listed at Ttw. ih113.

P



1 3 . 1 — 1 4 , 3 ] M A H A V A G G A I I I 203

should ha ve been pleased. B u t now, I, ho nou red sirs, w ill

not go fo rth ." |[ 1 |[

V isakh a, M igara's m other T . - sp read it abo u t, s a y in g :

*' How can the masters make an agreement to the effect thatno one should b e allow ed to go forth du ring the rains ? A t

w hat tim e should dhamma n ot be follow ed ? M onks heard

V isakh a, M igara's m other, as she . . . spread it abo ut. T hen

these m onks told this m atte r to th e Lo rd. H e said : M onks,

an agreement that no one should be allowed to go forth duringthe rains should not be m ade. W ho eve r should ma ke (one),

the re is an offence o f w ro n g- d oing /' [j 2 |j 13 ]|

N ow a t tha t time a rains-residence belonging to K i n g

Pasenadi of Kosala came to be assented to for the earlier

period1 by the venerable Upananda, the soil of the Sakyans.

A s he w as goin g to th at resid ence, he sa w on th e w a y tw o

residences w ith m an y robes. Tt occurred to him : " N ow ,

suppose I shou ld spend th e rains in these tw o residences ?Thu s would m any robes accrue to m e/' He spent the rains

In these two residences. K in g Pa sena di of K osa la * . *. spreadit about, saying ; " How can this m aster U pananda, the sonof the Sakyans, having assented to our ruins-residence, break

his w ord ? Is no t lyin g condemned in m an y a figure b y theL ord an d res tra int from ly in g exto lled ? ** [j 1 |]

Monks beard King Pasenadi of Kosala as he . * . spreadit

abo ut. Those who were m odest m onks . . * spread it abou t,

saying : " How can [153] the venerable Upananda, the son of

the Sakyans, having assented to a raiias-residence belongingto K in g Pasenad i of K os ala, bre ak his w ord ? Is not lying

condemned in many a figure by the Lord and restraint from

ly in g ex to lled ? " || 2 ||

Then these m onks told this m atter to the Lo rd. Then theLo rd on this occasion, ha ving had the Order of m onks convened,

questioned the venerable Upananda, the son of the Sakyans,

sa y in g : ,f Is it true, as is said, U pan ajida, th at yo u , havin g

assented to a rains-residence belonging to K in g Pasen adi o f K osala, brok e yo ur word ? ”

,c It is true* L o rd .” T he aw ake ne d one, the L ord , rebu kedhim, saying :

1 purimik&ya, that is, for the first three moDthi oi the rainy -season.




44 How can you, foolish man, having assented to a rains-

residence belonging to King Pasenadi of Kosala, break your

w ord ? F oolish m an, is not ly in g condem ned in m any a figure b y me and restrain t from ly in g extolled ? I t is not, foolish

m an , for p leasing those who are not (yet) pleased *. / #an d ha vin g

rebuked him, having given reasoned talk, he addressed them on ks, say in g : |{ 3 ||

“ This is a case, monks, where a rains-residence comes to he

assented to b y a m onk for the earlier period. A s he is going

to that residence he sees on the way two residences with many

robes. I t occurs to him : - W h at no w if I should spend therains in these two residences ? Th us w ou ld m an y robes

accrue to m e/ H e spends the rains in these two residences.

M onks, the earlier period is n ot v alid for th at m onk,

and also there is an offence of wrcng-doing in the assent-

114 n , _ . _,r This is a case, monks, where a rains-residence comes to be

assented to b y a m onk for the earlier period. A s he is going

to th at residence he carries ou t O bservan ce o utside it, he reachesa dwelling-place on the day after the Observance day, heprepares a lodging, he sets out drinking-water and water for

w ashin g, h e sweeps a cell, and, h avin g nothing to do, he

dep arts th a t self-same d ay. Monks, the earlier period is not valid for th at m onk, and also there is an offence of w rong-doin g

in the assent.

“ Th is is a case , monks, * * * ( = ! [ 5 11) • * - he sw eeps a c d 3, and,

ha vin g som ething to do, he dep arts tha t self-same da y. Monks. * . in the assen t, jj 5 |[" T h is is a case, m onk s, . . . and , havLng no thing to do, he

dep arts, ha vin g spent two or three day s. Monks, . . * in the

assent.f" T his is a case, m on ks, , - „ and , h a v in g som ething to d o,

he departs , hav ing spent two or three days. Monks, * * in

the assent,

“ Th is is a case, m onks, . . * and, ha ving stay ed two or threedays, he departs on some business that can be done in seven

d ay s. B u t he passes those seven d a ys outside. M onks, . . -

in the assent." T his is a case, m on ks, - , . an d, ha vin g stay ed two o r three

days be departs on some business tha t can be done in seven



In the key to the items the order1 should observe the

w oven w a y ,2

In this Chapter there are f if ty- two item s.3 [156]

M A H A V A G G A I I I 207

L Gt i t a r i k a , sphere, c o m p a s s ; i n t e r v a l , i .e . t h e i n te r v a ls , b e t w e e n t h e i t e m s ,t h e r a n g e t h e y c o v e r , h e n c s t h e i r o r d e r ,

1 tentimagga, t h e w a y t h a t i s s t r u n g o r w o v e n to g e th e r , so t h e sacred t e x t

or tradit ion. C/„ D A . A!A . i . 2, Tantib&ad&t a t Ki«. i, 312, tantidJt&m a t Vis?n. 99.

* T h i s n u m b e r i s p e r h a p s a r r i v e d a t b y ( 1 ) o m i t t i n g " in. r e g a r d t o l > o - t h "

a s a s e p a r a t e h e a d i n g , b e i n g a l r e a d y i n c l u d e d , u n d e r '* b u r n t J< ; ( 2 ) t a k i n g

c * w a s r e m o v e d , m a j o r i t y . , b c n c f a c t o r s ■ ' a s o n e h e a d i n g { s e e n. 1 p. 2 0 6 ) ;

( 3 ) t a k i n g l i n e ^ a s o n e h e a d i n g r e f e r r i n g t o M V , I I I , 1 1 . I , 2 ; ( 4 ) t a k i n g

s c h i s m s , a n d w h a t i s e i g h t f o l d ' * a s o n e b e a d i n g ( s e e n «. 3 . p * 3 0 6 ) ; ( 5 )

t a k i n g ' * t h e e a r l i e r , t h e l a t e r , o n e s h o u l d c o m b i n e t h e m a f t e r t h e s a m e

( a s h i n n ” a s o n e h e a d i n g ( s e e n . 4 p . 2 0 6 ) ; ( 6 ] f a k i n g t h e l a & f c l i n e h u t o n e

a s r e f e r r i n g t o o n - e a n d t h e s a m e e v e n t u a l i t y , i n M V . I I I . 1 4 . 7 .



212 B O O K O F d i s c i p l i n e :

' Y o u r reverences, I in vite the Order in respect o f wh at has been seen or heard or suspected. L e t the venerable ones speak

to me out of compassion, and seeing I will make amends,1 A n d a second tim e . . . A n d a third tim e, yo u r reverences,

I invite the Order in respect of what has been seen or heardor suspected* L et the venera ble ones speak to me out of compassion, and seeing I w ill m ake am ends/ A n ew ly ordained

monk, having an^nged his upper robe over one shoulder * * ,ha ving saluted w ith joined p alms, should spenk to it thus :

' Honoured sirs, I invite the Order [159] in respect of what has

been ^een „ . . A n d a second tim e . , . A n d a third tim e . . ,and seeing I wil l make amends/ ?t || 14 \\1 J|

N ow a t th at t ime the group o f six m onks rema ined2 on seats

w h ile m onks who were eld ers, sittin g down on th eir haunches,

were them selves invitin g. T hose w ho w ere modest m onks . * .spread it abou t, saying : “ H ow can this group of six mon ks

remain on seats while monks who are elders, sitting down on

their haunches, are themselves inv iting ? JJ Then these m onkstold this m atter to the Lord. He said :

" Is it true, as is said, m onks, th at the group of six m onks

remained on seats . , . were themselves inviting ?" It is true. L o rd ." Th e awakened one, the Lord rebuked

them , sayin g :

“ How* mo nks , can these foolish m en rem ain on sea ts . . -

are them selves inv iting ? It is no t, m on ks, for pleasing those

w ho are n o t (yet) pleased . . / p A n d h a v in g rebuked them,ha vin g given reasoned talk, he addressed the m onks, saying :

Monks, you should not remain on seats while monks whoare ciders, sitting down on their haunches, are themslevesinviting. I allowr you, m onks, to invite while each and every

one is sit tin g dow n on his haun ch es/' [[ 1 [|Now at that time a certain elder, feeble with age, thinking :

" U ntil all have inv ited ", w hile sitting dow n on his haunches

and w aiting, fell down in a faint* T h ey told this m atter to theLo rd. H e said : " 1 allow y o u t m onks, {each one) to sit dow n

on his haunches during the period until he invites, and having

in vited , to sit dow n on a se a t/ ' |[a j] 2 ||

1 I.e. for the oflenec imputed to him and '* seen by him,* a cch j t t t i . V A . 1074 says t h ey were sitting dov.'n, t h ey did not stand up.



& 3— 7] M A H A V A G G A I V 215

L et the venerable ones spea k to me ou t of com passion, an d seeing,

I wi ll m ake amends. A n d a second t im e * . . A nd a third time

*. * _ and seeing, I w ill m ake am ends/ Th ese m on ks should be spoken to th u s b y a n e w ly ordained m on k, h a v in g arran ged

. , , * L hono ured sirs, in v ite the ve ne rab le ones in regard to

w h at has been seen or heard or su sp ected . . . A n d a second

tim e . . - A n d a third tim e - - - and seeing , I w ill m ak e a m en ds/ "

C f 3 I ! .No w a t th at t im e three m onks were s tay ing in a certain

residence on an In vitation day. T hen it occurred to these

m onks : " I t is a llowed b y the L ord to invite in an O rder of f ive persons, and to in vite one an oth er wh en there are four,

b u t w e are (only) three persons. N o w how ca n w e in v ite ? "

Th ey told this m atter to the Lord. H e said : " I a llow yo u ,

m onks, to inv ite one an other when yo u arc (only) three* And

thus, m onks, shou ld one invite : Th ese m onk s should be

in fo rm ed . - - II 3 II) [162] . . . I w i ll m ake am ends/ ” || 4 \\N ow a t th at tim e tw o monks were s tay ing in a certa in

residence on an Inv itation d ay. T he n it occurred to thesem onks : " It is al low ed b y the L o rd to invite in ai l Order

of five (persons), to invite one another when there are four,to invite one another when there are three, but we are (only)

two persons. Now , how can we in vite ? " T h ey told this

m atter to the Lo rd. He said : " I al low yo u, m onk s, to inv ite

on e an oth er w he n y ou a rc (only) tw o. || 5 ||" A n d thus, monks, should one invite : Th e m onk who is the

elderr h av ing arranged his upper robe ov er one shou lder,having sat down on his haunches, having saluted with joinedpalm s, should speak thus to the new ly ordained m onk : ' 1 ,

yo u r reverence, in vite th e ven erable one in regard to w h a t has

been seen or heard or suspected. L et th e ven erable one speak

to me out of compassion, and seeing, I will make amends.

A n d a second tim e . . . A n d a th ird tim e . _ . and seein g, I willm ake am ends/ Th e new ly ordained m onk, having arranged

his up per rob e . . . w ith joined pa lm s, shou ld spea k thu s toth e m onk wh o is th e elder : ' I , honoured sir, in vite the

venerable one . , t A nd a th ird tim e . - . an d seein g, E w ill m akeam en d s/ " || 6 ||

No w a t th at t im e one m onk was stay ing in a certain residence

on an In vitatio n d ay . Th en it occurred to th a t m onk : fr I t is



2 l 6 B O O K O F D I S C I P L I N E

allowed by the Lord to invite in an Order of five (persons), to

invite one ano ther . * . w hen there are (only) tw o, bu t I am

alone. N ow , how can I invite ? ” T h e y told this m atte r toth e L o rd . || 7 [|

H e said : " T his is a case, m onks, w here one mo nk is stayin gin a certain residence on an Invitation day* M onks, tha t m on k,

hav ing swept the p lace to which monks return— an at ten dan ce

hal l or a pavi lion or the root of a tree— ha ving put ou t d rinking

w ater and w a te r for w ash in g, h a vin g m ad e read y a seat, h a v in g

m ade a l igh t , should s i t down. I f other monks arrive, he m ay

invite toge ther w ith them ; if th ey do not arrive, he shouldde term ine: c T o-day is an Invi tat ion d ay for me \ I f he

should not (so) determine, there is an offence of wrong-doing.

i m" Monks, there where five monks are stayin g, fo ur should

not invite in an Order, having conveyed the invitation for one.If t h e y sh ould (so) in vite , there is an offence of wrong-doing*

M onks, there where fou r mo nks are stay ing , three should no t

invite one another, having conveyed the invitation for one.I f th ey sho uld (so) in vite , there is an offence of wxong-domg*

Monks, there where three monks are staying, [163] two should

not invite one another, having' conveyed the invitation for one.

If they should (so) invite, there is an offence of wrong-doing.

Monks, there where two monks are staying, one should not

determ ine, hav ing con vey ed the invitation for the other*

If he should (so) determine, there is an offence of wrong-

d o in g ,'1 ||9 l|5 H

Now at that t ime a certain monk came to have fal len into

an offence on an In vit a tio n d ay .1 Th en it occurred to this

m o n k : “ I t is la id down b y the Lo rd that an offender should

not inv ite,* an d I ha ve fallen ir>to an offence. N ow w h a t lineof cond uct should be followed b y me ? " T h ey told this m atterto th e L ord . H e said : This is a case, m on ks, , . , (cf, II,

27. i r 2 : read Invi tat ion day fo r O bse rvan ce da y). . . W henhe has spoken thus, he m ay invite, but no o b sta d c should be

p u t in th e w a y o f the I n vita tio n fro m su ch a c a u s e . j j I \\

1 C f . I I . 2 7 . i .

• C f „ b e l o w , p - 2 2 3 ,



8.3— 1 1 .1] M A H A V A G G A I V

resident m onks, a larger number , , *a l ike n um ber . . . a smaller

number, arrive. Those who have inv ited have d u ly invited ;

they should invite in their presence, and there is an offence of wrong-doing* fo r those w ho have invited. \\3 ||

Told are the Fi fteen Cases on being Aware that an Assembly

is inc om pie te w h en it is inco m plete . ]| 8 ||

*f T his is a case, m on ks, where sev era l residen t m onk s,

five or more, collect tog eth er on an In vita tion d a y.1 T h ey

know tha t other resident m onks ha ve not arrived. T hink ing :

' Now, is it allowable for us to invite or is it not allowable ? 'they invite (although th ey are m doubt) . W hile th ey are

inviting , other resident mon ks, a larger num ber, arrive. Monks,these monks should invite again, and there is an offence of

w rong-doing fox those w ho have in vited - |] 1 ||

" T h is is a case, „ . . (c f IV. 8 . 2, 3} . . . they should invite

in their presence, and there is an offence of wrong-doing for

those who ha ve inv ited,” ]| 2 |j

T o ld are the F ifteen Cases on B ein g in D ou bt. || 9 ||

" T h is is a ca sep* . , . (as in || 9 ]| 1 jj) . . . Thinking, ' Indeed,

it Is allow ab le for us to inv ite, it is not u na llow ab le for us J,t h e y F

acting b ad ly, invited* W hile th ey are inviting . . * offence of

w rong-doing fo r those w h o have in v ite d . |] 1 [|

41 T h is is a case*3 , . - (cf. IV- S- 2,3} . _. they should invite

in their presence, and there is an offence of wrong-doing for

those who have invi ted. \\2 ||T old are the F ifteen Cases on A c tin g B a d ly, ]| tO ]|

** T his is a c a s e / - . . [16G] * . , T h e y know th at there are other

resident m onks who h av e not arrived . S ay in g : ' These are

pe rishing , these are b eing des troyed , wph at go od are the se to you ? ' th e y in vite, a im in g at a schis m . W h ile th e y are

inv itin g, other resident m on ks, a large r nu m ber, ar rive. Monks*

those monks should invite again, and there is a grave offencefor those w ho hav e invited* || 1 j|

1 C f . M V . I I . 30 .* C f . I I . SI . T. '» c f . i i p s i .

* C f * I I . 33.



15, t — 4] M A H A V A G G A I V 221

Now at that t ime in a certain residence in the Kosala

country t fr^re came to be a menace from savages on an Invita

tion d a y .1 Th e m onk s were unable to invite b y using theth r ee fo ld fo rmula..2 T h e y t o ld th is m a t te r t o t h e Lo r d . H e

said : " I allow yo u , m on ks, to invite b y using a two foldform ula ," Th e menace from the savages becam e even greater .

Th e m onks were unable to inv ite by using the tw o-fold form ula.

T he y told this m atter to the Lord. He said : *' I allow you*

m onks, to invite by using a onefold form ula/ ' The m enacefrom the savag es became even greater. Th e m onks were

unable to inv ite b y using the onefold formu la. T h ey toldthis m atter to the Lord, He sa id : " I a l low you, m onks , toin vit e those wh o k eep th e rains (all) tog et h e r,” |j x |]

Now at that t ime in a certain residence people were giving;

gi fts on an Invitat ion day unti l the night was almost ended.Th en it occurred to those m onks : 'c Pe op le are givin g g ifts

unti l the night is alm ost ended. If the O rder invites b y the

threefold formula, then the Order wil l not be invited before

dawn breaks. N ow w ha t line of condu ct should be follow ed b y us ? ” T h e y toJd th is m atter to th e L o rd . [I 2 [|

H e sa id : T h is is a ca se, m onks, * * . (as in |[ 2 |[) . , >before

dawn b reaks \ Th e Order should be inform ed b y an exp eri

enced, com peten t m onk , say ing : ' H onou red sirs. Jet the O rder

listen to me, Pe op le [168] are giving gifts until the night is

almo st ended. If the Order invites by the threefold formu la,

then the O rder w ill not be inv ited before daw n breaks. If it

seems right to the O rder, the O rder m a y inv ite those w ho keepthe rains together by a twofold formula, by a onefold formula,*

113 H" T his is a case, m on ks, wh ere in a certain residence on an

Invi tat ion day monks are speaking dkamma, those versed inthe discourses are chanting a discourse, the discipline experts

are propou nd ing discipline, th e talkers on dhamma are discussingdkamma, m onk s are q ua rrelling 3 un til the night is alm ost

» Cf. ft, i5, 3.*■Se c I V . 1 . 1 4- A s B v , a t , 107 7 &ocms to im p ly th e iHcjtiotl cou ld

bi'1 shelv ed if th-c O rder ap p roves. Then th e in v itin g m oult had m erely th ree tim es to repeat bis request to inv ite the Order* A b o ve , h-e is allowed to cu rtail the number df t imes he makes the request. C f . d v c v & t i k a and t e t td c ih a a b o v e M V . I. +. 5, I. 7 . to*

a " Qu arrelling *' really m eans arguing and disputing abo ut po ints of d h a m m a a.nU discipline.




ended. If i t then occu rs to these m onks : * M onks are qu arrel

l ing u n ti l the nig ht is almost ended. If the Order inv ites b y

the threefold formula, then the Order wil l not be invited before

d a w n br e ak s *r the O rder should be informed b y an experienced,

com peten t m on k, sayin g : f H ono ured sirs, let th e O rder listen

to m e. M onk s are quarrelling . . . th e O rder w ill n ot be in vite d b efo re d aw n breaks. I f it seems right to the Order* the Order

m ay invite those wh o keep the rains together b y a tw ofold

form ula, b y a o nefold form ula/ J* II 4 II

N ow at tha t t im e in a certain residence in the K osa la

co un try a large Order of monks cam e to ha ve collected together

on an Invitation day, and (only) a small (place) was sheltered

from the rain and a grea t cloud had come tip. T hen it occurred

to these mon ks ; " N ow this large O rder of m onks has collected

together, and (only) a small (place) is sheltered from the rainand a great cloud has com e up* I i the Order invites b y the

threefold formula, then the Order wil l not be invited before

this cloud pours dow n rain- N ow w h at line of cond uct should

be fo llow ed b y us ? " T h e y to ld th is m a tte r to th e Lord- If 5 |[H e said : “ T h is is a case, m onks, where in a certain residence

a large Order of monks has collected together on an Invitation

d ay , a nd (only) a sm all (place) . . . as in || 5 [Jabove) . . . I f it

then o ccurs to these m on ks : ' N ow this large O rder of monks

. , * po ur s dow n rain ', the O rde r should be inform ed b y an

exp erienced , com petent mo nk, sayin g : - Ho noured sirs, let th e

O rder listen to m e. T his large O rder of m on ks . . . pours down

rain. If i t seem s right to the Order, the Order m a y invite

those who keep the rains together by a twofold formula, by a

on efold fo rm ula/ j| 6 |j** This is a case, monks, where in a certain residence on an

Invitation day there comes to be a danger from kings , , . fromth iev es . . . from fire . , , from w a te r . _ _ from h um an beings

* * * from non-human beings , . . from beasts of prey * * , fromcreep ing thin gs „ T. to life . . , to the B rah m a-fa rin g.1 I t then

occurs to these m onk s : c Now this is [169] a danger to the

Brahm a-faring, I f the Order invites b y the threefold form ula,then the Order wil l not be invited before there is a danger to

the B rahm a-faring/ Th e Order should be informed b y an

* C/+ ab ov e p. 14S,



15.7— 1*-3] M A H A V A G G A I V

experienced, com petent m onk, sa y in g : ' H onoured s irs, let

the Order listen to me. T his is a dan ger to the B rahm a-

faring. If the O rder inv ites by the threefold form ula, then

the Order will not be invited before there is a. danger to the

Brahma^fajring, I f i t seems right to the O rder, the O rder m ay

invite those who keep the rains together by a twofoJd formula,

b y a onefold fo rm u la .J \\7 || IS [[

N ow at th at t im e the group of s ix m onks invi ted (while

th ey were) offenders. T h e y told this m atter to the Lo rd.

He said : M onks, an offender shou ld no t invite* W ho eve r

(such) sho uld in vite , the re is an offcnce of wT ong-doing. Ia l low you, monks , having obtained leave from whatever

offend er is In viting , to re pr ov e him for the o ffe n ce ."1 || 1 [|

N ow at tha t t im e the group o f s ix m onks, (although) obtain*

ing leave, did not w ish to g ive leave. T h ey told this m atter

to the Lord, He s a id : " I a llow you, m onks, to suspend

the inv i tat ion3 of one not g iv ing leave . A nd thus , monks,

should it be suspended ; I f on an Inv itation d a y, wh ether thefourteenth or the fifteenth, one should -say in the presence of

tha t ind ividual, in the m idst of the Ord er ; 1 H ono ured sirs,

let the Ord er listen to m e. Th e ind ividu al so-and-so is an

offender ; I am suspe nd ing his in vit at io n ; one should no t

inv ite in his pr ese n ce J, the inv itation com es to be susp end ed/'

ii^ii ■ .

N ow at th at t im e the group of s ix m onks, saying : Before w ell b eh aved m onks suspend our in v ita tio n th em selves sus

pended beforehand, without ground, without reason, the

invitation of pure monks who were not offenders, and they also

suspended the invitation of those who had (already) invited.

T h ey told this m atter to the Lord, H e said : “ M onks, oneshould not suspend without ground, without reason, the invita

tion of pure m onks wh o are not offenders. W hoev er should

(so) susp end it, there is an offence of w ron g-do ing. N or, m onks,

should one suspend the invitat ion of those who have invited.

W h oever should (so) suspend it , th ere is an offcnce o f w ro n gdoing, ||3 ||

1 C/, M V . IL 16h r.*- pavdtanam £h-apciunt, c/. V i n . ii. 5* 22, 3 .3 C/* M V, II +1 6 - 3. '



16,8— is ] M A H A V A G G A I V 2 2 5

the con du ct of his bo dy, he is pure in the c ond uct of his speech,

b u t he is n ot pure in his m ode of liv e lih o o d . , / . , th e O rder

m a y in v ite . || S J|** This is a case, monks , , . (as ' i n || 6 ]| above) \ , is pure in

the conduct of his body, pure in the conduct of his speech,

pure in his m ode of liveliho od ; bu t he is igno rant, ine xp eri

enced ; he is not co m pe ten t w hen him self being qu estioned . . /

. . . th e O rd er m a y invite* || Q ||

" T his is a case , monks . . . . (as in [| 6 || above) ' * + . is pure

in the con d uc t o f his b o d y . , , pure in his mode o f livelih oo d ;

he is learned, expe rienced ; he is com pe tent wh en being him self questioned to give an explanation ", one should speak thus to

him : ' I f you , yo u r rcvercn ce, suspend this m on k's inv itation ,

w h y do y o u suspend it ? D o yo u suspen d it on acco u n t of afall ing aw ay from m oral h ab it1 ? D o you suspend it on accou nt

of a falling a w a y from good h a b its2 ? [171] D o you

suspen d it on ac co un t of a falling aw a y from (right) v iew 3 ? J

ii 10 H

" If he shou ld speak thu s : f I suspen d it on accou nt of afa lling aw ay from moral habi t . . . a fa l iing aw ay from (right)

view' one sh ould sp eak th u s to him : * B u t does yo u r reverence

know w hat is a fa lling aw ay from moral habi t . . . a falling aw ay

from (right) v iew ? J I f he should speak thus : 4I know, you rreverence, w h at is a falling a w ay from m oral hab it « . +a fallinga w ay from (right) view one should spea k thu s to him :

1 B u t w hich, your reverence, is a fal ling aw ay from m oral hab it,

w hic h is a fallin g a w a y from good h abits, w h ich is a fa llin g a w a y from (right) vie w ? ' || 1 1 ||

Jrr If he shou ld sp ea k thu s : f Th is is a failing aw a y from m oral

hab it : th e four offcnces inv o lvin g de feat, the thirteen offences

entailing a form al m eeting of the Order, T his is a falling aw a y

from good hab its : a gra ve offence, an offence of exp iatio n p an

offence which ought to be confessed, an offence of wrong-doing,

an offence of w ron g speech. T his is a fal l ing aw a y from (right)

1 Defined a t A . i* 268 as on slaugh t on creatures, tak ing w ha t is no t given , w ron g con d u ct in senae-pleasar-es, ly in g, sla n derin g, u sin g harsh word s* b a b b li n g . T h e se th ree t f fa ll ing a w a ys 11 or fai lur es a r e m e ntioned a b ov e p . S i f.

1 A * ip h a s e i t t a v i p a t t i for Q. ca r a v i p t * t i i of above,* D efined a t A . i, 26S in th e term s of Ajita K csikam b^ Jm 's ano ihilation ist

view s { cf . i . 55).



16,14—17] M A H A V A G G A I V

offence, an offence of expiation, an offence which ought to be

confessed> an offence of wrong-doing, an offence o f w rong

speech ? D id you hear from a m onk ? D id yo u hear from anun * . . a proba tioner , . , a novice . . . a wom an novice „ * .a lay fo l low er . . , a wom an layfo llow er * , . k ings * . * k ing 's

m inisters * . . from lead ers o f (other) se cts , . , from d isciples

of (other) sec ts ? 1 || 14 |jIf he should spea k th u s : * B u t I , yo u r reverences, am not

suspending this m on k's invitat ion on account of w ha t was

heard, but T am suspending the invitat ion on account of what

w as suspected ", one should sp ea k to h im th u s ; * B u t, i f yo u , yo u r reverence, are suspend in g th is m on k 's in v ita tio n on

account of what was suspected, what did you suspect , how

did you suspect, when did you suspect, where did you suspect ?

[ t72] D id you suspect th a t he ha d com m itted an offence

invo lving defeat ? D id you suspect th a t he ha d com m itted

an offence entailing a form al m eeting of the Order ? D id yo u

suspect that he had committed a grave offence, an offence of

exp iation , an offence w hich ought to be confessed, an offenceof wron g-doing, an offence of wrong spcech ? D id you suspe ct,

h av ing h eard from a m o n k . . , from disciples of (other) sects ? *

[1*5 II" I f he should speak th u s : 1 B ut I , you r reverences, am not

suspending this monk's invitation on account of what was

suspected, moreover I do not know on account of what I amsuspending this m onk's inv itation and if , m onks, the rep rov

ing monk does not satisfy his intell igent fel lows m the Brahma-faring wpith his exp lan atio n , it is sufficient to sa y th a t the

reproved mon k is blam eless . B ut i f the repro ving m onk satisfies his intelligent fellows in the Brahma-faring with his

explanation, i t is sufficient to say that the reproved monk is

b lam ew orth y. || 16 [|

" I f tha t reproving m onk , monks, adm its tha t he has de

famed {another monk) with an unfounded charge of an offence

involving defeat, then the Order, having charged him with anoffence entail ing a form al m eeting of the O rder ,L m a y invite-If , monks, that reproving monk admits that he has defamed

(another m onk) with an un foun ded cha rge of an offence en tailing

1 See For. Meet. VFII.




a formal meeting of the Order, the Order, having had him

dealt w ith according to the rule ,3 m ay invite . I f , m onks, that

reproving monk admits that he has defamed {another monk) w ith an unfounded charge in vo lv in g a grave offence, an offence

of expiation, an offence which ought to be confessed, an offence

of w ron g doing, an offence of w rong speech, the O rder, ha vinghad him d ealt w ith accor ding to the ru le,2 m ay in vite , ff 17 ||

" I f , m onks, that reproved m onk ad m its tha t he has com m itted an offence inv olvin g defeat, the O rder, h av ing expelled

him, m ay invite* Tf, monks, tha t reproved m onk ad m its tha t

he has committed an offence entail ing a formal meeting of the

Order, the Order, having charged him with an offence entail ing

a form al m eeting of the Order, m a y invite. Tf, m onks, that

reproved monk admits that he has committed a grave of fence

* * - an offence of wron g speech, th e Order, ha vin g ha d him dealt

w ith acco rd in g to th e rule , m a y in v ite , ||lS J|

ft This is a case, monks, where a monk comes to have com'm itted a grav e offence on an In vitation da y. Some m onks

view it as a gra v e offence, other m o n ks v iew it as an offenceen tailing a form al m eeting of the Order. Mon ks, those

monks who view i t as a grave offence, having le d that monk

to one side, ha vin g ha d him d ealt w ith acco rding to the rule,

ha vin g approached the Order, should speak to i t thus : 1 Y ou r

reverences, the monk who has fallen into that offence has made

am ends for it acco rding to rule. If it seems righ t to the Order,

th e O rder m a y in v ite / ]| 19 |[This is a case, monks, where a monk comes to have com

m itted a gra ve offence on an Inv itation d ay. Some m onks

v iew i t as a grave offence, other m on ks v ie w it as an offence

of exp iation . Some [173] monks view it as a grave offence,

other monks view it as an offence which ought to be confessed.

Some monks view it as a grave offence, other monks view it as

an offence of wrong-doing. Some m onk s view it as a grave

offence, other monks view it as an offence of wrong speech.

M onks, those m on ks w ho view it as a grav e offence . . .

(*= J| 19 ||) * . . . th e O rder m a y in v it e ** || 20 |j“ This is a case, monks, vrhere a monk comes to have com-

1 S « F 3 c + l x x v h

* C/L Sa4gh. IX ( V i n . iii. 170). V A . 1078 says that offences incurredin all these are those of wrong-doing.



id*3i — 25] M A H A V A G G A I V 229

m itte d an o ffen ce o f e x p ia tio n on a n I n v i ta t io n d a y . . . an

offence w hich o ug ht to be confessed , * . an offence of w ron g

d o in g . . . an o ffen ce o f w r o n g sp eech . S o me m o n k s v i e w itas an offence of w ron g speech, other m on ks view it as an offence

en tailing a formal m eeting of the Order. M onks, those m on ks

w h o v ie w it as an offence o f w rong sp eech . _ . ( = |[ 19 |j)

* . * . th e O rd er m a y in v ite || 21 ||This is a case, monks, where a monk comes to have com

m itted an offence of wron g speech on an In vitat ion day . Some

m onks view i t as an offence o f wrong speech, other m on ks view

i t as a grave offence ; some monks . . . as an offence of wrongspeech^ o th er m on ks - ■. o f ex p iatio n ; som e m on ks , . .

offence of wrong speech, other monks . , . which ought to be

confessed ; som e m onks v iew it as an offence of w ron g speech,other m onks vie w it as an offence of wron g-doing. M onks,

those m onks wh o v iew i t as an offence of wron g speech * - .

( - u 19 ii> * * th e O r der m a y in v ite \ || 22 ||“ Th is is a case , m onks , wh ere if on an Inv i tat ion da y a m on k

should speak in th e m idst of the O rder, say ing : * H onou redsirs, let the Order listen to me. This m atter is know n bu t not

the indiv idual1\ I i i t seems right to the Order, the Order,

hav ing set aside the m atter , m ay in vi te 3 and he should bespoken to th u s ; ' Y o u r reverence, Invi tat ion is la id down b y

the Lord for those wh o are pure. I f the m atter is know n b u t not th e in d iv id u al, sp ea k abou t th a t n ow a t o n ce/ || 23 j|

" T his is a case, m onks, where i f on an Inv itat ion d ay a

monk should speak in the midst of the Order* say ing:HH ono ured sirs, let the Ord er listen to me. T h is ind ividu al

is known bu t no t the m atter. I f i t seems right to the Order,

the Order, ha vin g set aside the individu al, m a y invite ; an d

he should be spoken to thu s : * Y o u r reveren ce. In vitatio n

is la id down b y the L ord for those who are com plete.1 I f t h e

individual is known but not the matter, speak about that now

a t on ce/ |j 24 ||

" This is a case, m onks, . _ . ' H ono ured sirs, let the Orderlisten to me. This m atter is known and the ind ividu al . I f

1 le.j the person w ho com m itted the offence or m atter v a i i h u .■ V A . 1078 sa ys ff When we kn ow the person, the n w e will reprov e him,

b u t le t th e O rd e r in vite n o w M.1 A com plete Order.

R




it seems right to the Order, the Order, h av ing set aside th e

m atter and the indiv idual , m ay invi te and he should be

spoken to thus : f Y o u r reverence. In vita tion is laid down b y

the Lo rd lor the pure an d for those who are com plete. I f thematter is known and also the individual , speak about thatnow a t o n ce/ || 25 ||

" I f , mo n k s, th e m a t te r is k n o w n be fo re a n I n v i t a t io n d a y r

the ind ividua l afterw ards, i t is right to sa y so* If, m onks,

[174] the individual is known before an Invitat ion day, them atter afterw ards, i t is r ight to sa y so. I f j monks, both the

m atter and the indiv idua l are know n before an In vi tat ion

day, and {a monk) opens up (the cases) after the Invitationis finished, there is an offence of exp iation for opening u p .” 1

Jl 26 || 16 ||

Now at that t ime several monks, friends and associates,

entered on the rains in a certain residence in the Kosala

co un try. In their neighbourhood other m onks, m akers of

strife, makers of quarrels, makers of dispute, makers of con

tention, makers of legal questions in an Order, entered on therains, s a y in g : " W hen these m onks have kept the rains we

w ill suspend th e in v ita tio n on an In v ita tio n d a y ,” B u t those

m onks heard : " It l s said that in our neighbourhood other

m on ks . . . en tered on the rains, say ing : * W hen these m onk s

- _. on an In vitat ion d a y / N ow, w hat line of cond uct should

be fo llow ed b y us ? " T h e y to ld this m atter to the Lord* H1 J]

H e sa id : “ Th is is a case, m onks, wh ere several m onks,

friends and associates, enter on the rains in a certain residence*In th eir neighbo urho od , . . (as in || 1 ||) f . * * on an In v ita tio nd ay \ I a llow you , m onks, to carry ou t two or three Obser

van ces w ith these m onks on th e fourteenth {day}*, th in k in g :' H ow can we invi te before those m onks (invite) ? * I f, monks,

those m on ks wh o are m ak ers of strife . . . m akers o f leg al questions in an Order, arrive at a residence, then, monks, those

1 See F*ic, 63* where it is. an ofTence to open up for further discussion a. m atte r alrea dy settled.* V A * *079 says, " here, th e fourth and fifth are th e tw o 1 fourteen (days) *r

b u t th ere is u su a lly a third - fourte enth .J ; th erefo re the th ir d a n d fourth* or th e third, fourth an d fifth are the t v r o or three ' fou rteen ths' th a t should be carried ou t. Th u s the re com e t-o he two * fourteen ths \ Proce eding thus — the thir tee nth or fourtee nth l or the m a k e rs a i strife— these wil l invite 00 an Invitation day tha.1 is a fifteenth (day)



1 7 . 2 — 7 ] M A H A V A G G A I V

res ident monks, ha ving gathered together qu ick ly , m a y in vi te ;

and ha vin g invited, th ey shou ld sa y (to the others) : *W e, y ou r

reverences* hav e in v i te d ; le t the venerable ones do w hatseem s fit t in g / ]| 2 ||

" ff , m onks, those m onks who are m akers of Strife . . .makers of legal quest ions in the Order, arrive unexpectedly at

that residence, those resident monks should make ready a seat,

they should br ing forward water for washing the feet , a foot

s tool , a foots tand, having gone to meet them they should

receive their bowls an d robes, they sho uld offer them drinking

w ater ; h a v in g looked a fte r them , (th en) h a v in g gon e outsidethe boun dary , the y m ay in vi te ; ha ving invi ted, th ey should

sa y (to th e others) : * W e, you r reveren ces, ha ve inv ited jlet the ven erab le ones do w ha t seems fitt in g / 3 |[

I f the y should thus m anage this , i t is good* B u t i f the y

do not manage i t , the resident monks should be informed by

an experienced, com petent resident m onk , sa yin g : 4 Le t t h e

ven erable ones w ho are residen ts listen to m e. I f it seem s right

to the venerables ones, w e m ay now c arry out the O bservance , w e m a y recite th e P a tim o k k h a , [175] we m ay invi te on the

n ex t new-raoon d a y 1 \ If , monks, those m onks wh o are

m akers o f strife . . * m akers o f legal qu estions in the O rder,

should spea k thus to these monks : ' A l l r ight , yo u r reverences,

b u t le t us in vite n ow a t once \ th e y sh o u ld be sp ok en t o th u s ■

* But you, your reverences, are not masters of our Invitat ion

(-day), w e w i ll not invite ye t % j| 4 ||

If, monks, these monks who are makers of strife . . .makers of legal quest ions in the Order, should stay on unti l

that new-moon day, then, monks, the resident monks should

be inform ed b y an experien ced , com peten t residen t m o n k _ _ ,

f . . . le t us in v ite on th e n e x t fu ll-m oo n day® * . , . (#5 £ j z [( 4 ||)

r * . , w e w il l n ot in v it e y e t \ |j 5 ||

“ If , m onk s, those m on ks who ar e m akers of strife . . .

should stay on unti l that ful l-moon day, then monks, these

monks, each and every one, must invite on the next ful l-moond a y o f th e kontudi cdtum dsinl^ (even if) th e y a re u n w illin g . |] 6 [I

ir Tf, m onk s, wh ile these m onks are them selves inv iting , an

* ha}*.* fu fthe ; cfj above* p 185*• S e e above , p . 205, e l . 3.



18-2— 5] M A H A V A G G A I V 333

He said : " Th is is a case, m onks, w here several m onk s,

friends and com panions, en ter on the rains in a ce rtain residence.

W h ile these are sta y in g togeth er « , * a rriv ed at. I f i t th eno ccurs t o th e s e mo n ks : * W h i le w e a r e s t a y i n g t o g e th e r * * *

so w e w i ll come to lose this comfort \ I a llow you , m onks,

to m ake a pro tection of an Inv itation d a y .1 || 2 |] A n d th us, m on ks, should it be m ade ; E a ch an d e v e ry

one should gather togeth er in the same place ; when th ey h ave

gathered together, the Order should be informed by an experienced com peten t m onk, sa yin g : ' H ono ured sirs, let the Order

listen to m e. W hile we were sta y in g toge the r . . . so w ill wecome to lose this com fort. If i t seems right to the O rder, the

Order m ay m ake a protect ion of an Invi tat ion day , i t m ay

carry out the Observance, i t m ay rec ite the P at im ok kh a now ;

the O rder m ay invi te on the next komudl catumasinl day*

T h is is th e m otio n. || 3 ||" - H ono ured sirs, let the Order listen to me. W hile w e

w ere s ta y in g to geth er + . , so w ill we co m e to lose this com fort.

The Order is m aking a protection of the In vitat ion d ay ; i t w ill carry out th e O bservan ce, it w ill recite th e P a tim o k k h anow ; it w ill inv ite on the ne xt kowiudi catumasint day. I f

the making a protect ion of the Invitat ion day (by the Order)

is pleasing to the venerable ones (so that) it will carry out

the O bservance , w i ll rec ite the P at im ok kh a now, an d w i ll

invite on the ne xt komudt cdtumasinl day, you should be si lent ;

he to wh om it is not pleasing should speak. A protection of

the Invitat ion day is made by the Order, i t wi l l carry out theObservance, i t wi l l reci te the Pat imokkha now, and i t wi l l

invite on the next komudt cdtumasinT da y. It is pleasing

to the Order, therefore it is silent. T hu s do I understand

th is / || 4 II" If* monks, when these m onks ha ve m ade a protect ion of an

In vitation da y, an y m on k should speak thus : r I want., yo ur

reverences, to set forth on a tou r of the cou ntry , I h av e business

to do in the co u n try \ he should be spoken to thus ; * V er y

A f a D d r a z t a sa t p g a h a . V A . 1080 sa ys tha t " whe n the has- been giveu, there com es to be as it were an avo idan ce during th e rains j incom ing monies ca n no t take the ir (the resident o nes ’) lodgings, n or should the rains be cut short by them , for, ha ving invited, th ey ge t the chance to set out on tour even during (the rains} **. T h e m o a k s p r o t c c t t he ir h a r m o n y b y p ostp oning th e In v ita tio n d a y to th e end of th e ra iny season.




w ell, y o u r reveren ce, yo u can go w hen y o u h ave in v ite d /

A n d [177] i f , monks, that monk, while he Is inviting, suspends

an oth er's invitation* he should be spoken to thu s : ' Y on ,

y o u r reveren ce, are n o t m aster o f m y In v ita tio n d a y , I w illnot inv i te y e t \ A nd i f, monks, a n y m onk suspends that

m onk 's inv itat ion w hile that m onk is invit ing , the Order,

having questioned both closely and cros^-questioned them,sh ou ld h av e them de alt w ith accord ing to the rule, jj 5 ||

“ If , m on ks, tha t m onk , h aving con cluded his business in

the country, returns again to that residence before the komudt

cdtumasinl day and if , monks, while those monks are inviting,

a n y m on k suspends th at m onk's invitat ion , he should be spokento thu s : 1 Y o u >yo u r reverence, are n ot m aster of m y I n vitation

d ay , I have inv ited (already) \ If, m onks, wh ile those m onks

are invit ing, that monk suspends any monk's invitat ion, the

Order, having questioned both closely and having cross

quest ioned them, and having had them dealt with according

to th e rule,, m a y in v ite .” [j 6 |j 18 ||

T he F ou rth Section : tha t on In vitat ion

In th is Section are forty-six item s. Th is is i ts ke y :—

Having kept the rains they went to see the teacher in Kosala,

communion that was uncomfortable (and) l ike beasts, suitable

m regard to one another,

Inviting on a seat,1 and two, (formal) act, i l l one, relations,

kingsJand thieves, and men of abandoned l i fe , l ikewise monks

w ho are enem ies o f m onks.Five, four, three, two, one, fal len, he doubted, he remembered,th e wh ole O rder, b eing in do ubt, grea ter, l ike, sm aller (number).

R esiden t monks* the fourteenth, the tw o comm unions b y m ark,should arrive, not in a seated (assemb ly), givin g leave of

absence, non-invitation,

A b o u t savages, a lm ost ended, g rea t clo ud, and an obstacle,invitation,

th ey do not giv e (leave), ' in case our \ and n ot (duly) suspended*fo r a m o n k ,

1 p A v d r t r t t d p a & d , I follow the reading p a v a r en l of Cing, cdn., anda s sugge ste d b y O l de nb e r g a t V i n * i» 379 (see || 2 J).



tf O r on w h at ? *, an d w hich in regard to w h at is seen, heard,

suspected,reproving and reproved, grave offence* matter, strife.

A n d a p ro tectio n o f a ji In v ita tio n d a y , n ot m aster, m a y invite . [178]

M A H A V A G G A I V 235



S36

A t one tim e th e aw akened one, th e L o rd , w as s ta y in g atR ajaga h a on M ount Vulture Peak. Now at that tim e King

Seniya Bimbisara of Magadha ruled with supreme authority

over e igh ty thousand villages* N o w at that time, at Campa,a merchant's son called Sona Kolivisa1 was delicately nurtured

an d dow n cam e to ha ve grown on the soles of his feet* Th en

King Seniya Bimbisara of Magadha, having had those e ighty

thou sand vil lage overseers2 convened, sent a m essenger to SonaK ol iv isa on some business , say ing: " L e t Sona come, I wantSon a t o come/* [| i |j 1

Then Sona Kol iv isa ’s parents spoke thus to Sona Kol iv isa:

r' Th e king, dear Son a, w an ts to see yo u r feet. D o no t you ,de ar San a, stretch ou t you r feet tow ard s the king ; s it d own

cross-legged in front of the fcingj and as you are sitting downthe king w i ll see you r fee£*#h Then they sent Sona K olivisa

aw ay in a palanquin. Then Sona K oj iv isa approached K ingSentya Bimbisara of Magadha, having approached, havinggreeted K ing Se n iya Bim bisara of Magadha, he sa t downcross-tegged in front of the king. So K in g Seniya Bim bisara

of Magadha saw the down that was growing on the soles of

Son a K o liv is a Js fe et . || 2 ||

Then King Seniya Binbisara of Magadha, having instructed

those eighty thousand vil lage overseers in matters concerning

this w orld , dismissed them,, sa yin g : " Y o u , good sirs, are now instruc ted b y m e in m atters Concerning this world ; go along,

pay homage to this Lord, and our Lord wil l instruct you in

transcendental m a tte ry " Then those e ighty thousand v illage

ov erse ers ap pr oa ch ed M ount V u ltu re P ea k. Jj 3 ||

N o w a t t h a t time th e v en e ra ble S a g a t a 3 w a s t h e Lo r d 'satten da n t. T hen those eigh ty thousand village overseers

1 Th is So^a episode recurs, in a shorter (arm, a t .d. iii, 3^4-9* S o la 's vers es

a t T h u g * 634-64+. Le gen d of how he came to be called Soria (golden) given in T h a g A , [see P $ s. Fi r ctA * p . 1 7 5 M , a nd A A . i. 333 f* A t A „ i- 24 he is called forem ost of those w ho pu t forth energy ; his clan n ame is theye spelt K ojivisa.,

* V A . ic S i speaks of these as sons o f (respectable) families living in these villages-,

• C f . V i v t , iv, jdS . wh ere S a g a U Js beh avio ur ga ve rise t-o th e offence of dr in kin g fctroag drrnk* Se e 11 3.^2, n. 6_

T H E G R E A T D I V IS IO N (M A H A V A G G A ) V



1.4— 7] M A H A V A G G A V *37

approached the venerab le Sa gata ; ha ving approached, [179]th ey spoke thus to the venerable S ag ata : " H onoured s ir ,

these eighty thousand vil lage overseers are approaching here

to see the Lo rd. It w ere good, honoured sir, i f we m ight have

a chance to see the Lord/ '" W ell, then, do y ou , venerable on es, rem ain1 here for a

m om ent un til I ha v e Jet th e Lo rd kn o w / ' || 4 ||

Then the venerable Sag ata, h aving stepped dow na from the

moonstone (step)3 in front of the e igh ty thousand w atching

village overseers, h avin g stepped u p 3 in fron t of th e Lord,

spoke thus to the Lo rd : " L ord , these eig h ty thousand vil lage

overseers are ap pro ach ing here to see the Lo rd. L ord , does

the Lord think it is now the right time for this ? *r

<f W ell, then, d o yo u , Sag ata . m ake a seat re ad y in the shad eof the dw el iing-placc/J || 5 ||

“ V ery wel], L o rd ," and the venerable Sag ata ha ving

answered the Lord in assent , having taken a chair , having

stepped down from in front of the Lord, having stepped up

on the moonstone (step) in front of the eighty thousand

w atch in g v illa ge overseers, m ad e read y a seat in th e shade of

the dwelling-place. Th en the Lo rd, ha ving issued from the

dwelling-place, sat down on the seat made ready in the shadeo f th e dw clling-p iace. || 6 \\

Then those e ighty thousand vi l lage overseers approached

the Lord j having approached, hav ing greeted the Lo rd, the y

sa t down at a respectful distance- Then those eig h ty thousand village overseers paid respect o n ly to the venerable S a g a ta ,

not l ikew ise to the Lord, Then the Lord, know ing b y reasoning

of mind the minds of those eighty thousand vil lage overseers,addressed the venerab le Sagata, s a y in g : W ell then, do

yo u , S a g a ta , a b u n d a n tly show a s ta te of fu rth er-m en ,4 a wonder of p sych ic p o w er/ '

1 h o i h a .1 n i m u j j i t v a * , . u t n n t v j j i t v a > These two v e r ts are often used of pi t inging

int o an d ^merging^ from w ater. H ere th ey see in to mea d ge ttin g off one step- an'd on to a n other.

1 patikd, such as is (in tht old citics of CeyEon) an architectural feature placed a t the bottom cf a. short flight of steps leading up to a inhHra of & " temple f\ See AfAui. 31. 6 1 * Now adays it is called 41 moonstone step ", although in shape it is half a drctc. It is ca.llc<3 1,1 half-moon stone a$$hacandapasdnat a t VA - i o S e .

4 t t t t i t r i f H &r tu ssar ih am t t ta * See B . H . i., Intr. p. x x jv fl*



l . i o — 13 j M A H A V A G G A V 339

Lo rd, one should set upright w hat has been upset or should

uncover w ha t is covered or should point out the w a y to one

w h o is a s tra y or sh o uld b rin g a lam p in to th e darkn ess so th a tthose with eyes might see forms, even so is dhamma explained

in m an y a figure b y the Lord. W e, Lo rd, are those go ing to

the Lord for refuge, to dhamma and to the Order of monks*May the Lord receive us as layfollowers gone for refuge on this

d a y fo r as lo n g as life l a s t s . J j 1 0 j|

Th en i t occurred to Son a K olivisa : " In so far as I under

stand dhamma taught by the Lord i t i s not easy for those

w h o liv e in a house to lea d th e B rah m a -farin g th a t Is w h o lly com plete, w h olly pure, and polished l ike a conch-shelL W h at

now i f l r hav ing cut of f hair and beard, hav ing donned ye l low

robes, shou ld go forth from home into hom elessness ? T he n

those e igh ty thousand vi l lag e overseers, del ighted w ith theLord’s speech, having given thanks for it* having risen from

the seat , having greeted the Lord, departed keeping theirright sides towards him_ [\1 1 ]|

Then Sona Kol iv isa , soon after those e ighty thousand v illa g e overseers had d ep arted , approached the L o rd ; h a v in gapproached, h av ing greeted the L ord, he sat down at a respect

ful dListance. A s he w as sitt in g dow n a t a resp ec tful distance*

Sona K oj iv isa spoke thus to the Lord : " In so far as I , Lo rd,

understand dham?n& taught b y the Lo rd i t is not eas y for those

w h o liv e in a house to lead th e B rah m a -farin g th a t is w h o lly complete, wholly pure and polished 3ike a conch-shelL I w an t.

Lord, having cut off hair and beard, having donned yel low robes, to go forth from hom e into homelessness. L ord , m ay

the L ord let me go forth / ' So Sona K ol iv isa rece ived the

going forth in the Lord's presence, he received ordination*

A n d soon a fte r he w as ord ained [181] the venerable Sona staye d

in the Cool Grove- \\r2 j|

Becau se o f h is great ou tput of energy in pacing up and dow n

his feet broke, the place for pacing up and down in became

stained w ith b lood as thou gh there had been slau gh ter of cattle*Then as the venerable Sona was meditat ing in private a

reasoning arose in his m ind th u s : " T hose w ho are the L or d 's

disciples dw el l pu tt ing forth e n erg y; I am one of these, y e t

m y m ind i& not freed from th e cankers w ith no grasping, and

moreover there are m y fam ily 's possessions. It m ight be




possible to en joy the possessions and to do good- Suppose

that I , having returned to the low l i fe , should enjoy the

possession s an d sh ou ld do good ? " ]| 13 [|Then the Lord, knowing by mind the venerable Sona 's

reasoning of mind, as a strong man might stretch out his bentarm, or might bend back hts outstretched arm, so did he,

van ish in g from M onn t V ulture P e a k , appear in the CoolG rove.1 Then the Lord , touring the lodgings together w ith

several monks, approached the venerable Sona's place forpacing up and dow n in. Th e Lord saw tha t the venerable

Sona's place for pacing up and down in was stained with blo od, and seein g (this), he addressed th e monks* s a y in g :

“ N ow w hy , m onks, is this place for pa cing u p and down in

Stained w ith blood as though there h as been slaug hter of

cattle ? "

** Lord, because of the venerable Sona's great energy in

pacing up and down his feet broke, and this place for pacing

up and down in is stained with his blood as though there had

been slaugh ter of c a tt le / ' H14 ||Then the Lord approached the venerable Sona's dwel l ing-place, and having approached he sat down on an appointedseat. A n d the vene rable Sona, h av ing greeted the Lord* sat

dow n at a respectful distance. Th e Lo rd spoke thus to the

ven erab le Sona as he w a s sittin g a t a respectful d istan ce :

" Sona, as you were meditating in private did not a reasoning

arise in your mind l ike this: * Those who are the Lord 's

disciples dw ell pu tting forth ene rgy + (as in [| X3 ||) , . *Suppose th a t I , ha vin g returned to the low l ife, should enjoy the possessions and should do good *? ,J

" Y e s , L o r d / '

" W h at do you think about this, Son a ? W ere you clever

at the lute 's stringed music when formerly you were a house*holder ?

" Y e s , L o r d .'7

" W ha t do yo u think about th is , Sona ? W hen the strings

of you r lute were too tau t , was you r lute at that t im e tunefuland fit for play ing ? "

l f No , inde ed, L o rd / ' || r5 |J

* iii. 374. adds, afte r Coo l Grove, " in front of the venerable So BA This, would b alan ce end oi || 17 (J below-



I . i 6 — 18] M A H A V A G G A V 241

W h a t d o yo u th in k a b o u t th is, Sona ? W h en th e strin gs

of your lute were too s lack, was your lute at that t ime tuneful

and f i t for p lay ing? "" N o, indeed, L ord/*■* W h at do you th in k ab ou t this, Son a ? W hen the strings

of your lute were neither too tau t nor too s lack, bu t were ke yed

to an even pitch1, was your lute at that t ime tuneful and f i t

for p lay ing ?" Y e s , L o r d / '" E ven so, Sona, does too m uch o u tpu t of energy conduce

to restlessness, [182] does too feeble energy conduce to s lothfu lnes s. [J1 6 fj

T he refore do you , Son a, determ ine upon even ne ss2 in

en erg y and pierce the even ness of the fa cu lties3 and reflect

upon it.4

" Y es , L ord/* the venerab le Sona answered the L ord in

assent. Th en the Lo rd, h av ing exhorted the venerable Sona w ith this e xh o rtatio n ,* as a strong m an m igh t stretch o ut his

bent arm or m ight bend b a ck his o u tstretch ed arm , so d id he, van ish in g from in front of th e venerable S o n a in th e CoolG rov e, app ear on M oun t V ultur e Pe ak . || 17 \\

A fte r th a t* th e ven erable Sona d eterm in ed upon evenness

in energy and he pierced the evenness of the faculties and

reflected upon it . Th en the venerable Son a, dw elling alone,

aloof, earn est, ardent, self-resolute, ha v in g soon realised here

and now by his own super-knowledge that supreme goal of the

Brah m a-faring for the sak e o f which young men o f fam ily rightly go forth from home into homelessness, abided in it* and

he und erstood ; D estro yed is birth, ]ived is the B rah m a-faring,

1 sam e gu^ te p a i i t t h i i a .1 O n the readings sa m a t a i f i (its here ) an d sa m a t h a n i . see G tS . tiL 267, n- 3*

Th e former is perhaps th e more l ikely to be m eant, and would carry ou t th e idea of the *' even pitch

* i t t d r i y & n a m ca sa m a t a m p t t t i v i j j h a . V A , sa ys : " p ier c e the e venne ss, tti& even nature 0i the fa cu lty of faith and so on, the evenness of the faculties

th at are conn ected : &o faith with wisdom and w isdom w ith faith, energy 'with con tem plation and con tem plation with energy-*'4 t & t t h a ca n i m i t t a r n g a j zh d h i . N i t n i i t a n i g a n h d i i can mean to grasp a sign,

a salient fe a tu re ; or to reflect on a men tal object, V A - 10 S1 s a y s ; m indfulness as to this evenne ss should arise ; seize on th a t characteristic of (or, reflect on) tranquillity, insight, the ways, the fruits, and practise these,

* Referred- to a t A A . i. -237 as v ln & v i } da t the e xhor ta t ion on the l ute ; c f . P& s. jB r et h . p. 276,

* a p a r en a sa t n a y t n a ,,




done is what was to be done, there is no more of being such

and such. And so the venerable Sona became one of the per

fecte d ones. |] 18 || W h en th e ven erab le Son a had a tta in e d perfection, it occurred

to him : “ Sup pose T were to declare profo un d kn ow ledg e1 in

the L ord 's presence ? ” Then the venerable Son a approached

the L ord ; ha ving approached, h av ing greeted the Lo rd, he

sat dow n at a respectful distance* A s he w as sitt in g do w n at

a respectful distance, the venerable Sona spoke thus to theL o rd : ]| X9 ||

" Lord, that monk who is one perfected, who has destroyedth e can kers, lived th e life* done wh at w as to be don e, shed th e

burden, w on his ow n goal, d estroyed u tte r ly th e fe tter o f becom ing, and is w h o lly freed b y p rofound know ledge, he

com es to b e intent up on 2 six m atters ; he com es to be inten t

upon renunciation* he cotnes to be intent upon aloofness, he

comes to be intent upon non-harming, he comes to be intent

upon th e destruction of grasping, he comes to be inten t upon

the destruction of cravings he comes to be intent upon nonconfu sio n. || 20 [|

“ Pe rha ps, L ord, one of the venerab le ones here m ight think ;

‘ Co uld it be th a t this ven erable one is inten t upon renun ciation

d e p en d in g upo n me re fa i th a lo ne ? 1 B u t th i s, Lo r d , is n o t

to be regarded thus. Lo rd, the m onk who has destroyed thecankers, has l ived the li fe, done w ha t was to be done, n ot seeing

aught in himself to be done or to be added to what has been

done, being passionless comes to be intent on renunciation because o f the d estructio n of passio n, b ein g w ith o u t hatred

comes to be intent on renunciation because of the destruction

of h atred , being witho ut confusion comes to be intent on

ren un ciation because o f the destru ction of confusion, j j at ||

Perhaps, Lord, one of the venerable ones here might

think 1 ' Could i t be tha t th is venerable one [1S3] is intent onaloofness white han kering af ter ga ins , honour, fame ? 1 B u t

this. Lo rd, is not to b e regarded thus. Lord, th e m onk wh ohas destroyed the cankers , or to be added to w h at has been

donej being passionless comes to be intent on aloofness because

1 gnosis.* adJHm u £ ta f striving for.



1.22 Z5l m a h A v a g g a V 243

of th e destruc tion of passion, being w itho u t h atr ed ♦- . being

w ith o u t confusion com es to be in ten t on aloofn ess b ecau se

of the d es tru ct ion o f co nfu sion . [| 22 ||Ferhaps, L ord, one of the venerable ones here m ight think : j

4Could it be that this venerable one is intent on non-harming,

is backsl iding from the cssence to the contagion of habit and

custom 1 ? ' B u t this, Lo rd, is not to be regarde d thus. L ord ,

the m on k w h o has d estro yed the cankers . ■* or to b e add ed to

w h a t has been done, b e in g passio nless com es to be in ten t on

non-harming because of the destruction of passion, being

w ith out h a tre d . , - b ein g w ith o u t confusion com es to be in ten ton no n-h arm ing becau se of the de struction of confusion* || 33 \\

Being passionless he comes to be intent on the destructionof grasping because o f the d estruction of passion* being w ithou t

hatred he comes to be intent on the destruction of grasping

because o f th e d estru ctio n of h atred , b e in g w ith o u t confusionhe comes to be intent on the destruction of grasping because

of the d estruction o f confusion ; being p assionless he com es

to be inten t on the destruction -of cr av in g because o f thedestruction of passion, being w ithout ha tred he comes to be

intent on the destruction of craving because of the destruction

of hatred , being w ithou t confusion he com es to be inten t on

the destruct ion of craving because of the destruct ion of confusion ; being passionless he com es to be inten t on non

confusion because of the destruction of passion, being without

hatred he comes to be intent on non-confusion because of the

destruc tion of hatred, b eing w itho ut confusion he comes to beintent on non-confusion because of the destruction of confusion. || iz 4 j|

"T h u s , Lord, even i f2 shapes cognisable b y the eye com e

v e r y stro n g ly in to th e field o f vis io n o f a m on k w hose m ind is w h o lly freed, th e y do not obsess his m in d for his m in d com es

to be undefiled,* firm, won to composure, and he notes its

1 s l la bb a t ap ar & m *L sa+ V A . 10S2 expla ins ; siI a n ca v & l a i i ca p a r d m a H t v d

’ ■' ...........................................

and custom " (as tho ug h tills were enough),

* A s a lso a t A . iv* 404.

* a t n i ss i k a f A . V A * 1082 e xp lain s this to mean, unm bced w ith (or, tsndefiled b y) th e k i U s a s (obstructions).

ru



1**7— 3<0 M A H A V A G G A V 245

Pleasant and unpleasant m ental ob jects1 st ir not a m an l ike

this*

H is m ind is firm , w ell fre ed ,2 and he notes its passing hen ce.*27 II

Then the Lord addressed the m onks, say ing : Th us, m onks,

do youn g men of fam ily declare profound knowledge- Th e

goal is spoken of b u t the self is no t ob truded. B u t then it

seems to me that there are some foolish men here who declare

profound knowledge for f u n ; these a f terw ards come tod i sa s te r /'3 |] 28 ||

Then the L ord addressed the venerab le Sona, saying ;** Y ou , Sona, hav e been de l icately nurtured* I a l low for you,

Sona, sandals with one lining/*

" B u t I , L ord, gave tip e ighty cartloads o f go ld4 wh en I

w en t fo rth from hom e in to hom elessness, a n d a h erd of seven

eleph an ts,5 B ecau se of this there w ill be speakers against

me, s a y in g : * Sona K ol iv isa gave up e igh ty cartloads of gold when he w en t forth from hom e in to hom elessness, an d a herd

of seven e lephants ; an d now this v e ry (person) is cling ing ont o fl sa ndals with one lin in g/ || 29 ||

, f I f the Lord wi l l a l low them to the Order of monks, I too

w ill m ake use o f them , b u t if the L o rd w ill not allo w th em to the

Order of m onks, neither w i ll I m ake use of th em /' Th en the

Lord on this occasion, having given reasoned talk, addressedthe m onks , say ing :

** Monks, X allow sandals with one lining* M onks, do ub ly

l ine d : sandals shou ld not be worn, tr eb ly l in ed 7 sandals shou ld

1 S e e n o t e a t M V I, It. z (above) for further references.* T h a g . 644 reads v i s^ n n u i i a T p instead of v i p p a m u t t a m (&s above and &t

A . i n * 3 j $ ) . ' * Th is paragraph occurs at A * iii. 359. C f . A . i. -213 ; G . S . i. 19®* n. * ;

M i l n , 396, V A + 10S3 ex pla in s " th e go .1 is spok en of pt b y sa yin g " if be is called an a rah ant, th at is th e goa l spoken of. Jiu t pr op erly {euo} it should, be tak en a s * th e m ea ning oi a su tta. fr om th e e x p la n a tio n of a s u tta n ta 1 *'

(aHAa m ean s both g oal an d meaning)* I t ejtplains H' th e self is not ob tru de d " a s " if (the profound know ledge) is declared thus, 1 I am an arah an t r f the self is not obtruded '* (or mentioned or brought forward, n a u p a n t t u ) .

4 M i sp rin t a t V i n + i . 1S5 h as been corrected at V i n * T e x t s iL 13,. n, 3 to a si t i sa k i i t i i v d h z h i r a i i n a i f t .

* V A . ioflj says that here this herd (retinue, array, a n i k a ) is called six cow-elephants and one bull-elephant*

* sa i i o {with instrum ental), or f is enam oured of \* d i g u f t a *. * . t i g u n n .

S




not be worn, sandals with many l inings1 should not be worn.

W h o ever should w ear (any of these), there is an offence of

w ro n g-d oin g/' || 30 || 1 \\

Now at that t ime the group of s ix monks wore sandals that

w ere en tire ly d ark green 2 . - - th a t w ere en tirely yellow . . .

tha t were en tire ly red . * * that were entire ly crim son - , that

were e n tire ly b la ck . , , th a t w ere d y e d en tire ly oran ge3 . *

th at w ere d yed entirely m ulti-colourcd.4 Pe op le looked down

upon, criticised, spread it about, sa yin g : " Like ho useholders

w h o e n jo y pleasures of th e senses.” T h e y to ld th is m a tter tothe L ord , H e said :

r- M onks, sanda ls th at are entirely d ar k green are n ot to be

w orn p - , sandaJs th a t are d yed e n tirely m ulti-coloured are not

to be worn. W hoe ver shou ld w ear (any of these) , there is an

offence o f w ro n g- d o ing /' |j 1 |[

N o w a t t h a t tim e th e g r o up o f s i x m o n k s [185] wore sandals

w ith d a rk green strap s5 . . * w ith ye llo w strap s , . . w ith redstra p s , . . w ith crim son straps * . . w ith bla ck straps _ . . w ith

d yed orange straps , *. w ith dyed m ulti-coloured straps. People

. * * spread it abou t, sayin g 1 " L ik e householders wh o enjoy

pleasures of the senses *\ T h ey told this m atter to the L ord,

He said :

Monks, sandals with dark green straps T _ , sandals w ith

dy ed mu lti-coloured straps are not to be worn* W ho eve r should

w ear (a n y o f these), there is an offence of w ron g-d oin g/' j[ 2 |jNow at that t ime the group of s ix monks wore sandals with

heel^ooverings0 - * . san da ls th at w ere k n ee -b oo ts7 . * , sandals

1 g cr p a fp t ga n u p d h a n a V A . £083 Say& " s a n d a ls w ith u p w a r d s o f four l inings

■ n i l i b a . Se e ii. 407, n, 2, 408, n. 2, 2.* n t a h d r a n g a r a t t a , V A * io & jj 41 the colour oi a centiped e’s back \* mahan&maraZU i . V A - 1083 says, -i i t i s w hen t h e c o l o u r s a r e m i x e d ,

t h e C o l o u r s o f p a l e f o l i a g e , b u t t h e J £ u r u ii d i y & c a l l s i t t h e c o l o u r s o f t h e p a d u m a ^ o tu s f lo w e r s ,J* T h e s e c o u l d b e r e d o r w h i t e , A faftdndnta m a y b e

t h e n a m e o 1 a p l a n t , h o w e v e i *

a V A , 1084 reads vag$hikat a n d e x p l a in s b y * k h vU ak ab i i dd h O ' . C f . 2 * v A < l z y . See note at V i n . T e x t s iL 15 on doubtful

m eaning of the nature of all the&e forms of foot-cov crm g, so curiously called u p a h a t t a , sandals or slippers.

7 p u f a b a d d h a . V A , J084 sa ys “ it 19 caUcd a Gr eek tytfnaAtf) sa n d al; it covcrs- th e wh ole foo t as faT as th e kn ee *'►



2,3— 3-1] M A H A V A G G A V 247

tha t were top-boots1 * * * sandals tha t were f illed w ith co tton 3

, , * san da ls of (m an y hu es like) p ar trid ge s' w in gs 3 . . . san da ls

po inted w ith ram s' h orns * * . san da ls p oin ted w ith goats*

ho m s * * * sand als (ornamented) w ith scorpion s' tails , , „ sand als

sewn round with peacocks* tail feathers . . . embroidered*

sandals. Peop le looked down upon, criticised, spread it ab ou t,

s a y i n g : “ L i k e h o use h old e rs w h o e n j o y p le asure s o f th e

senses T h ey told this m atter to the Lo rd. He said :

" M onks, sandals w ith heel-coverings shou ld not be worn * . *

em broidered sandals shou ld not be worn* W h oev er should

w ear (an y of these), there is an offence o f w ro n g-d o in g/' || 3 \\Now at that t ime the group of s ix monks wore sandals

de cor ated w ith lion -skin s5 , ** w ith tiger-sk ins * . , w ith pa nth er-sk ins * . . w ith b la ck an telop e-sk ins , . . w ith o tte r “-sk ins . . .

w ith cat-skin s , . . w ith squirrel-skins „ . . w ith o w l-sk in s7.

P eo ple . - , spread it about* saying : " L ike h ouseh olders who

e n j o y p le as ur es o f th e s en s e s/ 1 T h e y t o ld t h is m a t te r to t h e

L o rd . H e s a i d :

" Monks, sandals decorated w i th lion-skins * . * w i th owl*skins are n o t to be wo rn. W h oev er sho uld w ear (a-ny of these)

th ere is a n o ffence o f w ro ng-doin g.'" II 4 II 2 J|

Then the Lord, having dressed in the morning, taking his bow l and robe, entered R a ja g a h a for alm sfood w ith a certain

m onk as h is at tendan t . Then that m onk w ent lim ping a long

behind th e Lord- A certa in la y follow er, h a v in g p u t on sandals

w ith m a n y linings, saw th e L ord com ing from a la r ; seein ghim , ha ving taken o ff his sandals, he ap proach ed the L ord ;

1 p d l i g u y fh im a . These covered the upper p d d a * loot or leg, but not the knee, V A . 10S4.

* i u fa p u n f i i k a - On the three kinds of cotton, t aiezt see B .D . iii. 9-2., and n - s there*

* t i t t i r ap a t t i k a * V A , *084 explains b y t t i i i r a p a t t a s a d i s a v i o i ! t a v a d d h a 3 -which is followed in above translatioc, although ** dyed multi-coloured w* hiLS already been dealt -with,

* ci t r a ; often means variously c-oloorod or gaiEy coloured. C f . c i f r & p d k a n a a t D . i. j .

* V A , 10S4 Mthey are made having joined the lion-akin to the edges, as to a scam of a. robe IJ»

■* u 44 & . Meaning uncertain., see Vim, T ex i s ii* 16* n. 5. Both Ccomaraswamy, Sv t n e F a l i W or ds^ H J A S t Vol. IV , no. 2, p. 133, and D PJ PN

art. JDabbapuppba J&takar take u-dda as otter. C/. - t t d dapo i a at Op . X,X* 2

1 1084 exp lains u i a k & r owl, by p a k& h i b i f a f a , . flying fox.



having approached, having greeted the Lord, he approached

tha t monk ; h av ing approached, ha ving greeted th a t m onk,

he sp ok e th u s : || r ||" W h y, honoured s ir , does the m aster l im p ?

" M y feet are split, sir/*

" See, honoured sir, here are san da ls.” [186]

“ N o, s ir , sandals w ith m any lin ings are objected t o 1 b y

t h e L o r d / '" T a k e th ese san dals, m o n k / '3 T hen th e L o r d in th is

connection having given reasoned talk, addressed the monks,

s a y i n g : ," I a llow yon , m onks, sandals w ith m an y l inings tha t have

been cast off. M onks, new sandals w ith m a n y linings are

not to be worn. W h oe ve r should wear (these), there is an

offence of w ro n g-d o in g ," |[ 2 || 3 ||

N o w a t t h a t t im e th e Lo r d w a s p a c in g up a n d d o w n w it h o ut

Sandals in the open air. Monks w ho w ere elders, th ink ing :

** T h e teacher is pacing up and d own w itho ut sandals " , a lsopaced up and down w itho ut sandals* T he group of s ix m onks,

w hile th e teach er w as pacin g up and dow n w ith o u t san d als

and while monks who were e lders were pacing up and down

w ith o u t sandals, paced up and d ow n w ith sandals on. T hose

w h o were m odest m onks * . . spread i t about, sya in g : " H ow

can this group of six monks, while the teacher is pacing upand down without sandals, and while monks who are elders

are pacing up and down without sandals , pace up and down w ith sandals o n ? " || 1 |]

Then these m onks to ld this m atter to the Lord- H e s a id :

'* Js it irue^ as is said* monks, that the group of six monks,

w hile th e teach er . . . w ith sandals on ? "

Tt is tru e. L o rd .1' T he awakened one, the Lo rd, rebu kedthem* sa yin g ;

" How monks, can these foolish men, while the teacher was

pacing up and down without sandals* and while monks whoare elders were pacing up and down without sandals, pace up


1 pa ^ i k kh i t t d ^ N ote th a t he does not sa y not a llowe d* A s p ointe d out a t V i n . T e x t s ii n» 1. this must t>e understood as

en b y G otam a. A laym an did not address a m onk as fJ m onk *\ b u t otam a is con stan tly recorded to do so*



4 . 2 — 5 . 3 ] M A H A V A G G A V 349

and do w n w ith sandals on ? F or, m onks, even these white-

frocked householders , on account of procuring a craft for their

l ivelihoo d, w ill be respectful, deferential , cou rteou s1 tow ard sth e ir tea ch ers , |f 2 H

" Here in , monks , le t your l ight shine forth so that you who

have thus gone forth in this dhamma and discipline which are

w ell ta u g h t m a y be* resp ectfu l, deferen tial, courteous to w a rd steachers,3grades of teach ers,1 preceptors, grades of prece pto rs.5

It is not, monks, for pleasing those who are not (yet)

pleased - . / ' and h av ing rebuked them , h av ing given reasoned

talk , he addressed the m onks, say ing :Monks, you should not pace up and down with sandals

on w hile teachers, grades of teachers, preceptors, grades of

preceptors are pacing up and down w ith ou t sandals . W hoe ver

should (so) pace up and down, there is an offence of wrongdoing. And, monks, you should not wear sandals within a

m on astery. "Whoever shou ld w ear them (there), there is anoffence of w ro n g-d oin g/ ' |j 3 j| 4?||

Now at that t ime a certa in monk came to have an af f l i c t ion

of corns on his fe et.3 H av ing taken hold of th at mo nk, th ey

m ade him go out to re l ieve himself* A s the L ord w as touring

the lodgings he saw those m onks who, h av ing taken hold of that

monk, [187] were making him go out to relieve himself, and

seeing (this), he approached those monks, having approached,

he spoke thus to those monks : \{ 1 |[

" W h at, m onks, is th is m on k's disease ? f J" Lord, this venerable one has an affl iction of corns on the

feet , and ha ving taken h old of him, w e are m aking him go

1 T h es e ttiTee word s -also a t V i n . i. 45 ; A * iii* 15,* C f : MV. X, 2* 20** The four teachers meant here, according to 10-85, those fof

the going forth, for ordination, for the resources, for the recitation (oi the P^tintokkha). Cf . V ism^ 94.

* £ ca r i y a t n a t £ a . V A . T0S5 th a t one of six years' standing is for one

(i.e. to tea ch one) of no (full) yea r's standin g ; so on e of seven years' stan din g w ill b e fo r on e of on e y e a r 's standing-, one of e igh t for one of tw o , on e o f nine for one of three, one of ten for one of four years' standing.

■vpa phd yam atta, V A , ioS_5 : these are monks wh o are friends andcompanions of a preceptor,, or of any who are ten years one’s senior (in the Order).

* padakh t i dbadha^ K hU & may here mean an eruption. V A , 10 & 5 : tb.e=flesh comes to have stood out from (or left. n iF t khan i a ) the foot, like a stake (reading h h i l a i cf* v» 204 hh i i d * t i t v Tl« k h i l an i , meaning *f sharp stakes ")♦




out to re l ieve him self/ ' Then the L ord in this connection

having given reasoned talk , addressed the monks, saying:

*4I al low, monks, he whose feet are painful or he whosefeet are split or he who has an affliction of corns on the feet,to w ea r sa n d a ls/ ’ j| 2 || 5 []

Now at that t ime monks got up on to couches and chairs

w ith un w ash ed feet, an d robes an d lo d gin gs w ere so iled .1 T h e y

to ld this m atter to the Lord, He sa id :r‘ I a l low yon , m onk s, when you thin k : - I w ill get up now

on to a couch or a chair \ to w ear sa n d als /' |] x jjNow at that t ime, monks , going to an Observance-hut2and

to a meeting-place at night , in the dark trod upon stumps of

trees an d on thorns, and their feet becam e painful. T h e y to ldthis m atter to the Lord . He said :

f< I a l low you , m onks, to use sandals w ithin a m ona stery,a tor ch , a ligh t, a st a ff.8 " ||2 |[

Now at that t ime the group of s ix monks, gett ing up in the

nigh t tow ards dawn, h av ing pu t on wooden shoes,* paced upajid d ow n in the open air talkin g in high, loud, rasp ing5 tones

a var ie ty of worldly ta lk ,* that i s to say ta lk of k ings , ta lk of

thieves, talk of great ministers, talk of armies, talk of dangers,

talk of batt les , talk of food, talk of drink, talk of c lothes,

talk of beds, talk of garlands, talk of scents, talk of relations,

talk of vehicles , talk of vi l lages, talk of l i t t le towns, talk of

towns, talk of the country* talk o f wom en, talk o f hero es,7

talk of streets, talk of wells , talk of those departed before*talk of diversity, speculation about the world, speculation

about the sea, talk on becoming and not becoming thus or

thus ; and th ey bo th killed insects, hav ing trodden on them,

and also m ade m on ks fal l £nvay from c on tem plation.8 || 3 ||Those who were modest monks looked down upon, crit icized,

* C f , V i n „ iL 174,

* u p o sa t h a g g a / c/* F in . iii* 6 6* There is also u p Qsa t h d g d t a , translated above, e.g. II, 9 , l as " Observance-hail *\

* h o i t sr a d a 'n d a ; c f * V i n . iL 76, 2 17 , iii. 36c. T h e Last p ar t of the rule °* II * II 3 IEapp ears to be n ullified b y th is rule at 6. s .

* h a t t h a p a d

* k K & ta i t h a t a £ ad d &, soun ds of clearing the th roa t,* tiraccKdn&katkd / c f J3 .ZX iii. S3 for notes.7 s& r a k a £ k a here ; see B . D , ill. 83, n* 5** C f , A . iri 343, iv. 343.



6.4— m a h A v a g g a V 25*

spread i t abou t , say ing : " How can this group o f s ix m onks ,

g e t t i n g up i n t h e n i g h t t o w a r d s d a w n , h a v i n g p ut o n w o o d e n

shoes ppace u p and dow n in the open air talk in g in high , loud ,rasping tones a va rie ty o f w or ldly talk . . * and b oth k il l insects*

having trodden on them, and also make monks fal l away from

contem plation ? " Th en these m onks told this m atter to theLo rd. He said :

** Ts it true, as is said, monies, that the group of six monks,

g e tt in g u p in th e n ig h t to w a rd s d a w n * * * a n d m a d e m o n k s

fall aw ay from contem plation ? [188]

" I t is tr u e, L a r d . PJ H a v in g re b u k e d th e m , h a v i n g g iv e nreasoned ta lk, he addressed the m onks, sa ying :

" M onks, wooden shoes are not to be wo rn. W ho ever should

w ear (them ), there is an offence of w ro n g -d o in g / ' (j 4 [{ 6 \\

Then the Lord, having s tayed at Rajagaha for as long as he

found suiting, set out on tou r for Ben ares. In due course,

w a lk in g on to ur, he arriv ed a t B enares. T h e L o rd stayed

there near Benares at Is ipatan a in the deer-park. N ow atthat t ime the group of s ix monks, thinking, " Wooden shoes

a re o bj ec te d to b y t h e Lo r d h a v i n g ha d y o un g p a l m y r a

palm s1 cu t, wo re shoes of palm yra palm leave s ; those youn g

p alm yra palm s w hich w ere cut, withered- Peop le . * , sprea d itabout, saying : ** H ow can these recluses, sons o f the Sa ky an s,

hav ing had young p alm yra palm s cut , wear shoes of palm yra

palm leaves ? These you ng palm yra palm s which were cut ,

are w ithering. Th ese recluses, sons of the Saky an s, are harm inglife th a t is on e-fa cu ltied a J| r ||

Monks heard these people who looked down upon, crit icised,

spread i t about* Th en these m onks told this m atter to theLord* H e said r

“ Is i t true, as is said, monks, th at the group of s ix m onks,ha ving h ad yo un g p alm yra paLms cut* w ea r shoes o f pa lm yra

palm leaves , and that those young palmyra palms which were

cu t are w ith erin g ? J'

* ta la ta r u n a . possibly mean ing th e shoots oi the palm trees ; b u t I think not, for it was probably the young trees themselves that withered once the monks had iia.4 some o i their leaves cu t off, an d n ot just tho cut leaves or sprouts or shoots.

* C/. ii* 326, iii* 320.




" Tt is true. L o rd .” The aw akened one, the Lo rd rebukedthem , say ing :

" H ow , m onks , can these foolish m en, having h ad you ng

palmyra palms cut , wear shoes of palmyra palm leaves (so

that) the you ng palm yra palm s w ither ? Fo r, m onks, people

th ink th a t there are livin g things in a tre e.1 Tt is n ot, m onks,

for plea sing those w ho are no t (yet) pleased . . “ a n d h a v i n g

rebuked them, having given reasoned talk , he addressed themonks , say ing :

" Monks, you should not wear shoes of palmyra palm leaves.

W h o ever sh ould w ear (them ), th ere is an offence of w ro n g

d o in g ." || 2 ||

N ow at th at tim e the group of s ix m on ks, th ink ing : ■* Shoesof palm yra palm leaves are objected to b y the L ord ” , having

had you ng bam boos cut , woie shoes o f bam boo leaves ; those

yo u n g bam boos th a t were cut w ith ered * . . {as in |[ i t 2 |j.

Read ba mbo o instead 0/ palm yra palm) . , * “ * . . M onks, you

should not w ear shoes of bamboo leaves. W ho ever should

w ear (them ), there is a n offence of w ro n g-d o in g /7 IS3 II 7 II

Then the Lord, ha vin g stayed at Benares for as long as he

found suiting, set out on tour for B h ad d iya. In due course,

w a lk in g on tour, he a rriv e d a t B h a d d iy a , T h e L o rd sta yed

there a t B h ad d iya in the Ja t iya Grove*2 [189] Now at that

t ime the monks of Bhaddiya were addicted to the pract ice of

ornam enting their shoes in a v a riety of ways- T h ey m ade

tiipa-grass shoes an d ha d them m ad e - . - munja-gr&ss shoes

and had them m ade . ■. shoes of reeds an d had them m ade* , , m arsh y da te-p alm 3 shoes an d had them m ade . ■■kamala- grass* shoes and had them made, they made woollen shoes

and had them m ade ; the y neglected the reci tation, the

1 C f . B .D * ii. 223, 227 ^omitted by m istak e : insert before *pI t is not,foolish men . . ,J,)P

1 Mentioned at V i n , i* 241. iii* 37 : A . iii. 36,

1 M nt d ia . Monier Williams gives r '* the marshy date tree, a species o i palm,. Phoenix or Elate Paludosa." V A . 10S5 says they are shoes made of the leaves of kha j j i t r i (not in P.£T,D** but Childers gives ^ the wild date palm tree, Phoenix Sytvestris "), but not the leaves of the h in td ia itself.

4 Aa-maJa seems not to be 44lotus " here. V A . 1085 says, there Is a grass(ii-pd) called kam&lavat tna (Aamafa-coloured, with vJ. oi - i i p t t lortherefore they call the made-up shoes khus-khus shoes. For khus-khus, usira+ see iL 228, n. 1*



6.1— 3] M A H A V A G G A V 253

interrogation, the higher moral i ty , the higher thought, theh igh er w isd o m .1 |j x ||

Those who were modest monks Jooked down upon, crit iciscd*

spread it a b o u tr say ing : r* H o w ca n t h e s e mo n k s o f B h a d d i y a be a d d icte d to the p ractice o f orn am entin g shoes m a v a r ie ty

of ways , and make tiqta-grass shoes an d hav e them m ade .* . *and ncglect the reci tat ion, the interrogation, the higher

m oral i ty , th e higher thou gh t, the higher wisdom ? " Th enthese m onk s told this m atter to the Lord. He said :

" Is i t true, as is said, monks, that the monks of Bhaddiya

are add icted to the prac t ice o f * ♦, and n eglect the reci tat ion

. . . the higher wisdom ?" I t is t rue , L o r d / ' T h e a w a k e n e d o n e, t h e Lo r d re buk ed

th e m s a y i n g :

" How* mon ks, can these foolish m en be ad dicted t o the

practice o f ornam enting shoes . * * an d neglect the rec i tat ion

. . , the higher w isdom ? It is no t, m on ks, for pleasin g those

w ho are n o t (yet) p leased , , || 2 j]

H av kig rebuked them , ha ving g iven reasoned ta lk , he

addressed the m onks, say ing :J- M onks, tina -grass shoes should not be worn, munja-grass

shoes . . , shoes of reeds . * * m ar sh y da te-palm shoes t .

kamala-grass shoes ___woollen shoes should not be worn, shoes

m ade w ith gold . . * shoes m ade w ith s i lver * , * shoes made

w ith gem s* * * , shoes m ad e w ith la p is la zu li 3 . . , shoes m ade

w ith c r y s ta l1 * * * w ith bronze * . „ w ith g la ss 5 . . * w ith tin** * . w ith le a d 7 . . . shoes m ad e with copp er shou ld not b e worn.

W h oever sh ould w ea r (an y o f these), there is an offence of

1 C f . B . D , ii. 94,* A t D t 7 i t i s s a r d t h a t G o t a m a . a b s t a i n s f r o m u s i n g m a p i , g e m s o r

p r e c i o u s s t o n e s . S o m e t i m e s m e a n i n g c r y s t a l . A t Y i n . i i . u 3 b o w l s m a d e

o i a n y o f t b e s e m a t e r i a l s a r e n o t a l l o w e d .

1 u t l u r i y a , . o r b e r y l * S e e V i n + T ex t s i i i , 8 2 , n. r. J a . i v . 1 4 1 s p e a k s o f

u e l u r i y a . a s v a ^ s a r a g a , a n d V b h A . 6 4 a s a j e w e l t h e c o l o u r 1

o f b a m b o o . A w o r d - p l a y o n 1w l u r i y a a n d v e j u ( b a m b o o ) i s p r o b a b l y t h e o r i g i n

o l s u c h d e f i t u l i o i i s *

* p h a l i k a , or quart?.

* See T ex i s iii. 83* n. i +■ t i p u . A t ii. 112 tin and lead supports for boivls are allowed* A t S t

v . 9.2 tin and lead are among the five corruptions (alloys) of gold, j a t a r u p a . V b A A . 63 classifies gold ( su v am t a as above), tin, lead, .and the ne xt, copper ( i a t n b u l o h a ) under j<U i I &hat {seven) natural m-etals. It' calls t i p v white t i p h, and s i s a dark t i p v .

1 jfjca.




w rong-doing. A n d a n y shoes, m onks, th a t can be handed

on1 should no t be wo rn. W hoever should w ear (any of these),

there is an offence of w rorg-do ing, I al low, mo nks, three(kinds of) shoes that are in fixed places and that cannot be

ha n de d on :* p r iv y shoes, urina l sho es, rin sing sh o es .5 ” ]| 3 || 3 ]\

Then the Lord, having s tayed in Bhaddiya for as long as

he found suiting, set out on tour for Sa va tthL In due course,

w a lk in g on to u r, he a rriv ed at S a va tth L T h e L o rd sta y ed

there in S a v a tth i in the Jeta G rov e in Anathapin<JikaJs

m onastery. N ow at tha t tim e the group of [190] six monkscaught hold of cows, which were crossing the river Aciravati ,

b y th e ir horns, an d th e y ca u gh t h o ld o f th em b y th e ir ears,

and they caught hold of them by the ir dewlaps , and they caugh t hold of them b y the ir ta il s , and the y m ounted on the ir

backs, and th e y to u ch ed th eir p r iv y p a rts w ith lu stfu l thoughts,

and h av ing du cke d yo u n g calves, th e y killed them , [j 1 ]|

People - . , spread i t about , sa y in g : " H o w can these

recluses, sons of the Sakyans, catch hold of cows, which arecrossing the rive r Ac irav ati , b y their horns * . *l ike householders

w ho e n jo y pleasures o f the s e n s e s ? '' M onks heard thesepeople w ho . . * spread it about. T hen these m onks told this

m atter to the Lord. H e said :Is i t true, as is said, monks, that the group of six monks

caught hold of cows , . , and having ducked young calves,

killed them ? J’

" I t is tru e, L o r d / 1 || z |JH av ing rebuked them , hav ing given reasoned talk , he

addressed the monks, , saying:

" Monks, you should not catch hold of cows by their horns,

nor should you catch hold of them by their ears, nor should

yo u ca tch hold o f them b y their dew laps, nor should yo u ca tchhold of them by their tai ls , nor should you mount on their

backs. W h o ever sh ould (so) m ount, there is an offence of

w rong-doin g. N or should yo u to u ch th eir p r iv y p arts w ithlustful thou gh ts. W ho eve r should (so) tou ch them , there is

* had samkxmaniyd p&du&d.* K/I. 1085 says ; we ll fixed to the ground* imm ovab le, not to be faided up

(or p u t aw ay, coOectedj gathered up, asar ?ih 5 r i y < t } .* F o r furthe r references* see V i n . T e x t s ii, *4, iu 3.




I a llow you , m onks , a han dcart yo ked w ith a b ul l .1 ”

No w a t t h a t t i me a ce r t a i n mo n k be ca me e x t r e me l y un co m

fortable owing to the jolt ing of a vehicle* T h ey told this m attert o t h e Lo r d , H e s a i d :

I a llow , m on ks , a palanquin,® a se d an -chair3/* |[ 3 ||

N ow at th at t im e the group of s ix m onks used h igh and

b road th in gs to reclin e upon,* th a t is to s a y : a so fa 5, a d iv an ,*a long-haired co ve r le t ,7 a m any-coloured co ver le t8P a w hite

coverlet®, a w oo l co ve rlet besprent w ith flow ers1®, a co tto n

q u ilt11, a woo l co ve rlet deco rated w ith animals* form s, 14Pa

w o o l co verin g w ith h a ir on th e u p p er s id e13, a w o o l coverin g w ith h air a t one side1*, a silken sheet stu d d ed w ith jew els1 a

sheet m ade w ith s i lk threads and studd ed w ith jewels1*, a

1 p v r i sa y u t t a t f t h a t t h a v a ff i j & n t p . V A W 10S5 sa ys : i ie r e yok e d with me n {or a m an or bu lls or a bull* a wo m an (itf At) or a m an ( p u r t sa } m a y b ethe driver. Fo r a ha nd cart rolls along whether i l t h i y o or p u r i s a move i t ,

* s i v i k d * V A ♦1065 ; p i t a k a - s i v i h a , b a sk e t p a l a nquin.* p d f a n k f . V A . 1085 : a w ov en cloth (? p a t a p a $ a l i b a t v J . - p a i a l i k a ) m a d e

up ha ving hun g i t out on b a m b oos ; p e r ha p s w h a t in S. In d ia is called a dooly*

4 u cc d sa y a n a t P t a h a sa y a n a . List recurs at V i n * ii* 1G3, D + i* 7* A * i. iS r 5som e o f the item s on ly a t JVf. i. 76 & i4 , i, 1 37 . C f . also M A * ri- 39- V A . xo&6 says u cc d sa y a n a is a cou ch exceeding the (right) m easure " (the heig ht of the legs of a Couch Is given as eight finger-bread ths a t V i n , iv* i 63 )J a nd " m a k d sa y a w a is a sheet (pat-nrftfarapa) that is not (made) allowable

d sa r t d t , se e £?.£>* uL 326* n . I BD i a £ * i. 1 1 , n. £. Th e use o i this a nd of a divsua is forbidden to nuns at Ft». iv. 299 { B .D . iii_ 326f.)_

* p ed l a f t k a . see Zf.iX iii. 271, n. 3, D i a l . 1. 1 I, n. 5.* g c t t a h a (also spelled g o & a k a ) , V A * 10&6 says a long-haired wide k o j a v a

(fleecy coun terpan e or cov er w ith long hair). O n k c j a t w , see b-elowP p* 397*n. 5.

■ ( i £ i a k & r V A . 1086 says a coverlet { a t t h a r ak a) made of wool of various

colours (citta) (embroidered with) wild beasts {vafa> v+l+ . S6 reads vd t t & r w i t h v M . t a n a , v a i a ) .■p a f i M . V A . 10S6 t a w hite (^fa) cov erlet m ade of wool*

16 p ei & H k a * I follow W ood w ard 's translation at G,-S* i, 164. V A . 1086 g i v e s t i e m e a n in g a s " a co v e r in g m a d e o f w o o l, a m a s s o f flo w e rs a n d further cal ls it a fJ cloth o f the Greeks ( Y o n a k a ) a n d T a m i ls w i t h v , L

iaa a t A A . iL 2^5) y o d t n a l a k a p a t t z t i p i v u c t a t i * Perha ps a better reading or & n t a l a k a femblic myrobalan) occurs at & A . in 8 7 ; a n t i l & b a [ '* a woollen

co ve r into w hich a oral pa tter n Ls woven,." P . E . D . ) .11 t i t i i k i . V A . i o 36 sa ys j ust a n or dina r y t a i i b d while L > A . 87 and

A A . ii* 2^3 sa y " a t u i i k a . stuffed with. a certain one of the three kinds of cotto n Th ese three kinds are given a t V i n , ii. 150, iv. 170 as co tton from trees, from creepers and from the p e t a k i s ra ss ; see B + D . iii. 93, n + 2.

11 v i k a ( i k £ . V A * 3aS6 says* " acc-veiing made of wool, ornamented ( y i c i i t a ) w ith fo rm s o f lions, timers* etc. “ .

u W b , i. 192 a nd V A , 10S6 both read u d d h a ~ (upper) l o m i n a s a ga inst u d d a - (both) of -D - l. 7, A . i. 3Si.

ehaKialoTnin.14 kztfhissa. Comys. s a y * ' a fJieet (paccaUJtara^ta) m aa e of ftdffkissa. (?j

and silk and sewn roun d w ith jewe ls *J-** k o ^ cy y a . I take above rendering Ifom V A . 10S6.



10.4— 7] m a h A v a g g a v ^57

dancer's carp et1, an eleph an t rug, a horse rug, a cha riot ru g?

nigs of black antelope skins, a splendid sheet ing of the hide

of the kadali- deer,* a sheet with an awning above3, a couch w ith a red cushion at e ith er end_4 P eop le , engaged in to u rin g

the dwelling-places, having seen (all this), looked down upon,

crit ic ised, spread i t abou t, sa yin g: L ike householders who

enjoy pleasures of the senses." T h ey told this m atter to

th e Lo rd , || 4 |]

He said : MM onks, high and broad things to recline upon

should no t be used, tha t is to s a y : a sofa , , . a couch w ith a

red cushion at either end. W h oev er sho uld use (any o f these)th er e is an offence of w ro ng -d oin g/ * |[ 5 |[

Now a t tha t t im e the group o f s ix m onks thinking , '* H igh

and broad things to recline upon are objected to b y the L ord

used large h id e s: a l ion 's hide, a t iger's hide, a pa n the r’s

hide. These were cu t to the m easurem ent o f a couch and they

w ere cu t to th e m easurem ent o f a chair, and th e y w ere laid

inside the couches an d th e y were laid outside the couches

and th ey were laid inside th e chairs and th ey were laid outsidethe chairs. Peop le, tou ring th e dw elling-places, h av ing seen

(this), looked down u pon, crit icised, spread it ab ou t, sa y in g :

" L ik e householders who en joy p leasures of the sen ses" . T h ey

told this m atter to the Lord. He said :

" M onks, large hides sho uld not be used : a l ion 's hide,

a t iger 's hide, a pan ther 's hide. W ho ever should use (any

of these), there is an offence o f w ro n g-d oin g/ ' || 6 |[

N ow at that t im e the group of s ix m onks , th inking : " L argehides are ob jected to b y th e L ord used cow-hides* Th ese

w ere cut to the m easurem en t o f a co u ch . . . (as in || 6 \]above)

- . * and th ey w ere laid ou tside the chairs. A certain d ep rav ed

m onk came to be dependent upon a certa in d eprave d la y

follower* Th en tha t de pra ved m onk, h av ing dressed in the

1 V A . ioS 6 p a sheet made of wool suitable So t th e dances of sixteen dajicmg girls ",

* k ad a l i m i g ap a t o a t a pa cCa t t h a r a f t a . V A - io8$P " i t is called the Iiide oi the h a d t t fi -d t t z ; a splendid sheet is made from this. It meansthe best {uttamu} kina of sheet. T h ey say the y make it havin g spread out the deerhide and sewn it above white hangings ( v a i t h aw also meaning clothes),

■* SaUttOraecJia dji . V A * 1086-7 explains as “ together w ith a dye d (orred, rai ia) aw ning attach ed al>ove J\ and mentions sheet (paccattharaina) in this conciection-

* t*&h&tolo h i t £ i } s & p a t £ h & V A . 108-7 explains as above.



a5& B O O K O F D I S C I P L I N E

morning, taking his bowl and robe, approached the dwell ing

of that depraved lay fo l low er; hav ing approached, he sat

down on th e app ointed seat* Th en [192] that depraved

la y fo l lo w e r a p p ro a ch ed th a t d e p r a v e d m o n k ; h a v in g

approached, having greeted that depraved monk, he sat down

a t a re sp ec tfu l distance* || y ||

No w a t t h a t t i me t h a t d e p r a v e d l a y fo l l o w e r h a d a y o un g

ca lf, beau tiful , good to look upon, charm ing ; i t w as m arked1

l ike a panther cub- Th en that depraved m onk gazed longingly

a t and thou ght about® that cal f . Th en th at dep raved lay

fol low er spoke thu s to th at depraved m onk : ' r W h y, honouredsir , does the master gaze longingly at and think about this

calf ?" Sir , this calf 's hide is of use to m e,” Th en th at d epraved

layfollow er, hav ing slaughtered th at ca lf, ha vin g skinned it,

bestow ed th e hide upon th a t d ep raved m on k. T h en th a t

depraved monk, having hidden the hide in his outer c loak, w en t a w a y . || S ||

T he n tha t cow , lon ging for her caJf3, follow ed close a fter that

dep rave d m onk. M onks spoke thus ; ,f W h y, you r reverence,

is this cow following close after yo u ? "

" I d on 't know , you r reverences, w h y this cow is following

close a f ter m e/ ’

Now at that t ime this depraved monk 's outer c loak became

stained w ith blood. Monks spok e thu s : ir B u t th is ou ter

c loak o f yours , you r reverence— wh at has happened to i t ? **

Then that depraved monk told this matter to the monks.

T h e y s aid :*' B u t d id yo u , yo ur reverence, inc ite (someone) to onslaught

on creatures ? "

Y e s , yo u r reveren ces/1 T hose w h o w ere m odest m onks

* . * s p r ea d i t a bo ut , s a y i n g : “ H o w can th is m o n k in c ite

(someone) to on slau gh t on creatures ? Is no t on slaugh t on

creatures condem ned in m an y a f igure b y the Lord, restraint

from onslaugh t on creatures exto lled ? " Then these monks

to ld th is m a tte r to th e Lord^ || 9 |[Then the Lord on this occasion, in this connection, having

1 t i t r a y variegated, beautiful.1 Cf .* jEMJ. ii* an d 3 there.* v ac^ h a g i d dh m i t c f . S , iv. 1S1*



10. ro— 11,i ] M A H A V A G G A V 2-59

had the Order of monks convened, quest ioned that depraved

m o n k , s a y i n g :

** Is i t true, as is said, that you, monk, incited (someone)to onslaugh t o n creatures ? "

" I t is tr u e , Lo rd /*“ H ow can you,, foolish m an , incite {someone) to onslaugh t

on creatures ? Fo olish m an , has no t onslau gh t on creatures

been con dem n ed b y m e in m a n y a figure, restra in t from on

slaugh t on creatures ex tolled ? I t is not, foolish man, for

pleasing those w ho are not {yet) pleased . . .J* H avin g rebu ked

him, having given reasoned talk , he addressed the monks,s a y i n g ;

" Monks, there should be no incit ing (anyone) to on slaugh t

on creatures. W ho eve r sho uld (so) incite, should be dealt

w ith accordin g to th e ru le .1 Nor* m onks, sh o u ld a cow -hid e

be used. W h o ever should use one, there is an offence of wrong*

doing. N or, m onks, should an y hide be used* W ho eve r

shou ld use one, there is an offence of w ro n gd o ing /' |Jio )] 10 ||

[193]

Now at that t ime people ' s couches and chairs came to be

covered up* w ith hides, covered over3 w ith hides. M onks

bein g scrupulous, d id n ot sit down on th e m . T h e y to ld th is

m atter to the Lo rd, H e said :

" I a llow you , m onks , to s i t down on wh at i s d isplayed b y househo lders3, b ut n ot to lie do w n on it ."

Now at that t ime dwell ing-places were lashed together4withthongs of hide. M onks, being scrupulous, d id no t sit down

(in them). T he y to ld this m atter to the Lo rd. H e sa id :

1 F ar. I , w here it is as bad to incite someone to cause th e death o f a hu m an bein g as on eself to murder ones. C f. also F a c . i t , <ji, 62*

■ onaddha . . „ vinadtfha* C f L V in ii. 150 w h ere cnaddhamaHca an donaddhapl tha axe allow ed. C f. aJso V i H . ii. 37 0 ; an d tiHonaddka. a t V in . ii, 1-63*

1 eihiui ftatat H<Tt> d is p la y *" is o-ne o f th-e m ea n in g s o f vikartutn g i v e n

b y M ortie r-W ii liam s. S am e p* a llo w an ce '* m a d e a t V i n . IL 163,* ag um ph iyttnti. VA< 1087 ( r e a d i n g o g u p p h i ^ a n t i t 3. v +l, n o t n o t i c e d in

P E D ) s a y s b h i t t i d a y t f a k & d l s u v e t -h e t x t a b t - n d h a v i f t , h a v i n g t w i s t e d t h e m ( t h e

t h o n g s ) r o u n d , t h e y t i e t h & m t o w a l l - p o s t s * e t c . A . K . C o o r c t a j r a s w a m y *

E u r f y In d ia n A r c h i i f i d u r e t J A O S t V o l . 4S, N o . 3 , p > z 6 6 h s a y s " t h i s w o u l d

s e e m t o h a v e b e e n n a t u r a l i n t h e c a s e o f t h e w a t t l e a n d d a u b w a l l s o f t h e

s i m p l e p a p ft as SIds ; b u t w e d o a l s o f i n d e a x l y p i l l a r s d e c o r a t e d w i t h d e s i g n s

o f i n t e r l a c i n g r o p e s o r t h o n g s w h i c h m a y b e v e s t i g i a l o r n a m e n t , .. „ . A t h a r v a

V e d a , t X , 3 r e f e r s to t h e p a r t s of a h o u s e t h a t ft re k n o t t e d a n d t i e d



2&0 B O O K O F D I S C I P L I N E

*4 I allow yoUj monks, to sit down against1 what is used only

for lashing2 (things together)/ ' [\I || 11 ]|

Now at that t ime the group of s ix monks entered a v i l lage w ith th e ir san d als on. P eop le looked dow n upon , criticised

spread i t abo ut , sa y ing : L ike householders w ho en joy

pleasures of the senses/ ' T he y told this m atter to the Lord,

H e said : " Monks, yo u should no t enter a vi llage w ith you r

sanda ls on. W ho ev er should (so) en ter it, there is an offence

o f w r o n g d o i n g / '

N o w a t th at t im e a certain m onk becafne i ll ; he was notable to enter the vi llage w itho ut his sandals . T h e y told this

m atter to the Lord . H e said : I a llow , m onks, a m onk

if he is i ll to e nter a v illag e with his sanda ls o n /' J] i|| 12 |f

N o w a t t h a t t im e 3 th e v en era ble K a c c a n a t h e G r ea t* w a s

stay ing among the people of A v a n t fs at Osprey 's H aunt* on

S te e p R o ck m o un t a in s lo pe,* N o w a t th a t t im e t h e l a y

follow er, So na K u tikan n a.fl, was a su pp orter of the vene rableK acc an a the G reat. Then the lay fo llow er , Sona K ut ikan na ,

approached the venerable K accan a the Great ; having

1 V A * 1087, to stt leaning against,* ba n dk a n am cd t a , C f L V i * r L 254* Word occurs also at ii. 133,

but there se^ms to have a different meaning. See also its usea t M V . V I I .1, 5, “ only by tacking " ,

* To- end of V . 13 . 10, cf . U d , V, vi* D h A , iv. iq i ff.* A t A * i. 23 called foremost of tbo expounders in full o i w h a t w as spoken

in brief. Ve rses a t T h u g . 454-501, O ne of the e l e ve n or twe l ve leaditig theras ; c f * V i n „ T ex t s , ii. 317* 359. B .D . i i . 295, G.S~ iii. a i j - See G o t a m a

i k e 1\ f &*4 113.1 See N„ D u t t , B u r l y H i s t . c f t h e Sp r ea d o f B u d d h i sm , Vo l. I p p. 18 7 £F,

He points out that Avanti " under the guidance of Mah^kaccayana helped b y S oija K utikanpa , P . . became an im porta nt centre of Buddhis m M(p. 189}*. On Av an ti see also B . C. Law* Geo g . o f E a r l y B u d d h i sm , p. 3, n- a* •z± f lv 61,

*■ Kutaraghara, the name of a town ( n aga ro ) or village where Kaccana went for alms a), P/i* 10 7

* H e is recorded to stay here also at S . iii, ^ 12, tv* 1 1 5 , A - v K 46, U d , 57* Our text reads p& p a t e p a b b a l e r the others. p a v a i l 9 (with v,^.) p a b b a t e . A t V A * 1037, p a p a i n is £aid to be the name o i a mountain slope. C f r however S A . ia* 258., which, recognises the two reading's, pa p& l e and p f t v& t t e, and. says oi pap& t & pa b ba U th at M it w as steep (or had a precipice) on one side ; it was05 th ou gh one da nk had been h ewn off >J.

* C h i e f o f t h o s e of c l e a r u t t e r a n c e , A . i. 24. V e r s e s a t Tha g * 3 65 -9 . V A . t o Sy r A A , I* 23 y s a y h e w o r e o r n a n e o ts w o r th a c r o re ( k o t i ) i n b i s e a r s , a n da l s o g i v e t h e r e a d i n g ko t i ka fL . ^ .a r w h i c h c a n m e a n e q u a l l y Sl C r o r e - e a r e d "o r 41 P o i n t e d - e a r e d , P r i c k - e a r e d " ; s ee V i n . T e x t s ii. 32* n. 3, P s s . B r s i h . p* 20a, G+£, i. 18, n- 4* 0/ U p l i f t * p. 6S*




ven erable K a cc a n a th e G reat a t the en d of three y ea rs, w ithd ifficulty, w ith t rouble t having had convened from here and

there an O rder of m on ks consisting of ten 1, ordain the ven erableSona. j] 2 ||

Then, as the venerable Sona was keeping the rains andm ed itating in seclusion,, a reasoning arose in his m ind thu s ;

“ I h av e o nly heard tha t this L ord is such and such a one,

b u t I h a v e n o t seen him face to face. I w o u ld go and see this

Lord, the perfected, the all-awakened one, i f a preceptor

w ould a llo w m e / 1 T h en th e venerable Sona, em ergin g from

seclusion towards the evening, approached the venerableK acca na the G r e a t ; hav ing approached, having greeted the

venerable K a cc a n a th e G reat, he sat dow n a t a respectfu l

distance- A sh e was sitt ing down a t a respectful distance, the ven

erable So na spoke thus to the ven erable K ac ca n a the G r e a t: |[3 ]|

Now, as I , honoured sir, was meditating in seclusion, a

reasoning arose in m y m ind thu s : ' 1 have on ly heard th at

this Lord is such and such a one, but 1 have not seen him

face to face. I would go to see this Lo rd, the perfected, theall-aw aken ed one, i f a precep tor w ou ld allow me. ' I* honoured

sir, would go to see this Lord, the perfected, the all-awakened

one, i f the preceptor al low s m e/'" G ood, i t is good, Sona- Do you, Sona, go to see this L ord ,

th e perfected* the ail-a w ak en ed one, |J4 J|

" Y o u , Son a, w ill see this Lo rd, w ho is pleasant and inspires

one to b e p leased ,3 w ho is calm ed in his sense-organs, calmed

in mind, who has attained the uttermost taming and peace,the hero3 tamed* guarded* co ntrolled in his sense-organs. W ell

then, do yo u, Sona, in m y name salute the L ord 's feet w ith yo u r head, sayin g : * Lord, m y precep tor, th e venerable

Kaccana the Great , salutes the Lord's feet with his head

and then speak thus : ' Lo rd, the southern region o f A v a n ti

3 V i n + i, 319 says t h a t a n O r d e r m a y consist of lour, five, ten, tw en ty or more th.an tw en ty m onks, and th at various m axim um num bers are required lor carrying ou t various specific formal acts, ten mon ks being able to perform them all , excep t rehabil itation ; b a t five mon ks were no t able to ocdam m tb e M iddle D istricts,

* p a s d d a M y a , i.e. to b e pleased with his teaching** n d g a r ejtp-lained a t V A - 108 7 as *" e m p ty o f gu ilt (og'tt}, e m p ty of th e

ob str uc tion s (At/tsa) C/ . Jn , 5 22 7 d g u J sa r ct i . * . i t d g o , an d JV<£. I I . 337** U d d t u z version om its from here to end ol U 7 j| and then proceeds m ucb

a& V i n . version, to c a d of || 10 ||,



1 3 5— ? ] M A H A V A G G A V 263

is short o f m onks. A t the end of three yea rs (he), w ith difficu lty,

w ith trou ble , h a v in g h ad co n ven ed for m e from here an d th ere

an Order of monks consist ing of ten, I received ordination.

Perhaps the Lord would a l low ordinat ion by a smal ler group

in th e so uth ern region of A va n ti- || 5 ||

** * Lord, in the southern region of Avanti the surface-soit

is dark, hard, tramp led b y the hooves of ca tt le .1 Perha ps

t h e L o r d [195] w ould al low sandals w ith m an y l inings in

the southern region of A va n ti- L ord , in the southern region

of A va n tf people attach importance to ba thia g, to puri ficat ion

b y w a te r .5 P erh aps th e L o rd w ould a llo w co n sta n t b a th in g 3

in the southern region of A va n ti . L ord , in the sou thern region

o f A v a n ti hides (are used as) co ver ings : sheep-hirfe, go at-h ide,

deer-hide. A s, L ar d , in th e m iddle d istricts,4 eragu, tnoragu?

ntajjhdru, jankt* (are used), so, Lordj in the southern region

of A v a n ti hides (are used as} cove rings. P erh ap s the Lo rd

w o u ld a llo w hid es (to be used as) co verin gs in th e south ern

region of A v a n t i: sheep-h ide, goat~hide( deer-hide. |[6 ||

** * A t present , Lord, people g ive robe-m ateria l to m onks

w ho h ave gone outside th e bound aries, s a y in g : " W e are

giving this robe-m aterial for so and so/ ' W hen these havecom e ba ck (the others) announce : “ Y o u r reverences, robe-

m ater ia l w as g iven for you b y the people so and so "* B u t

these, be ing scrupulous, do no t consent to it, think ing : *' L et

th ere n o t be an o ffen ce in v o l vin g fo rfe itur e fo r u s . P e r h a p s t he

L ord w ould exp lain the procedureTin regard to rob e-m aterial/

Y e s, honoured sir " , and the ven era b le S o n a h a v in g spokenin assent to the venerable Kaccana the Great , r is ing from his

* k h a r a g o k a r t t a k u h a i d ; cf. A *. L 136.* u d a k a t u d d h i k a * C f, 5 * u iS * { K ,S . i. 7,3 1) ; also V i n . iv, 162, vrhere

h o w e v e r 14 p u r i fi c a t io n b y w a t e r '* i s n e t a r ite * b u t a n c c e s s a r y a b l u t i o n .*■C f. PsLc. L V I 3 , w h e r e i t i s a n offen ce- f o r a m o n k t o b a t h e a t i n t e r v a l s

o i le ss t h a n a f o r t n i g h t e x c e p t ,f a t a r ig h t t im e s p e cif ie d ,* N o t M a j rh i m a d e s a h e re , b u t t r t u j jh i m e s v j o n a p a d e s t t *

1 V A , io 3o s a y s these a re f o u r k i n d s o f g r a s s e s, t i r ta> f r o m w h i c h a xe m a . dek a t & $ a r a k a (?, p a r t o f a m o n k ' s lo d g i n g o r b e d d i n g , s e e V A . xoS & u n d e rsen&sanaijt pa-n-Kdpcsi) a n d s t ra w n m t i. E r a g U i s a l so cal led e r a k a t i & a 9Jid

£5 co a rs e . M o r a g u i* c o p p e r c o l o u r e d A t t h e h e a d , f in e , p l i a b l e a n d p l e a s a n tto touch, a n d s t r a w m a t s a r e m a d e f r o m i t . T h e y m a k e u p p e r c lo a k s ir o mm & j j h & r u (V A * 108S r e a d i n g m a j j a r u ] , Tire c o l o u r o f j a n t u i s l ik e p e a r l s.

* C f * N is. I ,* w h er e if a monk's h a t h i f t a p r i v i l e g e s h a v e b e e n r e m o v e dh e m a y u se a n e x t r a r o b e f o r t e n day& . O n e o f t h e g r o u n d s i o r r e m o v a lo f t h e p r iv i le g e s d e p e n d s o n a m o n k ’s h a v i n g a o n c o u ts id e t h e b o u n d a r y ,V in+ i. 155-

T pa*iy&pa*




seat , having greeted the venerable Kaccana the Great , having

kept his r ight s ide towards him, having packed away his

lodgin g, tak ing his bo w l and robe, set out for Sa va tth i. [f 7 ||

In due course he approached Savatthi , the Jeta Grove, A n a th a p in d ik a ’s m o n astery, th e L o r d ; h a v in g approached,

having greeted the Lord, he *at down at a respectful distance.

T h e n t h e Lo r d a d d r e s s e d t h e v e n e r a bl e A n a n d a , s a y i n g :"A nan da, m ake ready a lodging for th is incom ing m onk

Then the venerable Ananda thought :

The Lord desires to stay in the same dwelling-place

together ’with this m onk , the Lo rd desires to sta y m the sam e

dw elling-place to geth er with the ve nera ble Son a ; it is he inr eg a rd t o w h o m t h e Lo rd en jo in ed me , s a y i n g : 'A n a n d a ,

make ready a lodging for this incoming monk Y* and he madeready a lodging for fhe venerable Sona in that dwelling-place

w here th e L o rd w as sta y in g , [f 8 j|

Then the Lord, h av ing spent a great part of th at n ight m

the open air, entered the dwelling-place* Th e venera ble Sonaalso, having spent a great part of that night in the open air,

entered the dw elling-place. Th en the Lord* getting up in thenigh t tow ards daw n, requested the venerable Sona, saying :

" M ay (some) dkamma occur to you to speak, m on k/ 11

44 V e r y w ell , L o rd " , and the ven erable Sona, h a v in g replied

in assent to the Lo rd, spoke from m em ory ev erything belonging

to the D ivision s in the Eights*® T he n the L ord a t the end

1 pa i i b k a t u - ta n i bh i k k h u d h a m m o b h a s i t t i n t , as at U d A . 312, A A . i. 241* Woodward, Kerses o f Up l i f t ^ p. 71, ts* i t would translate this as " let dhamma

arise in youT mind for recital ", H e notes th at paHbh& to* 15 let it occur to you, p la cea t ", but owing to d h am m a being in the nominative the sentence can not mean 14 let i t occur to y o u to speak d h a m m a f r . V A . io 3 8 saysP m ay there be {or become, b h& v a f a ) an inclination {a bh im u&h a . ) to speak ol knowledge, of ivhat is called understanding". U d A _ 313 says "M onk * majr d h am m a to speak ariae in you, let it come to the forefront of knowledge, recite d h a m m a as you ha ve heard ct< as you have t o u t it r\ C f - V i n . ii. -zoo-, Ud+ 5 9 , S . j. J55,

1V.B+ T h e Lo rd addresses So ta as tnonk *pand not b y his name,* Atthaka.vaggikii.ui. A ttha ka va gp a is th e name of the fourth Vag ga in

the Sn, Cited at S. iH* in , U d * 39* This latter (and also I l h A . iv. 101-2) hav e the " specific amplificatio n that So na recited (or ' intoned *) * all the sixteen > Att-h aka vagg ika S utta s '% as Chalmers remarks, B u d d h a 's Tea ch i n g s^ p. .xvi, 1 ; an d 1 7 31 the still further amplification th a t the sixteen Su ttas begin with the Kam asutta, A A , i- 241 read& Atthaia-vaggJyani, one MS. adding See / P T 5 , 1^95^ p. 93 on Identification of T> ivy rs (p* 20)a r th av ad g i y an i (roclted by Sona.) with the " sixtcea poems **t a f t h a k a v a g g i k c l n i j of the Atthakava gga. Th e work i s also mentioned at D i v y . 33. For references to Chinese v-ersions see Anesaki, J P T S * 1906-7, p. 50 ; and E t. Lam otte, L * T r a i t # dv l a Gr a n d e V er t u de Sagt sse, Vol. I, p, 39, n*



of the venera ble So na Js recital1 expressed his ap pro ba tion,

s a y i n g :

"G o o d , i t is good, m onk, that b y yo u , m onk, the Divis ionsin the Eights are well learnt, [196] wel l attended to, wel l

re f lected upon, and that you are endowed with love ly speech,

distinct, without hoarseness, so as to make the meaning clear.*

O f how m an y years ' s tanding are yo u, m on k ? #l®

" I, L ord , am o f one yea r's stan d ing /’ |[ 9 j|

" B u t w h a t h a v e y o u , mo n k , d o n e th u s lo n g ? "

" F o r long, L ord , I ha ve seen peril in pleasures of the senses,

b u t household lives are cro w d ed ,4 th ere is m u ch to be done,m uch business/ ' Th en the Lord, ha ving understood this

matter , a t that t ime ut tered this ut terance :

" H aving seen per il in the world* h aving know n dhamma

w ith o u t a tta ch m en t, /

the noble one delights not in evil , the pure one delights in

in stru ctio n / 1* || IO |[Th en the venerable Sona, thinking ; " Th e Lo rd is m uch

pleased w ith m e, this is th e t im e for tha t for w hich the p receptorprepared* me/* rising from his seat, having arranged his upper

robe over one shoulder having incl ined his head to the Lord 's

feet, spoke thus ;

** Lord, m y preceptor , the venerable K acca n a the Great ,

salutes the L o rd 's feet w ith h is head, and speaks thus : 4Th e

southern region of A v a n ti, Lo rd „ * . (as in j| 5, 6 | j ) . . .

perhaps the Lord would explain the procedure in. regard to

robe-m aterial T he n the Lo rd, on this occasion, in thisconnection, h av ing give n reasoned talk , addressed the m onks,

say ing :

" M onks, the southern region of A va n ti is short o f m onks.

1 sarabhartna^ calls th is “ intoning, a. particular m ode of recitingC f t V i n , ii. 108* where th e Lo rd " allows*' sa r a b h a & n a P b ut not the s inging o f d h a m m a in a singing voice. Oldeoberg qu otes V A . a t V i n * ii. 3 1 6 ; sa r a b h a t l t l a n i i sa r en a b h a n a n a t t t , w hic h m e a ns Msa r a b h a f l t l a is cal led r epeating (or reciting) by intonation ( sa r a ) T h e r e i s p e r h a p s i n t h e t e x t a p l a y

upon the word sawa^ which also means remembering.1 S toc k a s a t D * i. 114, S + 1. 189 , ii, aSo, ii. 51* iii- 1 1 4 * I.e. how m an y yea rs since his ordination. C/, above* p, ^6f,* satnbadhdghatduasa* U d. S . ii* z ig r v. 350, -D* i. 63, *50 road sambddAo

gharAv&so,* sd sa *iff r s n u i t i su c i ; U d . 5$ reading p a p e n a r ct r n ot * su e i,* p a r i d a s s i , V A , j oSS, this should b e the t im e for th a t w hic h the

p r e ce p tor ma de k now n to me , sa y in g; f Y ou should sa y this a nd th a t * ; come, X will giv e the message n ow J\

18.9— n ] M A H A V A G G A V 365




I allow, monks, in al l border districts ordination by a group1

w ith , as fifth , an exp ert on discipline- j| r i ||

" F o r this purpose*, these are the bo rder d istricts3 : the little

to w n 4 called K a jar iga la6 is in the eastern direction, bey on dit is Mahasala®, further than that are border districts* on thisside are the m iddle (districts). T h e rive r called SaU avati* is

in the south-eastern direction further than that are border

districts , on th is side are the m iddle (districts). T h e little town

called Setakannika is in the southern direction, further than

that are border districts, on this side are the middle {districts}*The brahmin village called Thunas is in the western direction*

fu rth er than that are border d istricts, on this side are them iddle (districts). T h e m oun tain slope called U siraddh aja* is

in the northern direction, further than that are border districts,

on th is side are the m iddle (districts). I allow, m onk s, in such

bord er districts as these, ordin ation b y a group w ith , as fif th,

an ex p e rt on dis cip line . || rs ||

In the southern region of Avanti, monks, the surface^soil

is da rk, ha rd htram pled by the hooves of catt le . I a llow, m onks,

in all border districts, sandals w ith m an y linings. In thesouthern region of Avanti , monks, people attach importance

to ba thin g, to purification b y w ater. I al low, m onks, in all bord er d istricts, co n sta n t bathin g. In th e southern region of

A v a n ti, m onks, hides (are used as) co v e r in g s; sheep-hid e.

1 U su a l l y two to l our monk s.* tain*. r* This passage is quo ted a t J d . L 4-9, D A . 1 7 3 , K H A + 132. M A , ii. 200,

A A * a. £7 in order to define th e boundaries of M ajjhim atp.ajdcsa, the M iddle Cou ntry* i*e. th e middle of Jam bud tpa (India). See B. C. Law Oeo g . o f K a t l y B u d d h i sm , p . %, for some of the place-names mentioned below,

* see B . D . ii* 63* n* 2.*■Occ ur rin g a t A _ v. 54* M . 1L1. ^98,. D A , 429^ A ls o J d iii. 226-7,

The scholiast tells us ( J d+ iv. 311) that it was a town where materials were easily got, d a.b b& sam b& dt 'd su i a b h d , not whe r e the y *4 were hard to be g o t{ J d . tra-nsln. iv, X95, n, 1),

* Called AJffA Ssa i a a t J d . i t 49,9 Sp e l l e d Sa l a l a va t l a t J d . i. 49, D A * 1 7 3 , K h A . 133* S ala .lav atl a t JITA ,

ii. 200 (with v . f t . ) a nd in D . P . P . ^ . S ee v . l l . i t D A . 17 3 ; thes e do not include S&llaratti as at A A * i. 9 7,

* Mentioned at U d - 78. U d A , 377 as. belon ging to th e MaHas ; also at J d . v i- 6 s (w ith 1\ J . Dhu nna), C* C. Law . I n d i a a s d esc r i b ed i n E a r l y T ex t s o f B u d d h i sm a n d J a i n i sm , p . 21, n. 1 &&ys " Co ns ult Cu nn ingh am , vlnewjnf G eo g r a p h y c f I n d i a , Jntr* xlui, n. z as to the identification of Thu^a with Sth^n csv-ara p\

* A c c o r d in g t o B . C* L a v , I n d i z a s d esc r i b ed i r t E a r l y T & t t e , p* i i , n, 2 I t m a y b e sa id to t c identic a l with U sifa gixi, a mounta in to the nor th

o i K a & k h a L h A * * 2905,. 179 ",



13^ 3 ] M A H A V A G G A V 267

[197] go at-hide , deer-hide- ASj m onks, in the m iddle districts,

eragur moragur majjhara., ja titu (are used), so, monks* in the

southern region of Avanti hides (are used as) coverings:sheep-hide, go at-hide , deer-hide*1 I allow , m on ks, in all bord er

districts, hid es (to be used as) coverings : sheep-hide, goat-b ide,

deer-hide. A n d m oreover, m onks, people g iv e robe-material

for monks who have gone outs ide the boundaries , say ing:

* W e are givin g this robe-material for so an d so \ I a l low yo u,

m onks, to consent (to It}, T h at reckoning is n o t necessary

unti l i t reaches the hand*2 ** j| 13 || 13 j}

T h e F i f th Section : th at on Hides

In this Section there are sixty-three item s. T h is is i ts k e y :

The K ing of M agadha, Sona, and e ighty-thou sand ch ief ta ins ,

S a g a t a sh o w e d m uch t h a t w a s furth e r on V u l tur e P e a k , /

T h ey were broken b y his ou tput (of energy) on going forth,

the lute, with one l ining,d ar k green , yellow , red, crim son, and indeed blac k, /

Orange, multi-coloured, and he objected to edgingsheels, knee-boots, top-boots, cotton, partridges, rams, goats, /

Scorpions, peacocks, and embroidered, decorated with l ions,

t igers and panthers,

antelopes, beavers and cats, squirrels, owls, /

Sandals for split (feet), corns, unwashed, tree-stumps, rasping,

palm, bamboo, and indeed grass , m u n ja t babbaja, m a r s h y

date-palm, /

K am alat woollen, golden, silver, gems, lapis lazuli,crystal , bronze, and glass, and tin, lead, copper, /

1 V A . 1088 here gives a list of six kind s of deer, and sa ys their hides m ay be used.* b u t n ot th e hid es o f o th e r k in d s of dee r, in clu d in g th ek & d a i l m i g a , nor (with a p la y on w ords) the hides, of be asts o f ptey , v d f a m i g a , w hic h it detines as [ions, tig ers, p an thers, bears and h y e n a s. S k in s of cow s, buffaloes, hare s a n d c a ts m a y n ot b e use d either.

1 n & t & v a t a r n g a n a n & p a g a y i y & v a n a h a t t h a t f i g a c t h e t i . This refers to Nis. I , w here a n e x tr a robe m a y b e w orn for a t m ost te ii d a ys. T h e a b o v e p h rase me a ns tha t a monk ne e d not b ^gin to c ount the se te n da ys unti l he ha s actually received the robe-material . V A * io8 g say sr ** So l ong a s ha ving c onve ye d b ut no t give n, or (so l ong a s) ha vin g se nt b u t no t a nnounc ed th a t* T h is ro be-m aterial has accrued fo r you. honou red sirs" ; he does n ot b^ginthe r e c k oning t t a u p e t i ) ^ it {i-e. the robe-material) is not allotted, one does not begin to tak e up w h at is not allotted* B u t when* ha vin g conv-ey-ed it it fis given, o t w hen h av ing sent it it is announced, or when ha vin g heard tha t it has accrued* from th en on there is occasion for attention to the ten d a y s O n u pa ga , se e £ . 15. iL 7, n. 4 ; an d o n a n a d h i st h i t a * ** not a l l otte d ** r see i b i d ., ru I,




Cow s, a vehicle and i ll , yok ed w ith b ul ls , a palanquin,

things to recline on, large hides, and the depraved one with

a cowhide, /

On what belongs to householders , with thongs of hide, they

enter, on one being ill1*

K ac ca ya n a the G reat , Sona (recites) from m em ory w h at belongs

to the Divis ions in the Eights , /

A g rou p of five for ord ination, m a n y lin ings, co n sta n t bathing,*

he allowed hides {to be used as) coverings, reckoning not

n e c es sa ry u n t i l :T he leader ga ve these f ive boons to the Elde r Sona. [198]

1 e i l a yc tno \ Cing. ed- g i l d n a k d .* CujU- edn, u p a sa t n p a d a t f t p a & ea fi i g a p a r fl g a p d d h t t v a si t t d y an d *



zGg

A t th a t tim e th e L o rd w a s s ta y in g a t S a v a tth i in the J e ta

G rove in Anathapinfjteka's m onastery- N ow a t tha t tun e

monks, affl icted by an affection occurring i n t h e a ut umn ,

b rough t up th e c o n je y th e y had d run k a n d b ro u g h t u p th e rice

th ey had eaten ; because of this the y became lean, w retched,

of a bad colour, yel lowish, the veins standing out on theirlimbs* T h e Lo rd sa w the se mo nks w h o w ere lean «, . . stan d ing

o u t on th eir lim bs ; seeing: them , he addressed th e v en erab le

A n an d a, s a y in g : Now* how is i t A n a n d a , th a t a t presen t

m onks are lean * - . s tan ding cu t on the ir limbs ? "

" A t present , Lo rd, m onks, aff licted b y an affect ion occurring

in t he a ut um n , br in g up t h e co n j e y t h e y h a v e d r un k a n d

brin g u p th e rice th e y h a v e eaten ; because of th is th e y are

lean „ , , stan d in g o u t on the ir lim b s ," |j i JJThen as the Lord was meditat ing in seclusion, a reasoning

arose in his m ind thus : " A t present m onks, affl icted b y an

affection occurr ing in the autum n, br ing u p * * * s tanding out

on their limbs. W h at now i f I should allow m edicine for m onks

— w h a t e v e r is m e d ic in e a s w ell a s w h a t m a y be a g r ee d upo n

as m edicine'—-and altho ug h it m a y serve as nu trim ent for

peop le1 y e t could no t be reckoned as su bs tan tial food ? "

Then i t occurred to the Lo rd : Th ese f ive m edicinesJ that isto say ghee, fresh butter, oil, honey, molasses, are medicines*

and are also agreed upon as m edicines, an d altho ugh th ey serve

as nutr iment for people yet they cannot be reckoned as

substant ia l food* W ha t now i f I shou ld a llow m onks to m ake

use of these five medicines at the right t ime, i f they have

ac ce pte d them a t a righ t tim e ? ” || 2 ||

Then the Lord, having emerged from seclusion towards the

evening, h aving g iven reasoned talk on th is occasion, addressedthe monks* say ing;

T H E G R E A T D I V I S IO N (M A H A V A G G A ) V I

* ioA&ssa,1 C f * N i s sa g . X X I I I P w h e r e 3 m o n k, h a v i n g a c c e p t e d t h e s e fi ve m e d ic in e s

m a y k e e p the m in stor e for a t m ost se ve n da ys. T h e y a r e de fine d a t V i n * iii* 251-




" Now, monks, as I was meditat ing in seclusion

y e t could n ot be reckon ed as su b sta n tia l food \ M onks,

concerning this, i t occurred to m e : * Th ese five m edicines,

that i s to say [1&9] - * . Suppose I were to al low m onks tomake use of these five medicines at the right t ime, i f they haveaccep ted them a t a r ight t im e ? * I a l low you , m onks, to m ake

use of these f ive medicines at the r ight t ime, i f you have

ac cep ted them a t a righ t tim e/ ' || 3 ||

N ow at tha t time m onks, hav ing accepted these five medicines

a t a r ight tim e, m ade use of them a t the r ight tim e. B u t even

w ith these th e y d id n o t digest o rd in a ry coarse m eals, m uch

less grea sy ones- A nd because of this the y were afflicted b y the affection occurring1 in the autum n, and in consequence

there was also a loss of appetite, and as a result of both these

(factors) they became increasingly lean, wretched* of a bad

colour, yellowish, with the veins standing out on their l imbs.

Th e L ord saw these monks who were increas ingly lean * - *

standing: ou t on the ir lim bs ; seeing them , he addressed the v en era b le A n a n d a , sa y in g ;

" N ow , w h y is i t, Ananda, that at present m onks areinc rea sing ly lean , . . stan din g out on the ir lim bs ? ” j] 4 j|

“ A t present, Lo rd, m onks, ha vin g accepted those f ive

m edicines a t a right t im e, make use of them a t the righ t t im e, . . an d as a result of both o f these (factors) th e y are

increasingly lean * - * standing out on their l im bs/'

Then the Lord, having given reasoned talk on this occasion,

addressed the monks, saying r

** I al low you, monks, having accepted these five medicines1,to make use of them both at the r ight t ime and also at the

w rong tim e/*8 II 5 II 1 II

N ow a t that t im e il l m onks had need o f tallows as m edicines.

T he y to ld this m atter to the Lord. H e said : rr I al low you,

m onks, to m ake use o f tallows as medicines b y using them

*■N . B . ** a t a right t im e ** does not occu r here.* Th is m ust refer to the righ t time a n d tft-e wrong tim e for eat mg solid

food s and soft foods. W hen " solid food ” is defined a.t W i«m iv. 83 b y excluding food th a t m a y b e e a ten dur ing a wa tc h of the night , dur ing se ve n da ys,

during life there is reason to suppose th at these expressions referto m edicines, seo ii. 330, n. it 2, 3*



2.1 — 3 .2] M A H A V A G G A V I

w ith oil : ta llo w from bears, tallow from fish, ta llo w fromalligators* tallow from swine, tallow from donkeys,1 (if each)

is accepted at a r ight t ime, cooked at a r ight t ime, mixeda t a rig h t tim e.* |j i f|

e- If, m onks, one shouM m ake use o f th a t w hich is ac cep ted

at a wrong t ime, cooked at a wrong t ime, mixed at a wrong

time, there is an offence of three wrong-doings. If , m onks,

one should make use of that which is accepted at a r ight t ime,

cooked at a wrong t ime, mixed at a wrong t ime, there i s an

offence of tw o wrong-doings. If , m onks, one should m ak e use

of that which is accepted at a right t ime* cookcd at a righttim e, m ixed a t a w rong tim e, there is an offence of wrong-doing.If, monks, one should make use of that which is accepted

at a r ight t ime, cooked at a r ight t ime, mixed at a r ight t ime,

there is no offence/'* \[ 2 |[ 2 Jf

Now at that t ime i l l monks had need of roots as medicines.

T h ey told this m atter to the Lord. H e said : [200] " I al low

y o u , m on ks, ii there is a reason, to m ake use of roots asm ed icin es : turm eric/ ginger, orris root* w h ite orris root,

garlic, black hellebore, khus-khus, nut-grass, or whatever other

roots there are that are medicines, i f they do not serve, among

solid foods, as a solid food, i f they do not serve, among soft

foods, as a soft food ; an d h av ing acce pte d them , to preserve®

them for as long as life las ts.0 I f there is no reason, the re is

an offence of w rong-doing for one who m akes use o f (any o f

these m ed icin es }/ ' |[ 1 ||Now at that t ime i l l m o n k s had need, as medicines, of what

w as pounded off roots. T h e y to ld th is m a tte r to th e L ord ,

1 Qu oted at F>3+ 714. T h is p a ssA g- e xp l a ins th a t ta l low from the f lesh oi ail aojmals which it i s allowable to eat i s allowed, and aiso, with the e xc e p tion of hi ima a ta ll ow, the ta ll ow of the te n a nim a ls wh ich i t is no t allowab le to ea t. Th ese ten are proh ibited at Kin. i. rarS ff. _ ■ Q u o te d a t V A * 714 , "which, in reierence to U llo w p regard s P' th e right

tim e PJ as b efore a meal* " th e w rong time M a$ aiter<* Q uote d a t V A + 7 14** Th is l ist of roots also given a t V i n * iv. 35. Fo r notes* see B . D . 1L

337 f* C f . also V A . 833*■pa r i h a r i t t tm .* Passag e quoted a t V A * 8 33 . S ee S . D . Li. 330^ n* 3, on this expression,

*' as long as l ife lasts T h e medicines m entioned in Nissag. X X I I I m ay, unl ike the r oot me dicine s whic h m a y ' b e stored for life* b e stored for at m ost se ven d a y* .




H e said : I allow yo u, m onks, a (lower) grin dsto ne , a (small)grin dston e,1 " J| 2 || 3 j|

N ow a t th at t im e il l m onks had need of astringent decoct ions

as m edicines. T h ey told this m atter to the L ord . H e said :

1 al low you, monks, i f there is a reason, to make use of

astrin gen t decoc tions as m edicines : astringen t decoctions from

the m m b-tree, astringen t decoctions from the kutaja*, astringent

decoctions from the fiakkava* astringent decoctions from the

nattamala* or whatever other astringent decoctions there arethat are medicines i f they do not serve, among solid foods,

as a solid food, i f they do not serve, among soft foods* as a

soft fo o d ; and ha ving accepted them , to preserve them for

as lon g as life lasts. I f there is no reason, there is an offence

of wrong-doing for a n y one wh o m akes use o f (any of

th ese m ed icin es) |[ 1 || 4 ||

N ow a t th at t im e i ll mo nks ha d need of leaves as medicines.

T h ey to ld this m atter to the Lord* H e sa id : " I a llow you,

monks, if there is a reason, to make use of leaves as medicines :nimb-leaves, kutaja-leaves, cucum berM eaveSj basil M eaves,

cotton-tree leaves, or wh atever othe r leave s there are that are

m edicines if the y do n o t serve . * - (an y of these m ed icines )/'7

ii 1 11 & 11

Now at that t ime i l l monks had need of fruits as medicines.T h ey told this m atter to the Lord, H e said : " I a l low you,

monks, if there is a reason to make use of fruits as medicines :vilaiiga,* pepper,® b lac k pepp er,30 ye llow m yr o b a lan /1 beleric

1 nisadd nisadapota.. V A . 109c says •pim&anaiiitS cu pim$an<2pcta&0 ca, a stone for grinding and a small (thing) for grinding. Th is latter mu st be a pounder to -use in tbc hand on the large? grindstone.

1 W righ tia antidyscnterica. or Nericum. antidy&entericum Holaxxbcaa antidysenterica (Watt's Cotnm&rcial P rod xit ts o f I n d i a ) .

* A creeper, V A * 1090 (reading paggcata as at J d . ti. 105, where i t is calleda creeping plant). _

< A t V A . logo called k a r a U j a which, according to .P ^ D ^ is the tree

Pongamia glabra.* a kind of cucum ber, Tiict.osanthe s Dioeca»* su Z a s t ; c f . Skrt. s u r a s i f given by B 5 htlbagt*Roth as " basilienkraut

The word translated as " basil " at B .D , ii. 2±S is a j j u J t a .* Quoted at V A - 835.* E ryc ibe panicu!ata.* p 'i p p a la , see V i n ^ T ex t s ii. 46, n* 6.

^ m a r i ca* J1 ht*rit&ka4 c f . & M - iii* 24J, n* 4 (Ftn. iv . 259).



6 . 1 — 9 . i ] M A H A V A G G A V I

myrobalan1, embl ic myrobalan, gothar-f r u i t 3 o r w h a t e v e r o th er

fru its there are tha t are m edicines if th e y do n ot serve - *. .

{a ny o f th es e m ed icin es )/' jj i |] 6 |j

Now at that t ime i l l monks had need of resins as medicines.T h e y to ld th is m a t te r to t he L o rd . H e s a i d ; " I a llo w y o u ,

monks, if there is a reason, to make use of resins as medicines ;

hiAgur* hingu-Tesm^ fttngu-gnm^ gu m ,5 gum -paiUt 0 [2Q1J

g u m -pan#t,* or wh atever other resins there are th at are

m edic ines i f they do not serve . * * (any of these medic incs) ' \ 7

ii x n 7 n

Now at that t ime i l l monks had need of salts as medicines.

T h e y t o ld th is m a tt er t o th e L o r d . H e s a i d : ** I a l low you,

monks, i f there is a reason, to make use of salts as medicines :

sea{-sa lt), b la ck salt,® rock-salt,® cu lin a ry -sa ltj red -sa lt10 or

w h a tev er oth er sa lts th ere are th a t axe m edicines i f th e y do

not serve, among sol id foods, as a sol id food, i f they do not

serve, am ong soft foods, as a soft food ; an d ha ving accep ted

them , to preserve the m for as Long as life lasts. I f the re is

no reason, there is an o ffence of w rong-doing for one wh o m akes

use o f (an y o f the se m ed icin es )/ ' JJi |[ 8 ||

N ow a t tha t t im e11 the ve n cra b leB elatth asIsa ,32 the vene rable

1 v i bh i t ak a t also at J s , vi. 529. W att, Com m er ci a l P r o d u c t s o f I n d i a t under T er t n i n a l i a b eler i i a , says it ha s various medicinal qualities ascribed to it ; and the oil expressed Iroan th e seed is used b y the N ativ es p\ Udder P h y l l a n i h u s crr r bi i ca W a tt say s f< the fresh ripe fruits are largely em ployed as astringent and la xa tiv e medicines p\

1 go th a ph a la . P . E . D . sa ys ' ‘ mcdicinaJ seed Moxiier Will Earns, under go i r a t r r i ksha compares to dhaf tvane.t. This he giv es as tho i f plant Alhagi Mauroram which grows in a dry soil

* Assafoet Lda.* h in g?t -$ ipd f ik <3+ P.E*F > . says that tbFs is a si p a t i k d (pod pericarp) yielding

gurn. Monier W illiam s says it is th esame as vm f t s a - pa t t r t . This he callsa " particular kind o i grass = na t f l - ' h iA gu V A . to jo sayg thath i i f r gu ,h i i i g u - ja t i t , h i i hg -u -sip& £ i k <5 are just kinds of h\ng-u,

* i a k a r a medicinal gum,* V A - 1090 says that t ak a ajid these tw o varieties are all of t hem kinds

of lac or resin,’ Quoted at V A . 835,a V A * 1090 calls this comm on salt.■ Th is is wh ite in colour, V A . 1090.

V A * 10 90 : cooked togeth er with all kinds of ingrcdrertts, it is- red in colour.

11 Opening pa rt of this story = V i n . . i, 295- l * See ii, 338, n. j,




A n a n d a Js p receptor, had an afflictio n o f th ick sca b s,1 B eca u se

o f the discharge his robes stuck to his body* M onks, ha ving

rep ea ted ly m oistened these w ith w ater, loosened them . A s

the L ord w as tou ring the lodgings he saw these m onks loosening

the robes, having1rep eate dly m oistened them w ith ’w ater ; and

seeing (this) he app roach ed these m on ks ; h av ing approached,

he spoke thus to these monks ; ** W h at, monks, is this m onk's

affliction ?

, fLord, this venerable one has an aff l ict ion of thick scabs;

because o f the dis ch arge, h is robes stick to his b o d y ; h avin g

repeatedly moistened them with water, we are loosening them.”

H i I!

Th en the L ord in this connection hav ing g iven reasoned talk ,

ad dressed the m onks, s a y in g : I allow,, m onks, for one wh o

has itch* or a small boil* or a running sore1 or an affliction

of thick scabs* or for one whose body smells nasty , chunams

as m edicines ; for one w ho is no t ill du ng, clay , boiled colou ring

m a tte r,3 I a llow y o u , m on ks, a pestle an d m o rta r.4 ,p [| 2 J] 9 ||

N ow a t that t im e i ll monks ha d need of s ifted chunams as

m e d ic in es. . . . " I a llo w y o u, m o n ks, a ch un am - sifte r* B "

T h ey h ad need o f ve ry fine ones, " I al low yoUj monkSj ad o th s if te r ." |f 1 |f

N ow a t th at time a certain m onk had an non-human aff liction.Teachers and preceptors, although nursing him, were unable

to g et him well. H e, hav ing gone to the swine's slaughter-place,ate raw fle^h and dra nk ra w blood, an d his non-hu m an affliction

s u b sid e d .8 T h e y to ld th is m a tte r to th e L o rd , [202] H esaid : MI allow , monks* when one ha s a non -hum an affliction,

ra w flesh an d ra w b lo o d / ' || 2 {[ 10 |j

* C f . x c . a.1 A t F t i * . i v * 1 7 2 ( B . O . H i* 9 7 ) i t c h - c t o t h " i s d e f i n e d a s : io r c o v e r i n g

anyone who- has any of these afflictions.* r a j a n a - n i p a h k o r . V A * 1090 says rajana-AaraJa, a c r i d colouring matter

or dye-stuffh B u t k u s a f a can also mean dregs or leavings, an d this sense ts more likely here. V A ♦1090 explains : '* hav ing ground ordinary chunam*

ha vin g moistened it with water, one m ay wash (or bath e with it) ." These three things were for applying to the body and not for taking as a medicine.

* u d u k k h a t a t n u su l a , different from the grinding stones oi 3

* There seems a t V A . 1090 the idea that a non-human b rin g ■■possessed #pthe monk. For it explains that it was net th e monk who ate and drank the raw things, but the non-human being I on its departing* his (the monks} noa-truman affliction is said to b#ve subsided.



i l r — 1 3 i ] m a h A v a g g a v i 275

Now at that t ime a certa in monk came to have an i l lnessaf fecting his eyes. H avin g taken hold o f that m onk, they

m ade him go ou t to ease himself. A s the L ord wa s touring

the lodgings, he saw those monks who, having taken hold of

th a t m on k, were m aking him go out to ease him self ; seeing

(this) he approached those m o n k s; h av ing approached, he

spoke thus to those monks :“ W h a t, m on ks , is th is m o n k 's af flic tio n ? J* || 1 {j

" Lord, this venerable one has an i l lness affect ing his eyes;

w e, h a v in g taken hold o f h im , are m a k in g him g o o u t to easehim self/ ' Then the L ord in this connection ha ving given

reasoned talk, addressed the monks, saying ;" I al low , m on ks, the se ointm ents1 : b lack collyrium^*

rasa-ointm ent,3 .sofa-ointm ent,4 ye llow -oc h re,5 lam p -b lac k/ '*T h ey had need of ointm ent-pow ders,* . . . " I al low, m on ks,

the use of sandal-wood, rosebay, black g u m ,s talisa,* nut-

g ra ss / * * if 2 1 1 ||

Now at that t ime monks used to p lace pulver ised o intments

in small bow ls and saucers- T h ey w ere l ittered w ith pow dered

grass and dust. - * * if I a llow, m onk s, an ointm en t-box /'11

Now at that t ime the group of s ix monks used var ious k inds

of ointment-boxes, m ade of gold, m ade o f s ilver. People

looked down upon, cri t ic ised, spread i t about, saying : 4* L i k e

householders wh o en joy pleasures o f th e senses J\ T h e y toldthis m atter to the Lord, H e said :

" M onks, various kinds of ointm ent-boxes should n ot be

used. W h oe ve r sh ou ld use (one)* th er e is an ofEence of

1 a i i j a n a i s h e r e a g e n e r i c t e r m , a s i s c l e a r f r o m t h e f ir s t t h r e e t o t e s p e c i f i e d rkafaftja.na tas an jan a sdan jarta* V A - I G 9 0 a l s o s a y s o f a i l j a n a , f * c o m p r i s i n g

all* V A . loQo S&ys one kind of anj'eMCi, Cooked with all ingredients "►s V A . 1090 sa ys m a de fr om a va r ie ty of ingr e die nts J\ B O htl ing k -Ro th

say it is made with vitriol.* V A ■ 1090-91 s a *' a n o i n t m e n t o r i g i n a t i n g i n r i v e r s a n d s t r e a m s " ,

B t f h t l i n g k - R o t h s a y i t i s m a .d e w i t h a n t i m o n y .

6 g er u h a , or red chalk.* k ap aSi a t a k e n f r o m t h t f l a t t i e o f & l a m p , V A . i c g i * P t£ * D * s a y s k a p & i l a ,

i s h e r e- i n e r r o r f o r Majjaia-.9 a t l j a t i i t f i a p i s a n a , as at Vi r t ^ ii. aJa.■ S e e G .S . v , 1 7 , a . 1 .

* Fl&CourtiSL cataphracta-.I * A s I n M V , V I* 3 . a n d V in . Sv, 35. See i i , 3 3 8 , n , a.I I a n ja m . S e e B.E)« i i i , S g > n . 3* A l l o w e d a l s o s it V in . i i . 1 3 5 *



2.J& B O O K O F D I S C I P L I N E

w rong-doin g. I a llow {th em), m onks, (to be) m ade of bone,1

m ade of ivory,1 mad e of horn,1 m ade o f reed, made of bam boo,

made of a piece of st ick, made of lac, made of crystal ,* made

of copp er, m ade of the centre o f a conch *shell/' |i X [|

N ow a t tha t t im e ointm ent-boxes were no t covered. T h ey were littered w ith pow dered grass an d dust, . . , I allow ,

m onk s, a 'lid / * 3 A lid fell off. . , . " I allow yo u , monks,

ha ving t ied it w ith thread, to t ie i t to the ointm ent- b o x /1

A n o m tm en t-b o s split o p e n .4 , * * f< I allow yo u , m onks,

to Sew it roun d w ith thread/* || z ||

N ow a t that t im e mo nks pu t on ointm ent w ith (their) fingers,

(Their) eyes became painful, * . . " I a llow, m onks, anointm ent*st ick/J* N ow a t th a t time the group of s ix monks

used various kinds of ointment-sticks, made of gold, made of

silver. [203] Peo ple looked down upon , criticised, spread it

about , say ing : " L ik e householders w ho enjoy p leasures of the senses/' , . . " M onks, various kind s o f ointm ent-sticks

Should not be used.* W h oev er should use one, there is an

offence of wro ng-d oing. I allow (them), m onks, (to be) m ade

o f bone - . , m ade of th e centre o f a con ch-sh elL" || 3 ||

Now at that t ime an ointment-sticky fal l ing to the ground, becam e rough. * , . I a llow , m onks, a case for th e s t ic k s / '7

Now at that t ime monks carried about ointmcnt-boxes and

ointm ent-sticks in their hands . , * " T allow , mon ks, a bagfor the ointm en t-box /' There w as no strap a t the edge* , . -

1 A t V i n t iv* 167 these three materials are allowed for making needle-cases. '* Bo ne M is there deAocd as w hatever is bone* 3 ut V A - 1091 says " made of bone ** means of every kind o£ bone with th e exception of human bone* Th is list recurs at ii. 317.

a suggests th at p h a i a m ay a stands in all probability for ph a l i k e i - maya *\

9 AUowed also a t Ftn. ii. 122 for a well.

* Reading p h a l a t i 'with Cmg+eda- instead of Oldenberg's n ip a t & t i .

* Allowed again, with olntm ent-box , at Vtw. ii. 135- A t iv- 168there is 11 no offence '* if an. ointm en t'Stick is used as a needle-civse*

■C f . above VT- 12. 1.

1 VA* 1091 says, "b e ca u se t h ey pu t dovro the sticks* I allow a piece of boUow wood or a ba g for them F\

* a insa -bandhaJ t t z (l\ U„v ad k ak a t PVJ* loq t 5ays this is for(or, o n ) the ointmcnt-bag. Th e same thing allowed at V i n . ii. rr4 for a bowl*

A t MV, V I . 13, £ there is a similar " allowance " fora bag for tubes for steam.Th us th e monks had different bags for different portab le articles* It would Mem as if each bag had a strap attached to its -edge, rather than that monks carried the bags by means of straps going over the shoulder {also called



12.4— i»-2] m a h A v a g g a v i 277

■' I allow , m onk s, a strap a t th e edge, a thre ad for ty in g 1/ '

II 4 II12 II

Now at that t ime the venerable Pi l indavaccha* had a head '

a ch e* * . - r* I al low, monks* a small quantity of oi l for the

head:'* H e did n o t g et b et te r . - , Jf I allow, monkSj (medical)

trea tm en t thro ug h the nose J\ 4 H is nose ran , . . " I allo w ,

monks, a nose-spoon.” 5 No w a t th at tim e the group of s ix

monks used various kinds of nose-spoons, made of gold, made

of silver. Peo ple * . . spread it abo ut, sa yin g : " L ike

h ouseh old ers w h o e n j o y p le asure s o f th e s en s e s/ ' T . "M o n k s , various kinds o f nose-spoons should n o t be used. W h oever

should use one, there is an offence of wrong-doing- I allow

(them), m onks, (to be) m ade of bone . * . m ade of the cent

o f a con ch-s h el l/ ' || x (|

They poured it up the nose in uneven quantities,®

allow , m onks, a double no se-spo on /'7 H e did no t ge t be tter

. * * “ I a llo w y o u, m o n k s, to in h ale s t e a m / ' 8 S o t h e y in h ale d

it after th e y had lit a wick.® I t b ur n t the ir thro ats. . . .141 al low y o u P m onks, a tube for the steam .10 Now at tha t

time the group of six m onk s used all kind^ of tube sfor th

ste am * . * (as in |[ I [|). fi I allow (them), monks,(to be)

m ade o f bone . * , m ade of the centre of a conch-shel l/ ' N ow

at-that t ime tubes for the steam were not covered, and small

cre ature s g o t in. “ I a llo w , m o n ks , a l id / J N o w a t t h a t tim e

1 probably tor tyin g the bo x to the strap. C/. V i n * ii.114.

* See B .D . 1. 1 i z r n. -z.J A " certain monk 111 had this, st s dbh i t a p a , a t Y i n * iii- 83 i. 143).* na t t h u ham f t t a * C f * n a i t h v t n a da f n su a t V i n „ iii. S3 (see B . Z * . i . 343* 2),

Mentioned, also at Af- i. 511** n ^ r th u - ku r a f i t , I translate as at T e* t $ ii* 54. -P E H , g i v es " pocket-

handkerchief " Fb u t next sentence makes this unlikely.* * ia t thu*n visa m a m a s i/ ic -a n t i . In pouring the medicament up the nose,

monks prob ably pouted more up one uostril than th e other. Th e spoon, therefore,, was not to catch the discharge irom the nose b-ut was to hold it up so th a t the medicinal oil does no t run o u t ” T ex t s ii. 54, n. 1) ;

it was an instrument with which to pour up the medicinal oil itself,7 J-*. one giving an e q u a l stream in respect o i its two measures, V A . xogi.1 d h u m a t p p a i u m t lit. to drink steam, or smoko. Below* M V- V I. 14, 5*

c f 1 dhU t t taq t hdiu .^%. O f . * ' drinking '* (not smoking) a huqqa, b y reason of the water in it_

4 C f , V in + T ex t s ii* 54, n. 3, wh ich states th at th ey smeared a wic k withthe drug's and then burnt them,

d h a m a m t t n . Also at J S, iv. 36 3; transld. J d . Tr t t vi sln -^ iv* 229as ** smoking-pipe

U



14-3— 5] M A H A V A G G A V I *79

the great sw ea ting/ '1 He got no be tter. " I a l low , m onk s,

{the use of) hem p -w ater /1* H e g ot no better* I allow ,

m on ks, (the use of) a w a te r- v a t." 3 ||3 | jN ow a t that t im e the venerable Pi l ind ava cch a had rheum atism

in the joints , " I a l low you, m onks, to let b loo d ."4 H e got

no better- " I a l low yo u , m onks, ha ving let blood, to cup

w ith a h o r n / '5 N o w a t th a t tim e the ven erable P ilin d a v a cch a 's

feet cam e to be spl i t. " I a l low yo u, mon ks, an unguent for

th e f e et /J H e g ot n o b ette r, " I al low yo u, m onks, to prepare

a foot-sa lve/ '* N ow at th at time a certa in m onk cam e to

have boils* wt I a llow, m onks , t reatm ent w i th a lan ce t/ '7There was need of astringen t water. ** I a l low, monks ,

a str in g e n t w a t e r / 1 T h er e w a s n e ed o f s es amum p a ste . /c I

allow , m on ks, sesam um p a st e / ' || 4 |[Th ere w as need o f a compress.® " I allow, monks, a com

press/' There w as need o f a piece of cloth forty ing o v e r

the sore, " I al low , m onks, a piece of cloth for tyin g ov er

the sore/* T he sore itched. " I al low yo u, m on ks, to sprinkle

it w i th m us t a rd - p o w d e r / '& T h e s ore fe ste red . [205] “ Ial low you, monks, to m ake a fum igation /'10 The flesh of the

sore11 stood up, “ I al low yo u , m onks, to cu t i t off w ith a

p ie ce o f s a l t- cr y s t a l/ 1 T h e sore d id n ot hea l.I al low,

m onks, oi l for the sore/ ' The oil ran. T h ey told this m atter

to the Lord, He s a id : “ I a l low , m onks, a linen ban dage1*

(and) e v e ry tre atm en t for cu rin g a so re /' || 5 |]

1 m a h & scd a . V A . 1091 explains th at th ey hea p charcoal into a p it the s ite of a m ar, cover rt w ith dust, sand and leaves, and the patien t lies dow n the re w ith h i s l imbs smeared with oi) and sweats by rolling routid.

1 b h a & go d a k a , i.e. hem p leaves boiled in water. T h e pa tien t should, sw eat b y rep e a te d ly sp rin kli ng h im self w ith th is preparation* V A . 10 91. Se e Krtt. T e x t s EL 57, n. 1*

* w d a h a k o t t h a k a , ** I a llo w t h e a p p l ic a t io n o f th e s w e atin g - t r e a tm e n t { sed a k a m m a k a r a p .i l ) ' ha ving go t into a, vessel or va t fil led w ith ho t w ate r," V A . i o q i . K ot th & b a is usually a stoce-foom.

4 B y using: a kn ife (of lancet), V A . 1091.4 See V i n . T e x t s ii. 37, a. 3, wh ich, q uo ting W ise, says^ ** bad b loo d m ay

b e rem ove d b y m eans o f cu p p in g, w h ich is perfo rm ed b y a horn

■p a j j i i* c f , O „ ii. 240.1 $a t t ha k a *n *n a .1 h a b a l i k a .* sa sa p a M t i f a * C f , V i n . ii. 151 sd sa p a k u t f t fa , a s a t V A * where

exp-lamed as " ground ( p i t t h a ) m ustard ' r,10 d h i l t n a T f i C f * M V . V I . 13 . 3.t l v a n a m a * n sa t V A . t o g s reading t * a d g h am a i * t s a r a n d s a y i n g t h a t t h e u p p e t

or covering (m fh i f ca } flesh stood up lilt-e a. peg.l * v i k j i s i k a ; V A - io g s, " a piece of cloth for covering ttp th i sore



28o B O O K O F D I S C I P L I N E

N ow at tha t tim e a certa in m onk w as b it ten by a snake*1

T h ey told this m atter to the Lord* H e said : " I a l low you ,

m on ks, to give the four great irregular things3 : (a deco ction

of) dung, urine, ashes, d a y / '3 Th en it occurred to the m onks :

" (May they be used) even if they are not (formally) received,

or should the y be (formally) r e c e iv e d ? " 4 T he y to ld thism atter to the Lord. H e said : " I a l low you , m onks, to m ake

use of them i f someone to m ak e them allow ab le5 is there

(form ally) to offer® them to y o u ; h av ing tak en them yo u r

selves, i f there is no one to make them allowable/'N ow a t tha t t im e a certa in m onk came to ha ve dran k poison.

T h ey to ld this m atter to the Lord. He s a id ; " I a llow you,

m onks, to m ake him drink (a concoction of) du n g/’ Then

it occurred to th e m onks ; " (M ay it be drunk) even i f it is

n ot (formally) received , or should it be (form ally) offered ?

T h e y to l d th is m a t te r t o t h e Lord* H e s a i d : *' Z allow,

monks, that if he receives (formally) that which (someone) is

m aking allow ab le,8 when he has once (formally) received it

th a t it need n o t be (form ally) offered ag ain /' || 6 ||

Now at that t ime a certain monk had an affl iction resulting

from drinking som ething poison ou s.9 Yf I allow yo u, m onks,

to make him drink (a decoction of) mud turned up by the

plough/'10Now at that t ime a certa in monk was const ipated. *l I

a l low you, monks, to make him drink raw lye/J

N ow at th a t t im e a certain monk had jaundice. ,r I allow

yo u , m onks, to m a k e him d rin k (a com pound of co w 's11) urineand ye llow m yro ba lan/ '1*

1 C f . Kin. iv. i66>* m a& dv i & a t d * t i . Mentioned at Kin* iv. go, w here a m onk m ay h imself

tak e these even i f there is no one to m ake them. 44 allow able J\ for th ey do no t cou nt as " nutrimen t Also a t Af, i. 79, D . 1. 167.

* Th ese thin gs are, or are b y Indians, regarded a-3 great purifiers.4 f i a f i g g a k e t i i b b a n i . Oldcnberg proposes to read pa l i gg & ha pG ia b f y & m , V i n ,

i. 3S *. ' ** C f , ii. 346, n- i P %* ■ paiiggahap&tum.7 p a t i g g a h d p e ta bb o / see B . U . iL 123.

* ftarcmto p&tigg&xih&ti.* V A , 1092 takes this to mean he was suffering from the results of sorcery^

i.e. from a disease arising from drinkin g under the m astery of another.10 exp lained a t V A . I0Q2 a s '* I allow yo u to m ake Tttm drink,

mixed with water, the clay clinging to the ploughshare when tilling witb a plough

* l S o V A , 1092,14 C f . V i n . i. 376 where JJvaka gave ghee as a cure i o t jaundice.



1 4 , 7 — 1 5 * 2 ] M A H A V A G G A V I

N ow a t th at t im e a certa in m onk had a sk in disease , " I

al low you, monks, to make a perfume-paste/ '

No w a t t h a t t i me a ce r t a i n mo n k ' s bo d y ca me t o be fu l lo f (bad) hum ours.1 “ I a l low him , m onks, to drink a pu rga

t ive / ' There w as need of c lar if ied con jey . " I allow, m onks ,

clarified co n jey / ' T h ere w as nee d o f un prepared broth.® ' r I

al low , m onks, unprepared b ro th.” Th ere wa s need o f prepared

and unprepared,3 " I a llow, m onks, prepared and unp repared /'

There w as need of m eat-broth.4 " I a llow, monks , m eat-

b r o th / ' || 7 i l l * II

N ow at th at t im e the ven erable Pi l in da va cch a,5 desir ing to

make a cave* had a (mountain) slope cleared near Rajagaha.

Then King Seniya Bimbisara of Magadha approached the

venerable P ilin d a v a c c h a ; h a v in g approached, [206] having

greeted the v enerable Pi linda vacc ha , he sat down a t a respectful

distance* A s he w as sitt ing do w n at a respectful distance.

K ing Seniya Bim bisara of M agadha spoke thu s to the venerable

P i lind av ac ch a: " W ha t , honoured s ir , is the e lder havingm ade ? J' *

** Sire, desiring to make a cave, I am having a (mountain)

slope cleared/'

** Honoured sir, does the master require an attendant for

a m on aste ry ? J'

** Sire , an attendant for a monastery is not al lowed by theL o r d / '

*4 W ell, honoured sir, h av in g inquired of th e L o rd , y o u sh ouldtell him of me-"

44 V e r y w ell, s ire / ' the ven erable P ilin d a v a cch a answ eredK ing S en iya B im bisara o f M agadh a in assent. f| i ]|

Then the venerable Pi l indavaccha gladdened, roused,

rejoiced, delighted K ing S en iya B im bisara of M agadha w ith

talk on dhamma. T h e n K i n g S e n i y a B i mbi s a r a o f M a g a d h a ,

* a b h i sa n n -a k a y a . C f , V i n „ ii. t r g , a l s o M V . V I I I ., 1 * 30, h a y a 1 a k a f a y & sa , V A . 1092 sa ys " a b e ve r a ge c ook c d with b e a ns b u t not

oily ",*• k ai d k a } i a* V A . 1092 reads so wv a {v,L d h o t a ) si n i d d h o * this 15 only

a little oily.* p a i i zv h a d n n i y a . C f * below, M Y- V I, 23 . 3. V A . 1092 explains

b y m a t n$a nz sa+ flavour of meat,* From here towards end of 15 . 10 tt V i n . iii . 24-8—231 * See LL

126 fF. lor notes.




gladdened . . . delighted b y the venerable P ilind ava cch a's

talk on dhamma, rising from his seat, having greeted the

venerable P ilin d a va cch a , d eparted keep in g his r igh t side

towards him. Th en the venerable Pi l ind avacch a sent amessenger to the Lord to say : " L ord, K ing Seniya Bim bisara

of Magadha desires to present an attendant for a monastery.

N ow , Lo rd, w h at line of cond uct is to be followed ? " Then

the Lord on this occasion h av ing given reasoned talk, addressed

the monks saying :

" I allow , m onks, a m on astery a tten d an t/' || 2 ||

A n d a second tim e d id K in g S en iya B im bisara of M agadha

approach the venerable P i lind av ac ch a; having approached,

having greeted the venerable Pi l indavaccha, he sat down at

a respectful distance. A s he was sitt in g down a t a respectful

distance K ing Sen iya Bim bisara o f M agadha spoke thus to

the venerable Pi l indavaccha :

" H onou red sir, has the Lo rd allow ed a m on astery attend an t? ,J-- Yes, sire."

" W ell then, honoured sir, I w ill giv e the m aster a m onastery

a t t e n d a n t / '

Then King Seniya Bimbisara of Magadha, having promised

the venerable Pi lradavaccha a m onastery at te n d an t fbut)

having forgotten, having recalled it after a t ime, addressed a

chief minister who was concerned with all the affairs, saying :

" M y good s ir , has tha t m onastery-attenda nt whom I promisedto the master been given ? "

** Your majesty , a monastery at tendant has not been g iven

to the m aster/*

" M y goo d sir, ho w long is it since it wa s considered ? || 3 j|

Then that chief minister, having counted up the days, spokethus to K ing S en iya Bim bisara of M agadha : " I t is f ive

hundred days , your majesty/

** W ell then, g ive f ive hundred m onastery attendan ts to the

ma s t e r / '

** Y es, yo ur m ajes ty ," and the chief m inister having answered

King Seniya Bimbisara of Magadha in assent , bestowed f ive

hundred m on astery attenda nts on the venerable Pi l ind avacch a,

and a d istinct village established itself. T h e y called it ** T h e

Village o f th e M on astery A tten d a n ts " [207] and they also

called i t " P i linda Vi llage No w a t that t im e the venerable



15*4— 3 m a h A v a g g a v i

Pil ind avacch a frequented fam ilies in tha t vil lage. Th en the

venerable P ilin davaccha* h av in g dressed in the morning* ta k in ghis bo w l an d robe, entered P ilin d a Village for alm sfood. ||4 ff

Now at that t ime there came to be a fes t iva l in th is v i l lage;

yo u n g girls w earin g ornam ents, adorned w ith garlan d s, were

celebrat ing i t. Th en the venerable Pi l in da vac ch a as he was

w alk in g for alm sfood on un broken round1 in P ilin d a V illa ge ,approached the dwel l ing of a certa in monastery at tendant ;

ha ving approached, he sat dow n on the appointed seat. N ow

at that t ime the daughter of the jnonastery at tendant ' s wi fe ,

having seen other l i tt le girls wearing ornaments* adorned withgarlands, cried and said : " G ive m e a gar land, g ive me anornament/ '

Then the venerable Pi l indavaccha sa id to that monastery

attend an t 's wife : " W h y is this li t tle g ir l crying ?r* Honoured sir, this little girl is crying because, having seen

other l i tt le girls wearing ornaments, adorned with garlands,

she says : * G ive m e a garland* give m e an orna m ent/ W hence

is there a garland for us who are poor, whence an ornament ? "II 5 II ,

Then the venerable Pi l indavaccha, having taken a rol l of

grass, spoke thus to th at m on astery atten d an t's w ile : " N ow

set this roil of grass on this l it t ie girl 's h ea d /' Th en th at

monastery attendant 's wife* having taken that rol l of grass ,

set i t on tha t l itt le girl 's head. It b ecame a golden cha plet,

b eau tifu l, good to lo o k upon, charm ing ; th ere w as no gold en

cha plet l ike it eve n in the k in g ’s w om en's quarters. Peop lespoke thus to K ing Seniya B im bisara of M ag ad h a:

" Y o u r m ajesty , in the house of a certa in m onastery at tend

ant there is a golden chaplet, beautiful* good to look upon,

charm ing ; there is no golden ch ap let like it ev en in yo ur

m a jesty ’s wo m en's quarters. A s he is poor, where (could he

have got it) from ? U nd oub tedly i t w as taken b y th eft/ '

T h e n K i n g S e n i y a B i mbi s a r a o f M a g a d h a h a d t h a t mo n a s t e r y

atte n d an t's fam ily imprisoned. (1 6 jj

1 sa p a d & t t & m , de r iva tion unc e r ta in. E n j oine d a t Se k hiya 33. E xp l a na tions given at V A . 353 {cited i \ L 1*9, n* 3) : i* i o 5 : t h e houses reached,one walking to them successively (in succession, in order) ; S t t A . 11S : one

w ho w a lk s successiv ely , n o t h a v in g reje cte d (departe d ir oiu ) th e order (succession) of the houses, entering a rich household and a poor household

w ith o u t in terruptio n (w it h out a break, 11 ju s t as Lt com es " ) p fo r alm sfo od-



3S4 B O O K O F D I S C I P L I N E

A n d a second tim e d id the venerable P ilin d a va cch a, h av in gdressed in the morning, taking his bowl and robe, enter Pilinda

V illage for alm sfood. A s he w as w alk in g in P ilin d a V illage

on unbroken round for almsfood he approached the dwellingo f t h a t m o n a s t e r y a t t e n d a n t; having approached, he asked

the neighbours : ** W he re h as this m on astery atten da n t's

family gone ? ”

** Honoured sir, they have been imprisoned by the king on

account of that golden chaplet ."

Then the venerable Pi l indavaccha approached the residence

of K in g Seniya B im bisara of M agadha ; having approached

he sat down on the appointed seat . Th en K ing Sen iyaB im bisara of M agadha approached the venerable Pi l indavacch a;

ha vin g approached, having greeted the venerable Pi lindavacch a

he sat dow n a t a respectful distance, [208] T he venerable

Pi l ind avacch a spoke thus to K ing Seniya Bim bisara of M agadha

a s h e w as sitt in g dow n at a res p ectfu l distan ce : |[ 7 ||

H ow is i t, s ire, tha t the m onastery atten d an t ’s fam ily isim pris oned ? J3h

Honoured sir, in that monastery attendant's house there w a s a golden ch aplet, b eau tifu l, good to lo ok upon, charm ing ;

there is no golden chaplet like it even in our women's quarters.

W here (could he h a v e got it} from , as he is poor ? U n d o u b ted ly

i t was obtained by theft . "

Then the venerable Pil indavaccha exercised volit ional force,

and said : " Th e palace of K ing Seniya Bim bisara of M agadha

is go lde n /' and it became m ade all of gold. H e said : " N ow ,

sire, from where have y o u got so much gold ? ”S ay in g : r< I und erstan d, hono ured sir, this is th e m aster's

m ajesty o f psych ic pow er," he set free the m onastery attend

a n t's fa m ily . || 8 ||

People, delighted, fuli of satisfaction because they heard

that a state of further men, a wonder of psychic power

had been shown by master Pi l indavaccha to the king and his

retinue, presented the five (kinds of} medicine to the venerablePilindavaccha^ that is to say ghee, fresh butter, oil, honey andmolasses. N ow the venerable Pi l ind avacch a was custom arily

a receiver, so whenever he received the five (binds of) medicine

he gav e them aw ay am ong his com pany- A nd his com pany came to l ive in abu ndan ce ; w ha tever the y received, fi lling po ts



V

M A H A V A G G A V I 285

and pitchers , they put them away, and f i l l ing water strainers

and bag s, they hu ng them u p in the window s. These {pots ,

etc.) leaked, and the dwelling-places became beset and overrun

b y rats. People, h a v in g seen (this) as th e y w ere tou rin g th e

dwelling-places, loolced down upon, criticised, spread it about,say ing : ** Th ese recluses, sons o f the Sa ky an s, are storing u p

goods indoors , l ike King Seniya Bimbisara of Magadha/ '

11911 _

M onks heard these people w ho were , - * spreading it ab ou t.

Those w ho were m odest m onk s . . . spread it ab ou t, saying :

" H ow can these m onks str ive after abu nda nce l ike this ? "

Then these m onks told this m atter to the I>ord- H e said :

" Is i t true, as is said, monks, that monks are str iving after

abundance such as this ? "

" I t is true , Lord/* H aving rebuked them / hav ing g ivenreasoned talk, he addressed the monks, saying :

" T h o se me d ic in e s w h i ch m a y be p a r ta k e n o f b y ill mo n k s ,

that is to say ghee* fresh butter, oil, honey, molasses-—having

accepted these, th ey m ay be used as a store for at m ost seven

d ay s. H e w ho exceeds th a t (period) should be dealt w ith

a cco rd ing to the rulc/* a ]J l& [115 |]

T he F irst P ort ion for R ep ea tin g : tha t on Medicines

that are Al lowed.

Then the Lord, having s tayed at Savat thl for as long as he

found suiting, [209] set out on tour for R aja ga h a. A n d on

the w ay the venerable K ev a ta the D oub ter3 saw a sugar-factory ;ha ving stepped aside, (he saw th e men) p u tting flour and syru p4

1 V i n . iii. 251 (5 ,1). i L J31 ) reads ; Th& lord rebuked them, say ing ; " , _ *this rale of training should be set forth.. _ . .M

* Nissag. X X II I.* Kankharevata* A t A * i, .24 called " chief oi musers M; verses a t Th u g .

3, A p > ii- 491. Mentioned at U d . V. 7. M . i. 212* 463. H e was scrupulous about and doubted what was allowable, k a p p i y a * C f . T h a g A , 37, T J dA - 314* A A . i, 430, AT/i» ii. 247, G.S . i. 18, n. ■£.

* ch d n k a t n cannot here be ashes, wh ich is its most usual meaning. B u t cf . SJcrt. k$ ar a r treacle, molasses. Perh aps some confused reference ba ck to the "'four irregular things” of 1 4 , fi is intended here. Th e al low ab ility -of the first tw o has been emphasised in specific cases (in 14 . 6 and y ) 3 and " irtud turned up b y the plough "■ (of 14, 7) is probably intended as an example o( the fourth irregular thing*, namely clay* H e r e occur* the same

word as is used foi the third irregular thin g, cMn'fra, there tran slated " ashes " where syrup or treacle would hardly fit ; but here translated ,r syrup as people would not put ashes into sugar to stiffen it,, nor would ashes be called 4r food amts-fl.




into the sugar ; seeing this and thinking r “ Sug ar w ith food 1is un allow able ; it is not allow ab le to m ake use o f sugar at

a wrong" time,** being scrupu lous,3 he and his co m pa ny d id n ot

make use of the sugar, neither did those make use af the sugar

w h o deem ed th a t he should be listened to . T h e y to ld th is

m a t te r to t h e L o r d . H e s a i d : “ W h y , m o n k s, d id t h e y p u tf lour and syrup into the sugar ?

" So as to make i t f i rm, Lord/ '

** If, monks, they put flour and syrup into the sugar so as

to m ake it firm, and if i t is st i ll called ' sugar I allow you,

m onk s, to m ake use o f as m uc h sugar as yo u like.*'3 !| r ||Then on the way the venerable Revata the Doubter saw

a kidney-bean grow ing on a d u n gh i ll ; hav ing seen i t andthin kin g : ** K idn ey-b ean s are no t a llow able, for ripe kidn ey-

beans are also grow ing/*4 being scrupulous he an d his co m p an y

did not make use of the kidney-bean, neither did those who

deemed that he should be l istened to make use of the kidney-

bean. T h ey to ld th is m a tter to th e L ord . H e said : " M onks,

even if ripe kidney-beans are growing, I al low you to make useof kidn ey-b ean s as m u ch as y o u lik e / ' || 2 ||

N ow a t that t im e a certain m onk h ad an aff liction of wind

in the s tomach. H e drank sa lted sour grue l.'6 Because of th is

his affliction o f w ind in the stom ach subsided* T h ey told this

m atter to the Lo rd, H e sa id : ** I allow, monks, salted sour

gru el for one w ho is ill ; w he n one is not ill to m ake use of it

b y using it as a beverage m ix ed w ith w a te r/ ' j| 3 \\16 |J

Then the Lord, walking on tour, in due course arrived at

R ajagaha. Th e Lo rd stayed there in R ajaga ha in the Bam boo

G rove a t the squirrels ' feeding place. N ow at th a t t im e the

L ord cam e to hav e an affliction of wind in the stom ach. Then

the venerable A nan da , think ing : " On a former occasion the

Lord's aff l ict ion of wind in the stomach was eased by conjey

1 sdt n isa ; c f . Fifl. iv. 198.J k u k b u c cSy a K t a . A A . i . ajo, in explanation of Kaftkharevata’s name,

says dou bting means, ha vin g scruples ; the m eaning is being scrupulous

■y a t h & su k h a i f t ,

* Me&mttg of this pass age is no t clear. V A . 1092 says, “ if ripe kidn ey-bean s are also grow ing th e y m ay be used as much a s you like, foe these are Allowable ju s t because th e y a r e rip e O n m u g g a see & -D . i. S3, n . 4*

* I cm a scv i r a t ia , A t v i n . iii. 86 it is caJled su v i r a k a See 13 .1 } . L 149, n. 3*



17.t — 4] M A H A V A G G A V I

containing the three pungent ingredients/ '1 having himself

prepared sesamum and rice-grain and kidney-bean, having

cured51 them indoors, having him self cooked them indoors,

brou gh t them to th e L o rd , sa y in g : " L o rd , d rin k th e co n je y

co nta ining th e three pu ng en t ing red ien ts/' |j i ]|

No w Truth-fm ders (sometimes) ask k now ing,3 an d know ing

(sometimes) do not ask ; th ey ask kno w ing the righ t t im e

(to ask), and they do not ask knowing the r ight t ime (when

n ot to ask)* Truth-finders ask ab o u t w h at belongs to the goal*

not ab out w hat does no t belong: to the g o a l ; bridge-breaking

fo r Truth-finders is am on g w h at does no t belong to the goal* A w ak en ed ones, L o rd s question m on ks concernin g tw o m a tte rs :

either, “ Sh all we teach dhamma ? " or " Shal l we lay down

a rule of training fo r disciples ? " Th en the L o rd [210]

addressed the venerable Ananda, say ing: ** Where does this

conjey come from, An anda ? " Th en the venerable An and a

told th is m atte r to th e L o rd . || 2 ||

T he awakened one, the Lord rebuked him , saying : " I t is

no t becoming, A na nd a, i t is n o t fitting, i t is not suitable3 it is

not worthy of a recluse, i t is not al lowable, i t is not to be done.

A n d h o w can yo u , A n a n d a , stra in a fter abundan ce such asthis ? M oreover, A na nd a, th a t which is cured indoors is

unal lowable , and that which is cooked indoors is a lso unal low'

able, and that which is cooked by oneself is also unallowable.It is not, Ananda, for pleasing those who are not (yet) pleased.

- , A nd ha ving rebuked him , h av ing given reasoned talk,

he addressed th e mo nks, sayin g :" Monks, one should not make use of what is cured indoors,

cooked indoors, cooked b y oneself- W ho ever should make use

(of any of these things), there is an offence of wrong-doing.

ti 3 if .

If, monks, i t is cured indoors, cooked indoors, cooked by

oneself, and one should make use of it , there is an offenceof three -wrong-doings. If , m onk s, it is ca red indoors, coo ked

indoors, (but) cooked by others, and one should make u&e olit, there is an offence o f tw o wro ng-do ings. If, m onks, it is

1 t t h a j u l a y d g u . Sea B . D . i. n r , n . i .* v a s e t v d * I follo w ♦P.Jj.IX (unde r vd-retf ■) rath er th a n the " k e p t " o f V i n .

T ex t s ii* 63 . M onks are al lowed to curc (or purify) clay a t V i n . ii. 120** Cf . B .D . i. t2, and see there n* 3 for iurthet references




cured indoors, cooked out of doors, cooked by oneself, and

one should make use of i t , there is an offence of two wrong

doin gs. || 4 ||If, monks, it is cured out of doors, cooked indoors, cooked

b y oneself, and one should m a k e use o f it, there is an offence

o f tw o wrong-do ings. If, m onk s, it is cure d indoors, cooked

ou t o f doors, cooked b y others, and one should m ake use of i t ,

there is an offence of wrong-doing. If, m onk s, it is cured ou t

of doors, cooked out of doors, (but) cooked by oneself, and one

shou ld m ake use of i t , there is an offence o f wrong-doing. If ,

monks, i t is cured'out of doors, cooked outJof doors, cooked

b y others, and o n e should m ak e use o f it, there is no o ffen ce/'

I I 5 I IN ow at tha t t im e, m onks, thinking : Cooking for oneself1

is objected to b y the L o rd /' were do ub tful abou t2 a second

cooking-3 T h ey told this m atter to the Lo rd. H e said : “ I

allow yo u, m on ks, to cook a second co o k in g /' || 6 |f

N ow at that t im e R ajag ah a becam e short of food. People

con veye d sa lt and oil and husked rice and solid food4 to the

m on astery. Th e m onks cured these o u t o f doors* bu t vermin*

ate them and a lso thieves carr ied them off .0 T he y to ld thism atter to the Lord , H e said : I al low yo u, m onks, to cure

ind oo rs/ '7 W hen the y had cured (the things) indoors, th ey

cooked them out of doors, (but) those who l ive on the remains

of food* crowded round. Th e m onks, not trust ing them , m adeuse o f {the food). T h ey told this m atter to the Lord- He

said : " I a llow yo u > m onks, to cook indoors/ ' W hen food w as sh ort those w h o m ad e it a llow able carried a w a y the larger(portion) an d ga ve the m on ks the lesser (portion), [211]

T he y to ld this m atter to the Lord, H e sa id : " I a l low you,m on ks, you rselves to cook* I al low yo u , m onks, w h at is cured

1 sa.r*iampciha* 1 k u k k u ccd y a n t i .■p u n a p a k a * i.e, a reheating of food already cooked once.* T he se four items a te m otio n e d a lso a t V i n . i. 2-zOi 238, 243, H 49 .

* u k k a p i p t f a k a . V A . 1093 exp lain s as cats, mice, lizards, mocge ese (? m a n g u sd ) .

1 A s at V i n . i. Z39.* Th is, an d subseq uen t aHowances, refer only to times of scarcity, and

wer e all rescinded for tim es o f ple nty* se e M V , V I . 32 . 2.* Here called d a m & f r i * V A . 1093 explains by v i g h a 5 d t l 3 4 a word which

occurs at e.g* M V , VI* 24 . 1 belorw, an d Ptw. iv . 91 * Se e B + D * ii. Intr. xiiii and p, 347, n. 3.



17-7 — 18.13 M A H A V A G G A V I

indoors, wh at is cooked indoors, w ha t is cooked b y yo u rselve s/ '

fl 7 II ,

Now at that t ime several monks, having spent the rains in

Kasij going to Rajagaha to see the Lord* did not obtain on

the w a y sufficient med iocre or fine m eals, as m uch as th ey

needed- Y e t there w as m uch solid food th a t w as fru it,1 but

there wa s no one to m ake it allowable.® So these m onks,

w ea ry in b o d y, approached R a ja g a h a , th e B a m b o o G ro v e , the

squirrels ' feeding place, the L o rd ; ha ving appro ached , ha vin g

greeted the Lo rd r the y sat down at a respectful d is tance . N ow

it is the custom for awakened ones, for Lords, to exchangefriend ly greetings w ith incoming m onks. So the Lord spoke

thu s to these m o n k s: " I hope> m onks, thing s are going well

w ith yo u , I hope y o u are keep in g going, I hope yo u h ave com e,

here w ith bu t l i tt le fatigu e on the jo u rn ey ? A n d where*

m onks, d o yo u co m e from ? J* f| 8 ]|

" Th ings are going well w ith us, Lo rd, bu t we, Lo rd, h aving

spent the rains in Kasi , coming to Rajagaha to see the Lord

, * , no one to m ake it a llow able ; thus we have come on the jo u rn ey w e a ry in b o d y / 1Then the Lord on this occasion having given reasoned talk*

addressed the m onks, say ing :** I allow y ou , m onks, if one a ny w he re sees solid food th at

is fruit , but i f there is no one to make it al lowable, having

taken* it oneself, having carried it away, having seen someone

to make it al lowable, having laid it down on the ground, to

m ak e use of it, (he) ha vin g (form ally) offered*it to yo u. Ial low yo u , m onks, to receive(formally) what you have picked

up/** !I9 JI17 ||

N ow at tha t tim e fresh sesamum and fresh hon ey had accrued

to a c ertain brahmin* T he n it occurred to th at b rahm in :

** Suppose I were to give the fresh sesamum and fresh honey to the Order of monks with the awakened one at i ts head ? M

L p h a l a k h a d a n i y a See Bote ot\ p i i t k a J t k a d a n i y a at M V. V I, 86. 6 below,* kapptyaftar(tka< These make things allowable by offering them. See

M V . V I- 31. z ; 38. I * gah e t vH ,* p& f i g gah &pc t v d . C f . n* on pa t t o - g& h& pa ka a t tL 122, and above,

p , z 8q.

1 uggahita w*. This is an " allowance only for a time of scarcity. See the much simpler " albwaac« Jl at V I. 21. for more normal times.



2go B O O K O F D I S C I P L I N E

Th en tha t brahmin app roached the Lord ; ha ving approached,

he exchanged fr iendly greetings w ith the L ord . H aving

exchanged greetings of friendliness and courtesy he stood ata respectful distance ; and stand ing at a respectful distance,

that brahmin spoke thus to the L o r d : ■

“ L ord, m ay the revered1 Go tam a together w i th the Order

of m onks consent to a meal w i th m e to-m orrow/’ Th e Lord

consented [212] b y becom ing silent. Th en th at brahm in

departed,, h a v in g und erstood th e L o rd 's consent. J] i |f

Then that brahmin having had, towards the end of that

night, sumptuous solid food and soft food prepared, had thet im e announced to the L ord Jsaying : “ I t is t im e, good G otam a,

the m eal is rea d y T hen the Lo rd, hav ing dressed in them orning, taking his bow l and robe, approached th at brahm in's

dw elling ; h av ing approached , he sat do w n together with the

Order of m onks on the appointed seat* Th en tha t brahmin,

having with hi& own hand served and satisfied with sumptuous

solid food and soft food the Order of monks with the awakened

one at i ts head, sat down at a respectful distance when theLord had eaten and had withdrawn his hand from his bowl .

W h ile th a t brahm in w as sittin g dow n a t a respectfu l d istan ce

the Lord, having gladdened, rejoiced, roused, delighted him

w ith ta lk on dhamma, rising from his seat, departed-

II2 If ,Then i t occurred to that brahmin soon after the Lord had

departed : " I forgot to give those thing s for the sak e of

w hich I in v ited the O rder of m o n ks w ith th e aw aken ed one atits head, th in k in g : ' I wil l give fresh sesamu m an d fresh ho ne y/

Suppose I w ere to h av e the fresh sesam um and the fresh hon ey conveyed to the m onastery in po ts and pitchers ? " Th en that

brahm in, h a v in g h a d th e fresh sesam um an d the fresh honey

conveyed to the monastery in pots and pitchers, approached

the L o rd ; ha ving approached, he stood a t a respectful distance ;

an d as he was standing at a respectful distance this brahm in

spok e th u s to th e Lord : || 3 II" I forgot to g ive those things, good Go tama, for the sake

of which I invited the Order of monks with the awakened onea t its head, think ing : ' I w ill give fresh sesam um an d fresh

* b k a t t a i p r a s a t V i n . iii. 2-



18,4— 19-2] m a h A v a g g a v i

ho ne y ' - M ay the revered G otam a accept from me fresh

sesam um and fresh hon ey ? ”

" W el l, then, brahmin* g ive them to the m on ks ."Now at that t ime because food was scarce1 and they of fered

them on ly a l it t le , m onk s con siderately refused. B u t a whole

O rder wa s offered (food) ; the m onks, b eing scrupu lous, did

no t acce pt it** (The L or d said :)

<fA cc ep t (the food)* m onks, m ak e use of it . I a llow yo u ,

m onks, ha vin g eaten a n d being satisfied,3 to m ake use of food

t h a t i s n o t l e ft o ve r,* i f i t w a s t a ke n ba ck fr om t h e r e " . 5

It4 IIIS||

N ow at tha t tim e the fam i ly w ho supported the venerable

Upananda, the son of the Sakyans, sent solid food for the

Order** sa y in g : " H av ing po inted it out as for ma ster

Up ananda, i t should be g iven to the O rder ." N ow at tha t

t ime the venerable Upananda, [213] the son of the Sakyans,

had entered the vi l lag e for almsfood. Th en these people,

hav ing gone to the m onastery, asked the m onks : " W here,honoured sirs, is master Upananda ? **

14 Sirs , this venerable Upananda, the son of the Sakyans,

has entered the vi l lag e fo r alm sfoo d,1'

" H onoured sirs, h av ing po inted o ut this solid food as formaster Upananda, i t should be g iven to the Order/ '

T h ey to ld this m atter to the Lord -7 H e sa id : ** Well, then,

monks, having accepted i t , put i t as ide unti l Upananda comes

b a c k / ' || i ||Then the venerable Upananda, the son of the Sakyans,

having vis i ted the famil ies before the meal , came back during

1 d u b b h i k h h d m eans s carc ity of food and of (in consequence) almsfood*1 See P 5c. y i and its definition of " great scarcity and its saying th at

a t su ch a tim e a g r o u p - m e a l m a y b e e ate n ii. 3 12 ).* See B + O . ti, 326, ^ and definitions a t B .D + it, 32S*4 Se c P ac . 35* to wh ich the abo ve allow ance is an exception m ade in

a tim e of sca rcity. See ii* 328 3 n. 4., and definition of fl wha t is notle ft ove r Ma t 5 .D t ii. 339*

■ t a i o n t h a t a t t i , i .e, having take n the food to the m onastery from the place where i t w as receiv ed, C f . t a i o n i h a r i t v & a t V i n . iv* So an d it s H definition pt at V i n * iv. Si,

* A s a t V i * t * iv* ^S-gg ( E .L t . i i . 363 t/)hT H ere V in + iv. 99 inserts ' Th en the Lord on th a t occasion, in

t h a t c o n n ec t i o n , h av ing give n reasoned talk,, addressed the monks, sa ying : " W e ll t h e n . . . . " j &




seed (or) whose seed is discharged,1 (even if) it is not made

al low ab le/7 jj I || 21 ||

Then the Lord, having s tayed at Savat thl for as long as hefoun d suiting, set out on tour for R ajag ah a. In due course,

w a lk in g on tour, he arrived a t R a ja g a h a . A n d the L o rd sta yedthere at Rajagaha in the Bamboo Grove at the squirre ls '

feeding place. N ow a t th at time a certain m onk w as affl icted

b y an u lcer,a T h e surgeon, A k a s a g o tta ,3 lanced it* T hen the

Lord, as he was touring the lodgings, approached this monk's

dwelling-place* jj r ||

The surgeon, Akasagotta* saw the Lord coining in thedistance ; seeing him, he spoke thus to the L o r d : " L et the

revered G otam a come, let him see this m on k's orifice ; i t is

like a lizard’s [215] m ou th." Th en the Lo rd, thinking, " This

foolish m an is m aking fun o f m e ", becom ing si lent, hav ing

turned back, having had the Order of monks convened, onthis occasion, in this connection, questioned the m onks, sa ying ;

'* Is ther e, as -is said, m onks, an ill m on k in such an d such

a dwelling-place ? "There is* Lord/'

“ W h at, m onks, is this m on k's affliction ? *J

" Lo rd, the v ene rab le one 's affliction is an ulcer. Thesurgeon, A ka sag otta, lanced it / J Jj 2 JJ

The awakened one, the Lord rebuked them, saying :" It is no t becom ing, m onks, in this foolish m an, it is not

suitable, it is not fitting, it is not worthy of a recluse, it is

not a llow able, it should not be done. H ow , m onks, can thisfoolish m an let a lancing be done on the p rivate pa rts ? Th eskin, monks, is tender at the private parts, a wound is hard

to he al, a knife hard to guide. It is not, m onks, for pleasing

those who are not (yet) pleased* , - / ' H av ing rebuked them ,

h av ing given reasoned talk* he addressed the m onks, saying :

" Monks, one should not let a lancing be done on the private

pa rts. W h oe ve r shou ld let it be done (there), there is a grav e

offe n ce ." || 3 \]

1 n ib ba i t a l r i j a , V A * 1 0 9 3 says bi jAtn nibbt iJdvd {u ,L n i p p a i t et v d ) af*aneiv3 t h av in g got rid of th e seed, h av ing discharged it- Th e idea, seems to be th at m onks mu st not eat the seeds of fruits. A t V I, 38 . 1 all solid food th a t is fru it i* allowed.

1 C/* Vin, i.'aji,8 M entioned, I think* nowhere bu t here.



22 . 2 5.2] M A H A V A G G A V I 295

Now at tha t t im e the group of s ix m onks, th inking :

" Lancing is objected to b y the Lo rd " , le t a c lys ter b e used.

Those who were modest monks looked down upon, cri t ic ised,spread i t abou t, saying : “ H ow can this group of s ix mo nks

let a c lyster be used ? ” Th en these m onks told this m atter

to the Lord, H e said :" Is i t t rue , a s is said, monks, that the group of s ix monks

let a clyster be used ? "

" I t is true* L o rd ." H av ing rebuked them, having g iven

reasoned talk , he addressed the m onks, saying ;

" Monks, one should not ha ve lancing done within a distanceof two f inger-breadths of the private parts nor a c lyster-

treatm ent. W ho ever should ha ve (either of these things)

do ne , th er e is a g ra v e offence.'* jf 4 Jj 22 |]

T h e n t h e Lo r d , h a v i n g s t a y e d a t R a j a g a h a fo r a s l o n g a s

he fou nd suiting, set out on tou r for Ben ares. In due course, w a lk in g on tour, he a rriv ed a t B en ares. T h e L o rd s ta y e d there

near Ben ares at Is ipatana in the deer-park. Now a t tha t t im ein Benares the layfol lower, Suppiya, and the woman lay-

follow ei, Su pp iya,1 were bo th pleased 2 ; th ey were benefactors,

servitors,3 supp orters of the O rder. Th en the w om an Jay-

fol lower, Suppiya, having gone to the monastery, having

approached dwelling-place after dwelling-place, cell after cell ,

asked the mo nks : " W ho , honoured sirs, is i ll ? W h at m ay

be con veyed for w hom ? " || 1 j|

Now a t that tim e a certain m onk [216] had drunk a pu rgative.Then that monk spoke to the woman layfo l lower , Suppiya ,t h u s ;

" I hav e dra nk a pu rgative, sister. I need m eat-b roth / '4

She said :

" V ery well, m aster, it shall be con vey ed (to yo u )," and

having gone to her house, she enjoined a serva nt ,6 sa y in g:

1 Su pp iya is at A . L 26 called chiei of the lay wom en disciples who tend

the sick, a position she ha d resolved to a chie ve during a life in the tim e of P a d u m u t t a r a B u d d h a , A A . i 453'4. H er nam e occurs in a l ist of eminent w om en a t A , iv, 348. A t M i J n * 1 15 she is men tioned w ith seven other per sons as experiencing ease (juAAa} here and novr.

■ w ith th e teach in g.1 ftgrakur lit. doers*- A ll ow e d a t V I , 14, 7.* a n t c v & s i n ' C f . P a c . L X X . X I V ( f e iv , (6 1) w here A nJ Uh ap i^ dJ ta

enjoins his av t t ev& s i n t o prepare ric-e for the moults.




" Go, good fe l low, f ind meat that is to hand.”1

" Y e s , l a d y / J b u t t h a t m a n , h av in g an sw e re d t h e w o m a n

layfollower Suppiya in assent, touring the whole of Benares,

s a w n o m e a t t h a t w a s t o h a nd . T h e n th a t m a n a p p r o ach e d

th e w o m a n la yfo U o w e r S u p p i y a ; h a v i n g a p p ro a ch e d t h e w om an la yfo llo w e r Suppiya* he spoke t h u s : " T h ere is no

m eat , lady , tha t is ready to h a n d ; to-day is a non-s laughter

(day)."* jj2||T h e n i t o ccurr ed t o t h e w o m a n la y fo l lo w e r , S u p p i y a : " I f

that i l l monk is unable to obtain meat-broth his aff l ict ion wi l l

gr ea t ly increase or he w i ll pass aw ay . I t is not f it ting in me,that I , having answered him in assent , should not have meat*

b ro th co n veyed " , and h a v in g ta ken a b u tch er 's k n ife ,3 h a v in g

cu t f lesh from her thigh, she gav e i t to a s lave-wom an, saying ;

“ Come now, h aving prepared4 this m eat— in such and such

a dw ell ing-place there is an i ll m onk, you m ay g ive it to him ,

and i f anyone asks for me, let i t be known that I am i l l , ”and having wrapped her upper robe round her thigh, having

en ter ed an inn er room , she la y dow n on a conch* || 3 ||Then the layfol lower, Suppiya, having gone to the house,

asked the s lave-wom an, saying : " W here is Sup piya ?" She, m aster, is ly ing dow n in an inner room ," T he n the

layfollow er Su pp iya, approached the wom an layfol low er

Suppiya , and having approached he spoke thus to the woman

la yfo llo w e r S u p p i y a :

" W h y a re y o u ly i n g d o w n ? ”

“ I am ill/* she said.“ W h at is yo ur aff liction ? ** Then the woman layfol lower

Su pp iya told this m atter to the layfol low er Sup piya. Th enthe layfollow er Su pp iya, think ing : " Indeed, i t is m arvellous,

indeed, i t is wonderful, that this Suppiya is so faithful and

b e liev in g th a t she g iv es up even her ow n flesh* W h a t o th er

1 p ( z v a t t a m an t sa > Le. aLready killed, an d not to b e kiUed on purpose forthe monk . F or monk s m ight e a t no fish or m e a t whic h the y sa w,heardor suspected had been specially killed for them* V i n . iii, 172,.

* m ag J i a t a . C f . J d . i xL 428* 434 ; also A so ka 's Pillar E d ic t V t wh ere " oti f i f ty-s ix da ys i n the year th e captu re and sale of fish was pro hibited, an d on th e sam e days, even in game-preserves* animals m igh t not be destroyed ” ^Vincent Smith, A s o k a , 3rd edn^ p. 37). V A . 1094 says “ on this d ay it is not possible for an yo ne to deprive an yth ing of life p\

■p o t t h a n i k a . A t V A , 1094 it is called ** a knife for cu tting m eat* sa m p u d ct v a , as a t ui.



23,4— 7] M A H A V A G G A V I 297

thing could there be tha t she would no t g ive ? ” an d joyfu l ,

e lated, he approached the Lo rd j ha ving approached, ha vinggree ted the Lo rd, he sat dow n at a respectful distance, jj 4 \\

A s h e w as sittin g d ow n a t a resp ectfu l d istan ce th e la yfo llo w erS u p p i y a sp o k e t h us t o th e Lo r d : ** Lo rd, m ay the lord consent

to a meal wi th me on the morrow together wi th the Orderof m onks Th e L ord consented b y becoming s ilent. Then

the lay fo llow er S upp iya , ha vin g understood the Lo rd 's consent,

rising from his seat, having greeted the L ord , dep arted keeping

his r ight s ide towa rds him . Th en the layfol low er Su pp iya,

towards the end of that n ight , having had sumptuous sol idfoods, soft foods, prepared, had the t ime announced to the

Lo rd, saying ; I t is t ijne, L ord , the m eal is rea d y J\ T he n

the Lord, dressing in the morning, taking his bowl and robe,

[217] approached the dw elling o f the layfol low er S u pp iya ;

having approached, he sat down together with the Order of

m on ks on th e ap po inte d sea t. || 5 [|Th en the lay fo llower Su pp iya approached the lo r d ; ha ving

approached, having greeted the Lord, he stood at a respectfuldistance. A s the layfol low er Sup piya w as stand ing at a

respectful distance, the Lord spoke thus to him :

" H o w i s S u p p i y a ? "

“ S he is ill, L o r d ."

" W ell then, le t her com e."** She is not able to do so. Lord.”

“ W el l then, hav ing taken hold of her, b r ing her a lon g/ ’

Then the layfol low er Sup piya, ha ving takien hold of the wom anlayfollowe r Su pp iya, broug ht her along- W hen the L ord saw

her, even th at great w ound becam e healed, the skin w as (made)

good with (small) hairs growing on it . [ j 6 ||

Then the lay fo l lower Suppiya and the woman layfo l lower

Sup piya, say ing : " W ond erful indeed, m arvellous indeed are

the great p sychic pow er an d the great po tency of the Truth-

finder, inasmuch as when the Lord sees (someone) even a great

w ound w ill b e healed, the sk in (m ade) go o d w ith (sm all) hairsgrowing on it/* and joyfu l , e lated, having w i th the ir own handsserved and satisfied the Order of monks with the enlightened

one at i ts head with sumptuous foods, solid and soft , when

the Lo rd had eaten and had w ithdraw n his hand from the bow l ,

the y sat dawn at a respectful distance. T he n the L ord ha ving




gladdened, rejoiced, roused, delighted the layfollower Suppiyaand the woman layfol lower Suppiya with talk on dhamma*

risin g from his se at, dep ar ted , || 7 If

Then the Lord on this occasion, in this connection, having*had the Order of monks convened, questioned the monks,

saying : “ W ho, monks, asked the wom an layfol lower Su ppiyafor m eat ? W hen he ha d spoken thus, tha t m onk spoke thus

to th e L o r d :

** I , Lord, asked the wom an layfol low er Sup piya for m ea t ,"

" Has it been conveyed (to yon), monk ? "

** It has been con veye d. L o rd / '

“ D id you, monk, make use of i t ? "** I, Lord, made use of i t .”" Did you, monk, inquire about1 it ? "

** I , Lord, d id not inquire abou t i t / J |]8 ]|

Th e enlightened one, the Lo rd rebu ked him, saying : MH ow

an yo u, foolish man, m ake use of m eat withou t having inquired

ab ou t it ? Fo olish m an, hum an flesh has been m ade use of

b y you* I t is n o t, foolis h m an, fo r pleasing those who are

no t (yet) pleased, . . / ’ A n d h av ing rebu ked him* ha vin ggiven reasoned talk, he addressed the monks, saying :

** There are, monks, people who are faithful and believing :

even their own flesh is given up b y these, Monks, yo u should

not m ake use o f hum an flesh. W hoev er should m ake use of

it , there is a gr av e offence. N or, monks, should you m ake use

of f lesh w ithou t inquiring ab ou t it. W hoev er should (so)

m ak e use of it, the re is an offence of w ron g-d oin g.” || 9 ]|

N ow at that tim e a king 's e lephant died, [218] Because

food w as scarce people m ade use of elephant-flesh ; th e y gav e

elephant-flesh to monks who were walking for almsfood, and

the m on ks m ade use of th e elephant-flesh. Th e people looked

down upon,* criticised, spread it about, saying :

1 p a f i v e k k h i , which V A > 1094 explains by v i r r t a r t i - s i * examined, considered, a n d b y p a i p u cc k i , questioned, It explains a p p a t i v x k k h i t v a b y a p p a $ i p t * v e h i t v& not baving questioned,

1 From this passag e it would appear th a t the people did not as a rule ea t elephants* flesh ; and it is to m y mind no t d ea r ’whether any d id so even in a. tim e of scarcity, bu t m erely used it for offering to monks* Th ose w ho criticised m onks could hard ly ha ve eaten it themselves. T h e same applies to the cases following.

A b o v e 23 . O j a raook is blamed for accepting uncritically what was offered him . In the case of robes, on the contrary, m onks might p u t forward no suggestions (see -Nisjsas V II I, IX * X X V II ).



23.10— 13] m a h A v a g g a v i 399

" H ow can these recluses, sons of the S aky an s m ake use

o f elephant-flesh ? E lep h an ts are a k ing 's em blem ; if the

king should find ou t, no t for these w ould be his favour*"T h ey to ld this m atter to the Lord. He sa id :“ M onks, you should not m ake use of elephant-flesh, W h o

ever should m ake use of i t , there is an offence of w ron g-do ing/'

[| 10 ||Now at that t ime a king's horses died . - . (same as Jj 10 j|

reading horses, horse-flesh fo r eleph an ts, elephant-flesh) .

offence of wrong-doing/* j| i r ||

Now at that t ime, because food was scarce people made useof dog-flesh ; th ey ga ve dog-flesh to mon ks wh o were walking

for almsfood, and the mon ks m ade use o f the dog-flesh. Th e

people looked down upon, crit icised, spread it about, saying :How can these recluses, sons of the Sakyans make use

of dog-fiesh ? A d og is loathsom e, disgu sting ." T h ey told

this m atter to the Lord* H e said :

MMonks, dog-flesh should n o t be m ade use of.1 W ho ever

should make use of i t , there is an offcnce of wrong-doing/'II X2 ||

Now at that t ime, because food was scarce people made use

o f snake-fiesh ; th ey ga ve snake-i lesh to m onk s who were

w alkin g for alm sfood, an d th e m on ks m ade use of th e snake-

flesh. T he peop le . . . spread it ab ou t, say ing :

" H ow can these recluses, sons o f the Sa ky an s m ake use

of snake-flesh ? A sn ake is loathso m e, d isgu sting.”

Th en Supassa, the serpent-king, approached the L o r d ;having approached, having greeted the Lord, he stood at a

respectful distance. A s he w as stand ing at a respectful distance

Supassa, the serpent-king, spoke thus to the Lord :

" T h e r e are, Lo rd, serpents who are w ithou t faith, un

believing, an d these m ight do harm to m onks even fo r a trifle.

It were good, Lord, i f the masters did not make use of snake-

flesh/'

Th en the L ord gladdened* rejoiced, roused, de ligh ted Su passa,the serpent-king, with talk on dhamma ; an d Su passa , the

serpent-king, gladdened , . . de ligh ted b y the Lord w ith talk on dhammat having greeted the Lord, departed keeping his

1 V A - 1094 say s th e flesh oi jungL& wolves, m ay b e u sed ; bu t th e flesh of the offspring of a wolf and vil lage do g m ay not be used.



3oo B O O K O F D I S C I P L I N E

right side tow ard s him. Th en the Lo rd on this occasion [219]

having given reasoned talk, addressed the monks, saying :

44 Monks, snake^flesh shou ld n o t he m ade use of. W ho evershould make use of it , there is an offence of wrong-doing/'

I I * 3 I I b

Now at that t ime hunters, having kil led a l ion, made use

of its flesh ; th e y g av e th e lion's flesh to m on ks wh o were

w a lk in g for alm sfood. T h e m onks, h a v in g m ade use o f th e

lion's flesh* stayed in a jungle (but) lions attacked the monks

because th e y sm elt o f lion 's flesh. T h e y to ld th is m a tter to

the Lord. H e sa id :“ Monks, l ion 's f lesh shou ld not be m ade use of. W hoev er

should make use of i t , there is an offence of wrong-doing/'

fl 14 11 . . .N o w a t th at t im e hu nters, ha ving kil led a t iger - - . hav ing

ki lled a panther . ■. having ki lled a bear * , * ha ving kil led

a hy en a,1 m ade use of i ts f lesh ; th e y ga ve the h yen a's fleshto jnonks wh o were w alking for alm sfood. Th e monks, having

made use of the hyena's flesh, stayed in a jungle (but) hyenasattacke d the monks because th ey sm elt of hyena's flesh. T he y

told this m atter to the Lord. H e said :

" M onks, hy en a's f lesh shou ld not be m ade use of. W hoever

should make use of i t , there is an offence of wrong-doing/'

I I ^ 5 I I 3 3 | f

Then the Lord, having stayed in Benares for as long as

he found suiting, set out on tour for Andhakavinda* together w ith th e large O rd er o f monks* w ith th e tw elv e hundred and

fi fty monks. N ow at th at tim e the cou ntry peopie , having

leade d m uch sa lt and oil an d husked rice and solid food into

w agons, follow ed close a fte r the O rder o f m onks w ith the

awakened one at i ts head, saying :CI W he n w e g et our turn , then we w ill mak e a m eal (for

them ),” 3 and th ere were at least five hundred o f those wh o

eat the remains of food. T hen the Lo rd, walking on tour,in du e course ar rive d a t A n d h ak av ind a, || I |J

1 Nsuries o f w i ld an im als o cc ut in th is o rd er a t Vin. i i i , 151, A* iii*Cf+ iii. 58 w h e r e b e a r s d r o p o u t a n d ' £ w o l v e s f o llo w h y e n a s . T h e r ei s a l o n g e r l i s t a t Hfiln. 267 — Ja, v r 4 1 6

1 A vi l lage in th o Ma-ga-tiha co u n try .1 C / . M V . V I . 33. 1 .



04.2— 4] m a h A v a g g a v i 301

Then it occurred to a certain brahmin who did not receivehis turn : " Kox the last tw o m onths I ha ve been following

the Order of monks with the awakened one at i ts head*thinking : *W hen I get m y turn, I wi ll mak e a m eal (for

t he m) / bu t I do n o t g e t m y t urn , I a m a lo n e, a n d m a n y

o f m y household affairs are going to ruin. Suppose I were

to look into the refectory1 and prepare that which I do not

see in the refectory ? " Th en th a t brahm in, looking into the

refectory, did no t see tw o things : co njey an d ho ney-lum ps.3

Hall

T h e n t h a t br a h mi n a p p r o a ch e d t h e v e n e r a bl e A n a n d a ;ha ving approached, he spoke th u s to the venerable A n an da :

" N ow , i t occurred to m e, good An and a, as I d id no t get a

t u r n : ‘ F o r [220J the last tw o m on ths. . . . Supp ose I were

to look into the refectory and prepare that which I do not see

in t h e r e fe c to r y ? * S o I, g o o d A n a n d a , lo o k in g in t o t h e

refectory, d id not see tw o things : co n jey a nd honey^lumps*

If I , good Ananda, were to prepare conjey and honey- lumps,

w ould the revered G o ta m a accept th em from m e ? ** " W ell then, brahmin, I w ill as k the L o rd .” |[ 3 ||

Then the venerable Ananda to ld this matter to the Lord,

H e said : " W ell then, A nan da , let him prepare them

(Ananda) said : " W ell then, brahm in, prepare them **. T h e n

that brahmin towards the end of that night , having had aquantity of conjey and honey-lumps prepared, brought them

to the Lord say ing : " M ay the revered G otam a accept conjey

and honey-lumps from m e / ’" W ell then, brahm in, g ive them to the m on ks/1 Th e

m onks, being scrupulous* did no t ac cep t them, (The L ord

said :) “ A ccept them , m onks, m ake use of the m ." Then th at

brahm in, h a vin g w ith his ow n han d served a n d satisfied the

Order of monks with the awakened one at i ts head with a

quant i ty of conjcy and honey- lumps, when the Lord had w ashed his h an d3 an d had w ith d raw n his h a n d from his bow l,

sa t dow n at a res pe ctfu l d istan ce , II 4 II

1 C f . M V . V I. Sft. G-S-1 perhaps honey-camba. A t M k v s + 22. 42 ; 34* 53 w e find

m a d k i t g a p tf a , tr a nsl a te d b y G e ige r a s “ honc y-c omb s* d h ot a h a t t h a , an unusual expression occurring at M V , V I- 35 . 4 ; 36 , 8.

Used in explanation oi a l l a p a n i a t P v A + 116. Technically h a t t h a is the forearm from elbow to finger-tip, see i u In ti\ IL Perh aps p d & i is the hand itself.




Then as this brahmin was s i t t ing down at a respectful

distance , the L ord spoke thu s to h im :

" Brahm in j there are these ten ad van tages from conjey* W h a t ten ? In g iv in g co n jey one g ives life , one g iv es b eau ty,

one g ives ease, one gives strength, one gives intelligence ;

co n jey when it is dru nk checks hunger, keeps off thirst , regulates

w ind, cle anses th e bladder, digests raw rem nants of food.1

Th ese, b rahm in, are th e ten ad va n tag es of con jey/* [] 5 |j

" To the discerning whoso gives conjey duly

A t th e right tim e to one w h o lives on others' food,It confers ten things on him :

Life and beauty, ease and strength ;a

F o r him intelligence arises from it ,

It dispels hunger, thirst and wind,It cleanses the bladder, it digests food ;

Th is m edicine is praised b y the w ell-farer.

Therefore co njey should b e given constantly

B y a m an longing for ease,

B y those aspiring to d ew -like joys

O r w an ting hu m an p ro sp er ity ." j[ 6 fj [221]

Then the Lord having given thanks to that brahmin in these

verses, ris in g from his seat, departed- T h en the Lord, h avin g

on this occasion given reasoned talk, addressed the monks,

saying :,f T allow* m on ks, co n jey an d ho ne y-lu m ps/ ' J] 7 \\24 |]

T he people hea rd : Tt is said th at con jey is allow ed b y

the Lo rd and honey- lum ps/# These prepared eating-conjey*

and honey-lum ps ea rly in the morning. T he m onks, (each)

satisfied4 in the ea rly m orning w ith eating-con jey and a

a Th e last five adv an tages occur also a t A , iii. £50* ^* O f . A , ii, G4p wh ere a similar verse occurs, bu t read ing b h o j a t t a , food,

instead of y a g u t co n jey , an d " four th in gs " i.nst<?ad of “ tea ” ,* bh oy ja y a g u , apparently as opposed to the more ordinary, and presumably

more liquid, conjey which was drunk* B h o j j a therefore bere must be meant to stand for stiff, set, firm,

* dA St& t in the sense o£ having eaten their fill, rather than in the sense o i having been offered, and therefore satisfied, as is the meaning conveyed b y p a v & t i t a *



3*4 B O O K O F D I S C I P L I N E

served and satisf ied the Order of m onks w ith the awakened

one at i ts head with sumptuous foods, solid and soit , sat down

at a respectful d is tance when the Lord had eaten and had

w ith d ra w n his h a n d from th e bowl* A s th is ch ief m inister,

y o u n g in fa ith , w as sittin g d ow n &t a respectfu l d istan ce, the

Lord, having gladdened, rejoiced, roused, delighted him with

t a l k o n dhamma, rising from his se at , de pa rted- || 4 |j

But soon after the Lord had departed, that chief minister,

y o u n g in fa ith , becam e rem orseful an d conscience-stricken and

th o u g h t: '* F o r me i t is unprofitable , for me i t is no t profitable ,

for me it is i ll-gotten, for m e it is not w ell-gotten, th at I , angry,displeased* longing to insult the m onk s, w ent round filling their

bow ls an d sayin g : 4E a t i t o r tak e it a w a y \ N ow , is m uchmerit produced for me or demerit ? ,J

Then that chief minister, young in faith, approached the

L ord ; ha ving approached, having greeted the Lord, he sat

dow n at a respectful distance. A s he w as si tt ing down at

a respectful distance, that chief minister, young in faith*

s p o k e t h us t o t h e L o r d :*4Now X, Lord, soon after the Lord had departed, became

remo rseful an d con science-stricken, th ink ing : ' F o r m e it isunp rofitable. . . , N ow , L ord , is m uch m erit prod uced for m e

or dem erit ? M [[ 5 ft

“ From the t im e when, s ir , the Order of monks w i th the

awakened one at i ts head was invited by you for the morrow m uch m erit w as produced for you ; from the tim e when one

of you r lumps of boiled r ice1 w as accepted b y each m onk m uchm erit was produced for you . H eaven wo rlds are assured for

y o u .” ^Th en tha t chief m inister, yo u n g in faith, th in k in g : " I t is

said that i t was profitable for me, i t is said that i t was well-

gotten by me, i t is said that much merit was produced for me,

it is said tha t hea ven w orlds are assured for m e," joyfu l, elated,rising up from his seat, having greeted the Lord, departed

keep ing his rig h t side to w ard s him . |[ 6 ||Then the Lord, on this occasion, in this connection, having

had the Order of monks convened, quest ioned the monks,sa yin g1: <c Is it tru e, as is said, m on ks, th a t m on ks, (although )

1 s i t l h a , instead of, as before* m at y i& ap & t i , C f . s -t t th an i a t ii. 165*and Stf-Ji t t h a -k a a t V i n . i i , 2 i 4 P a i d si t fk d v a & a r a& a a t V i n , ii. 214* iv. 196.



25.7— 20.2] m a h A v a g g a v i 305

invited elsewhere,1 made use of someone else's eating-conjey ? "

** It is true, Lord/*

The awakened one , the Lord rebuked them, say ing :

" H ow , mo nks, can these foolish m en, in vited elsewhere,m ake use of someone elseJs ea ting -co n jey ? I t is no t, m onk s,

for pleasing those who are no t (yet) pleased. + , / ' A nd

ha ving rebuked them, h aving g iven reasoned talk , he addressed

the m onks, saying ; [223]

" Monks* if one is in vite d elsewh ere, someone else's eating-

co njey should n ot be m ade use of- W ho ever shou ld (so) m ake

use of it sho uld be d ea lt w ith acc or d ing to the ru le / 1* j| 7 || 25 j[

Then the Lord, having s tayed at Andhakavinda for as long

as he found suit ing, set out on tou r for R ajag ah a together w ith

the large order of m onks, w ith tw elve hundred and f i f ty monks.

N ow a t that tim e B elat tha K acc an a3 was going a long the

highroad from Rajagaha to Andhakavinda wi th f ive hundred

w agons a ll filled w ith ja rs o f sugar. T h en th e L o rd saw

B elattha K ac ca n a from afar, and seeing him , he stepped asidefrom the road and sat down at the root of a certain tree.

i m iT h e n B e l a t t h a K a cca n a a p p r o a ch e d t h e Lo r d , h a v i n g

approached, having greeted the Lord, he stood at a respectful

distance. A s he wa s stand ing a t a respectful distance, B elatth aKaccana spoke thus to the Lord :

** I , Lord , w ant to g ive one jar of sugar to each m on k."

" Well then, do you* Kaccana* bring just one jar of sugar/* Y e s , L o rd / ' an d B ela tth a K a cca n a , h a v in g answ ered th e

Lord in assent, bringing just one jar of sugar approached the

L ord ; ha ving approached, he spoke thu s to the L o rd : *r T h e

ja r of sugar is brou gh t, L o rd . W h a t lin e of co n d u ct d o I

follow, Lord ? "

“ W el l then, do you, K accan a, g ive the sugar to the m onks/ '

i m i ____________________________________________ _ _

1 aA&atra here.* Y A + 109^ sa y3 " he should be -deajt w ith for th e ofiervce of

p& r & t f t p a r abh o j t x r t a / * an ocj’t^ f-tu i'n i,e* not ta king the inv itation s inthe order in wh ich th ey were issued ; m ade aa, offence i n P a c. X X X I I I . See ii. 3 17 , n. 3,

J Mentioned, I thin kP nowhere bu t here. B n. has no note. Th e absence of a. descriptive epithet is unusnaL ZJ. jP.P.A iL calls him 4-1 a s ug ar-de aler ” , w h ich seem s likeiy.




“ Y e s , Lo r d *" a n d B e l a t t h a K a cca n a h a v in g a n sw e re d th eLord in assent , having given the sugar to the monks, spoke

thus to the Lo rd :

" Lord, the sugar is g iven to the m onks, and I h ave much

sug ar over. W h at l ine of condu ct do I follow, Lo rd ? tJ

“ W ell then, K accan a, g ive the monks as m uch sugar as

t h e y w a n t ."

" Y e s , L o r d , ” a n d B e l a tt h a K a cca n a h a v i n g a nsw e re d th eLord in assent , having given the monks as much sugar as

th ey wanted, spoke thus to the Lo rd ;

" Lordj as m uch sug ar as the y wan ted has been given to

the monks, and I hav e m uch sugar over. W h at line of conductdo I follow, Lord ? "

" W el l then, do you, K accan a, serve the m onks wi th sugar-"

4* Y e s , Lord/* and B e la tth a K a cca n a h a v in g answ ered theL ord in assent, served the m onks w ith sugar. Some m onks

filled bow ls an d th ey filled w ater -strain ers an d bag s. |[ 3 |[

Th en B elattha K acca na , hav ing served the m onks writh sugar,

spoke thus to the L ord : ** Lord, the monks are served with

sugar, and I ha ve mu ch sugar over- W h at line of conduct

do I follow , L or d ? [224]

** Well then, do you, Kaccana, g ive sugar to those who eat

the remains of food.'*1

" Y e s , L o r d / ' a n d B e l a tt h a K a cca n a h a v in g a n sw e re d th e

L ord in assent , ha vin g given sugar to those wh o eat the remains

of food, spoke thus to the Lord :4t Lord, sugar has been given to those who eat the remains

of food, and X ha ve m uch sugar over- W h at line of con du ct

do I follow, Lord ?

" W ell then, K acca na , g ive those who eat the remains of fo od a s m u c h s ug ar a s th e y w a n t ,-* |] 4 ]\

Y e s , L o rd ," an d B e la tth a K a cca n a , h a vin g answ ered the

Lord in assent, having given those who eat the remains of food

as much sugar as they wanted, spoke thus to the Lord :

" Lo rd, as inu ch Sugar as th ey w anted has been given to

those who eat the remains of food, and I hav e m uch sugar over.

W h a t line of con duct do I follow* L o rd ? J>

1 „ Mentioned above in VI* 34. 1 . I t seems as if they had attached themselves to the company o f mpnka, doing the journeys from Benares to Andh&kavinda and from there to Ra jagaha.



26.5—5] M A H A V A G G A V I 3<>7

4t W ell then t K acca n a, do yo u serve wi th sugar those who

eat the remains of food/'“ Y e s* L o r d / J a n d B e l a tt h a K a c c a n a h a v in g a nsw e re d th e

Lord in assent , served with sugar those who eat the remains

of food. Some of those wh o eat the rem ains o f food filled pots

and p itchers an d th e y filled b as ke ts and (their) cloth es,1 jj 5 |[

Then Belat tha Kaccana, having served wi th sugar those

who e a t th e rem ain s o f food , sp oke thus to th e L o rd :

** Lord, those who eat the remains of food have been served

w ith sugar, an d I h a v e m uch su gar o ver. W h a t lin e of conduct

do I fol low. Lord ?" I do no t see an yon e,4 K acc an a, in the world w ith i ts devas,

Maras, an d Brah m as, nor in the race of recluses and brahm ins,

devas and men who having made use of that sugar could digest

it properly except a Truth-finder or a Truth-fuider's disciple*3

W ell then, K a cca n a , thro w a w a y th a t sugar where th ere is b u t little green grass or drop it in to w a ter w here th ere are

no l iving creatures/'4

" Y e s , lo r d " , a n d B e l a tt h a K a cca n a h a v i n g a n sw e re d t h eLord in assent , dropped that sugar into water where there

were no livin g creatures. || 6 ||

Then that sugar, thus placed in the water, s izzled and hissed

and sent forth steam and smoke* A s a ploughshare heated

the l ive-long d a y i f placed in w ater sizzles and hisses and sends

forth steam and smoke, so did this sugar when placed in the

w ater sizzle and hiss an d send fo rth steam and sm oke. T hen

Belattha Kaccana, a larmed and with his hair standing on end,approached the Lord ; ha ving approached, hav ing greeted theLord , he sat dow n at a res pe ctfu l dista n ce. || 7 j|

A s B e la tth a K a cca n a w as sittin g dow n a t a respectful

distance, the Lord talked a progressive talk to h im ,6 tha t is

to sa y, ta lk on giving , ta lk on m oral habtt* talk on heaven ;

he explained the peri l , the vanity, the depravity of pleasures

of the senses, the ad va n tag e in renoun cing (them ). W hen the

1 t t c ch& ibga t lap or hip. Here pro ba bly meaning th at th ey kno-ttod the sugar into the cloths th ey were wearing. Th is is stil t a custom ary w ay o£ carrying packages in India. A t Af* i . 366 the word appears to ha ve-the same meaning as above.

* For following passage, cf* S . i. 168-3, S n . p, 15,* F o r exp lan atio n o f this 11 curiou s re ply *' see t . 211, n. *£ C f . M V . I V . 1. 3* wh ere thLs se nte nc e also t o c u t s .* F to m here to end of || S |] c f . a b o ve a b ove , e.fj. M W J. 7 , 5-0.




Lo r d k n e w t h a t t h e mi n d o f B e l a t t h a K a cca n a w a s r e a d y ,pliable, devo id o f the h indrances, u plifted, pleased, then he

explained to him tha t teaching on dhamma, which the awakened

ones ha ve them selves d isco ve re d : i ll , uprising, stopping, the W a y , A n d as a d e a n d o th w ith o u t b la ck specks w ill easily

take dye , even so [225] as he was (sitt ing) on that very seatdhamrfui-vision, dustless, stainless, arose to Belattha Kaccana,

that Mwhatever is of the nature to uprise , a l l that is of the

n atu re to stop || 8 ||

Then Belat tha Kaccana, as one who had seen dhamma*

at tained dhamma, known dhamma, plunged into dhamma, w h o

had crossed over doubt , put away uncerta inty , who hadattained without another's help to full confidence in the

teacher's instruction, spoke thus to the Lord :ME xcel lent , L ord ! E xce l len t , L ord ! E ve n , Lo rd, as one

m ight set up right wh at had been upset * * . even so is dhamma

explained b y the L ord in m an y a f igure. I m yself , Lord, am

going to the Lord for refuge, to dkamma and to the Order

of monks . M ay the Lo rd accept me as a layfo llow er going

for refuge from this day forth for as long as l i fe lasts/'

II 9 II 26 If

Then the Lord, walking on tour, in due course arrived at

R a j ag a h a - T h e Lo r d st a y e d th e re a t R a j a g a h a in t h e B a m bo oG rove a t the squirrels’ feeding place. A t th at t im e there was

abu nd ant sugar in R ajaga ha . Monks, thinking, " Su gar is

al lowed by the Lord only to one who is i l l , not to one who

is no t i ll " , being scrupulous, did no t pa rtak e of sugar. T h ey to ld this m atter to the Lord, He sa id ;

" I al low , m onks, sugar for one w ho is il l, suga r-water for

one w h o is n o t i ll / '1 || r || 27 ||

Then the Lord,* having s tayed at Rajagaha for as long as

1 ~For this passage see Mhv. I. 6. 32, etc.* Note th a t a b ove , w he n the m onk s r ec eive d a qu a n tity of suga r from

B e l a ttha , the ve r b use d wa s p a r i b h u # j a t i t (to m ak e use OI). In the story of 27* it is said th at th ey did n ot partak e of, { n a b h u f i j a r t f i , ) a ny suga r .

* ** Ch apters 28—50 are> with, a few un im po rtan t variation s, w oM for vrord th e sam e as th e M ah&parim bb&na S u tta I , i g - I I , 3 ; I I - 16-24* See R h .D / a I ntr oduc tion to his tr a nsla t ion of the Ma h ^a r tJi iVb & oa Sntta , p p . xscxiv se q.r a nd hia note the re a t I I . 16 " , thus V i n . T ex t s iL 97, n* A lso from here to end o f 23 is* w ith a few m inor variations, the samet/rf. 85-90.



2 8 . 1 — 3 ] M A H A V A G G A V I 309

he found suiting, set out on tour for Pataligama1 together with

the large Order of monks, with the twelve hundred and f i f ty

monks. Th en the Lo rd, w alk ing on tour, in due course arrivedat Pa tal igam a. Layfol low ers at P atal igam a heard : " I t is said

that the L ord has reached P atal igam a.” Then the layfollow ers

o f P atal igam a approached the L ord ; ha ving approached,having greeted the L ord , the y sat dow n at a respectful distance.

The L o rd gladdened, rejoiced, roused, delighted the layfollowers

of Patal igama with talk on dhamma as they were s i t t ing down

a t a re sp ec tfu l d ista nce . || 1 [|

Then th e layfollow ers of Pa taliga m a, gladd ened . . . de ligh ted b y the L o rd w ith ta lk on dhamma, spoke thus to the Lord3:

Lord , m a y the Lord consent (to come) to ou r rest-hou se3together with the Order of m on ks/ ' Th e L ord consented b y

becom ing sile nt. T h en th e layfo llo w ers o f P ata liga m a, h a v in g

und erstood the L o rd 's consen t,4 rising from their seats, h av ing

greeted the Lord, [326] having kept theiT right sides towards

himJ approached that rest-house ; h av ing approached, having

spread that rest-house so that a spreading was spread every w h ere^ h a v in g m ade read y seats,* h avin g had a w ater-jax set

up ?* hav ing prepa red an oil laxnp, * approach ed the L o rd ;

having approached, having greeted the Lord, they stood at are sp ectfu l distance* [J2 ||

A s th e y w ere standing a t a respectfu l d istance, the la y

followers of P ata liga m a spoke thu s to the L ord : Th e rest-house is spread with a spreading everywhere* Lord, seats are

m ade ready , a w ater- jar is set up, an oil lam p is prepared ;Lord, the Lo rd does th at for which i t is now the r ight t im e/ 1

Then the Lord, dressing in the morning, taking his bowl and

robe, approached that rest-house together with the Order of

m on ks; hav ing approached, ha ving w ashed his feet, having

entered the rest-house, he sat down leaning against a central

pillar facing the east . Th e Order of m onks too, having w ashed

their feet, having entered the rest-house, sat down leaning

1 T h e mode m Pa tna * O n p a t a t i , see below, p* 312* n 4.9 T h is passa ge occurs also at D . ii. 64 ff.* d v a sa t h d g a r a w a s a t V t r t t iv, 17 - see i i . 198 for B u Js interpre tation.* For preamble to the discourse see also AT. i. 354, 5 . iv. iS-3.■sabb< Z$& *i th i xr i r i i sa n t h a t a i n d v a sa th & g d r a t n sa n l h a r i i l 'd . O n sa n i h a r a t i and

sa n i h a i a see B . D . ii. Intr.< x x ii ff, U d r 86 omits sa t U h a t a t n .■All these processes are described at M A . iii. iS f.+ U & A * 409 f

Y



38*5— 7] M A H A V A G G A V I

" Then again, householders, i f one of m oral hab it, acco m

pl ished in moral habi t , approaches any company, whether a

company of nobles , a company of brahmins^ a company of householders, a company of recluses, he approaches it confi

den t ly , no t be ing as h am ed ; th is i s the third advan tage . . . *

" Th en again, householders, one of m oral hab it, accom plished

in mo ral ha bit , passes a w a y un bew ildered ; this is the fou rth

advantage* , . *

" Th en ag ain , householders, one of m oral hab it , accom plished

in moral habi t , a t the breaking up of the body af ter dy ing

arises in the H ap py -bo u m , in a hea ven -w orld ; this is the fi fthadvantage to one of moral habit , accomplished in moral habit .

T h e s e , h o us e h o l d e r a r e t h e f i v e a d v a n t a g e s t o o n e o f mo r a lha bit , accom plished in m oral h a b it .J> |l 5 ||

W h en th e L o rd h ad glad d ened , rejo iced , roused, d eligh tedthe layfol lowers of Patal igama far into the night with talk

on dhammat he dismissed the m , sayin g : ^ T h e nigh t is no w

far spent, householders ; now do th at for w ha tever i t is the

right t im e.” Y e s , L o r d ,” and th e lay fo llo w ers of P a ta lig a m a , h a v in g

answered the Lord in assent, rising from their seats, having

greeted the Lord, departed keeping their r ight s ides towards

him . 1| 6 ||

Then the Lord, soon after the lay fo l lowers of Pata l igama

had departed, entered into solitud e.1 N ow a t th a t t im eSunidha* and Vassaicara, chief ministers in Magadha, were

bu ild in g a (fortified) to w n 3 a t P a ta lig a m a for repelling the V a jjis , T h en th e L o rd , g e ttin g up a t th e end o f th a t n ig h ttowards dawn, saw with fifeva-sight, pure and surpassing that

o f me n , ma n y 4devatas occu pying the s ites at Patal igam a- N ow

in whatever region powerful devatas occupy s i tes , they bend

the minds of powerful k ings and the kings ' chief ministers to

build d w ellin gs there ; in w h a tev er region devat&s of middling(power) occupy sites, they bend the minds of kings of middling

(power), and the kings' chief ministers to build dwellings

1 &u* l f idgdra , see above, p. J25, n. 5, and M i n o r At t t h a L ii, p* 107, nH1. ■Su nldha at J2., ii. 86 an d U d , S7,* i ragara> see ii* £3, n. i t .1 sam ba h t t l a , often in V i n . ‘when used of m o n k s being equivalent to

a. group of from tw o to four monks. D . ii. 37, £/<£. SS say sam ba h u l d diJtvtJayo s&hass&ssa, many devatas (in compaines) of a thousand-




there ; in w h ate ve r region devatas of lo w ly (power) oc cu py sites,they bend the minds of kings of lowly (power) and the kings'

chief ministers to build dwellings there, \\ 7 \\Then the Lord addressed the venerable Ananda, . saying:

" N ow , w ho , A na nd a, are these wh o are building a (fortified)town at P atal igam a ? ”

" Sunidha and [228] Vassakara, Lord, chief ministers inM agadha, , . . for repelling the V a jjis ."

" A s though, An and a, having consulted together with

th e Devas of the Thirty , even so, Ananda, do Sunidha and

V assakara, chief m inisters in M agadha, b u ild a (fortified) tow na t Pa tal igam a for repelling the Y aj j is . N ow I , Anand a,

gett ing up at the end of this night towards dawn, saw with

deua-s ight * * . in w ha tever region devai&s of iowly (power)

occupy sites, they bend the minds of kings of lowly (power)

an d the kings' chie f m inisters to bu ild d w ellings there* A na nd a,

a s far as th e a riy a n region1 (extends), as fa r a s the re is trad ing ,51

this wi ll be a leading town, Pa tal ipu tta,3 (where there was)

the brea king of the seed-boxes.4 B u t, A na nd a, there w ill bethree dangers to P a ta lipu tta .: from fire or from w ater or from

inter n al dissension.” ® || 8 [J

Then Sunidha and Vassakara, chief ministers in Magadha,

approached the L o r d ; having approached they exchanged

friendly greetings with the Lord \ having exchanged greetings

o f friendliness an d co urtesy, they stood a t a respectful distance.

1 Gr i y et d y a i a n a . C/„ A * iii. 441. V A t 1095 sa ys " a s far a s the p l ac e

^here ariyan people go to* vayippatha* * T h e m o d e r n P a t n a . T h e n a m e is o m i tt e d a t U d . BS.* I follow F . E + D W (uoder p u p a ) m t b i n i m g t h a t t h e t ra ns la tio n o f p u t a -

b h ed a n a a t D i a I M ii, 94 as wro ng : '* centre for interchange of all kinds of ware s PJ, a lth o u gh P a ta lip u tta had a rep utation as si tra d in g centr e, oa w h ich moreover th e Corny s. la y stre ss V A . 2096 reading bh an t fa pv t t ibh ed a n a f t h d n a m , bA a p d a g a p < f i k d n a ?j t wwtcm a t f h an a *p , a place for undoing goods and merchandise, a place ior opening goods and wares: D A . ii. 541, U d A . 423 sa y much th e sam e and a dd : '* ii people do no t ge t goods i n alJ Ja m - brnUpa. th e y wil] get th em here." B u t P a ta li g a m a was so call ed " beca use on th e da y of its inun dation several ^dictt-shoots sprouted forth from the

gronnd “ (D . P . P . N .). According to W add ell [ £ £ >R>E-r art : Pa tna ] thep & t a i i -tree is the tm aipet-fiow er tree (Bign osls suaveolens). Pataliputta. 13 also called the ci ty of flowers Pu pph apu ra { M h v s . iv. 31, D p v s . xi. -23)* and ICusum apura p. 153). T ex t s iL 10-2 does no t atte m p t atranslation. JW t n o r A n i h o l , ii, 108 has ,f th e plac e where men shall open tip their bales of merchandise/F

* O n t h e e v e n t p r o p h e s i e d h e r e * P & t a l i p u t t a ' s ’b e c o m i n g t h e c a p i t a ] o f

t h e M a g a d h a e m p L i f e , a n d t h e p o s s i b i l i t y o f t h e n o t i c e o f t h e e v e n t * ® l a t e i n

s e r t i o n i n t o t h o t e x t , s e e Vi n . T ex t s t i . 1 0 2 n < a n d D i a l * i t * 9 3 , n . 3 .



28*9— M A H A V A G G A V I 313

A s th e y w ere sta n d in g at a respectful d istance, Sunidh a an d

V assakara, chief m inisters in M agadha, spoke th us to th e L o rd :

MM ay the revered G otam a together w i th the Order of m onksconsent to a m eal w ith us to- da y.,F T he L ord consented b y

b ecom in g silent. T h en Sun id h a an d V a ssa k a ra , chief m inisters

in M agadha, depa rted1 ha ving understood the L or d 's consent,

11911 . . . .Then Sunidha and Vasskkara, chief ministers in Magadha,

having had sumptuous sol id food and soft food prepared, had

the t im e annou nced to the Lo rd, saying : It is t im e, good

G otam a, the m eal is rea dy .” Then the Lo rd, ha ving dressedin the m orning, takin g his bo w l and robe, approached the food

distribution1 of Sunidha and Vassakara, chief ministers in

M agadha ; hav ing approached, he sat down together w ith the

Order of m onks on the appointed seat. Then Sun idha and

Y a ssa k a ra , chief m inisters in M agadha, h a v in g w ith th eir ow n

hand s served and satisfied w ith sum ptuous food, solid and soft ,

the Order of monks with the awakened one at i ts head, when

the La rd had eaten and had w ithdrawn his hand from his bowl ,sat dow n at a respectful distance ; an d as Sunidha and

V assak a ra , chief m inisters in Magadha, were s i t t ing down at

a respectful distance, the L ord gave than ks in these verses :

11 i ° h p" Wherever the prudent man shal l take up his abode,

H av ing offered food to those here of m oral hab it , goodBrah m a-farers,

If he makes an offering to those3 devatas w h o m a y b ethere—

These revered, do revere, honoured, do hon our him. [229]

Hence th ey sym pathise w ith him, as a m other w ith herown child.

Th e man with whom devatas sym pathise, eve r sees goodl u c k . "

Then the Lord, having in these verses given thanks to

Sunidha and V assak ara, ch ief m inisters in M agadha, risingfrom his sea t, d ep arte d . |] 1 1 j|

Then Sunidha and Vassakara, chief ministers in Magadha*

1 JX ii. 8Sj U d , Sg say th.ey went t o thtetr own residence, d v a s a t h a .mpo r iv esaTid ; £>_ ». 8-Sj Ud+ S9 read d v asa i h a , C f t Sn » p. 13, 5 . i . 174.

1 C/+ T h i g . 307, a n ; Afi/w. 29+.




following close behind the Lord, th o u g h t: " B y wh ichever gate

the recluse Go tam a goes out to-d ayt th at shall be called G otam a's

G a te ; b y wh ichever ford he crosses the r iver Ganges, tha tsh all b e c alle d G o t a m a ’s F o r d / 1 A c c o r d in g ly th e g ate b y

w hich th e L ord d ep arted came to be ca lled G o tam a's G a te ,

Then the L ord approached the r iver Ganges. Now a t tha t

time the river Ganges was full , level with the banks, so thata crow cou ld drin k1 (from it). Since the y were desirous of

going from th e h ither to the fur the r (bank),3 some peoplelooked about for a boat, some looked about for a f loat,* others

p ut to geth er a r a ft ,4 |] 12 |JThe Lord saw these people , of whom some were looking

about for a boat, some were looking about for a f loat, others

were p u ttin g to geth er a raft since th e y w ere desirous o f going

from the hither to the further (bank). Seeing them , as a

strong m an m ight stretch ou t his ben t arm or m ight bend bac k

his outstretche d arm , even so did he, van ishing from th e hither

b a n k 5 o f th e river G anges, reappear* on the furth er ban k

together w ith the Order of monks. Then the Lord, havingunderstood this matter, at that t ime uttered this solemn

utterance :

** T ho se cross the deeps, the rive rs,7 m ak ing a bridge, spanning

the swamps.

See ! people tie the ir rafts— b u t crossed over® are th e

wfce.MB ii 13 II 28 if

Then the Lo rd approached Kot igam a- The Lord s tayedthere at K otigam a/ Th en the Lo rd addressed the monks,

say ing : ** Monks, i t is by not understanding, not penetrating

1 As at AT. i* 43 5 ; ii* i- 244 ! A. Iii.* p & r a m ;a p a r d p a r a m ; Ud, apdrd par&snt which. Woodward

{M in . A nth. ii. 1 091 n, 4) proposes to correct to & reacting.* u lu m p a . This may be a wooden or a bamboo raft, V A . 1ogO says

th at At is made, havin g knocked in pegs** huJZa* V A * 1096 says tha.t it is m a d e , having put together reeds and

so on,

* c r i m a l i r e.* pac-ci i t t hA^ i t instead of the mere usual p a t u r a h o si .1 P here a river, V A . 1096. ^■ a tech nical term frequent in th e Sutta.s? m eaning " crossed over"”

th e four-fold flood o i sense-plea&ure&j becom ing, false vie w and ignorance, or over some other undesirable state, and so 4t Crossed over” Mara’s stream., a river of death* See m y M a n Per f& c.t&dt Ch. VIII.

* To here, from beginning of 28, i F the same as Ud+ 83-90, with a few minor variations*



29.1— 30.2} m a h A v a g g a v i 315

the four ariyan truths that there is this long long running-on

an d faring-on bo th for m e an d for you . W h at four ? Monks,

i t is through not understanding, not penetrat ing the ariyantruth o f i ll th a t there is this lon g long running-on and faring-on

both fo r m e a n d fo r yo u . M onks, i t is th rough n o t u n d er'

standing, not penetrat ing the ariyan truth of the upris ing of

i l l , the ariyan truth of the stopping of i l l , the ariyan truth

of the course leading to the stepping of i l l that there is this

long long running-on and faxing-on both for me and for you.

II * II .

Therefore, m onks, i f the a riyan tru th o f i l l [230] is und erstood,is penetrated, if the ariyan truth of the uprising of i l l . . *

i f t h e a r iy a n tr uth o f th e s to p p in g o f ill . . . i f t h e a r iy a n tr uth

of the course leading to the stopping of i l l is understood and

pene trated, then cu t off is the cra ving for beco m ing,1 de stroye d

is the cond uit for bec om ing,2 there is n ot now again -beco m ing.”

Not seeing the four ariyan truths as they real ly are

Long is the journey fared-on in birth after birth ;

W hen these are seen, rem oved is the con duit fo r becom ing.Th e root o f i l l cut off, there is not now again-becom ing.*

II 2 [j 29 ||

Then the courtesan A m ba pa l l1 he ard 6 : " T h ey sa y that the

Lo rd has reached K ot igam a " . Then the courtesan A m bap al l,

having had very magnif icent vehicles harnessed, having

m ounted a m agnificent vehicle, went off w ith the v ery m agnifi

cent vehicles from Ve sall to see the Lo rd. H av ing gone b y vehicle as fa r as th e groun d w as (suitable) for a veh icle, sh e

al ighted from the vehicle and approached the Lord on foot ;

having approached, having greeted the Lord, she sat downa t a resp ectfu l d ista nce . || x |[

T he L ord gladden ed, rejoiced, roused, de ligh ted the courtesan

A m b a p a ll w ith ta lk on dkamma as she was s i t t ing down at a

1 hhavafanhd.* bahvanetti* 8 T o h e r e f r o m 28- i = £)- i i . S + - 9 1 .

* H e r v e r s e s a r e a t Th lg * 252-270* S ec also T h f g A . 306-7* 2 * 3 ; -dp ii*613. fif, Sh e w as th e m oth er o f "Vimali-Kor^darSfia. w h ile B iin b is ir a is said,t o h a v e b e en h i s f a th e r , T h a g A * 1 5 6 . M e n t i o n e d b e l o w , p . 3 7 9 .

* From here to 30. G ~ -D. iL 95-58- See ii. io 2f n. for some remarks on the discrepancies shown by the two versions in their localisation of the incidents narrated.




respectful distance. T h e courtesan A m ba pali ha ving been,

g la d d en e d * . * d e lig h te d w i th t a l k o n dhamma by t h e Lo r d ,

spoke thus to the L ord : " Lord, m ay the L ord consent toa meal with me on the morrow together with the Order of

monks." The Lord consented by becoming s i lent- The

courtesan Ambapali , having understood the Lord's consent,

rising from her seat* having greeted the Lord, departed keepinghe r rig h t side tow ar d s him, || 2 \\

T h e n th e L i cch a v i s o f V e sa li h e a r d : " T h e y s a y t h a t t h e

Lord has reached K otigam a Then the L iccha vis of Vesall ,

having had very magnificent vehicles hainessed, having (each)m ounted a m agnificent vehicle , went off w ith the v e iy m agnif icent vehicles from V esa li to see the Lord* Some L icchav is

w ere d ark green ,1 d ark green in colour, th e ir clo th cs w ere d ark

green* their ornam ents were da rk green. Som e Licc ha vis were

yello w , y e llo w in colour , . , th e ir ornam ents w ere yellow*Som e Licc h av is were red, red in colou r - . . their ornam ents

were red. Som e L icch a v is were w h ite, w h ite in colo ur, their

clothes were w h ite, their ornam ents w ere white- Th en thecourtesan Ambapal i drove up against the many young Licch

avis, pole to pole, yoke to yoke, wheel to wheel, axle to axle,

II3 1! [231] ^ ^Th en these Licch avis spoke thus to the courtesan A m bap ali :

“ N ow then,* w h y do you , Am bapa li, d rive up against the

many young Licchavis pole to pole , yoke to yoke , wheel to

w heel, ax le to ax le ? **

** Indeedj yo u ng gentlem en,3 it is because the O rder of monks with the awakened one at i ts head is invited by mefor the morrow/1

" No w then, Am bap ali, g ive up this meal to us for a hundredt h o us a n d / ' 4

" But i f , young gentlemen, you were to give up VesalT with

its produce,* I would not give up this meal.”

1 n l i a i s d e f in e d a t V i n . iv . r-20. V A . 1 0 96 s a y s t h a t t h e s e c o lo u r s a r e

lor t h e s a k e o f d i s ti n g u is h i n g t h e L i c c h a v i s , T h e y are n ot ** d a r k g r e e n *Ja n d s o o n b y n a t u r e , b u t a re c o lo u r e d w i t h a <5ark green c o s m e t i c— as some o f t h e f a c e s c f t h e - A ia n ta . f r es c o e s a r e m e a n t t o be*

* }<■* ayyaput tu .c Probably kahapatyas are to be understood.• sdh&r a = $a-dk ar at with its food. V A ► 10 9?, T>A+ 545 explain by

sa-janapada. No justification foi ,c with its subjcct territory ** 0/ V inm Texts iit 107, DtaS. ii. 103.



30.4— 6] M A H A V A G G A V I 3*7

Then these L iccha vis snapp ed their f ingers/ saying : ** T r u l y

w e are beaten b y th is m ango-girl,1 tr u ly w e are d efea ted b y

th is m an go -g irt." ]| 4 ||Then these L icchav is approached the Lo rd. Th e L ord saw

these L icch av is com ing from afar, and seeing them,, he add ressed

t h e mo n k s , s a y i n g :" B y w h a t e v e r m o n ks , mo n ks, t h e Devas o f t h e T h i r t y h a v e

not been seen before, look, monks, at the Licchavi company,

look again, monks, at the Licchavi company, compare, monks,

the Licch avi com pany to the com pany of the Dcvas of the

T h irty/ ' Then these Licchavis , hav ing gone b y vehic le as fara s th e gr ou n d - * . {as in |[ 1 , 2 \\ down io :) -f L o rd , m a y th e

Lord consent to a meal with us on the morrow ? "

I h ave promised, Licch avis , (to take) a m eal w ith th e cour

tesan A m bap al l to-m orrow / ' Then these Licchav is snappedtheir Sngers, saying :

** T r u l y w e are be at en b y th is m a n g o g i r l ; t r u l y w e ar e

defeated b y this m ango -g ir l/J

Then these Licchavis , having approved of w ha t the Lo rdhad said an d hav ing g iven thanks for it , rising from their seats,

having greeted the Lord, departed keeping their right sidesto w ard s him* || 5 ||

Then the Lord, having stayed in Kotigama for as long as

he found suit ing, approached N atika. Th e L o rd stayed there

at K 'atika in th e B rick Residence* T he n the co urtesan

A m bap all, h a v in g h ad sum ptuous food, solid a n d so ft, prepared

towards the end of that night in her own park, had the t imea nn ou nc ed t o t h e L o r d , s a yin g : * , . (as in 28. xo down to :®)

[232] - * , sat do w n a t a respec tful distance- A s she w as

sitt ing down at a respectful distance, the courtesan Ambapall

spoke thus to the Lo rd : " I , LoTd, w ould g ive this Am bapal l

Grove to the Order of monks with the awakened one at i tsh e a d . "

T h e Lo r d a cce p te d t h e p a r k. T h e n th e Lo r d , h a v in g

gladdened, rejoiced, roused, delighted the courtesan A m b ap all

* afig u li pothesu+ft , V A . 1097 explains by cdtesum* to move , to sha k e ,* ambaka, vrith pr ob ab ly intended & p lay on her name, itse lf conn ected with

t h e m a r * g o - g r o v e s h e o w n e d . S e c U i a L i i . 1 0 3 , n . 1 ; T e x t s i i* n .

1 Rep lac e Sunidha and Vasss.ka.ra.* ch ief ininisters of M a g a d h aPJ b y " the courtesan A m bap all/1 and fl good Gotama " b y " L o r d



w ith ta lk on dhamma, rising from his seat,1 approached the

G reat Grove. Th e Lo rd stayed there a t Vesali in the G reat

G rov e in th e H all w ith th e P eak ed G ab le. || 6 || 30 J[

Told is the Port ion for Repeating on the Licchavis

Now at that t ime* many dist inguished Licchavis , s i t t ing

together assem bled in a m ote-hall, w ere in m an y a figure

speaking praise of the awakened one, praise of dhamma, praise

of the Order. N ow at th a t tim e the general SS ia,a a disciple

of the Ja ins,4 cam e to be sitting in tha t com pany. T he n it

occurred to the general S lh a : ^ U nd ou bted ly this w ill be aLord, a perfected one, a wholly awakened one, since thesedistinguished Licchavis, sitting together assembled in the

m ote-hall, are in m an y a figure speak ing praise of the aw akened

one, praise of dJiamina, praise of th e Order, Supp ose I were

to go up to see this Lord, perfected one, wholly awakened

one ? *' Jj i H _ _Then the general S iha approached Nataputta the Jain*;

hav ing approached, he spoke thus to N ata pu tta the Jain :" I w an t, hono ured sir,* to go along to see the recluse Gotam a/"

** But how can yon, Siha, being one who asserts an ought-

to-be-don e,7 go along to see the recluse G ota m a w ho assertsan ou ght-no t-to-be-d one e ? Fo r, Slha, the recluse Go tam a

asserts an ought-not-to-be-dane, he teaches a doctrine of an

oug ht-not-to-be-do ne an d in tha t he trains® disciples/' Th en

3^8 B O O K O F D I S C I P L I N E

1 To here from 30 - i ui a}l materia.] res pec ts th e sa m e a s -ZX ii, 95 ^ 8 . T h e jD . version says the Lord went to Beluva*

1 From there to nearly the end of 31. 14 = A . i v. 179-133.* C f . A . iii, 3S i iv* 79* H i s i n te r e s t i n g i v i n g g i f t s m a y h a v e b e e a

d u e t o G o t a m a ’ s. t a l i . t o h i m (b e lo w 31. i t } j u s t a f t e r h e b e c a m e a la y f o l lo w e r .* ^iga^ tbas* Lite ral meaning " withou t bonds See G .S . iv. J24, n~ s.* T h e leader of th e N iganthas, identified b y BGfrler and Jacob i w ith

M a h3 v[ra { V i n , T ex t s iL 109., n_ i)+ H is views are given a t D . i* 57^*• kirtyav£da* This and akiriyavcida *ach had its own adherents. Go tam a

put his own interpretation on each theory, see below 31 - G and Vin _ iiL 3 , Thus he is able to say, as. at A* i+ 6af k i r i y a v d d t c'ahanx a h i r i y a v d d i c a . A t

i. 71 he is reputed to say of the ja tifa s tha t they are Airiyavddiw and Aatntnav&dtno, an d at is- ap pa ren tly for this reason th a t he g rants thetn a concession.

• a k i r i y a v a d a t See A* K* Coomaraswamy, S& r m P a l i W o r d s , H J A S *

vol. I V p No. a, July 19 39 * P - *<9• v i n et i , to lead a w a y * and so to pervert, divert, avert. C f . below MV*

V L 34* 12, where in the sam e tetma leaders of other sects tr y to dissuadefrom going to see the Lord-



3 1 . 2 — 4 ] m a h A v a g g a v i 319

that whicb had been the strong aspiration of general Siha forg o in g1 to see the L o rd ab ate d . [| 2 f|

Then a second t ime did the dist inguished Licchavis , s i t t ingtogeth er assem bled in. the "mote-halh . - * A n d a secon d tim e

did i t occur to the general S ih a : " U nd oub tedly th is w i ll be

a Lo rd, a perfected one* . . * Suppose I were to go up to see

this Lo rd, perfected one, w ho lly awa kened one ? A n d a

second time did the general Siha [333] approach Nataputta

th e Ja in **, . , and in th a t trains disciples *\ A n d a second

time did that abate which had been the strong aspirat ion of

the general Siha for going to see the Lord, A n d a third t im eit, occurred to the general S iha : " U nd ou bted ly this w ill be

a L ord, perfected one, w h olly aw aken ed one, since these

distinguished L icch av is, s itt ing togethe r assem bled in the

m ote-hall, are in m an y a figure speaking praise of the aw akened

onef praise of dhamma, praise of the Order. W h at can these

Jains do to me whether I have asked for permission or have

not asked for permission ? Suppose tha t I , a l thoug h I h ave

not asked for permission from the Jains, were to go alongto see this Lo rd, perfected one, w ho lly aw ake ne d one ?

If 3 11 ^Then the general Siha with some five hundred chariots

de parted from V esa li in broad da ylight to see the Lord* H av ing

gone b y v ehicle as fa r as th e ground was (suitable) for a vehicle*

having al ighted from the vehicle , he approached the Lord on

fo o t; having approached, having greeted the Lord, he sat

dow n at a respectful distance. A s he was sitt ing downat a respectful distance, general Siha spoke thus to theL o r d :

** Lo rd, I ha ve he ard this : - T he recluse G ota m a affirms

an ought-not-to-be-done, he teaches a doctrine of an ought-

not-to-be-done, and in th at tram s disciples.' I assume that

these, Lo rd, w ho say : ' T he recluse G ota m a affirm s an ough t-

not-to-be-done * . . an d in th a t trains d isciples/ are. Lo rd,

asserting (fairly) w h at the Lo rd affirms,2 a n d are not m isrepresenting the Lo rd b y w hat is no t fact, but are pu tting

* ga m t J i d b h i sa m k h a r a < Cf , p a .b ba j } 4 b h i £ a* n hk dr a a t V i n , i. 194 (above, p* 261).

* bhqgavato vuttetvadf.




fo rth a do ctrine wh ich conforms to1 his doctrine* I assum e

that no one who is his fellow dhantt. wd-man, a hold er o f his

views* com es to a. position in curring blam e. Indeed, w e, L o rd ,do n o t w an t to m isrepresen t the Lord-?'* II 4 II

“ Th ere is , S iha, a w ay in which one speaking tr u ly of me

co uld sa ya : ' T h e recluse G otam a asserts an ought-not-to-be-

don e, he teaches a doctrine o f an ou ght-not-to-be-done, and

in this he trains disciples/ There is , Siha, a w a y in which

one speaking tru ly o f m e could sa y : ' T he recluse Go tam a

asserts an oug ht-to-b e-do ne 4 . . . train s disciples/ Th ere is,

S iha, a w ay in w hich one speaking t ru ly of m e could s a y :‘ T he recluse G o tam a asserts ann ihilation . . , train s disciples/

There is , S iha, a way in which one speaking truly of me couldsa y : ' T he recluse Go tam a is one who detests, he teaches a

do ctrine o f detestation, and in this he trains disciples/ There

is , Siha., a w a y in which one speaking tru ly of m e could s a y :

' T h e recluse G otam a is a leader aw ay, he teaches a doctrine

of leading aw ay , and in this he trains disciples/ There is,

Siha, a w a y in w hich onfe speaking tru ly of me could s a y ;‘ Th e recluse G otam a is a " burner up ” , he teaches a doctrine

of "b u rn in g up ” , and in this he trains disciples/ There is,

Siha, a w ay in which one speaking tru ly of me could say :

*The recluse Gotama is not destined to another (kind of)

becom in g, he teach es a doctrine of no oth er k in d of becom in g,

and in this he trains disciples- Th ere is, Siha, a w a y in which

one speaking tru ly of me could s a y : * T he recluse G otam a

is confident,5 he teaches a doctrine of confidence,* and in thishe tra in s disc ip les / ]| 5 ||

“And what , S iha, is the way in which one speaking truly

o f m e could s a y : ' T h e recluse Go tam a is one who asserts

an ought-not-to-be-done, he teaches a doctrine of an ought-

not-to-be-done [234J an d in this he trains disciples J ? Ind eed

1 o n u d h a m m a , e xp l a ine d b y an uh d r ap^ a f perhaps m eaning minor ie n e t,p,

at V A . 1097, I > A - 349, M A - iii. +6.* Stock, e.g% at D „ i. 261, iai. 115 ; M . 1. 568,. 48^ J A, i. 1G1 ; S. it* 33, iii, <5, iv_ 340 \ yin. iip 297.

* C f . fiL 2-3 fa r tm s passage, and. for n o t e s se e B + U . L 4-6,* Not included at V i n . iii, Cf . A* i. 6a+* N o t included at FtA. iii, 2. " Confident is Pa li assattba, rendered

at G.S. iv. 117 14found consolation",1 as s Asa . C f . one w h o has a$$a$a in d h a m m a v i n a y a at S . ii* 50 ; translated

at K+S. ii, 38 as 4<com fort* '.



31-6— 8J m a h A v a g g a v i 321

I, Siha, assert of misconduct in body* speech and though!

that i t ought not to be done; I assert of manifold evil and

w rong states (of m in d) th a t th ey o ugh t n o t to be done. T h isis the w ay , Siha, in wh ich one speaking tr u ly o f me could

sa y : ' T he recluse G ota m a asserts w h at ough t-not-to-be-don e,

he teaches a doctrine of what ought-not-to-be-done and in this

he trains disciples/

" A n d w h a t , Sih a , is th e w a y in w h i ch on e . . * co uld s a y :'T h e recluse G otam a asserts w ha t ough t-to-be-done . „ . trains

d isciples1 ? Indeed I , S iha, assert o f good con du ct in body,

speech and thou ght that i t ought to b e done ; o f m anifoldright states (of mind} tha t they oug ht to be done. T his is

th e w a y , Sih a . . . (| 6 ||

"A nd what , S iha, i s the w ay in w hich one * , . could say :

‘ T he recluse G o tam a asserts ann ihilation . , , trains disciples'?

Indeed I, Siha, assert the annihilation of passion, hatred,

stup idity ; I assert the ann ihilation of m anifold evil and wrongsta tes (of mind)* T h is is th e w ay , Siha - . *

"A n d w hat, Siha, is the w ay in wh ich one . , . could sa y :*The recluse Gotama is one who detests, he teaches a doctrine

of de testation an d in this he trains disciples * ? Indeed , Siha,

I d etest m iscondu ct in bo d y, speech and tho ugh t ; I teach adoctrine of detestation for entering upon manifold evil wrong

sta tes (of m ind). T his is th e w ay , Siha , . , II 7 II“ A nd w hat , SLha, is the w a y in which one , * . could say :

' The recluse Gotama is one who is a leader away, he teaches

a doctrine of leading a w a y and in this he trains disciples * ?Indeed I, Siha , teach a doctrine of the leading a w ay o f passion,

hatred, stup idity ; I teach a doctrine of the leading aw ay o f

m anifold ev il w rong states (of mind). Th is is the w ay , Siha

"A n d what i S iha, is the wa y in which one * . * could say :

*The recluse Gotama is one who is a " bumer-up " , he teaches

a doctrine of burning up and in this he trains disciples * ?

Indeed I, Siha, speak of evil wrong states which are searing :m iscond uct in bo dy , speech and thought* He for wh om , Siha,

evil wrong states that are searing are destroyed, cut off at the

root , made l ike a palm-tree, so utterly done away with that

the y can com e to no future existence— him I call one who is

a r bum er-up \ F o r a T ruth-finder, Siha, ev il w rong states



31.10 12] M A H A V A G G A V I 323

other sects had secured me as a disciple, they would have

parad ed a bann er alL roun d Vesali, say ing : 1 Sih a, the general,

has joined our disciplehood/ B u t then the Lo rd spoke to me

th u s : ' Now, Siha, jna ke a proper invest igat ion * . _ l ike

yo u rself.' So I , L ord , go for a second tim e to th e L o rd for refuge

and to dhamma and to the Order of m onks, M ay the Lord

accept me as a layfollow er go ing for refuge from this da y forth

fo r as lo n g as life las ts.'* || to j|

" F or a long t im e, Siha* yo u r fam ily1 has been a w ell-spring2

to the Nigan±has_ Y o u w ill be think yo u to give alms to those

w ho approach yo u ? ”“ I* Lord, am even exceed ingly pleased, satisfied w ith th at

w h ich the L o rd said to m e : ' F o r a long tim e, Siha, y o u r

fa mi ly . . * th os e w h o a p pr oa ch y o u ? * I h a v e h ea rd . Lo r d :

T he recluse G ota m a speaks thus : ‘ G ifts shou ld be givciv to

m e on ly, not to others should gifts be given ; gifts should be

given to m y disciples only, n ot to the disciples of others shou ld

gifts be given, [236] W h at is given to m e is alone of great

fru it, w ha t is give n to othe rs is not of great fruit ; w h at isgiven to m y disciples is alone of grea t fruit , w h at is given to

the disciples of others is no t of great fru it. ’ B u t then the Lo rd

urged upon me giving to the N igantha s too. Indeed, Lord,

we shall know the righ t tim e for th at. So I, L o rd , go for a

third t ime to the Lord for refuge and to dhamma and to the

Order of monks. M ay the Lord accept me as a layfol low er

going for refuge from this day forth for as long as life lasts*”

Ii n IITh en the Lo rd talked a progressive ta lk 3to Siha, the general,

that is to say talk 011 giving, talk on moraJ habit, talk on

heaven ; he explained the peril, the van ity, th e d ep ra v ity of pleasures of the senses, the advantage in renouncing (them).

W hen the L ord kn ew th a t th e m in d o f Siha, the general, w as

ready, malleable, devoid of the hindrances, uplifted, pleased,

then he explained to him that teaching on dhamma which the

aw akened ones ha ve them selves d isco v er ed : i ll, uprising,stopping, the W a y An d as a c lean cloth w itho ut black specks

w ill easily tak e d ye, even so as h e w as (sittin g) on th a t v e ry seat,

1 k u l a t explained by n i v a sa n a t a dwelling, at V A . 1* 97, M A . iii, Sg.* o p a n a b h h t a . Sec D i ed, i, 177 , n* .3 for iurther reference?** A s a t M V . I , 7 .




dhamma-v ision, dustless, stainless, arose to Siha., the general,

t h a t 44 w h a tev er is o f th e nature to uprise a ll th a t is o f the

natu re to stop Th en Siha, th e gen eral, as one who1 ha dseen dhamma, attained dhamma, k n o w n dhamma., plunged into

dkammat who had crossed over doubt, put away uncertainty ,

w ho h ad a tta in e d w ith out an oth er's h e lp to fu ll confidence

in the teach er's instruction, spoke thus to the L ord 1 : " Lord,

may the Lord consent to a meal with me on the morrow

t og eth e r w i th t h e O rd er o f m o n k s / 1 T h e Lo r d co nse nte d by

becom ing silent* Then Siha, th e gen eral, h av in g understood

the Lord's consent, rising from his seat, departed keeping hisright side towards him.

Th en Siha* the general, enjoined a certain m an, s ay ing :

" Go, good fellow , find out if there is m eat to h an d /'3 Then

SHja, the general, towards the end of that night having hadsumptuous food, solid and soft, prepared, had the time

announ ced to th e Lo rd , saying ; ff I t is time. Lord* the m eal

is r e a d y / 1 T h e n th e Lo rd , h a v in g d resse d in th e mo r nin g,

taking his bowl and robe, approached the dwelling of Siha,the ge n er a l ; ha ving approached he sat down on the appointed

seat together with the Order of monks. j | 12 |[

N ow a t th at t im e m an y N iganthas , w aving the ir arms, were

m oa nin g4 from carriage ro a d 1 to carriage road , from cross road*

to cross road in V e s a ll: " T o-d ay a fa t beast,® killed b y Siha,

the general, is made into a meal for the recluse Gotama, the

recluse G otam a m akes use of this m eat, kno w ing that it was

killed on purpose (for him } ,7 that the deed was (done) for hissa k e / '3 Then a certain m an approached Siha, the general ;

ha vin g app roa che d he whispered into Siha, the general's ear :

f<P leasej hon oured sir, yon should k no w th at m an y of these

Niganthas, waving their arms, are moaning from carriage road

to carriage road, from cross road to cross road in V e s a ll;

1 A s at MY. I* 0 , 32,■ T q here irom VI . SI. 10 = W. in 3?3-33oH

* A s a.t V i n . i. 217 (above* p. 196).1 handanti* ■Defined at V i n * iv, 271 iii. 268).* p a su , meaning uncertain, but not necessarily an animal of the cow-

tribe. A A , iv. 102 says : " a fa t beast w ith a large b od y such as an eEk or buffalo o f pig "* V A * 363 $ay 3 of p a su h a that all four-footed animals beginning with, th e elep hant should be called p a x a k a .

* C f . J d . i t 262 : the Tek>v&daj.&talca was spoken concerning Siha.* pa£iccak£tmm&.



31.13 — 32.1] M A H A V A G G A VI

' T o- d ay a fat b ea st * . . th e deed w as (done) for his sake

" Enough, master, for a long t ime now these venerable ones

ha ve been desiring dispraise of the aw ake ne d one, ha ve beendesiring dispraise of dhamma> have been desiring dispraise of the Order, B u t these venerable ones, ba d, vain, lying, do not

harm this Lord because they are misrepresenting him by what

is no t fact— w h y, even w e, for the sake of onr l ivelihood, would

no t inten tion ally dep rive a l iving thing of l i fe,” 1 [| 13 [|

Then Siha, the general , having with his own hand served

and satisfied the Order of monks with the enlightened one

at its head with sumptuous food, solid and soft , [237] whenthe Lord ha d eaten and ha d withdrawn his han d from his bowl,

sat down a t a respectful distance. Th en the L ord hav ing

gladdened, rejoiced, roused, delighted Siha, the general, with

ta lk on dhamma as he w as s i tt ing dow n at a respectful distance,

rising from his seat, departed** Th en the L or d on this occasion

hav ing given reasoned talk, addressed the mon ks, say ing :

" Monks, one should not knowingly make use of meat ki l led

on purpose {for one). W h oe ver sho uld m ake use of it , thereis an offence of wrong-doing- I allow yo u , m on ks, fish and

m eat tha t are qu ite pure in three res p ec ts: i f th ey are not

seen* heard, suspected (to have been killed on purpose for

a m o n k )/ '3 || *4 j | 311|

Now at that t ime VesalT was well off for food, crops were

good, almsfood was easy to obtain, and i t was easy to keep

oneself going b y g leaning and b y favour* Th en as the L ord w as m ed itatin g in seclu sio n a reasonin g arose in his m ind

thus r " Tho se things wh ich were al low ed b y m e to m onks

w hen food w as scarce, crops bad, a n d alm sfood d ifficu lt to

obtain : w ha t wa s cu red indoors, coo ked indoors, cooked b y

one self4 ; receiving (form ally) w h at w as p ick ed u p 5 ; w h at

1 C f . P a c. L X L* To here from 31. z = A . iv* 179-188.

* C f . V i n . i i i . 172 i . 29S) where D e v a d a t t a , w a n t i n g a s c h i s m , t r i e s

t o m a k e t h e L o r d s a y t h a t m o n k s s h o u l d e a t n o f i s h o r m e a t . B u t G o t a m a

a n s w e r s h i m t h a t f i s h a n d m e a t a r e " p u r e ” i f t h e y h a v e t h e t h r e e p o i n t s

w h i c h a r e a l s o m e n t i o n e d a b o v e * M a e c h a m a t f i s a i s I t h i n k n o t ' F t h e f l e s h

o f f i s h " ( a s a t G . S . i v . 1 3 0 , n . 1 } h u t f l f i s h a n d m e a t ” . T h e s t o r y l o a d i n g t i p

t o t h i s a l l o w a n c e i s c o n c e r n e d w i t h m e a t ; a n d m a n y i n s t a n c e s s h o w t h a t

m o n k s a t e t h i s w i t h o u t i n c u r r i n g c r i t i c i s m o r b l a m e ,

* vi, 17. 71 V I . 1 7 . 9 *

z



3 2 6 B O O K O F D I S C I P L I N E

was ta k en b a ck from there1 ; w h a t w as accep ted before ameal* ; w ha t grows in a wood, wh at grows in a lotus-tank*

-—do the monks still make use of these things to-day ? "Then the Lord, arising from his meditation towards evening,

addressed the venerable Ananda, sa y in g : “ Those things

w hich w ere allow ed b y jne to m onks w hen food w as scarce

. . . do the m onks still m ake use of these thing s to-d ay ? ”

T h e y m ake use of them , L o rd ." ]| i ||

Then the Lord on this occasion, in this connect ion having

given reasoned ta lk , addressed the m onks, say ing: “ Those

things, monks, al lowed by me to monks when food was scarce,crops ba d a nd almsfood difficult to o btain : w ha t w as cured

indoors . - , w h a t gro w s in a lotus-tank— these things I object

to from this d a y forth. Monks yo u should not m ake use of

w h a t is cured indoors, cooked in doors, cooked b y y o u r s e lv e s ;

of (formally) receiving w h at is picked up {b y you). W hoevershould make use of {any of these things), there is an offence

of wrong-doing- N or should you , m onks, ha vin g eaten, being

satisfied, make use of food that is not left over i f i t is brought b a c k from th ere ; if it is accepted before a m eal ; if it grow s

in a wo od, grows in a lotus-tank. W hoe ver should m ake use

of (any of these things) should be dealt with according to the

ru le / ’ 4 ft a 1| 32 jf

N ow at tha t tim e cou n try people , having loaded much salt

and oil , and husked rice and solid food into wagons/ having

made an enclosure for the wagons in a porch outside am ona stery, w aited, think ing : *r W hen our turn comes* then

we will m ake a jn ea ],"B but a great [238] cloud cam e up. Thenthese people approached the venerable A n a n d a ; having

approached, th ey spoke thus to the venerable A nan da ;

" N ow , h onoured A nand a, ha ving loaded m uch salt , . *

solid food into wagons, they are standing (there), but a great

cloud has come up. W ha t line of cond uct, honoured An and a,

should be followed b y us ? ” Then the venerable An an datold this matter to the Lord. [\ I ]|

1 vi, is, 4.1 V I . 2 .

* V I , 2 0 . 4 *

« xxxv,* Aa at VI. 24 . i ; 3 4 . 17.



33.2—41 M A H A V A G G A V I 327

tf<W ell then , A na nd a, the O rder hav ing agreed u pon a place

for w h at is allow able1 ne ar3 a d welling-place : a dw elling-place

or a curved house or a long house or a mansion or a cave,*let there be ke pt4 there w ha tever the Order desires. A n d

thus, m onks, should it be agreed upon : T he O rder sho uld be

informed b y an experienced, competent monk, say ing:

* H onoured sirs, let the Ord er listen to me- I f it seems right

to the Order, the O rder m ay agree upon such and such adw elling-p lace 33 a pla ce for w h at is allow ab le. T h is 15 the

m otion. H onoured sirs, let the Order listen to m e. T h e Order

is agreeing upon sucli and such a dwelling-place as a place for w h at is allow able. I f th e agreem ent on such a n d such a

dwelling-place as a place for what is allowable is pleasing to

the venera ble ones, th e y should be silent ; he to w hom it is

no t pleasing should speak* Such and such a dw elling-placeis agreed upon by the Order as a place for what is al lowable.

Therefore th ey are silent- Th us do I un de rstand th is V*

I I 2 I INow at that t ime the people boiled conjeys, boiled rice,

prepared soups* cut up meats, chopped wood, ]ust there at a

place for what was allowable and which had been agreed upon.

A s th e L o rd w as g ettin g tip a t the en d of th e n ight tow ards

dawn he heard a loud noise, a great noise, a noise (like) the

caw ing of cro w s,5 an d h earing it, he add ressed the ven erab le

A n an d a, sayin g : ** W h a t, A n an d a, is th is lo ud noise, this

gre at n oise, th is noise (like) t h e caw ing o f crow s ? ,JF || 3 ||

“ A t present, Lo rd, people bo il co n jeys . . . chop sticks jus tthere at a place for what is al lowable and which has been

1 k a p p i y a b h & m i * V A T does not e xp la in this word, b u t in c om m e nting on the three kinds of places al lowed at the end of \\ 4 |L B u . a t V A , 1098 uses the word k a p p i y a k u f i h u t f o r w h a t i s allow able. It seems probable* tha t the h a p p i y n b h Q m i was a place lor doing certain operations some of which wer e allo w able o n ly in tim es of sca rcity : cook in g fo r onese lf, cook in g in doors and coifing indoors- B u , a t V A . 1099-irQO appears to connect these with a k a p p i y a h h It should however be noticed th at at II I . &, g the "kitche n "1

w hich a la y follower m ay build for himself teplaces th e k a f i p i y a k u f f which he ma y build ior a n O rde r or a m e mb e r of i t a t l l l , 6 , 6. F or ic nor ma l time s monks did not cook, and hence a place for doing allowable operations (oi this nature) would be superfluous. A . K . Coom Atasw^m y, A r c h i t ec t u r a l T e r m s , J .A * Q ' S . t Vol. 48. No. 3, p. 260 calls f c a p p i y a b h u m i art '* outhouse site

1 p a c ea n t i m a . V A . ioqS says th is Is on ly an expression.* For these five " abodes " c f , abo ve, p. 75 and notes** Vdtetu.* s= V i n , i v k




agree d upon- I t is th is Loud noise, g re a t noise, noise (like)

the caw ing of crows tha t the Lord (hears)/'1 Th en the L ord,

on this occasion, having given reasoned talk, addressed themonks, saying :

rt M onks, one should n ot m ake use of a place for w ha t is

allowable that has been agreed up on .2 W ho ever shou ld m ake

use o f it , there is an offence of wrong-doing, I allow y ou ,

m onks, three places for wha t is allow able : th at depending

upon a proclam ation,4 th a t connected w ith w ha t is fortuitous,*

th a t (given b y) a ho use ho lder.” 5 f] 4 }\

Now at that t ime the venerable Yasoja* came to be i l l ,1 so b k og a v zl u ct & sa d d o 4 . 4 h x h o r a v a sa d d a . O ne woul d ha ve e xp e c te d

b h a n t f f here instead of b h a g a v d t an4 th e sentence then to be translated : it is this, L o r d , th a t is th e lou d noise. . - *

* P r e s u m a b l y t h e r e i s t h e r i s k e r f b e i n g i n t h e I a y - p e o p l e * s w a y a n d a l s o

o f b e i n g d i s t u r b e d b y t h e n o i s e t h e y m a k e .

* u ssd v a n a n t i h a , U ssd v a n a is not a proclamation in a technical sense and ha~5 no thin g to do with proceedings a t form al ac ts of th e Order* B u t 6u: explains, V A * 1098, that having made all preparations with pillars* w alls an d stones* th e p eople u tte r th e phrase { v aca n t n i cc h a r er t t i ) ** we axe ma k ing a k a f i p i y a h u t t Th e two Com mentaries which ho quotes also

m ention a h a p p i y a k t t f i as being spoken ab ou t or resolved upon. A n t i h a is used in th e sa me sense a s a b o ve a t M V. V I I . 1. ?.

*- gani sddik a. C f . gvnisadi a t Vin+ i i i , 4 6 * w h e r e a v i l l a g e a r r a n g e d

** f o r t u i t o u s l y 3" c o m e s i n t o t h e d e f i n i t i o n o i v i l l a g e . G < r a * . s 5 e £ » i s n o t a n

o x - s t a l l ( F t t t . Texts i i _ 1 a t ) . VA . 2 9 S e x p l a i n s t h a t a s t w o o r t h r e e c o w s

s i t d o w n h e r e a n d t h e r e , s o , h a v i n g b u i l t t w o o r t h r e e h o u s e s * t h e y a r e a r r a n g e d

h e r e a n d t h e r e . T h e i d e a i s t h a t s o m e t h i n g i s l e f t t o a h a p h a z a r d e l e m e n t .

V A . 1 0 9 9 e x p l a i n s t h a t t h e r e a r e t w o k i n d s o f gonisddtk a z o n e o f t h e

m o n a s t e r y ( t y p e ) , o n e o f t h e d w e l l i o g - p l a c e - W h e r e v e r n e i t h e r t h e m o n a s t e r y

i t s e l f i s f e n c e d i n n o r t h e l o d g i n g s , , t h i s i s t h e m o n a s t e r y - t y p e o f w h a t L s

* h f o r t u i t o u s W h e r e v e r a l l o r s o m e o l t h e l o d g i n g s a r e f e n c e d i n b u t n o t

t h e m o n a s t e r y , t h i s i s t h e d w e l l i n g - p l a c e t y p e . S o i n * b o t h k i n d s t h e

c o n - f e n c i n g i n o f t h e m o n a s t e r y I s a c r i t e r i o n * V A . d o e s n o t s a y w h i c h k i n di s i n t e n d e d h e r e ; p e r h a p s b o t h a r e *

1 g a h a p a t i , V A . 1099 sa ys , 41 p-eople h a vi n g bu ilt a reside nce say* * w e are giving a h a p p i y a h u t \ t m ake use oi it F— this is called g a h a p a i i . It means this too ii th ey say, * W e arc giving (something) to build a J t a pp i va Au t t w w\ V A * on this w ho le passage uses h ap p \ ya k u t % and never M bh i i m -i . C f . k a p p i y a - k t f H y o w hic h, am ong other th in gs, A n a th a p in d ik a ca used to be b uit t in the Je ta Grove, a t Vi**, ii. *59, and the h a p p i y a f t u t i w h ich a la y dis ciple might cause to be built for an Order, at V i n . 1 39 (above, p. 1S6)* -

■ V e r s e s a t Thag. 2 4 3 - 5 + T h e r e i s a s t o r y a b o u t f i v e h u n d r e d m o n k s

w i t h Y a s o j a a t t h e i r h e a d a t Ud . 2 4 - 2 7 . T h e l o r d d i s m i s s e d t h e m f o r m a k i n g

a g r e a t n o i s e ; t h e y s p e n t t h e r a i n s i n - e a r n e s t e n d e a v o u r a n d r e a l i s e d t h e

t h r e e k n o w l e d g e s ; t h e y w e r e t h e n a b l e t o s p e n d a w h o l e n i g h t i n a s

C o n c e n t r a t e d m e d i t a t i o n a s t h e L o r d h i m s e l f , VA . 1 0 5 8 s a y s J JA t t h e

c o n c l u s i o n o f t h e K a p i l a s u t t a h e ( Y a s o j a ) w a s t h e c h i e f p e r s o n o f t h e f i v e

h u n d r e d w h o h a d g o n e f o r t h * \ SnA. i , 3 ^ 2 , Dh A * i v . 4 5 c a t l t h e s e f i v e

h u n d r e d ' * f i s h e r m e n ^ s o n s p ' . S e e Z i f i A . i v . 3 7 fT . ( K a p i l a m a c c h a v a t t h u ^

St tA. L 3 0 5 f f . ( b o t h o f w h i c h t e l l a b o u t t h e g o l d e n f i s h , K a p i J a ) , UdA . 1 7 9 ,

I*ss. Bret k .t p „ 1 6 6 l o r t h e c i r c u m s t a n c e s in . w h i c h t h e K a p i l & s u t t a ' i v a s s p o k e n

t o Y a s o j a * T h i s S u t t a i s r e f e r r e d t o a t . i v , 4 2 a s b e i n g i n t h e Sw t t a n i p i t t a . K a p i l a s u t t a i s t h e r e ( £ « * . , p . 4 9 ) a v.L f o r D h a m m a c a r i y a s u t t a ^ b u t t h e C o r n y ,

i . 3 1 - 3 ) r e f e r s t o i t a s K a p l l a s u t t a .



33<> B O O K O F D I S C I P L I N E

in psych ic p o w er : having taken ho ld of on ly one purse

containing a thousand ,1 he gave six months' wages to (each)

slave, w orkm an and se rv a n t; not until he removed his hand w as it* exh austed . \\ r ||

His daughter-in-law 3 came to have this kind of eminence

in psy chic pow er ; ha ving sat dow n beside on ly one basket

of the capacity of four dovias* she gave s ix months ' food5 to

(each) slav e, w orkm an an d servan t j not un til she got up w as

it exhausted* H i5 sl a v e 6 came to have this kind of eminence

in psyc hic po w er : wh en he ploughed w ith one ploughshare

seven furrow s cam e from (it),7 |[ 2 \\Then K ing Sen iya Bim bisara of M agadha heard : " T he y

say that the householder Meru^aka is living in our kingdom

in the tow n of B ha dd iya. He has this kind of eminence in

p sy ch ic pow er . . * {as in || 1, 2 |J) , * * w hen he plough s w ith

one plou gh sh are sev en furrow s com e from (it).,J || 3, 4 j|

Then King Seniya Bimbisara of Magadha addressed a certain

chief minister wh o w as concerned w ith all the affairs,a sayin g :

It is said, m y good man,* tha t the householder Men^akais l iving in our kingd om in the tow n of Bh ad d iya ; he has

this kind of p sych ic pow er : [240] having washed his head

* * . seven furrows come from (it) . G o along* m y good man,

and find ou t. W hen yo u have seen, i t wil l be the same as i f I myself saw*”

So be it , your majesty ", and that chief minister, having

answered K ing Seniya Bim bisara of M agadha in assent, m arched

fo rth 10 fo r B h a d d iy a w ith a four-wing ed arm y,11 ]| 5 ||

1 The word k ah a .p& & n supplied at D h A . iii. 370-.1 T .e. t the contents of the purse,* Called Sutnan^devi at D h A . i . 38^ Sumanadevl at D h A , iii. 363, Vi -Sm ,

3S3. Sh e w as Dh acLan jaya's chLcf wife, a g g a t n a h esi , D h A - i* 3S4, an d Vis& khL ’s- mother* 5 A , i* 14®. H er ac t of ps ych ic power referred to a t £ > h A . iii. 370,

* A measure of cap acity, generally equivalent to four u j h a k a s , see B .D + i. 103, n.

s b f i& t t a , see n- 7 above, p. 319.* C alled P ’vfiTna a t D h A . i. 3S5, Sit. 363* FtJm , 3S3* H isp syc hic gi ft

referred to at D h A * lii_ 370,7 Ac cord ing to D h A . iii, 370 one in th e midd le and three a t each side,* Sab b a t f h a f i a m a h a m a t t a a s a t V i n . iii. 249.1 b h a i a s a t V i t t + iii, 249 wbere BiintisSra ls again, recorded to be

addressing a chief m inister concerned w ith all the affairs* is a cg m ico nmode of address from a superior to an inferior.

14 f i a y a s i . C f . p a y a t a at V i n . iv. 105.l t Eleph ants, horses, chariots and infantry* See definition of arm y a t

iv . 105 ; an d B . D , ii- 375* n. 3,



34.6— 9] M A H A V A G G A V I 331

Tji due course he approached Bhaddiya. and Mendaka the

hou seho lder; ha ving approached he spoke thus to M endaka

the householder ; ** Now I, householder, have been enjoined b y th e K in g , sayin g : ' I t is said/ m y good m an, th a t th e

householder M endaka is l iving in our kingdom . * , , W hen you

ha ve seen, i t w ill be the same as i f I m yse lf saw .' L et us see,

householder, yo u r eminence in psy chic p ow er/' Th en the

householder Mendaka, having washed his head, having had

a granary swept, sat down outside the door, and a shower

of grain, ha ving fallen dow n through the air, f il led the gran ary,

“ Your eminence in psychic power has been seen, householder. W e w ill see y o u r w ife 's em in ence in p sych ic p o w er/ ' |J6 |[

Then the householder Mendaka enjoined his wife , saying:

-f W ell now , serve this four-winged a rm y w ith food .” Then

the wife of Mendaka the householder* having sat down beside

only one bowl of the capacity of an dthaka and one helpingof c u n y and condiments, served food to the four-winged arm y ;

not unti l she go t up wa s it exhausted- " Y o u r w ife 's eminence

in psy ch ic power h as been seen, householder. W e w ill see y o u r son's em in ence in p sych ic pow er/" |J7 |f

T he n the h ouseholder M endaka enjoined h is son, sayin g :

“ W ell now, m y d ear, g ive this four-winged arm y s ix m on ths '

w a g e s/ r T h en the son of M endaka the householder, h avin g

taken hold of only one purse containing a thousand* gave the

four-winged arm y six m onths' v a g e s ; not until he rem oved

his hand w as i t exhausted. " Y o u r son's eminence in psychic

pow er has been seen, householder. W e w ill see yo u r dau ghter-in-law's eminence in psych ic p ow er/1 j| 8 ||

Th en M endaka the householder enjoined his daughter-in-law,

sayin g : “ W ell now, give this four-winged arm y six mon ths'

food/* Th en the daughter-in-law of M endaka the householder,

having sat down beside only one basket of the capacity of

four donas, gav e six months* food to the four-winged arm y ;

n ot un til she got up was it exhausted. “ Y o u r daughter-in~

law's eminence in psychic power has been seen, householder. W e w ill see you r sla v e 's em in ence in p sych ic pow er/"

" O u r slave's em inence in p sj 'diic power, sir,1 can be seen

in the field/'

1 ££mi.



B O O K OF D I S C I P L I N E

“ En ough , householder, your s lave ’s eminence in psychicpower has been seen,”

Then that chief minister went back again to Rajagaha withthe four-winged arm y, and approached K in g Seniya Bim bisara

of M agadha ; ha ving approached, he told this m atter to K ingSeniya Bim bisara of Magadha, |j 9 [| [241]

Then the Lord, having stayed in Vesali for as long as he

found suiting, set out on tour for Bhaddiya with the large

Order of monks, together with the twelve hundred and fi fty

monks. T he n th e Lo rd, walking on tour, in due course arrived

at B ha dd iya. T h e L ord stayed there in Bh ad diya in theJ a tiy a G ro ve.1 i| 10 |[

Then the householder M endaka heard ; “ V e ri ly ,2the recluse

Gotamaj the son of the Sakyans, who has gone forth from

a Sakyan family , has reached Bhaddiya and is staying at

Bh ad diya iu the J at iy a Grove, A love ly reputation has goneforth concerning th e Lo rd G otam a, thus : he is indeed Lord,

perfected one, fully awakened one, endowed with knowledge

and conduct, well-farer, knower of the worlds, unrivalledcharioteer of men to be tamed, teacher of devas and mankind,

the awakened one, the Lord- H av ing realised by his own

supcr-knowledges, he makes known this world with its devas,

w ith its M aras, w ith its B rahm as, a race w ith reclu ses and

brahm ins, w ith dsvas and men. H e teaches dhamma, lovely

a t the beginning, lo ve ly in the middle and lo v e ly at the ending.

He explains with the spirit and the letter the Brahma-life

com pletely fulfilled and w ho lly pure. G ood indeed it wereto see pe rfec ted ones lik e th is,” |[ i r ||

Then the householder Mendaka, having had m an y magnifi

cent vehicles harnessed,* having m oun ted a m agnificent vehicle,

went off w ith th e m agnificent vehic les from B h a d d iy a to see

the Lord- B u t m an y members of (other) sects4 saw the house

holder Mentfaka coming in the distance, and seeing him they

spoke thu s to the householder Mendaka ; " W here are yo u

going, h ouseho lder ? ”

1 M en tion ed a.t V i n . 1, 1S9 1 * Hi. 37 : ii i. 3&1 T o end o f [|ii || is stock an d rccurs a t V i n . i, 35* 245* iii. j t D , i. 87*

For notes on. above passage, see B . D , j. 1 £f,* A s in VI , 30. i, 3.1 A h igh ly compressed version of the following iaciden ts occurs a t £ ) h A *

iii. 374 f.



3 4-.I3 — i s ] M A H A V A G G A VI 333

" I am going, h on ou red sirs* to see the L ord , th e recluse

Gqtama*"

,f B u t how can yo u, householder, b eing on e w ho assertsan ought-to-be-done,1 go along to see the recluse Gotama

w ho asserts an ought-not-to-be-done ? F o r, householder, therecluse Gotama asserts an ought-not-to-be-done, he teaches

a doctrine of an ought-not-to-be-done and in this he trains

d is cip le s." ][ 12 ||

Then it occurred to the householder M endaka : U nd ou bt

edly this w i ll be a Lo rd, a p erfected one, a fu l ly aw akened one*

inasmuch as these members of (other) sects arc jealous of h im /J and hav ing gone b y vehic le as far as the ground was

(suitable) for a vehicle, having alighted from the vehicle* he

approached the Lo rd on foot ; hav ing approached , ha vinggreeted the Lo rd, he sat down at a respectful distance. A s

Mendaka the householder was sitt ing down at a respectfuldistance* the Lord talked a progressive talk1 to him, that is

to say talk on giving, talk on moral habit , ta lk on heaven,

, , , Th en th e ho useh older M endak a, a s one wh o h ad * . *attained without another's help to full confidence in the

teacher's instruction* spoke thu s to the Lo rd :

E xce llen t, Lord ! E xce llen t, L ord ?4 . * . M ay the Lord

accept me as a layfollower going for refuge from this day forth

for as lon g as life la sts ; [242] Lord, may the Lord consent

to a meal with me on the morrow together with the Order

of m on ks .p' T h e L o rd consen ted b y bec om ing silent. ]| 13 ||

Then the householder Mendaka, ha ving understood the Lord'sconsent, rising from his seat, having greeted the Lord, departed

keeping his right side towa rds him. Then M endak a the house

holder towards the end of that night having had sumptuous

food, solid and soft, prepared, had the time announced to the

Lord, saying : " It is t im e, Lord, the m eal is re ad y." Th enthe Lord, having dressed in the morning, taking his bowl androbe, approached the dw elling of the householder M cn^aka ;

hav ing approached, he sat down on the ap pointed seat together w ith the O rder of m onks. || X4 |]

Then the wife and son and daughter-in-law and slave of

the householder M end aka approached the Lo rd ; ha ving

1 A s i n V I , 31, * A s in V I. 31. i.1 A s in V I . 314 is* * Sto ck , as a.t M V . I. 7 . io ; V I. ft*, to.



334 B O O K OF D I S C I P L I N E

approached, ha ving greeted the L ord, the y sat down at a

respectful distance* T h e Lo rd talked a progressive talk to

these, th a t is to sa y ta lk on givin g, * . . The n these as ones

who had , , * a tta in ed w ith out an oth er's help to fu ll confid encein the teacher's ins tru ction spoke thus to the Lord : " E x ce l

len t, L o rd ! E xc elle n t, L ord ! . . ■W e, L ord , are go ing to

the L ord for refuge an d to dhamma and to the Order of monks*

May the Lord accept us as layfolloweis going for refuge fromthis d a y for th for as lon g as life la sts ," ]| ig ||

Then the householder MenqLaka, having with his own hand

served and satisfied with sumptuous food, solid and soft* the

Order of monks with the awakened one at i ts head, when the

Lord had eaten and had withdrawn his hand' from his bowl,sat dow n a t a respectful distance. A s he w as sitting dow n at

a respectful distance, Mendaka the householder spoke thus to

the Lord :

** Lord, for as long as the Lord stays at B ha dd iya, for so long

w ill I (supply) w ith perpetual food th e O rder of m onks w ith

the awakened one a t its head ." Then the Lord, having

gladden ed, rejoiced, roused, delighted the householder M endaka w ith ta lk on dhammd, risin g from h is sea t, d ep ar ted . |( 16 j|

Then the Lord, having s tayed at Bhaddiya for as , long as

he found suiting, without asking the householder Mendaka{for permission)1 set ou t on tour for A ng utta rap d a toge ther w ith

the large Order of monks, with the twelve hundred and fi fty monks. Then Mendaka the householder h e a rd : " T he y say

tha t the L ord is setting out on tou r for A ng uttara patogether w ith a large O rder of monks, w ith tw elve hundred

and f i f ty m on ks/1 Th en Mendaka. the householder enjoined

s laves and workm en say ing : “ W ell now* m y good men,

having loaded much salt and oil and husked rice and solidfood into wagons,s come along, and let there come along twelve

hundred and fi fty cowherds bringing twelve hundred and fi fty

m ilch cows. W he reve r we see the Lo rd there will we offer

him fresh m il k ." j| 17 {|

1 a n & p u cc h d , not asking (for permission) i s defined, a t F i« . lv . 343.* by a n a p a l o k t t v a , not having obtained permission, whale this is defined at V i n * iv . 336, 333, 316 by a n Sp u c c Aa*

* A n Anga. cou ntry N orth oi the river MahT (AM.. iii. 34, Sw A . 437)* Mentioned at Su.t p. 102, M + i* 359 . 447. D h A . iii. 363.

* A s a t V I . 24. 1 ; &3 . 1.



34,iS— 20] M A H A V A G G A VI 335

Then Mendaka [243] the householder met the Lord on a

w ilderness road. T h en M endaka th e householder approached

the Lord ; hav ing approached, ha ving greeted the L ordj hestood a t a respectful distance. A s he was stan din g at a

respectful distance, Mendaka the householder spoke thus to

the Lord : " Lord, m ay the Lord consent to a m eal with m e

on th e mo r ro w to g e th e r w it h th e O r de r o f m o n k s / 1 T h e Lo rd

consented b y becom ing si lent. Then Men daka the householder,

h av ing understood the L ar d ’s consent, ha ving greeted the Lord,

depa rted keeping his right side towards him. Th en M endaka

the householder, towards the end of that night having hadsumptuous food, solid and soft, prepared, had the time

announced to the Lo rd, sayin g : “ It is t im e, Lo rd, the m eal

is rea d y ,1' || rS |]

Then the Lord, having dressed in the morning, taking his

bow l and robe, approached the food d istrib u tio n o f M erid aka

the ho use ho lder; h av ing approached he sat down on theappointed seat together w ith the Order o f m onks. Th en

Mendaka the householder enjoined the twelve hundred andfifty cowherds, sayin g : " W ell now , m y good m en, let each

one (of you) ha ving each tak en a m ilch cow , look after a m onk,

and we wi ll offer them fresh m ilk." Then Men daka the house

holder with his own hand served and satisfied the Order of

monks with the awakened one at i ts head with sumptuous

food , solid an d soft* and (offered1 them) fresh milk* T hem onks, being scrupulous, did not accept the m ilk. (The Lo rd

said :) "A cc ep t it, m onks, make use of it / ' J| i g ||Then Mendaka the householder, having with his own hand

served and satisfied the Order of monks with the enlightened

one at i ts head with sumptuous food, solid and soft and with

fresh milk, when the Lord had eaten and had withdrawn his

han d from his bow l, sat dow n at a respectful distance. A s he

w as sittin g d ow n a t a respectful d istance M endaka the householder spoke thus to the Lord :

" Th ere are. L ord , w ilderness roads w ith l i tt le w ater, w ith

1 I think this verb, b h o j et i (lit* to make to eat, to feed* 50 to orffer* to r eg ale ,to enterta in with)* which. M en da ka has already used, sh ould be inserted here. Fo r the m onks refused, th e m ilk un til told, as recorded, to accep t it. So long as th ey refused It* it canno t be said th a t they w er e11 served an d satisfied w ith ,pit ,



33& B O O K O F D I S C I P L I N E

l i tt le food1 ; i t is not ea sy to go along them without provisions

for the journey.® It w ere good, L ord , if th e L o rd allowed

m onks provisions for the journ ey. ’' Th en the Lo rd, ha vinggladdened , rejoiced, roused, delighted the householder M end aka

w ith ta lk on dhamma, ris in g from his se at , dep arte d . ]| 20 ||

Than the Lord on this occasion, having given reasoned talk,

addressed the monks , say ing : " I a llow you , monks, f iveproducts of the c o w ; m ilk, curds, bu tter-m ilk, bu tter, ghee.

There are, monks, wilderness roads with little water, with little

fo o d ; i t is no t easy to go along them w ithou t provis ions lor

the journey. I a l low yo u , monks, to look abo ut for provis ionsfor a jou rn ey : husked rice for him who ha s need of huskedrice ; kidn ey-bean s for h im . who has n eed of kidney-beans ;

beans fo r h iiii w h o has need of b e a n s ; salt for him who has

need o f salt ; [244] sugar for him who has need of sugar;

oi l for him wh o has need of o i l ; ghee for him who has need

of ghee. Th ere axe, m onks, people w ho ha ve faith and are

believ ing j these deposit gold (coins)* in th e hands of those

w ho m ake thin gs allow able,* sa y in g : ' B y m eans of th is g iv ethe m aster tha t w hich is a l low able .' I a l low you, monks,

thereu po n5 to consent to that w hich is al low able. B u t this,

m o n ks , I d o n o t s a y : t h a t by a n y me th o d " m a y go ld a n d

silv er 7 b e consen ted to, m a y be looked ab ou t fo r." ]| 21 |f 34 j|

Th en the L ord , wa lking on tou r,8 in due course arrived a t

A p an a. * T h e m a tte d h air ascetic K e n iy a 10 heard : 11 Verilyt

1 To those kinds of wilds, k a n i a r a t three others are added at J d . i- 99 (w hic hg ivea a short exp lan atio n of each], iu 103 ; para0,

See U.-D. i. 147, n* 1** A s a t F*+f. i. C f . V- i n . iv . 79 f, * AiVfltftfa, see B .D * i. iS* u«* h a p p i y a k & r a k a , se e VI . 17* &* * t a t o .* p a r t y d y a , perhaps here " in an y circumstances7 j & l a r & p a r a j a i a . S ee fl.-D. i. s 8 P n- ; ii* i o o # n_ a, 102, a. t r I f a m o n k

takeg gold and silver or ge ts another to d o so for him or consents to its being k e p t in deposit for him, h e incurs a NissagEiya offence <No. X V II I) ,

■ Fro m nere to en d o f || 5 ||» c f . Sn , 102 n. = it/, ii* 146 ff.1 This i s called a mark et town, n i g a m a , o f A n g a a t 5 . v , 225 ; a m arket tow n

o f A n g u t t a r & p a a t S n . 103, M . i. 359, 447 , A p an a was so named, because i t ha d a qua ntity of shop s, S n A . Ii. 440j A f A . iii. 37.1 * Sp elt K ep fra at S n m> p. 1 03^ M A , iii. 399, H e is m entioned a t A p , L p- 31S.

A ccord in g to S n A , 440, S f A . iii. 399 he was a ve ry w ealthy brahmin w h o becam e (m atte d hair) ascetic so as to p rotect h is w ea lt h , and h e w asalso the protector o f five thousa nd families ; h u t although he wore the yellow robes b y day* b y nig ht he Indulged in pleasures of the senses. A t & A + i. * 7®he is give n a s an exam ple, am on g eight ty p es of ascetics-* of the typ e who supports w ife and children See also £ > h A . u 323, U d A . 2 4 1 .



3 5 - 1 — 3 ] M A H A V A G G A V I 3 3 7

the recluse Gotama* the son of the Sakyans,, who has gone

forth from a Saky an fam i ly , has reached Ap an a and is s tay ing

in A pan a. A lov ely reputation1 has gone forth concerning theL ord G otam a, thus : . , , H e explains w ith th e spirit an d the

letter the Brahma-faring completely ful f i l led and wholly pure.

Good indeed it were to see perfected ones like th is ," Th en i t

occurred to K en iya the m atted hair ascetic : " N ow , w hat

could I get conveyed to the recluse Gotama ? ** j| i |]

Then i t occurred to Keniya the matted hair ascet ic : ** N o w ,

those who w ere2 form erly seers of the brahmins, m akers of

m antras,3 preservers of m antras, whose an cient m an tras assung, taug ht,4 and composed the brahm ins of to-d ay st i ll

sing* stil l speak ; th e y sti l l speak w h at w as spoken, th e y sti ll

teach w ha t wa s taug ht, tha t is to sa y (by) A ^thaka,* Vamaka,®

V a m a d e v a / V essa m itta , Y a m a ta g g i,* A n g ira sa , B h a ra d v a ja ,

V a setth a , K a ss a p a ,0 B h a g u — th ese ab sta in in g from food a t

night, restrained from eating a t the w ron g tim e,10 (yet) con

se n ted to su ch th in gs as drink s. || 2 ||

if T he recluse Go tam a also abstains from food a t n ight andis restrained from e ating a t the w rong tim e11 ; the recluse

Gotama also is worthy11 to consent to such things as drinks/*

and having had abundant drinks prepared, having had them

take n on carry ing-p oles,13 he app roach ed the L o rd ; ha ving

approached, he exch ang ed greet ings w ith the L ord ; having

exchanged greetings of friendliness and courtesy with the Lord,

he stood a t a respectful distance. A s he w as stand ing a t a

respectful distance, K en iya the m atted h air ascet ic spoke thus

*■A s ab ov e, p* 333.* D o w n t o t h e n a m e B h a g u = D . i. 104, a 3&i =*42 ; -4 - iii. 223 . 229 ; M ,

Ii, i6g* zoo.* I .e . the V edas-* p a v u 4 t a r explained at D A * 25*3 as 11 sp ok en io r other's/! ta u g h t (i*dciia,

m ade to speak).■On the names of these r $ i & or seers, see Ktn. T ex t s ii., 130,. t i , A tth a k a

is usually identified with A$taka, mentioned as author of R V . X . 104.* C f . R V „ X . 99 * C f . R V m T V . 26.* Un der Jamadagn i in V ed i c I n d e x ho £5 con ne cted w ith R V . Til* 62* i S *

V U I , lo i* S ; I X . & z t 34 j 65. 25.* C f , R V . I X , 1 1 4 , 2.1 9 " W r o n g t im e " f o r e a t in g d efin ed a t V i n . iv* SG as ,p aft er no on ha s

passed until sunrise '*>11 C f . 5.11 a r a h a i i sa m a n o p i Co t a m o . T h e me a ning Is th a t he is wor thy e nough

to conifer a boon on the giver -of the things which he consents to accept.11 b a j a t cf * M . iii, 148.



3 3 8 B O O K OF D I S C I P L I N E

to the L ord : " L et th e revered G otama accept drink fromm e,

" W ell then, Ke niya , g ive i t to the mo nks ." Th e monks , bein g scrupulous, d id not accept it. (The L o rd said :) '"A ccept

it, m onks, m ak e use of i t / ’ |j 3 ]|

Then Keniya the matted hair ascet ic , having with his own

hand served and satisfied the Order of monks with theenlightened one at i ts head with abundant drinks sat down

at a respectful distance when the Lord had washed his hand1

and had withdraw n his hand from his bowl. Then as K en iya

the m atted hair ascetic w as sitt ing down at a respectful distance,the Lord gladdened, rejoiced, roused, delighted him with talk

on dkamma. T h en [245] Keniya the matted hair ascetic,

g laddened * , . del ighted b y the Lord w ith talk on dhamma,

spoke thu s to the Lord : “ M ay the revered Gotam a together

w ith the O rder o f m onks consent to a m eal w ith m e on th e

m orro w*1' [j 4 f|

But , Keniya, the Order of monks is large, twelve hundred

and f i f ty monks, and you are in favour of the brahmins/ 'Then Keniya the matted hair ascetic spoke a second time to

the Lord thus : ** A lth ough , good G otam a, th e O rder o f m onks

is large, twelve hundred and fi fty monks, and I am m favour

of the b rahm ins, (yet) m ay the revered Go tam a together with

the Order of m onks consent to a meal w ith m e on the mo rrow,”

*4B u t, K en iya, the Order of m onks is 3arge, twelve hundredand fi fty monks, and you are in favour of the brahmins."

Then K en iya .th e m atted hair ascetic spoke a third t im e to

th e L o r d t h u s ;

' 'Although, good Gotama, the Order of monks is large,twelve hundred and fi fty monks, and I am in favour of the

brahmins^ (yet) m a y th e revered G otam a togeth er w ith the

Order of monks consent to a meal with me on the morrow,”

The L ord consented b y becoming silent. Then K en iya thematted hair ascetic, having understood the Lord's consent,

rising from his sea t de pa rted . J] 5 \\

Then the Lord, on this occasion having given reasoned talk,

addressed the monks, saying :

1 A a a t M V . V I . 24 , 4 ; 36* 8.



35.6— 7 ] M A H A V A G G A VI 339

" T allow yo u , monks* eight (kinds of) drink s1 : m ango

drink*1 rose-apple drink, plantain® drink, banana1 drinks honey

drink, grape drink, edible lotus root drink,,5 pkdrusaka fl diink*I allow yon , m onks, the juice of a l l fruits ex cep t the juice of

the fruit o f co m ,7 I al low yo u, m onks, the juice of a l l leaves

except veg etab le8 juice. I a llow you, m onks, the juice o f a llflowers exc ep t liquo rice * juice. I allow yo u, m onks, sugar

can e juice/"1 * || 6 |[Then Keniya the matted hair ascet ic , towards the end of

that night ha ving ha d sum ptuous food, solid an d soft, prepared

in his own herm itage,11 ha d the t im e announ ced to the L ordsayin g : " I t is tim e, good G otam a>the m eal is neady_fJ T h en

the Lord, having dressed in the morning, taking his bowl and

robe, approached the hermitage of Keniya the matted hair

ascetic ; ha ving approached , he sa t do w n on th e appo inted

seat together w ith the Order of m onks. Th en K en iya the

m atted hair ascetic, ha vin g w ith his own hand served and

satisfied the Order of m onks w ith the aw akened one at i ts head

w ith sum ptuous food* solid and soft, sat dow n a t a respectful

1 A t N d , i. 372 two lists of eight drinks e&ch are given, the first being t-be same as this V i n , l ist. Th ese drinks occur in a con trove rted po in t a t

Kvtf. 552.1 M ade from raw or cooked m angoes, V A * n o r *■ ca ca3 whic h ma y howe ve r b e c oc onut or c inna m on. B u t V A . n o z

— N d A . ii. 396 declare this to be a drink m ade from the fruit ol banana s (or plantains, f r ad a l i ) which have kernels. a H k i h a (stone or kernel o i a iruit). Th e meaning therefore is not clear, and is further confused b y the n ex t drink,

m oca , which V A * i r o z = N d A . ii* 396- say is- m ad e o f pla n tain fm its v?(thout kernels, aw at t h ih a . See T ex t s ii. 132, n** m o ca , Musa, sapientum** s f t l u M a -pa n a . V A . 1102 = N d A . ii. 3.96 say it is a dr ink th a t is m ad e

having crushed the edible roots of the fed and the blue lotuses and so on*■ V 4 n * T e x t * iL 3 33* n* 2 say s " th h Is Gr ew ia A sia tics of Linn aeu s ",

Mo oier W illiam s (under add ing fi from th e berries of ’whicha cooling beverage is prepared P h a r u s a k a occurs also at D h A , Hi. 316*

1 V A . UQ 2 refers to the seven kin ds oi grain or corn, d h a f l fi a , which probably are those enumerated at V**k W . 264. N d A . iL 396* See B .D * it &3, n. 4. T od d y an d arrack are pzepared from grain* T h e use of tod d y w as on e of the te n p oints not allow ed b y th e C ou n cil of V esall j V i n . i i . 301.

* f = Skrt. z<zka \ , vegetable, herb* potherb. V A , 1102 explains ascooked See below, V I. ZS, 8 where- alt kinds of vegetables are allowed.

* t n a d h u k tf . This is the tree Bassia latifolia.la V A , 1103 says " i n al lowing these drinks {m anga drink and so on),

these four (kinds of) juices are allowed as well11 S k hj p. 104 here breaks off the account, although it adds* before going on

to the Sela story, that Keniya's friends, servants and relations helped him in al l kinds of w ay s in the preparation of the meal. 5 ». p . 1 10 then takes np the account again, as V - i n . abo ve, and thus includes the tw o verses appearing belo w- T h e versio n n a tu r a ll y does n ot in clu de th e allow ances ' of ||6||+



34<> B O O K OF D I S C I P L I N E

distance when the L ord had eaten and had w ithdraw n hisha nd from his bowl- j|7jj

A s K e n iy a th e m atted hair ascetic w as sittin g dow n a t arespectful distance, th e L ord than ked him in these verses :

" Sa crifice s1 ar e ch ief in fire-worship,* S a v it ii3 chief of

(VedicJ metres* « A kin g1is chief o f m en, the ocean ch ief o f w aters.

The moon is chief of the lamps of night/ the sun chief

o f lum inaries/

F o r those g ivin g alms, desiring1m erit, the O rder is indeed

the chief/ 'Then the L ord, hav ing thanked K en iya the m atted hair ascetic

in these verges, rising from his se at , de par ted , || 8 || 35 [| [246]

Then the Lord, having stayed in Apana for as long as he

found suiting-, set out on tour for Kusinara* with the large

Order of monks, with the twelve hundred and f i f ty monks.

T he M allas o f Kusinara. heard : " I t is said th at the Lo rd is

coming to Kusinara together with a large Order of monks, w ith tw elv e hundred an d fifty m onks J\ T h ese m ade a com pact

tha t, f l W ho eve r does not go out to m eet the L ord is fined five

hu nd red'7- N ow at tha t time R o ja the M alla was a fr iend

o f the venerable A na nd a.8 Th en the Lord, w alking on tour,

in due cou rse a rr ive d at K usin ara . {| i j|

Then the Mallas of Kusinara went out to meet the Lord.

* T hese tw o verses = S n , 568-9,1 T h e were firc-worsh ipp bt15* Ya -BAa , . sacrifice, became under

B ud dh ist usage an a lm s-gilt to an Order or to monks, a d ey y a d h a .m m a , g i f t of faith, N d t ii. 523.

* A Ved ic metre* C f . S n . <*57, "t h re e Lines tw en ty- fo u r syllables^ *S i t A , ii. 403. sta tes th a t S-Svitrf in th e discipline of th e nobles w ou ld b e l b i t d d h a t f t $ar anar ?% g a cc h d m i f d h a m m a m sar a& at y t g a cc h d m i / sa m g h a m sa r a p a n i

gacch& mi.* n a k f i h a t t e, usually meaning a constellation or lunar mansion* S n A . ii,

456 says* "Acc or d ing to the conjunction of the m oon, so th a t from a sign, from it s br ightness (afrftdk a r a p a ) an£ from its gentleness one can say* * T o- d ay is KattikjL to-d ay is Rohinr * (name of two- mo nth s or luna r man sions) it Is said

" T h e m oon is chief oi the n a f i k h a t t a s J* t a p a t a i f r = t a p a r J d n a m , of shining of bright, of radiant (things).* One of the two capitals of t l ic Malla country, the other being P£va.

T h e Lord died a t Itusin&ra, and th-e P iv e y y a k a M allas sent to claim their share oi his relics (IX ii, 165), show ing tha t the Malla coa ntr y w as divided into tw o separate pa rts (see B .P .P .N . ) .

T D o u btle ss k a h d p a n a s,* A s a t V i n . i, 296. T h e Vaccha.nakha-j5.taka (No. 235) is said to have

been spoken co ncernin g R o ja .



a e +2 — 4] M A H A V A G G A VI 341

Then Roja the Malla, having gone out to meet the Lord,

approachcd the venerable An and a ; ha ving approached, hav ing

greeted the venerable A nan da, he stood at a respectful distance. A s R o ja th e M alla w as standing a t a respectfu l d istan ce, the

venerable A n an da spoke th u s to h im : ** This is splendid of

yo u , friend R o ja , th a t y o u h a v e come out to m eet th e L ord.*1

-r I p honoured Anand a, am not m uch im pressed b y 1 the

awakened one or dhamma or the Order, but a compact was

made among the kinsfolk that whoever does not go out to

meet the L ord is f ined five hundred. I t wa s on ly from fear

of the kinsfolk 's com pact tha t I , honoured Anan da, w ent ou tto m eet the L ord / ' Then the venerable An and a w as dis

appointed and thought ; '* How can this Roja the Malla speak

th us ? " || 2 1|

Then the venerable A nan da approached the L o r d ; having

approached, having greeted the Lord, he sat down at a

respectful distance. A s he was sitt in g dow n at a respectful

distance, the venerable A nan da spoke thus to the L ord :

" Lo rd, this R o ja the M alla is a distinguished, ^yell-known m an.Surely the faith1 in this dhamma and discipline of well-known

men like this is v er y eff icacious.3 It were wel l. Lord, if the

Lord acted in such a way that Roja the Malla could have fai th

in this dhamma and discipline/'

" B u t , Anand a, it is not diff icult far a Truthfind er (to do)

that by which Roja the Malla could have fai th in this dhamma an d discip lin e." || 3 ||

Then the Lord, having suffused Roja the Malla with a mindof lov e,4 rising from his sea tr entered a dwelling-place. Then

Roja the Malla, suffused by the Lord with a mind of love,

even as young calves (follow) kine, so having approacheddwelling-place after dwelling-place, cell after cell, he asked the

monks : ** Where* honou red sirs, is this L or d s ta yin g a t present,

1 bah -uk a t a . V A . 170-3 say s this means, " I ha ve n ot com e here ou t of

respect for and belief in the awakened oae ^nd. the rest " (i.e. d h a m m a and the Order).

* p a sd d a . Th is phrase is the same && th at pu t into the m outh ol Afiath api^ cjtik a concernin g P rin ce Jeta * CV . V I, 4 , 10.

* m a h i d d h i y a . Here hav ing no connection w ith psy chic powers. G f„i d d k a r effective, at V i n . iv. 50, 54>313.

* Se e Mr s. R h ys D a vids, W h a t w a s t h e O r i g i n a l G o sp e l i n B u d d h i sm ? p. q 2 fT., S& ky H i p* 222 U . t Ou t l i n es. ,, p. 30. A m ity, m et t a , i i the first of th e b r a h m av i h a r & s.

2 A



34* B O O K OF D I S C I P L I N E

the perfected one, the fully awakened one ? Fo r I lon g to seethis Lard, perfected one, al l awakened one/'1

" T h is,3 friend R o ja, [347] is his dwelling-place, the dooris closed ; ha ving approached qu ietly, ha vin g entered the

veran d ah 3 (but) w ith ou t crossin g it, h a v in g coughed, ta p onthe door-holt .* T he L ord will open the door to y o u / J |[ 4 ||

Then Roja the Malla, having quiet ly approached thatdw elling-place w ith its closed door, hav ing entered th e veran dah

(but) not crossing it, having coughed, tapped on the bolt.

T he Lord opened the door. Th en R oja the M alla, ha ving

entered the dwelling-place, having greeted the Lord, sat downat a respectful distance. Th e L or d talk ed a progressive talk®

tq R o ja the M alla as he was sitting down at a respectful distance,

tha t is to say ta lk on giving, talk on m oral ha bit , talk on heaven,

he explained the peri l* the vanity, the depravity of pleasures

of th e senses, the ad va nta ge in renoun cing (them). W hen the

Lord kn ew tha t the m ind of R oja the Mal la w as ready ,

malleable* devoid of the hindrances, uplifted, pleased, then he

explained to him th a t teaching on dkamma wh ich the awakenedones ha ve them selves discovered : iii, uprising, stop ping, the

W a y. A n d as a clean clo th w ith out b la ck specks w ill easily

take dye, even so as he was (sitt ing) on that very seatdkamma-vision, dustless, stainless, arose to R o ja the M alla,

that " w ha tever is of the nature to uprise, all tha t is of the

nature to stop ", Then R oja the Malla, as one who had seendhammat attained dhamma, known dJuxmmay plunged into

dkamma, who had crossed over doubt, put away uncertaintyj w ho had a tta in ed w ith o u t another's help to fu ll confid ence inthe teacher's instruction, spoke thus to the Lord :

1 A s a t M . iL j jQj A . v . -65 ; c f . J>- 1* 89.J A s at X)* i* 89. spoken b y monks to A m b a tth a t i>- l A . V- 65 by

monks to Pasenadi.* d U n d a , terrace or verandah in front of the door of a dwelling-place.

Coomaraswamy questions this meaning ( I n d * A r ch i t ec t u r a l V ol. 48, N o. 3. p. 252) as used b y G eiger in A l a h & v a j j i sa transit!*, p. 24G, Geiger cites Z?, i. ftg ( = ab ove passage) a s evidenc e th a t iH in d u " ls the terrace

before th e house-d oor T h ere is also th e word p a -m u k h a meaning verandah as a t V i t o . iv . 45. B u t D A * 252 = M A . iii* 351 explain Afrtufc fcy pa tmdhho .^ A i i n d a allowed at V i n . ii. 153., while at V i n . ii* j6 g Vis&kha. wan ted to build a palace with an a t i n d a supported on pillart* with elephant capitals { h a i t h i n a k h a ) ; in this passage therefore a l i n d a m a y ha ve the me a ning of a gallery or balcony.

■ b o lt or crossbar^ b u t explained a t & A * 353 — M A . iii, 351 b y i-e, the dootf itself, that which closes the aperture.

* As at V i n . i. 1 5.



36-5— 7] M A H A V A G G A V I 343

" It were well , Lord, i f the masters might receive the requis

ites of robes, almsfood, lodgings, medicines for the sick only

from me, not from others.”" B u t those , Ro ja , who w ith the knowledge of a learner,

w ith th e vision o f a le arner h ave seen dhamma* a s y o n h a v e

done* w ou ld also th in k : " No w ind eed th e m asters shou ldreceive the requisites of robes, almsfood, lodgings, medicines

for the sick on ly from us, no t from others \ W ell then, R oja ,

th ey shall receive the m from yo u as w ell as from oth er s/ ' || 5 ||

Now at that t ime in Kusinara a succession of meals of

sum ptuous foods came to be arranged.1 Th en b ecause R o jathe M alla did not obtain a turn,* he thou ght : “ Suppose I were

to look into the refectory and prepare that which f do not see

in the refectory ? " 3 Th en R oja th e M alla, look ing into the

refectory, did no t see two things : ve ge tab les4 and solid food

(made) w ith flou r.6 Th en R o ja the M alla approached the

venerable A n an d a ; h a vin g approached, h e spoke th u s to th e

venerable A n a n d a j

" Now , honoured A nan da, i t occurred to m e because I didno t ob tain a turn ; ' Sup pose I were to look into the refector y

and prepare tha t wh ich I do not see in the re fec to ry ? r So I,

honoured Ananda, looking into the refectory, did not see twothings : ve ge tab les an d solid food (made) w ith flour. If I,

honoured Ananda, were to prepare vegetables and solid food

(made) w ith flour, w ou ld the L ord ac ce p t them from m e ? *J

" W ell then* R o ja, I w ill inquire of th e L o rd ." || 6 j|

Then the venerable Ananda told this matter to the Lord*H e said ■ " W ell the jij Ananda, le t h im prepare th em /J

(Ananda said :) " W ell then, R oja, prepare the m ," Th en R oja

1 A s a t i. 57 (at R sjagah a)* V i n * ii- 119 , iv, 75 (at Ve sali), " Succession o f jrteals *' i s b h a t t a -p a t i p d i i . P a t i p d t i is succession, ord er ; b u t ** turn ** (-place in the succession) is the better English rendering m the next sentence above and at V i n , i. 220 (above, p. 300). C f . p & t i p a l i y a ,. one alter the other, successively,, in order, a t V i a . i v . 9 1 .

1 p a t i p d t i ^ 1 Cf._ V I. 24, -1*4- * a s a b ove in VI * 2 5 . 6*■p i i f h a -k h d d a n i y t t . giv es " * fiour-eatables \ Le- pas try B u t

we can n ot assum e th a t the o n ly th in g m2.do w ith flour is p a str y. K h & d a n i y a has tw o meanings., the techn ical one oi " solid food " , an d th e un techn ical one o-f w h at m ay be eatenr edible. Th e definition of solid, food, kk d< £ an i y a r a t V i n . iv. 83 by the exclusion of soft foods and certain medicines raises the question Whether in m an y caaes where M h a t i a n iy a occurs it should not be tr a nsla te d as " s o l i d 1' food Ln prefe rence to " e d i b l e T h u s a t V i n * i. 215 w e should g e t *' solid food that is fruit " (or ^ fruit th a t is solid food M)and n ot 14 edible fru-it", V A . 1193 explains p i t t h a h h d d a h i y a a s p i t t h a n i a y a k h H d a n i y a t *' solid iood (or something* edible) m ad e w ith flour




the M alla towards the end of tha t night having had a q uan tity

of ve ge tab les an d solid food (made) w ith flour prepared* brou ght

them to the Lord , saying : Lo rd, m ay the Lo rd accept fromm e vegetab les and solid food (made) w ith flou r/J

“ W ell then, R oja, g ive them to the m onk s/ ' The m onks,

bein g scrupulous, [248] d id not accep t them* (The L o rd said :)

w A ccep t them* m onks, m ake use of them_J* f| 7 |j

Then Roja the Malla, having with his own hand served and

satisfied the Order of monks with the awakened one at its head

w ith a q u a n tity of vegetables an d solid food (m ade) w ith flo ur,

sat down at a respectful distance when the Lord had washedhis hand1 and had w ithdraw n his hand from h is bowl. Th e

Lord, rising from his seat, departed* having gladdened, rejoiced,

roused, delighted Roja the Malla with talk on dhamma as he

w as s ittin g dow n a t a respectful d istan ce. T h en th e L o rd on

this occasion, hav ing g iven reasoned ta lk, addressed the m onks,

saying :" I allow you* monks, ail (kinds of) vegetables* and all (kinds

of) so lid food (made) -with flo ur." |J8 || 30 ||

Then the Lord having stayed in Kusinara for as long as he

found suiting, set ou t on tour for A tu m a 3 together w ith the

large O rder of monks, w ith the tw elve hundred and fi fty monks.N ow a t th a t tim e a certain (person), form erly a b arber,4 who

had gone forth when old, was l iving in Atum a. He had two

boys, sw eet-vo iced ,5 in telligen t/ skilled, accom plished in their

1 d k a f a k a t t k a , as above, e.g. MV. VI. 35,1 See VI* 35, 6 where the juice oi vegetables form s an exce ption to an

" al lowance V A , 1103 sa ys '* w hatever is a vegetab le, w hether it is cooked o r not with ghee

3 M entione d also a t D . iL 131.4 vU e fdh & pa bb a j i t o n ah ap i t ap t t & bo . identified by Bu. at £ >A< 599 with

the Subhadda mentioned at L>. ii- ifr* wh o felt relief at th e L ord 's death. In neither the D . passage nor above is- he called ct y a$ m at the venerable, and Z?,/\PJV. says that a t the t im e of the Bud dha 's vis it to Atm m3, he had been a sd m a j i c r d , D A , 599 f. refers to the above V i n , episode at some length.

* r + t a i l j u k a , I see no reason to object, as doe* V i n . T t x t s iL 140 n« a),to Bu's exegesis as t n ad J t u r av a& xn a , sweet-voiced.

■p a i i b h d n ey y a h a , explained at V A . 1 103 as " end ow ed w ith p i b h d n a in their own cra ft H ere again. V i n . T ex t s ii. 140, n, 3 obje cts to B u Js exegesis, and tra ns late s as lf skilled in discourse M. C f . A . 1. ^5Pp & t i £ ' h £ n sy - y -ak&n a t j t fof Radha), translated at G , S . t. 21 as J* of im pro m ptu speak ers Jr, Childers* besides giv in g " understanding, intelligence, w isd o m : readinessor confidence of speech* prom ptitude, w it refers to i. 60 and translates p a t i b h & n a as ‘ Fskill ", a rendering followed b y R h ys D avid s in B u d , B i r t h St or i es, p, 7Q. T h e wh ole V i n . context above suggests the meaning of

,T persua sive




the threshing-floor.1 Th en he wh o h ad gone forth when old

having had a quantity of conjey prepared towards the end

of that nightj brought i t to the Lord, saying: *' L o r d , m a y th e L o rd accep t c on je y from m e / 1 [249] N ow Truth-finders

(sometimes) ask k no w ing,2 an d kn ow ing (sometimes) do notask ; the y ask 7 kno w ing the right t im e (to ask), and th ey do

not ask, know ing the righ t t im e {when no t to ask). T ruth finders ask about what belongs to the goal, not about what

does no t b elong to the goal ; there is bridge-breaking forTruth-finders in whatever does not belong to the goal*

A w ak en ed ones. L o rd s, question m onks concerning tw om atters, either : " Shall we preach dhamma ? '* or, -f Shall we

la y dow n a- rule o f train ing for disciples ? J' Th en the Lord

spoke thus to him who had gone forth w hen old :

" W here is this conjey from, m onk ? " Th en he who had

gone forth w hen old to ld this m atte r to th e Lord* ]| 4 j|

Th e aw akened one, the Lord rebuked him , sa y in g : “ I t is

not suitable, foolish man, it is not fitting, it is not becoming,

it is not worthy of a recluse, it is not allowable* it is not to bedone. F o r ho w can you, foolish m an, one wh o has gone forth,

cause (others) to ta ke w h at is not allow ab le ? It is n ot, foolishm an, for pleasing those wh o are n ot (yet) pleased- - / ' A n d

ha ving rebu ked him , ha vin g given reasoned talk, he addressedthe monks, saying ;

14 Monks, one who has gone forth should not make (others)

take wh at is not allow able. W ho ever should m ake (others)

ta ke (these things), there is an offence of wrong-doing- N or,monks, should one who was formerly a barber carry about a

barber's equipm ent. W hoever should ca rry it about, there isan offen ce of w rong -doin g/* |j 5 || 87 ]\

Then the Lord, having s tayed at Atuma for as long as he

foun d suiting, set ou t on tour for Sava tthi* In du e course,

w a lk in g on to ur, he arrived at Savatth i- T h e L ord stayed

there a t Sa vat thi m the Je ta Grove in Anathapirujika's

1 Rea din g here and in Siam. edn. Bhus&gSxa.. Smh. edn, and £>. ii, 131 t e n d BhuE-lgSra, as also U . P . P . N . under Bhu&dgSj’a, but BhusAgSra under Atu m S. ; cf* b h u s& ga r a i t A * i* 241* D A , ii* 569, A A . ii. 355 explain by h h a l a - s d i a , hall with a thTtshiDf-floor* w hich I follow. Bhus& gara wou ld mean the House with the Ornaments.

1 A s a t V i n . i. 59, 15S* Lii. G, etc.



38.1— M . i ) M A H A V A G G A VI 347

m onastery- N ow at tha t t im e there w as a gre at q u an tity of solid

food tha t was fruit1 at Sa va tthl . Then i t occurred to m onks ;

" Now* w ha t solid food th a t is fruit is allowed b y the Lord,

w h a t is n o t allow ed ? " T h e y told th is m a tte r to th e Lord ,

He s a id : “ I a llow, m onks, a ll solid food tha t is fru it/ '

I I 1 I ! 3 8 I I

Now at that t ime seeds belonging to an Order were sown

on ground belonging to an individual, and seeds belonging to

an individual were sown on ground belonging to an Order.

Th ey told this m atter to the Lord, H e said ; W hen, m onks,seeds belonging to an Order are sown on ground belonging to

an individua l, ha vin g given b ac k a po rtion ,3 (the rest) m a y be

made use of. W hen seeds belonging to an ind ividu al are sown

on ground belonging to an Order, having given back a portion,

(the rest) m a y be m ad e use of/* || i || 39 |[

Now at that t ime scruples arose in the monks as to this

an d tha t occasion, thinking : " NoWj wh at is perm itted b y the Lord ? W ha t is no t perm itted ? *' T h ey told this m atter

to the Lord* He sa id : “ W hatever, m onks, has not been

ob jected to b y me, s a y in g : ' Th is is no t allow ab le F, if it fits

in w ith w ha t is no t al low able, i f i t goes against w h at is al low

able, th a t is no t al low able to you. W hatev er, m onks, has not

been o bjected to b y m e, sa y in g : - T h is is n o t allo w able \ [250]

if it fits in with what is allowable, if it goes against what is

no t al low able, tha t is al lowable to yo u . A nd wh atever, m onks,has not b een perm itted b y m e, saying : ' T his is allowable ',

i f i t f i ts in with what is not al lowable, i f i t goes against whatis allowable, th at is no t allowable to you. W hatev er, monks,

has not been perm itted b y me, saying : 4This is allowable

if it fits in with what is allowable, if it goes against what is

not allow ab le, th a t is allow able to y o u / ' || i |j

1 p h a l a k h d d a n i y a . C f . a b o v e , V I . 17* 3 j ; V i , 21 . Ij and c f , p i t f h a k k q d a n i y a note a t a b ove VI . 36 . 6.

9 b h a g a t p d a t v d . There is no justification for V i n . T e x t s ii. 143 ** half the produce* O thifckhus, you may- have V A . 11 03 s a p " h a v in g g iv e n a portion th a t is a tenth. Th isr th ey say, is an old practice in India, therefore having made ten shares, one share should be given to the owners of the ground t r . So presum ably if the O rder k the owner it gets one share*




Then it occurred to m onks : Now , is (food tha t m ay be

eaten) during a w atch of the night1 al low able w ith (food tha t

m ay be eaten) during a short period,2 or it is not allowable ?N ow , is (food th a t m a y be eaten) d uring seven d ay s3 allow able

w ith (food th a t m a y be eaten) d urin g a short perio d or is it not

allowa ble ? N ow , is (food tha t m a y be eaten) during life*

allowable with (food that may be eaten) during a short period

or is it not allow able ? N ow , is {food th a t m ay be eaten) during

seven day s allow able with (food tha t m ay be eaten) during

a w atch of the nigh t or is it n ot allow able ? Now , is (food

th at m a y be eaten) d uring l ife al low able w ith (food tha t m ay be eaten) during a w a tch of th e n igh t or is it not allow able ?

N o w , is (food th at m a y be eaten) during life allowab le with

(food tha t m ay be eaten) during seven da ys or is it not

allow able ? " T h e y told this m atter to th e Lord- |j 3 jj

He said : ** Monks, (food that m ay be eaten) du ring a wa tch

of the night w ith (food tha t m ay be eaten) during a short period

is al low able at the right t im e5 on the da y it is accep ted ; i t is

not allow able a t the wron g tim e.6 M onks, (food tha t m ay beeaten) du ring seven d ay s with (food that m ay be eaten) during

a short period is allowable at the right time on the day it is

a c ce p t e d ; it is not allowable a t the wrong tim e. Monks,

(food th a t m ay be eaten) during life with (food tha t m ay be

eaten) during a short period is allowable at the right time on

the day it is accepted ■it is not allowable at the wTong time*

Monks* (food th a t m ay b e eaten) du iing seven d ays w ith (food

that m ay be eaten) during a w atch of the night is allowablein a w atch of the night on the d ay it is a cc ep te d ; i t is not

allow able after the wa tch of the night is ended- Monks, (food

that m a y be eaten) during li fe with (food that m ay be eaten)

du ring a w atch of the night is allow able in a wa tch of the

night on th e d a y it is accepted ; it is n ot allow able after the

w atch o f the night is ended. M onks, {food th a t m a y be eaten)

during l i fe with (food that may be eaten) during seven days

1 yatttak&li&a, see ii 330, a. 1* These " foods Jl really refer tomedicines.

1 ydvtzAdliJtar see -B.-D. iL 330, n, 1,1 SitftdhfrhdU/ta, see B.&. ii. 330, ik. 3 .■y&vajivi&a, see B..D* iL 330. 0- 3.* Before noon from sunrise,* A lter soon until sunrise, V im. iv* 86* 16G,



40.3] m a h A v a g g a v i 349

is allow able for (the length of) seven d ay s ; it is n ot allow able

a fte r the seven da ys are en d ed /' |[ 3 || 40 |[

T he Section on Medicines : th e S ixth

In this Section the items are one hundred and six items*

This is i ts key :

In the autumn, also at the wrong tune, tallow* roots, {they

had need of) what was pounded off,

of astringen t decoctions, leave s, fruits, resin, salt, an d du ng, /

Chunam, sifter,1 and flesh, ointment, powder,

ointm ent‘ box, all kinds,* n ot cov ered ,2 sticks, case for sticks, /

A bag, strap a t th e edge, th read , oil fo r th e head , and the nose,

nose-spoon, and steam , a pipe, and a l id, a b a g ,3 /

Decoction of oil, and strong drink, too much, an ointment,

a vessel, sweating, and all kinds of herbs, thereupon the great

(sweating), hem p-w ater, j W a ter-v at, an d blood, a horn, foot-unguent,

foot-salve, lancet, and astringent (water)J sesam um paste, a

compress, / [251]

Piece of cloth, and mustard-powder, fumigation, and crystal ,oil for the sore, linen bandage, and the irregular things, and

w h at is (form ally) received, /

A (decoction of) dung, is m akin g, a n d m u d tu rn ed up b y th e

plough, lye, urine and yellow myrobalan,perfumes, and a purgative, clarified, unprepared, prepared-

unprepared, /

Meat-broth, (mountain-) slope, monastery attendant, and forseven days,4

sugar, kidney-bean, sour gruel, cooking for oneself, one may cook a g a in ,5 /

H e allow ed it how ever,* short of alm sfood, a nd fru it , sesamum ,solid food,

before a m eal, feverp an d discharged, an ulcer, /

*■Reading here ab ov e cdlani.* Heading here ucca-p&tuid- * Reading £&avi+ Cing. edn, reads y a m aJ k at th av i , double bag (13. 2),■Cing* edn. d r d m d sal£ p a f t ea k i , referring to the five hundred monastery

attendants of 15-< 4.1 p u n d p a ce, replacing the p u v t a p a k d oi VI. 17. 6,* pU 7 tdmiUiihsi,




A n d clyster-treatm en t an d Suppifya),1 a n d in deed hum an flesh ,

elephants, horses, an d a do g, a snake, lion, tiger, leopard , /

A n d the flesh of b ears (and) hyenas, an d a turn , and con jey,

a certain one who was young, sugar, Sunidha, rest-house, / A n d A m b ap ali, th e L icch av is, the G anges, the K oti(gam a) ta lk

on truths,

killed on purpose, he objected when (they were) well off again

for food, /

A clo ud, Y a so ja , and M endaka, prod ucts of th e cow, and

provisions for a journey,

Keni(ya), mango, rose-apple, plantain, banana, honey, grape,

ed ible lotus root, /

Pharusakas, vegetables, f lour, the barber at Atuma,

fruit and seed at Savatthl, and On what occasion ?, as to the

right tim e. [252]

1 R eading Suppi, as below K oti and KenL



35^

A t th at tim e th e aw akened one, th e L o rd w as sta y in g a tSavatthl in the Jeta Grove in Anathapindika’s monastery.

No w at th at t ime as m an y as th irty monks of P av a,1 al l forest-

dw ellers, all alm sm en, all wearers o f rag-ro bes,2 all wearers of

the th ree robes,3 goin g to Sa va tth l so as to see the L or d when

the beginning of the rains was approaching, were unable toreach Sa va tth l for the beginning o f the rains ; th ey entered

upon the rains on the w ay, at Saketa. T h e y spent the rains

in a state of longing,4 think ing : Th e Lo rd is stay ing clo se5

to us, six yojanas from here, bat we are not gett ing a chanceto see the Lord.”

Then these monks having, after the lapse of three months,

kept the tains, a fte r the In vitation * had been carried out* wh ile

the go d w as raining* wh ile w aters were gathe ring, w hile sw am ps

T H E G R E A T D I V I S I O N { M A H A V A G G A ) V I I

1 t i i f i sa n w i i t d P& t h ey y a k a b h i h h k H , mentioned also at S . jj. t8 7 >w here called Paveyyata, and also described »s so b b e sa sa i p y oj a r td , all (still) w ith th e fetters ; it is said that they ail became freed irom the d sa u a s (cankers) w ith no substrate remaining after the Lord had g i v e n them a discourse -on the incalcuL&bility oi the beginning oi this faring-on, a n a m a t a g g d y a i n sa m sa r o , w hic h i$ p a rt o f th e A n a m a t a g g a st zt p i y i i t t a . T h is eve n t is referred to a t V A . 1106 ; and also a t D b A + ii. 3? (called aH am at a gg ad f i am r t t a cU sa n a ) , frotc which it appears that D h p * 65 was uttered in conn ection w ith these mon ks. See

also above, p. 31, n. t ior their identification with the t i T f i sam a t t a bk & dd & u ag g i y d sa h d y a k a ~

D . P .P + N - tak es PS lveyya ka (also a var iant reading a t L 253I as theright one and says that it is the " name given to the inhabitants oi Pava '\ F 5rV 2L is me ntio ned at e+g. J>* ii* Ji6a, A t J>. iii. 207 it is. ca lled a ci ty of th e Mallas, the people bein^ referred to as FAveyyakSl M alla. Accord ing to V A . 1105 P&tbeyyfc is a kingdo m situated to the west oi the K osala coun try.

See V i t i - 'T ex t s ii. 146. n*

* C f . Fif*. ii i 230 fT.p wh efe it specifically sta ted in an " allow an ce '* ascribed to G otam a th at the first throe -of these typ es o f m onks m ay, i f the y so wish, come up to see the I^ord. C f . al so Jlf, iii. 40 fT. Th es e three, combined with the monk who is t e& v a r i k o, wearer oi the three robes* occur

at A/, \ t 214 ; a nd cf . A * 1. 3&* Th ese four pr ac tice s ( a n ga ) are explained in much detail at V i sm * ff. A t A . iL 26 it is said th a t am ong robes, rag-robes are trifling, ea sy to ge tF blameless -quoted a t P'uim. 64.

* Prescribed a t Kissag . I, T h e three robes would be m ade of rags. See also MV_ VIII* 13.

4 uMkanlhHnrupd.■ righ t near,

* P a v a f a n d ; see K V . IV ; also JELiX i. 283* q, 5 ; 0 .5 +iv* 183, n. 3*




w ere form ing,1 w ith drenched robes an d in a sta te of wearin ess

approached Savatthi , the Jeta Grove, Anathapinîka's monas

tery , the Lord ; ha ving approached, ha ving greeted the Lord,th e y sat down at a resp ectfu l distance. || x ||

Now it is the custom* for awakened ones, for Lords to

excha nge friendly greetings with in-coming monks. So the

Lord spoke thus to these monks :

" I hope* m on ks, th a t things wênt w ell w ith yo u , I hope

you h ad enough to sup p ort li fe, I hope th a t, in u n ity , bein g

on friendly terms and harmonious, you spent a comfortable

ra in y season and d id n o t go sh ort of alm sfoo d ? J>

" Th ings did go we ll w ith us, Lord, w e had enough to support

life, Lord* and in unity we. Lord, being on friendly terms and

harm onious, spent the rainy season3 and did not go short

of alm sfood. Here are we, Lo rd, as m an y as th irty monks of

P a v a , co mi n g t o S a v a t t h i s o as to see the Lord, (but) when

the beginning of the rains was approaching, we were unable

to reach S av a tth i for the beginning of the rains ; we entered

on the rains on the w a y , at Saketa* W e spent the rains. Lo rd,

in a state of longing for you, [253] thinking ; 1 T he Lo rd is

staying close to us, six yojonas from here, but we are not

ge tt ing a chance to see the Lo rd/ Then we. Lord, having,

after the lapse of three months, kept the rains, and after the

Invitation had been carried out, while the god was raining,

w hile w aters were gath erin g , while sw am ps were form ing, w ith

drenched robes and in a state of weariness came along on the

jo u rn e y ," || 2 [|Th en th e Lord , on this occasion, having given dfuzmma-talk *


" I a l low you , m onks, to make up kathina-cloth5 when monks

h av e com pleted th e rains. F ive (things) w ill be allow able to

y o u , m onks, w h en th e ?wi~cloths h av e been m ade up : goin g

1 udaAatififihaJis.* Cf< V i n . iii. S3 [ B .D . i, 154).

* V A . 1106 says th a t on account of their longinp to see the Lord, the y ■didTiot say th at th ey had spent a " comfortable " rainy season*

* According to V A . 1106 th is wns the ta lk on the in cate ula bility <?f the begin nin g of th is farin g-o n, see above, p. 35s, n» 1*

* k a i h i n a m a t t h a r i t u r j i . i,e. the forma) or ceremonial maleiag of the AqÂmd^cloth, g iv en b y "the la ity , in to robes . See B . D . ii. 5, n, 1 : 26, n. 3.



1 ^ 3 — 4 ] M A H A V A G G A V I I 353

(to families far afrns) ’without having asked for permission,1

w alk in g (for alm s) n o t ta k in g th e three robes,3 a group-m eal,3

as many robes as you require/ and whatever robe-materialaccrues* there* th a t w ill be fo r them,® Th ese fiv e (things) w ill

be allow able to you* m onks, when th e £tf£ftiw#-cloths h ave been

m ad e. A n d th us, m on ks , shou ld Aad/wia-cloth be m ade : || 3 ||

f' Th e O rder should b e inform ed b y an experienced* com petent

m onk, sa y in g : c H onoured sirs, let the Order l is ten to me.

This material for kathina-clo th 7 has accrued to the Order. I f

i t seems right to the Order, the O rder should giv e this m aterial

for kathina-clot'h to the monk so and so for making katkina- cloth.* Th is is th e m otion. H onoured sirs, let the Order listen

to me. Th is m aterial for kathina-cloth has accrued to the

Order, T h e Order is givin g this m aterial for A#^m*t-cloth

to the m on k so and so for mak ing foi/Aina-cloth- I f the giving

1 a n d m a n t a cd r a . V A . 1 10G sa ya th a t 4* so long as the f t & ih i n a privileges are not removed,, it is allowable to go (to iamihes for alms) an am an tA t v d ", i.e. not having asked for permission* " and it will be no offence in regard to the

C & ritta sik kh ip ad a >rt i.e. P 5c, 46* lu this P Sc ittiya, i i a mon k, althoug h invited, n i t n an X i i a , but not having asked (for permission, a n a p u cch d ) if a monk b e th ere, sh ould ca ll upon fa m ilie s, e xc e p t a t a rig h t tim e, th ere is a, p i c it t iy a offence* One oi the right tim es is tbe time of m akin g robes* althou gh the m akin g up o f th e AolAiPur-cloth Ss no t sp ecifically m entione d in this F a cit tiy a rule. V i t t , T a x t s ii, 150, n. 1 sa ys th a t sm a n t e f i must be equal to u p u c c h a t t ; w hile C P D * under aK am ar t t a cd r a , refers to V i n . iv. ioo, s a M em b h i h h h w n a n d p u co h d . T h e 5 k. Dictionaries giv e <pin vitation lp and interrogation " among the meanings oi amartJ r a n a . Ttie word occurs at A . iii. 259 ; A A ^ iii. 330 quotes V i n . iv. 100,

1 a sa m a d d n a ca r a . V A «. 1107 sa ys -< wa l k ing not ta k ing with one the three robes, ficiira.r£W#t & sam a d & y & , the meaning is that it will be allowable

to be aw ay , separated from a robe Th is therefore is a relaxation of N issa n II, A t L £98 it is also said th at an outer cloak m ay be laid aside whenth e h a l h i n a cloth has been made.

a ; thus a relaxation of P ic . X X X II , althoug h as. theformulation oi this rule developed* one of the exce ptions to its general term s came to be the legality of eating a g foap-m eal at the t im e of making robes,

* V A *. 1107 says th at as m any robes as are required w il l be all ow able as lo ng as th e y are not all o tte d , n ot assig ned. C f . Nissag. I where it is sa id th a t an e xtra robe m ay be worn fo r a t m ost te n d a y s w h en th e h a t h i f t a privileges hav e been removed and the robes settled, '* T ill th at has taken place, a Bh ikk h a m ay use (temporarity, and w ithout actua lly app ropr iating them) as m an y robes Ds be likes M { V i n . T ex t s ii~ 1 51, n, 3, A ccordin g to V i sm * 64 f* the strict wearer of the three robes, t& c t v& r i k - a t should not accep t a fourth robe, w hich, to less asce tic mon ks, w ould be of use when w ash ing a n d d y e in g th e se t of th ree rob es.

6 c t v a r u p f t a & a .■ n esa t t t b&a - u i ssa t i m V A . t i o j says that this may be the robe of a dead

mookp or a g ift to the Order, or a robe tha t accrues to th e O rder in a n y w ay*9 k a t h i n a d u s& a .

* V A . n o g s a y s t h a t n e ith er a sar f tgh aJ Order, nor a g a n & t group, makes th e f t a f h in a cloth, bnt an individual.




of this m aterial for to the m onk so and so for

m ak in g &2£ft£«<2-cloth is p leasing to th e v en er ab le ones, le t th em be silent. H e to w hom it is n o t p le asing sh ould sp eak. T his

material for ftaiAjwi-cloth is given by the Order to the monk so and so for m aking I t is pleasing to the Order,

therefore th ey are silent. Th us do I un de rstand th is/ |] 4 [|

** Monks, katftina-cloth. becomes made thus, not made thus*

A n d h o w 3 m onks, does kafhina-cloth. becom e not m ade ?

ifa/As'ntf-cloth does not become made only by marking it,1

baikifw-doih d oe s n o t beco me ma d e o n l y b y w a sh in g i t ;

foa#AV?wj-cloth do es n o t becom e m ad e o n ly b y c a lcu la tin g {the

number of) robes (that i t wil l make)2; kathifui-cloth does not becom e m ad e o n ly b y cu ttin g it ; kathina-<,loth does n ot becom e

ma d e o n l y b y t a ck i n g it* ; katkina^oiix does no t become m ade

on ly b y m aking the lengths4 ; does not become

m ad e o n ly b y m ar kin g w ith a piece o f c lo th 5 ; ActtftVras-cloth

does not become m ade only b y s trengthening the w o rk * ;kathina-cloth does no t become m ade on ly b y m akings, braiding* ;

kaihina-cloth does no t become m ade only b y m aking a binding8;

1 u Jl i h h i t a m a t i a n a , according to V A . m o fo r t h e p u r po se o f m e a su re m e nt lengthwise -and across. Th e m onk d a rk s ft, u I t i k h a t i , with his nails, showing the measurement of each strip, p o d t s a t so that he can recognise it

* c t v a r Gv i cd r a p a m a t i en a , V A . 1110 saying, 49 let it be for five or seven nine or eleven * \

* b a n d k a n a m a t f en 4 t i m o g k a su t t a k d r o p a r t a m a t t eM if so V A , m o , i^e. b y p u tti n g false threads, in (the ma terial). Wt** T e x t s ii* 153 reading *pwhen it ha5 on ly been pieced togethe r '% takes- it th at the threads are ** p u tin the cloth to show where it is to be cut or sewn J\ B u t in the series o l actions necessary for com pleting the m aking of k a t h i n a -c l o t i i " c utt ing or c utting out* has been done already. M ogh & tu t t aJ t a , a ll owe d a t V i n . ii* j j 6 , is defined

b y B u h in an exegesis on Cuja vagga. V . 11. 3, see V A . 1206. C f . b a n d h a n a m a t i a above, p,a&o. n. 2 ; and also a t Fi*tTii* 135 altho ug h h ere it seems to have a different meaning.

1 ov aU ik ak cur ar L & n u i i U n d t i m cgh a sw t t a & d n u sar en a d lg h a s ib b t t a m a t t sn a so V A . 11 ib j iHe. o n ly b y sewin g a long (strip) b y foUow ing the ialse threads **_ O v a f t i k a allowed a t V i n . 290,

1 h an £ & sahu r an t i r n £ & t& i t d ft n t i £ d dh i y ap a t aba t t d k an an u U t & ns t 4 so V A . 11 10 , i.o, only b y p u ttin g on. a piece of cloth as a sign. K a l l owe d a tV i n + L 290, on which V A . ui-S sa ys Aa p t f& sak n t f ■v u ee a l i m u d d i k & > a m a r k (or sign) (the disfigurem ent) is called k -a^ i fUsaha .

1 d a i h i k a m m a k a r u r i i Pm a lU n a . Th is is apparen tly d one b y sowing the cloths, c im - i f i k f i , t o g e t h e r V A , i n o ■ V i n . T ex i s n. 153 reading w* when it has only

be en m ade str on g (in th e seam s) D a i h i J t a m m a allo w ed a t i_ 290.7 a n w v d f a b a r a p a m a t t en a . It appears from V A . I l i o t h a t th e a n u v a t a w as

pu t along th e ba ck (of the cloth)- See V i n * i v * r z i ( = B ,L > . ii. 4o $ q . v . n, 7<) wher e th e Co r n y , on the rule for disfiguring a ne w robe sa ys the re is no offence

it is on a braiding, ai tu ua i a^ A n u v & t a allowed at V i n . ii. ir6. k p ar ib h a y i$ a & a r < i p .a m a t i m a T h e p a r i b h a ptfa appears to have been put

inside th e cloth Ag ain see V i n * iv, tar, and B , b , iL 4°9p 8. A llo weda t V i n . ti. 116.



1.51 M A H A V A G G A V El 355

katkina^clath d oes n o t be come ma de o n l y b y p a t ch i n g 1 ; kathin&-

c loth docs not become m ade only b y d ye ing the ga rm en t*;

Aatfwtt*^-c]oth does n o t becom e m ade b y in sin uation® ; kathina- c loth does not become made by roundabout talking4; kathina^

c loth does not become m ade b y i ts b eing tem po rar y5 J kathina- d o th does not become m ade b y p o stp o n em e n t; &i/Am#-cloth

1 o v a d d h ey y a k a r a p a m a t i en a . V A . n u s ay s, '* o n ly b y p u t ti n g it on th e Mi-coming cloth. Or tak in g cloth from a & c#h i t ta - r ob< zr o n l y b y p u t t i n g t h e clo th on an ot her £-o£Ai»ij-robe T h e v*. i* for th is la^ t is & k& $h i t t { Lc i va r a t w h at is n ot frftJAiwo-cloth* T h e w hole m eaning is obscure. I t perh ap s refer s to the sa n g h d t i , the outer cloak, which had to be m ade o f double cloth* O n the other hand o v a d d h ey y a m a y m e a n “ p a t c h i n g

* k am b fU a r n a d d & ft a m a t t ei U l . I £ a m b a l & w usually a garment or blanket made of wool, is allowed at V i n , i, aS-i* B u t th e k a i h i n a material was of cotton cloth, M a d d an a too usua l ly me a ns c rushing or k ne a ding. B y t V A , t i f f says iJ throw ing it once into the dy e, r a je tn a e, for th e colo ur of ivo ry , for the colour of withered leaves "* Monks' robes axe o f th e colour o£ old ivo ry, and russets, yellows, browns and reds.

1 n i m i l t a h a t en a , P + E .D + gives for n i m t t t a m k a r o t i , to pick out the aim* to mark out ", and Childers to drop a hint ", There is no thing in the Corny, to support the rendering given at T ex t s ii. 154, and the alterna tivesuggestion pu t forward, toe* ci t< n* 3 1$ more pe rtin en t» 11 Or perhap s according to some comm entators, when it has been decided to accept the gift as a k a t h i n a , that is, when it has been decided th at the cloth is o f a suitable kind to m ake

robes ou t of." Fo r V A . I I I i , de fining n i m i t t a h a t e1t a t sa ys M ' I will malce a k a fh i r ta (-robe) with this cloth (d u ssen a ) \ this is called n i m i f t a k a t en a . For it is called ju st this in the Pa.riySra. " (see Kin, v + 173 wh ich defines n i t n t t i a k a m n t a as k a r o t i i m i n d d u ss en a h a f h i n & t f i a t t h a r i ss & m i *i).” B u t " V A m m i continues, in some comm entaries it i& said tha t he (i.e. the m onk) sa ys, " this cloth (or cloak, s& ta k a ) is excellent, it is possible to make a h a ^ h i n a (-robe) w ith th is " ; th is m ea n s; having: thu s insinuated (dropped a. tin t, or mad e a sign, « i rai t t a h a *n m am a s t o g e t t i n g i t - " C . P * D .gives for a -n i m i i t t i k a i a , fa o f w hich no decision, has been m ade J .

V i sm . 23 ss V b h , 353 asks* l( W h a t here is n G t n it t a k a f a P "■i.e. ins inu ation . The answer is (following trans. at -P. P u r i t y , i* 27) ** W ha t to other s is a s ign, n i m i t t a , m aking a sign, n i m i t i a k a t t i m a , a hint, o b h Ssu , giving a hint , r ound a b out

talk, winding speech, p a r i k a i h d {see n ex t term in 7 i » , t e x t a n d n e x t n o t e ) art th e pa rt of one of ev il desires etc* Firm , aS ex pla ins n i m i t i a and n i m i t t a k a m r n a so a s t o l e a v e n o d o u b t t h a t b y t h e m " h i n t in g r j o r ■' in sin ua tin g " is m ea nt, C f also V b h A . 4S3*

* p u r i k a t k a k a t em * , V A , 1111 say s J1 he ou gh t to g iv e b a f k i n a cloth, the benefactor giv in g Aa(fct»a-c)oth produces m uch m erit " , thu s is m ean t M b y m a k i n g p a r i k a t h d JF, roundab out talk. A t Kwm. 23 = F M . 333 p a t i k n t h A is included in definition, of m & m i t t i k t i t a , see prev iou s note. I t is defined at V i sm s g = 1?bhA+ 484 as " speaking round and round un til one gets w hat is w a i t e d ' \ V i n . v r 172. s a y s T<p a r i b a t h f i me a ns tha t he ma k e s round abou t talk,, saying , * I w ill bring forth k a p h i n a -cloth by this round about t a l k p " . C . P . O r g i v e s f o r a -p a r i k a t h & k a t a i nut obtained b y Speaking of

Its w orth ,1\.* .hu k k u k at & Ti d t i t d v a h & l i h m a j V A . 1 1 1 1« V i n . v. 272 s ay s th a t it is -called a g i f t t h a t b n o t ap p ro p ria te d .

■sc t n n i d k t k a i m # J sa V i n . T ej r t s ii. 154 and P . E . D . V-i r t . v, 372 = V A - 1 i n says th at there are two " postponements " or storings up ", s a n t L t d h i ^ th a t of &4r£Efi£p doin g or m ak in g, a n d th a t of n i c a y a p possessions. V A * e v i l further ex p lain s,c- postpon em ent of doing (or m aking ) is no t doing (or making] it to-day) p u tting the doing (or making) to one side : postponem ent of possessions m eans that the Order, r ^ e iv p g A tffM»a< loth to-d av, gives-it {to the monks) the nesct day * \ S a n n i d h i k a i a o c c u i s a t V i n . iL 270 in reference to food.



35^ B O O K OF D I S C I P L I N E

does not becom e m ade i f i t has to be aban doned 1 ; kathina- c ioth does no t becom e made i f i t is no t made al low ab le*;

fo*/A*rat-cloth does not become made if it is (made) except for

the outer c loak3 ; [254?] Aatftttta-cloth doe s no t beco m e m ade

if it is (made) except for the upper robe ; kathina-cioth does

not become m ade if i t is (made) exce pt for the inner r o b e ;

kaihina-cloth does n ot become m ade unless five p a rts4 or m ore

th a n fiv e p a r t s 6 (of Aathina-cloth) are cut out, are hemmed

together® on th a t sam e d ay ; &zfA*»<z-cloth do es no t becom e

m ade unless the m aking is b y an ind ividua l ,7 An d even i f

fo*/Ama~cloth comes to be quite properly made, but if no one

gives thanks for it standing outside the boundary,® thus aiso

hathinu-cloth comes to be not m ade. A nd thus, m onks, does

kathina-clo th co m e to be not mad e. || 5 ||

"And how, monks , does kathina-cloth come to be m ade ?

K afhina-cloth comes to be made when it is unsoiled*; katkina-

1 n i sx a g g i y et t a , V i n , v . 172. =» V A , m i s a y i n g w h i le i t is b e in g ma.de the da w n breaks All th e various processes in th e making* of th e h a ^ h i n a robes b a d to be carried ou t on one and the same d ay,

1 a h a p p a h t i t en a , C f . P&c, L V II I, where a new robe ha s to be disfigured so th at the otfmer can iden tify it* Th e three modes of disfigurement consisted in applyin g some kind of sm udge [ bi n d u ) to the robe, Cf+ U .I ?, jj4 409. u< 5, and V , A _ t it r 1 a f t d d i n n a k a p p u b i f i d M i i d , b y not giving the smudge ( tha t ma ke s the robe) allowable*

* a i l t i a t r a sa* k gk £ i £ i y at if the outer clo&k is lacking, not finished.4 C f . V i n . L 287 where each o i th e -three robes of a m onk was allowed

to be wore c h i m u i k a , Cu t tip into pieces to resemble the divisions of a paddy field ; and V i n + u 497 where it is said tha t one of the three robes m ight be worn

aceh - t n n ak a , not cut up. V A * 11? 1 says th a t five or more parts are to be m ade b y ta k in g piece s, showin g i .e. either chcularor semi-cifcuUr seams (see C . P . D . under a i h a m n n d n i d ) ca f< th e greater circles an d th e lesser circles " [sec V i n T t x l s ii+ 203- and V A . 11 2 7) , or ■" th e seam s a nd the short se a m s" { cf* V i * , i. 2$7). V A * m i continues., thus i t (tho robe) oo'mes to b e m ad e w ith seams (or circles) ; settin g th at to o ne side there ought not to b e ano ther th at is not cut up or th at is- in (only) tw o, three or four pieces

* a t i r ek a p a U ca k a M C * P . D . gives more than one oi the five parts* SQTnQ -n& i I i & a i& n i i , see last note but one-7 a f t H a t r a p u g g a i a ss a a t i h d r a . V A * 11 11 says *' setting to one side the

ma king b y an ind ividual, it does not become m ade because of another making b y eith er a n O rder or a group P\ I t seem s th a t each m onk m u st m a ke up th e k a fh i n a cloth distributed to M m b y the Order* an d not rely upon th e Order or a g rou p t o do so for him ; see ab ov e || 4 ]J and V A . 1 iog,

* ni ssimat th o att um-odaii . VA. I I I I merely says,. f ' if he {or,, one) g i v e s

thanks standing, /Aifo, outside, b a h u Y the boundary ol the pr ec in cts" (Le- of the residence where the work is being done}- A n u m o d a i i more likely refers to a monk th ank ing th e Order tha n to an Order than king th e donors of th e AafAin<r-cloth, for sec jj 4 || where th e O rder g iv es th e mounts th e m ater ial for making into Ao^Ho-cLuth-

* a k a t en a M w hic h V A . n i l exp lain s b y a p a r i b h v t t i t i G * ao-t used.



K6-7] m a h A v a g g a v i i 357

cloth comes to be m ade wh en wh at is a l low able is im soiled1 ;

£#j!&ffui-cioth comes to be made when it is (made) out of pieces

of c lo th * ; As/At ffd-cLoth com es to be m ad e w hen it is (made)ou t of rag-robes* ; AffiA*'wi-cloth com es to be m ad e w h en it is

(made) out of (bits picked up near) a shop4 ; £a.fAf»a-cloth

com es to be m ad e i f the re is no in sin uat ion ■ £#£A*>uit-cloth

comes to be m ade if there is no roun dab out talking ; kathina-

cloth comes to be m ade if i t is not tem po rary ; Aathina-oloth

com es to b e m ad e if there is no po stpon em ent ; &zlA*-fta-cloth

comes to be made if i t has not to be abandoned ; kathina -cloth

com es to be ma de if it is m ad e allow ab le ; AafAtmz-cloth com esto be m ade if there is th e outer cloa k ; AaiM na-cloth com es

to be made if there is the upper robe ; ka thin a-cloth comes

to be m ade if there is the inner robe ; AaAbma-cloth com es to

be m ad e i f five p arts or m ore than five p a rts are cu t o u t, are

hemmed together on that same day ; kaikina-cloth comes to

be m ade if the m a kin g is b y an in d iv id u al. A n d i f kafhintz-

cloth comes to be quite properly made, and if one gives thanks

for it standing on the boundary, A^Aina-doth thus also comesto be m ade. A nd thus, monks, does kathina-cloth come to

be m ade, || 6 jj *

“ A nd how, monks , do the kafhina (privileges) become

removed* ? M onks, there are these eight gro un ds e for the

1 n h t U a k a p p en a . V A + r m says *' by washing it once or twice (so as to make it) as tho ug h unsoiled,

* p i t cf i k a y H j which V A . u i i explains by h a i a v a i i k a k a i a f ( 2 A tH A t c u t of a cloak or garm ent which are soiled : v.L t a v a it h t i k a sa f& k en a .

* V A . m i says 41 when rag-xobes have accrued in twen ty-three fields ; the ide& beia^ that a monk must wander about in order to acquire his rags. V A . y qu oting ano ther com m entary, say? tha t the meaning iheire is tha t

w hen a tncmk who is a rag-robe w earer is touring for a lm s an d raps, co l a h a . then (Aafftitta-clath comes to be made) Tvhem the robe is made up from the rags received.

4 p a p a p i h en a . V A . 1 1 1 2 s a y m g " i f t a k in g p ie ce s o i cloth, p i f o t i f o z , dropped at the door of a shop, he gives them, for k a t h i n & l o t h , the meaning is because of this C f , V A , i r s S , p a p a y -i k e t i a n t a r a p a & a t e p a t i t a p i l o t i f t a ' c i v a r e, robes of piles cf c loth taken amidst a shop. A t V i s n t ^ 62, p f i p a n i k a , " Shop-rag " is included un der p & r p $u k i * !a t rag-robes,

* k a i h i n a t n . See .Nissag. I, II, III* and B . D , ii. p. 5 , n . 3 ;

P* 6. n> 5 : p. 13* d. a.■ m £ i i k a t channels, hea ding s. See V i n . T e x t s JL 15 7 for these eigh t grounds

for the removal of the five i n a privileges being " closely conn ected '* w ith th e descrip tion in M V . V I I . 13 of the tw o so-called p o l i b o d h a s . " Palibodha seems to mean, the con tinued existence of a claim on the Bh ikkh u's side to a share in the distribution ol the ka^h ina/' There are in this connection tw o pa H bod ha St that concerned -with the monk's residence, av & $a , a n d t h a t concerned w ith his robes, cfvsxra* T h e m d t i k a ?re exemplified in the following stories. See also V i n , v . * 7 7 a n d B+ J5. ii, p. 5 , n, 3 ; p. 6P n. 5 .

2B




removal of the kaihina (privileges): th a t depending on (a

m onk) going aw a y ; th a t depending on (his robe) being settled 1 ;

that depending on his resolves* (not to have it made up andnot to com e b a c k ); th at depending on (the robe) being lost ;

th a t d epending on his hearing (of the gen eral removal o f the

pr ivilege s in the residence to which he ha s gone) ; (that depen d

ing on) the disappointment of his expectation* (that a special

gi ft of a robe would be made to him) ; that depending on his

ha ving crossed the b ou n d ary *; (that depending on) the rem oval

(of the kaihina privileges) together w ith (those of th e oth er

m onks) [j 7 II H I '

A m on k, a fte r AaMmtf-cloth h a s been m ade, tak in g a robe

t h a t is ma d e u p / g oes a w a y , t h i n k i n g ; “ I w i ll n o t come

b ack ’ \ T h a t m o n k 's kaihina (privileges) are removed because

of his going a w a y .7 -

A m onk, a fte r fta/Ai*wt-cloth has been made* ta k in g robe-

material 8goes aw ay. W hen he has gone outside the bo un da ry,*

it occurs to him ,10 ** I w ill get this rob e-m aterial made up here*T w ill not com e b ack ” , and he ge ts tha t rob e-material m ade

up. T h at m onk's katkina (privileges) are removed because of

(his robes) being settled.

1 f i i t t h & n a . C f . n i t l h i t a , settled B . D „ iL p- 6.s W ord occurs At Ja. i 187, iv . 167 -f- h a t v a * * a& d va c tk & d ik d , -C f * ii. p, 6Pn. ^4 I.e. o f th e residen ce to i,vhich ^a.fAina-cioth ha d been give n, a nd where

be should h a v e m ade Tip his portion.

5 Etj. Vi f t . T t x t s ii, 256, n. 4 thinks that this section should have begun *' th e new ch apte r p\ I hold it to be correct as it is, for with it cease th e w o d s ascribed t o Gotam a, T he stories that fol low, V I I _ &-13 inclusive., are D o t

supposed to h ave be en told b y him, bu t are eKettiplifications of th e grounds for removing the k a fh i n a privileges, and wh ich so m e Liter person or persons app arently tho ug ht w ise to incorporate in the " te xt r\

* Aa t a c t v a r a , a robe that is finished, ready to wear. C f . B . D , i i p. 6, n. 2.’ V A . 1 112 says th a t in this removal ol privileges on the ground

of his goin g aw ay, first the robes-impediment, t l v t i r ap n H b& d h a , is cut off. afterwards the residence-impediment, d v & sn p a l i b od k a . For by going thus, th e robes-impedim ent is cu t inside th e boundary* the residefice-im pedim ent when lie ha*s do sse d the boundary. See a l so v. 177*

* V A * i t 12 calls this n k a i a c l w m , a robe, or robe-material, that is not made up, n ot ready to wear.

1 V A . m a , " when he ha s gone to a nothe r ne ighb our ing r e sidence l v I b i d . , " it occurs to him seeing comfortable lodgings or the happiness

of friends. In this rem oval of the J ta fh i -na privileges on th e ground ol {the robes} being settled,, first the residence-im pedim ent is cut off, foi he think s, * I will not com c b ac k ’ ; w hen no m ore tha n th e th ou gh t ba-s arisea, it is cut off *** C f * V i n , v„ 178 c f v a t e n i i t f i i l e ci v a r a -p a i i b & d f t a c h i j j a t i , when the robes aj-e settled the impediment to robes is cut otL



2*1— 3] M A H A V A G G A v i i 359

A m on k, a fter £diJmitf-cloth has been m ad e, ta k in g robe-

material* goes aw ay . W hen he h as gone outside the bo un da ry

it occurs to him : " I wil l no t get this robe-m aterial mad e up

nor w ill I com e b ac k JJ. T h a t m on k's kaihina (privileges) are

rem oved because o f his resolves.1

A m onk, a fter ft^AtVwz-cJoth has been m ad e, ta k in g robe-

m aterial , goes aw ay. W hen he has gone outside the bo un dary

it occurs to him : I w ill get this rob e-m aterial m ade up here,

I wi l l not come back **, and he gets that robe-material made

up, but while that robe-material is being made up, i t is lost .

T h a t m o n k ' s kathina (privileges) ate removed because of (the

robe-m ate rial) be in g lost*4 || i ||

A m onk, a fte r A^/Awa-cloth has been m ade, ta k in g robe-

m aterial , goes a w a y, thinking, <f I w il l com c b ac k W hen

he has gone outside the boundary he gets that robe-material

m ade up ; wh en th a t robe has been m ade u p ,3 he hears ; [255]

T h e kaihina (privileges) are rem oved in this re side n ce ” .

T h a t mo n k ' s kathina (privileges) are removed bccause of his

hearing (this news}.4

A m on k, a fter kaphina-c loth has been made, tak ing robe

m aterial, goes aw ay , thinking, " I wi l l come ba ck W hen


m ade up ; when tha t robe has been m ade up, he, thinking

again and again, " I wi l l come back " , spends the t ime outside(the boundary) unti l the katkina (privileges) are removed.

T h a t m o n k ' s kathina (privileges) are removed because of his

having crossed the boundary. A m on k, after fer/Atnacloth has been m ad e, ta k in g robe-m a te ria l, g oes a w ay * th i n k in g , " I w ill come b a c k " . W h e n


m ade up ; when th a t robe is m ade up, he, think ing again and

again* I w ill cam e b ac k (his return) coincides w ith 5 the

1 V A . 11 13 saya “ b e ca use of the r esolves, i a n n i f f h & n a t i t i k e, ** I will not h av e this robe-m aterial mad ft ” and 11 I will n ot com e ba ck the two

im pedim ents are both cu t off wh en no more th an these tho ug hts h av e arisen. M. V in + v* 17S sa ys th a t the y a r e c ut o f t simultaneously.

* V A . 1 1 13 says of this th at first the rcsidence-im pedimcnt is cu t oS ; th e robes-im pedim ent is cut of£ when the rob e is lost* C/. V i n . v* 178..

* k a i a d v a r a .

* V A * n r 3 £ays th a t first the robes-imped intent is cu t off ; the residence- im pe dim en t i-s cu t ofif w ith h is hea ring {the news). C/. V i n . v. 178.

* sambhutfdti.



3&> B O O K O F D I S C I P L I N E

removal of the kathina (privileges). T h a t m on k's hathina

(privileges) are removed together with (those of the other)

m onks,* [| 3 || 2 |]

Told are the seven cases on Taking*1

A m onk, a fte r kathina-cloth has been made, tak in g w i th him3

a robe th at is m ade u p 3go es away* thinking-, " I w ill no t come

b a c k " , T h a t m o n k 's kalhina (privileges) are removed because

o f his go in g a w a y . , - || 2 [| 3 ||

T old are the seven cases on T ak ing w ith him . [250]

A m onk, a fte r fai£A*«<z-cloth has been made* tak in g a robe

th at is im pe rfectly executed, * goes away- W hen he has gone

outside the b ou nd ary it occurs to h im : “ T w il l ge t this robe-

m ate rial m ade up here, I w ill no t come b a ck J>, and he getsth at robe-m aterial m ade up* T h at m on k's kathina (privileges)

ar e rem ov ed be cau se o f (his robe) being settled , - . ( = Chap ,

2 ; read taking a robe that is imperfect ly executed instead of

ta k in g a robe), . * . T h a t m on k's kathina (privileges) arerem ov ed tog eth er w ith (those o f the other) mo nks , [[ r || 4?||

Told are the six cases on Taking*

A m o n k, a fter &?#HMf?-doth has been m ade, ta k in g w ith him

a robe tha t is im perfectly executed, goes aw ay. W hen he has

gone outside the bo un da ry it occurs to him : " I w il l ge t this

robe-m aterial m ade up here, I w ill not come back and he

gets that robe-material made up. That monk's kathina (privileges) are removed bccause of (his robe) being settled

. , . ( = Ck&p. 3 ; read taking with him a robe that is im

perfect ly executed instead of taking with him a robe). . . .

1 T h is m u st m ean a general rem oval iot &11 m onks reside nt within one $ i t n a t boundary.

1 addyosa t t aka t r t i t i i f k i i& tn ,1 saw dd ay a .* V i n * T< sx is t ii. i6o , n* i says* " Th is chap ter is word for word iden tical

w it h Chap. % \ only instead o f * takes 1 ( d d a y a ) Tead ' t a i e s w i th h i m ' { Siz t n d dd y a} , We cannot say what different meanings these two words are intended to con ve y

* C f . v i p p a k a t a a t V i n + [ii+ 155* 225 , 227, 229.* " Six of th e seven case s specific*} Ln Ch ap. 2 [with th e exce ptio n of . the first

of th e seven). . * * Th e first case is ne cessaiilyom ittedr because it is essential to tha t case, tha t th e Uhifckhu going aw ay takes w ith him a robe ready for w ear N<* so V i n * T t x £ $ r ii+ r6ot d. 3*



5.1— 6*31 M A H A V A G G A V I I 361

T h a t mo n k ’ s hothina (privileges) are removed together with

(those of th e other) m on ks .1 || 1 j | 5 ||

T he s ix cases on T aking w i th him

A monk,, a fter kathina-c loth has been made, tak ing robe-

m aterial, goes aw ay. W hen he has gone outside the bou nd ary

i t occm s to him : " I w i ll get this robe-m aterial m ade u p here,

I w i ll not come ba ck and he gets th a t robe-m aterial m ade

up. Th at m onk 's ka$htna (privileges) axe removed because of

{his robe) bein g se ttled . . . |] 1 | f

A m onk, a fter Aa/fttnfZ-cloth h as been m ad e, ta k in g robe-m aterial , goes aw ay , thinking, " I will not com e b ac k *\ W hen

he has gone outside the boundary i t occurs to him : 4t I wi l l

get this robe-material made up here ", and he gets that robe-

m aterial m ade up. T ha t m onk's kathina (privileges) are

removed because of (his robe) being settled.

A monk* a fter kathina-cloih has been made, taking robe-

material* goes away, thinking ** I w ill n o t co me ba ck W h e n

he has gone outside the boundary i t occurs to him, ** I willnot get this robe-material made up T h at m onk's kathina

(privileges) are removed because of his resolves.

A m onk, a fte r fea/ftMza-cloth has been m ad e, ta k in g robe-

m aterial, goes aw ay, thinking, " I wi il no t come ba ck W hen

he h as gone ou tside th e bo un da ry it occurs to him, ftf I w illge t this robe-m aterial m ad e up here ” , [257] and he gets that

robe-material made up, but while that robe-material is being

ma d e up ? it is lo st. T h a t m o n k's katkinft (privileges) arerem ov ed becau se o f (the robe) be ing los t,3 [j a ||

A m on k, a fte r ta^feVus-cloth has been made* ta k in g robe-material , goes away without having determined/ for i t neither

1 Aga in the first case is omitted* If there is* op the m o n V s part* n o Roing away with a robe ready to wear, there is no ground for removing the A o f h i Ha privileges depending on ,J going aw ay *p+ These can only be removed if the m on t has gone aw ay taking, oi taking- with him, a. robe th at is (already) made up* ready to wesur* +

* ■" T h i s ca.se i s w o r d f o r w o r d i d e n t i c a l w i t h t h e s e c o n d c a s e i n C h a p . 2 . i . A f t e r r t f o l l o w t h e t h i r d a n d i o u r t h < a s e o f C h & p + 2 ^ j , w h i c h i t i s u n n e c e s s a r y

t o p r i n t h e r e a g a i n i n f u l l e x t e n t . T h e t r i a d o f t h e s e C a s e s i s r e p e a t e d h e r e

i n o r d e r t o s e r v e a s a b a s i s f o r t h e v a r i a t i o n s w h i c h a r e t o f o l l o w i n § § it, 3 / '

s o V i n . T ex t s i t . t 6 i , n - 1 .

■In these clauses, the modk, before he has got to the boimdaiy and not after, as in || 1 [|, thinks th at he will not return*

* a n a d h i f j h i t e n a *




occurs to him that " I wi l l come back ” , nor does i t occur to

him th at " I w ill not com e ba ck ' r. W hen he has gone outside

the b ou nd ary it occurs to him , ** I w ill get this robe-m aterial

made up here, I wi l l not come back *\ and he gets that robe-

m ater ia l m ade up. T h at m onk 's kafhina (privileges) are

removed because of (bis robe) being settled.

A m o n k, a lte r kathina-cloth has been made, taking robe-

m aterial , goes aw a y withou t having determ ined, for i t neither

occurs to him tha t '* I w ill come b ac k ", no r does it occur to

him th at " I wi ll not come back " , W hen he has gone outside

the bou ndary, i t occurs to him : I will no t get this robe-m aterial made up, nor w i ll I come back J\ T h at m on k’s katkina

(privileges) are removed because of his resolves.

A m o n k, a fter k&tki-no-cloth has been made, taking robe-

material , goes away without having determined, for it neitheroccurs to h im th at fr I w ill come b a ck ", nor does it occur to

him t h a t ,f I w i ll no t come back *\ W hen he has gone outside

the bou nd ary it occurs to him ; " I w il l get this robe-material

made u p here, I w i ll no t come b ac k " , an d he gets tha t robe-m aterial m ade up ; bu t while th at robe-m aterial is being made

up, i t is lost . T h at m on k's katkina (privileges) are removed

because o f (his robe) b e in g lost*1 ]| 3 ]|

A monk* a fte r kathina-doth has been made, taking robe-

m a te ria l, g oe s a w a y , th in k in g , " I w i ll come b a c k " . Wh en

he has gone outside the boundary it occurs to him, M I will get

this robe-material made up here, I wil l not come back ", and

he gets th at robe-m aterial made up* T h at m onk's kathina (privileges) are removed because of (his robes) being settled,

A m onk, a fte r ka£htna-cloth has been made, taking robe-

material , goes away, thinking, 441 will come b ac k ” * W hen

he has gone outside the boundary it occurs to him, *' I will not

get this robe-material m ade up, nor w ill I come ba ck T h a t

mo n k ' s kaihina (privileges) are removed because of his resolves.

A m onk, a fte r kathina-clotii has been made, taking robe-

material, goes away, thinking, " I will come b a ck /' W hen hehas gone ou tside the bo un da ry it occurs to him* " I w ill get

this robe-material made up here, I wil l not come back/' and

1 Th e sam e as D 1 II exc ep t for th e woTds added in each ease i n H3 |)»" ^ritbout h a vin g d eterm ined * * * " 1 w ill no t com e b ack V*



6 . 4 — 7 . 1 ] m a h A v a g g a v i i 3*3

he gets tha t robe-material m ade up, b u t w hi le tha t robe-m aterial

is being m ade up* it is lost* T h a t m o n k's kathina (privileges)

are removed because of {his robe) being lost* A m o n k, a fte r kathina-doth. has been made, taking robe-

ma t er ia l, g oe s a w a y , th in k in g , " I w i ll come b a c k ” . W h en


m ade up. ’W hen th a t robe is made up he h e a rs ,r<The kathina

(privileges) are rem ove d in this residence*"' T h a t m on k's

kapkina (privileges) are removed because of his hearing thisnews),1

A m onk, a fte r &a/A*Vw3-doth has been m ad e, ta k in g robe-matei ial , goes away, thinking, ** I wi ll come bac k W hen


m ade up. W hen tha t robe is m ade up* he , thinking again

an d again* " I w ill come b ac k/ ' spends the t ime outside (the

boundary) u n til th e kathina (privileges) ar e removed* T h at

mo n k ' s kathina (privileges) are removed because of his having

crossed the boundary-3

A m onk, a fter katkina~dLot\i has been made, taking robe-m a te ria l, g oe s a w a y , th in k in g , " I w i ll co me b a ck "- Wh e n


m ade up. W hen th at robe is m ade up, he, think ing again and

again, ‘ ' I wi ll come b ack ,” [258] (his return) coincides with

the removal of the kathina (privileges). T h at m on k's kathina

(privileges) are rem ove d togeth er w ith (those of th e other)

m onks. |[ 4 || 6 ]|

A m onk, after kathina-cloth has been made, taking with him

robe-material , goes a w a y . * . i t should be given in full thus,

l ike the port ion on “ going aw ay, ta k in g " . . , A m onk, after

Aa^Armi-cloth is m ade, ta k in g a robe th a t is im p erfectly

executed, goes away . . . it should be given in full thus, like

the portion on *f going aw ay , tak ing w ith him ” P . . A m onk,after kathina-doth is made, taking with him a robe that is

im perfectly executed, goes a w a y . . + ( = C h a p , 6 ; read taking

w ith him a robe th a t is im p erfectly execu ted instead of tak ing

1 = V I L 2 . a abo ve ,

1 = V I I . 2. 2 a b ove .



3&4 B O O K O F D I S C I P L I N E

robe-material) __. That monk's kathina (privileges) are removed

toge ther w ith (those of the other) m on ks .1 || i ||7 J|

Told is the Portion for Repeating on Taking

A m onk, a fter Atftf/ti'tttf-cloth h as been m ade, goes a w a y w ith

the ex p ec tat ion of a rob e.3 nW hen he ha s go ne outside the

b o u n d ary he atten d s t o 3 th a t exp ectatio n o f a robe ; he obtain s

one contrary to his expectation, he does not obtain one in

accordance w ith his expectation. It occurs to him, " I w ill

get this robe-m aterial ma de up here, T will no t come ba ck ” ,

and he gets that robe-material m ade up. T h at m onk's kathina (privileges) are removed because of (his robe) being settled.

A m onk, a fte r Aa/Ama-cloth has been m ad e, goes a w a y w ith

the expe ctation o f a robe. , - . It occurs to him , " I will not

ge t this robe-material m ade up, no r w il l I come b ack J\ T ha t

monk's kafhina (privileges) are rem oved beca use o f his resolves. A m onk, a fter kaihina-clath has been made* . * . I t occurs

to him , " I w iil get this robe-material m ade up here, I wil l

not come ba ck ", and he gets tha t robe-material m ade up, bu t w hile th a t robe-m aterial is bein g m ade up, it is lo st. T h a tmonk's kathina. (privileges) are removed because of (the robe)

bein g lost.

A m onk, a fter kathina-cloth has been made, goes away with

the expe ctation of a robe. W hen he has gone outside the

boundary, it occurs to him , “ I w iil a tten d to th is expectation

o f a robe here, I will no t come ba ck ” , an d he atten ds to th at

expectation of a robe, but that expectation of a robe is disappointed for him.4 T h a t mo n k ' s kathina (privileges) are

removed because of the disappointment of his expectation.6

M i l

1 ** T h e w hole C h ap ter -6 Ls repeated here three tim es, th e tfrst tim e re placing the w oida 1 ta k e s a r obe * b y 1 takes a robe with him r ( c f . Ch ap , 3) ; th e second ti me replacing ' tak es a roke J b y ' take s a lobe not rea d y* (imperfectly executed) { cf . Ch ap, 4) ; and th-e third tim e w ith thes e two modifies.'

tions- combined { t f C h a p. 5 } " — so V i t t . T ex t s , ii. 1&2, iv, 2*

* see Niss&g1. I l l , B . D . iL p. 26, and p. 27, defin ition o f ” exp ec tatio n ,P.

* p a y i r u p a s a i i .

■ t a ssa sa ci t t a r d sd u p a c c h i j j a t i *

* d s& v a cch cd i f i i l ' V A . 1113 says that first the re^dence-impediment iscu t off ; th e robes-im pedim ent is cu t off when th e exp ect atio a oi a robe is disappointed. C f . above, p. 35#, n- 3.




A m on k, a fte r kaihint i-cloth has been made* * * . I t oc cur sto him, ** I wil l get this robe-material made up here, I wil l

no t come b ack " , and h e gets th a t robe-material made up, b u t w h ile th a t robe-m aterial is being m ade up* it is lost. T h a t

monk's kathina- (privileges) are removed because of (the robe)

b ein g lost*

A m onk, a fter kathina-cioth has been made, goes away with

the expe ctation o f a robe, (but) with ou t ha ving determ ined,

for it neither occurs to him, " I w ill come b ac k nor does it

occur to hiirij 44 I w i ll not come ba ck W hen he has gone

outside the bou nd ary, i t occurs to him , " I w ill atten d to thisexpectat ion of a robe here, I wi l l no t com e bac k " , and he

attends to that expectation of a robe, but that expectation

o f a robe is disappointed for him. T h a t m on k's kathina

(privileges) are removed because of the disappointment of his

exp ecta tio n , || 3 |j 8 |j

T old are the tw elve cases an Co ntrary to E xpectat ion-1

A m onk, a fte r kathina-cloth has been made, goes away withthe exp ectation o f a robe, thinking, “ I w ill com e back W hen

he has gone outside the bo und ary he attend s to th at expectat ion

of a robe ; he ob tains one in accordance w ith his exp ectation ,

he does not ob tain one con trary to his exp ectation . It occurs

to him, " I wil l get this robe-material made up here, I wil l not

come back and he gets tha t robe-m aterial m ade up. T ha t

monk's kaftttna (privileges) are removed because of (his robes)

being settled, A m onk- - * * I t occurs to him , " I w ill not h av e th is robe-

m aterial m ade up, n or w ill I come ba ck J\ T h at m onk's

kathina (privileges) are removed because of his resolves. A m onk. t . I t occurs to him , “ I w ill get th is robe-m aterial

m ade u p here, I w ill not come ba ck *\ and he gets that robe-

material made up, but while that robe-material is being made

up, it is lost* T h a t m onk 's kathina (privileges) are removed

because o f (his robe) bein g lo st. A m onk, a fter kathina-cloth has been made, goes away with

the expectation of a robe, thinking, ** I wil l come back

W hen he has gone outside th e b oun d ary i t occurs to him , " I

1 a n a s & d o f d s a k a t n



S. i —33 M A H A V A G G A V I I 3&7

w ill a tten d to th is ex p ectatio n of a robe here, I w ill not com e

back " , a n d he atten d s to th a t exp ectatio n of a robe, b u t th a t

expectation of a robe is disappointed for him* T h at m on k'skathina (privileges) are rem oved because of the disappointm ent

of his ex pe ctatio n . || x j[ A m onk, after katkina-cloth has been made, goes away with

the expectation of a robe, thinking, ** I wi l l come back

W hen he has gone outside the bou n d ary he hears th a t [260]

" In this residence the kathina (privileges) are rem ov ed " , I t

occurs to him, ** Inasmuch as in this residence the kathina

(privi leges) are removed, I wil l attend to this expectation of a robe here " , and he a ttends to that exp ectat ion o f a robe ;

he obtains one in accordance with his expectation, he does not

obtain one co ntra ry to his expectation. It occurs to him ,

-f I w ill get this rob e-m aterial m ade u p here, I w ill n o t come

b a c k " , an d he g ets th a t robe-m ateria l m ade up. T h a t

monk's kathina (privileges) are removed because of (his robes)

bein g settled.

A m onk, * , . I t occurs to him , " I w ill n o t get th is robe-m aterial m ade up , nor w ill I come ba ck T ha t

monk's kathina (privileges) are removed because of his

resolves. A m onk. . . . I t occurs to him , " I w ill get this robe-m ateria l

m ade up here, I w il l not come ba ck and he gets tha t robe-


upj it is lost. T h a t m on k's kathina (privileges) are removed

because of (his robe) bein g lost- A m onk, a fter katkina-cloth has been made, goes away with

the expe ctation of a robe, thinking, " I w ill com e b ac k ,

It occurs to him, 4* I wil l attend to this expectation of a robe

here, I will not come ba ck and he atten ds to th a t exp ecta tion

of a robe, but that expectation of a robe is disappointed for

him. T ha t m onk's kathina (privileges) are removed because

o f the disa pp ointm en t of his ex pe ctatio n. || s j|

A m onk, a fte r £a^Ai*f«-cloth has been m ade, goes a w a y w iththe expe ctation of a robe, thinking, I w il l com e b ac k ",

W hen he has gone outside th e b o u n d ary he a tten d s to th a t

exp ectation o f a robe ; he ob tains one in acco rdan ce w ith his

exp ectation , he does not ob tain one co n tra ry to his expectation*

He gets th a t robe-ma terial made up ; when tha t robe is m ade



36S B O O K O F D I S C I P L I N E

up, he hears, " Th e kathina (privileges) are removed In this

r e s i d e n c e T h a t m o n k ’s kathina (privileges) are removed

because of h is hearin g (this news),

A m onk, a fte r Aa/A-EVwz-cloth has been m ade, goes a w a y w ith

the expe ctat ion of a robe, thinking, " I wi l l come ba ck

W h en he has gone outside the b o u n d ary, i t occurs t o him ,

" I wil l attend to this expectation of a robe, I wil l not come

b a c k J\ a n d he atten d s to th a t expectation o f a robe, but th at

expe ctation of a robe is disappointed for him . T ha t m onk 's

kathina (privileges) are removed because of the disappointment

of his exp ectation . A m onk, a fte r fezf&i'raz-cloth has been m ade, goes a w a y w ith

the exp ectation of a robe, thinking, " I w ill come ba ck *\

W hen h e has gone outside th e boundary, he atten d s to th a t

ex pe ctation of a robe ; he obtains one in accordan ce with his

expe ctation , he does no t obtain one con trary to his expectation.

He gets tha t robe-m aterial m ade up ; wh en th at robe is m ade

up, he, thin kin g again and again, " I will come ba ck spends

the time outside (the boundary) until the kathina (privileges)are rem oved. T ha t m onk’s kathina (privileges) are removed

because of his h av in g crossed th e boundary*

A m onk, a fte r katkina-cloth. has been made, goes away with

the expe ctation o f a robe, thinking, " I will come back

W hen he has gone outside the bound ary he attend s to th at

expe ctation of a r o b e ; he obtains one in accordance with hisexpectation, he does not obtain one con trary to his expectation.

H e gets th a t robe-m aterial made up ; when tha t robe is m adeup, he, thinking again and again, " I w ill come ba ck *\ (his

return) coincides with the removal of the kathina (privileges).T h a t mo n k ’ s kathina (privileges) are removed together with

(those o f th e oth er) m on ks. || 3 |j 9 ||

Told are the twelve cases on In accordance with

Expectat ion [261]

A m onk, a fte r kafhina-cloib. has been made, goes away onsom e business. W hen he has gone outside the bou nd ary there

arises1 the exp ectation of a robe. H e atten ds to that expe cta

tion of a Tobe ; he obtains one co ntra ry to his expectation.

1 u p p a j j a t i *



10.1— 2] M A H A V A G G A V I I 369

he does not obtain one in accordance with his expectation*

It occurs to him, 141 will get this robe-material made up here,

I wi l l not come back ” , and he gets that robe-material made

up* T h at m on k's kathina (privileges) are removed because of (his robe) being settled.

A m onk. . * . It occurs to him , " I w ill n o t g et th is robe-

m aterial made up, no r will I come ba ck T h at

monk's kathina (privileges) are removed because of his

resolves.

A m onk. . . . I t occurs to h im ,,r I w ill get th is robe-m aterial

made up here, I w ill no t come ba ck and he ge ts th at robe-

material made up, but while that robe-material is being madeup, i t is lost. T h a t m onk's kathina (privileges) are removed

because of (his robe) bein g lost.

A m onk, after kathina^doth has been made, goes away on

some business. W hen he has gone outside th e bo un da ry there

arises the exp ectation of a robe. It occurs to him, " I will

atten d to this exp ectation o f a robe here, I wiD no t cam e ba ck JJ,

and he attends to that expectat ion of a robe, but that expecta

tion ot a robe is disappointed for him. T h at m on k's kathina

(privileges) are removed because of the disappointment of his

expectation. \] 1 ||

A m onk, a fter £o/A*'ntf-cloth has been m ade, goes a w a y on

some business, thinking, " I will not com e b ac k W hen he

has gone outside the boundary there arises the expectation

o f a robe. H e attend s to that expectation of a robe ; he

obtains one contrary to his expectation, he does not obtain

one in accordance w ith his expectation. I t occurs to him,

MT will get this rob e-m aterial m ade u p here **, an d he g ets

tha t robe-m aterial m ade up. T ha t m on k's kathina (privileges)

are removed because of (his robes) being settled.

A m on k. , , . It occurs to him , I w ill n o t get th is robe-

mater ia l m ade up T h at m onk 's kathina (privileges) are

removed because of his resolve.

A monk* . * - I t occurs to him , I w ill g e t th is robe-m ateria l

made up here *rt and he gets that robe-material made up, but

while th a t robe-m aterial is bein g m ade up, it is lo st. T h a t

monk's kathina (privileges) axe removed because of (his robe) bein g lost.

A m onk, after kathina-cloth has been made, goes away on




some business, thinking, " I w ill not come ba ck W hen he

has gone outside the boundary there arises the expectation

o f a robe_ It occu rs to him , “ I will atte n d to this exp ectation

of a robe here " , and he attends to that expectat ion of a robe, b u t th a t ex p ecta tio n o f a robe is d is appointed fo r him . T h a t

monk's kafkina (privileges) are removed because of the dis

ap po intm en t o f his exp ectation , || 3 \\

A m on k, a fte r Aa^At?«z-cloth has been m ade, goes a w a y o n

some business, (but) without having determined, for it neither

occurs to him, ** I wil l come back ", nor does it occur to him,

" I w ill not come ba ck " , W hen he has gone outside the

b o u n d ary there arises th e expectation of a robe. H e atten dsto th at ex pectation o f a robe ; he obtains one contrary to

his expectation, he does not obtain one in accordance with

his exp ectation . It occurs to him, '* I will get this robe-m aterial

made up here, I wil l not come back ", and he gets that robe-

m aterial m ade up. T h at m onk's kathina (privileges) are

removed because of (his robes) being settled.

A monk* - . * I t occurs to him , “ I w ill n o t get this robe-

m aterial m ade up, nor . w ill I come ba ck " , T h a tmonk's [262] kaikina (privileges) are removed because of

his resolves.

A monk* , t . I t occurs to hin% " I w ill get th is robe-m aterial

m ade up here, I w il l no t come b ac k ", and he gets that robe-


upf it Is lost. T h at m on k's kathina (privileges) axe removed

because of (his robe) bein g lost,

A m onk, a fte r katkina-cioth has been made, goes away on

some business, (but) without having determined, for it neither

occurs to him, “ I will come back ", nor does it occur to him,

I w ill not come b ac k W hen he has gone ba ck outside

the bou nd ary there arises the expectation o f a robe* I t occurs

to him, " I wil l atten d to this expectation o f a robe here, I

w ill not com e b a c k and he a tten d s to th a t exp ectatio n of

a robe, but that expectation cf a robe is disappointed for him.T h a t mo n k ' s kathina (privileges) are removed because of the

d isa ppointm en t of his expectation- || 3 |[ 10 [|

Told are the twelve cases on Business.

A m onk, a fter kafkina-cloih has been made, goes away,



1 1 . 1 — 2 ] M A H A V A G G A V I I 3?i

travel ling to d istan t parts ,1 w ithou t col lect ing3 his share of

the robe-m aterial . W hile he is thu s trav ell in g to distant

parts , m onks ask him, " W here h av e you , you rreverence, spent the rains, and where is your share of the

robe-material ? **

He speaks thus, " I spent the rains in such and

such a residency and m y share of the robe-m aterial

is there ” ,

These speak thus, ** Go, your reverence, fetch that robe-

m aterial, W e w ill m ake up tha t robe-m aterial for you

here."H e, going to th a t residence, asks the m onks : MW here,

y o u r reverences,* is m y share o f th e robe-m aterial ? **

These speak thus : “ T his , your reverence, is yo u r share of

the robe-m aterial. W here are you going ? "

He speak s thus : " I am going to such and such a

residence- The m onks w il l m ake u p the robe-material for

me there-"

Th ese spe ak th u s : r‘ No* yo u r reveren ce, do no t go ; w e w ill m ake up the robe-m aterial I q t you here*'1

Tt occurs to him : “ I w ill get this robe-m aterial m ade up

heret I wi ll not come b a ck /J and he gets tha t robe-material

m ade up. Th at m onk 's kathina (privileges) are removed

because o f (his robes) bein g settled,

A m onk. * . - T h a t m o n k 's kathina (privileges) are removed because o f h is resolves*

A m on k. * * ♦T h a t m o n k 's kathina (privileges) are removed

because o f (his robe) being lost, || 1 ]|

A m onk, after kaihina-cloth has been made, goes away,

travell ing to distant pa rts w ithout collecting his share o f therobe^ materiaL * * -

“ This, you r reverence, i s your share o f the robe-m ater ia l/ ’

H e, takin g th at robe-material, goes to th a t residence* O n

1 d i sa i hgam iba , C/« Vin* i * n g .^ ■apacinayamdnQ. FtM, Texts ti. 166 all suggest

,J g u a r d i n g h a s c l a i m ” p a s f r o m a p a d f i a t i . I t w o u l d s e e m h o w e v e r t o b e

t h e n e g a t i v e o f p a c i n a t i , **to t a k e up, t o c o l l e c t T h e m o n i , a c c o r d i n g

t o t h e c o n t e x t , , l e a v e s h f s r o b e - m a t e r i a l b e h i n d , h e t h e n g o e s a w a y w i t h o u t

g a t h e r i n g i t u p a n d t a k i n g i t w i t h h i m . I t i s t r u e h o w e v e r t h a t i n g o i n g

a w a y h e d o e s n o t r e n o u n c e h i s c l a i m t o h i s s h a r e o f t h e r o b e - m a t e r i a l .

■This seems the only t im e th a t this- m onk uses a fo rm of address, dwso +in speaking to other monks.



37* B O O K O F D I S C I P L I N E

the w a y (some) mon ks ask him : " Yo u r reverence, wh ere are

y o u goin g ? ”

He speaks t h u s : " I am going to such and such aresidence* Th e m onks w ill m ake tip the robe-m aterial for

me there/ '

Th ese speak thu s : “ N o, your reverence, do no t go ; we will

make up the robe-material for you here*”

I t occurs to him : " I will get this robe-m aterial m ade up

here, T will not come back/' and he gets that robe-material

m ade up. [263} T h at m onk's kathina (privileges) are removed

because o f (his robes) bein g settled. A m onk. . . * I t occurs to h im : " I w ill not get this

robe-m aterial m ade up, nor w ill T come b a ck /' T ha t

monk's kathina (privileges) are rem oved bec ause of hisresolves.

A m onk. * * « I t occurs to him : " I w ill get th is robe-

material made up here, I will not come back/' and he gets

that robe-material made up, but while that robe-material is

being m ade up, it is lo st. T h a t m on k 's kathina (privileges)are rem ov ed becau se of (his robe) being lost* || 2 [J, A m onk , after kapiina-cloth has been made, goes away,

travelling to distant parts without collecting his share of thero be-m ate ria l. . „ ,

This, your reverence, is your share of the robe-material/ 'H e, tak ing the robe-m aterial, goes to th a t residence ; wh ile

he is going to th a t residence, it o ccu rs to him : " I w ill get

this robe -m aterial m ade up here, I will no t com e b ack J\ an dhe gets tha t robe-m aterial made up. T h at m onk's kathina

(privileges) are removed because of (his robes) being

settled, A m onk. . . , I t occurs to him : " I w ill not get th is robe-

material made up, nor wil l 1 com e b a c k / 1 T h a t monk*s

kathina (privileges) are removed because of his resolves,

A m onk, . . . I t occurs to him ; Jf I w ill get this robe-

material made up here, I will n ot com e h ac k J\ a nd he getsthat robe-material made upNbut while that robe-material is

bein g m ade up, it is lost* T h at m on k 's hzfhina {privileges)

are re m ove d bec au se of (his robe) b ein g lost. ]| 3 |[ 1 1 jj

T old a re the nine cases on W itho u t collecting*



M A H A V A G G A VI I 373

A m onk, one w ho lives in com fort,1 a fte r Afi/A ma-cloth h a s

been m ade, tak in g robe-m aterial, goes a w a y , th inking, I w illgo to such an d such a re&idence ; if there com es to be com fort

for me there, I will sta y, bu t i f there does n ot com e to be com fort

for me, I wil l go to such and such a residence i if there comes

to be comfort for me there, I will stay, but if there does not

come to be com fort for me, I w ill go to such an d such a residence;if there comes to be com fort for m e there, I w il l stay, bu t i f

there does not com e to be com fort for me, I w ill com e b ack J\

W h en he has gone outside the "boundary, i t occurs to him :

" I wil l get this robe-material made up here, I wil l not come b a c k / ’ an d he gets th a t robe-m aterial inade up. T h a t m onk's

kathina (privileges) are removed because of (his robes) being

settled. A monk- , , . W hen he has gone outside th e b o un d ary, it

occurs to him* -f I will not get this robe-material made up,

nor w i ll I come ba ck T ha t m onk 's kathina (privileges) are

removed because of his resolves,

A m onk. . . . W h en he has gone outsid e th e b o un d ary, itoccurs to him : I w ill get this robe-m aterial m ade u p here,

I will not come b ac k /1 and he gets that robe-m aterial m ade up,

bu t w hile th a t robe-m aterial is bein g m ade up, it is lost.

That monk 's kathina (privileges) are removed because of {his

robe) be ing lost.

A m onk. . . , W h en he has gone o utrid e the boundary, he

has th a t robe-m aterial m ade up ; when tha t robe-m aterial

is m ade up, he, thinking again and again, " I w ill come b ack ” ,spends the time outside (the boundary) until the kathina (privileges) are rem ove d. T h a t m o n k ' s [264 ]r kathina, (privi

leges) are removed because of his having crossed the bo un dary.

A m onk. * , . W h en he has gone outside th e boun d ary, he

has tha t robe-m aterial m ade up ; when th a t robe-m aterial ismade up, hePthinking again and again, ** I wi l l come back " ,

(his return) coincides with the removal of the kathina

1 pha suvth& rik a . ** Inten t on finding a com fortable pla ce (to live in) '*of V i n . r ^ s ii. 168, although justified by the con test, ascribes both more and less to the compound, p k d su v ih d n k u , than it actuaily contains. Cf* the jnn^le-dweller who, i t he was thinking about ph asuu ika ta , might live independently of guidance, at MV. 1 . 73. 4 (above p, iiS ),

2 C



13.2] M A H A V A G G A V I I 375

does the residence-no n-imp edim ent come to be ? In this case,

m onks, a m onk goes aw ay from tha t residence because of giving

up, because o f renun ciation, because o f sacrifice, because of indifference, think ing, * I w ill n ot come b ac k '/ Th us, m onks,

does the residence-non-impedim ent com e to be* A nd how ,

m onks, does the robes-non-im pediment com e to be ? In this

case, monks, a monk's robe-material comes to be made up

or it is lost or destroyed or burnt or the expectation of a robeis disappointed.® T hu s, m on ks, does the robes-non-im pedim ent

come to be* These, m onks, are the tw o non-im pediments to

(the removal of) the kathina (p riv ilege s)/- j| z [| 13 \\The Section on K athin a 3 : the Sev en th .

In this Section are twelve items, the words* of abridgment

are one hundred and eighteen. Th is is its k ey :

T hirty m onks of Pa va s tayed longing in Sa keta ,

at the end of the rains they went with drenched (robes) to see

the Conqueror. J

T his item of foftfAtMdt-cloth, an d the five th in gs ca lled a llow ab le : 5 W ith o u t ask in g perm issio n, nor tak in g three robes, a joint-m eal

likewise, /

A s m uch as is required, and one th a t accrues w ill be for th emakers.

The m otion, and just w ha t is made and just w h at is not m ade, /

Marking, washing, and calculating, and cutting,tacking, making lengths, using a piece of cloth, and strengthen

ing, braiding, / [265]Binding, patching, dyeing, talk with hints,6temporary, postponement, abandonment, not (made) if it is

not allowable, but for these three, /

1 A s li e d o e s n o t i n t e n d t o r e t u r n t h e r e i s n o r ea s on w h y h i s k a l h i y m p r i v ile g e s s h ou ld n o t b e r e m o v e d . H i s i n te n t io n p r o v i d e s t h e n o n -imped iznent .

■* T h e s e a i e n o i m p e d i m e n t s t o t h e g r o u n d s f o r r e m o v i n g t h e kath ina p r i v i l e g e s . T h e y m a y b e r e m o v e d , a s w e h a v e s e e n , b e c a u s c a . m o n k ' s

r o b e i s m a d e u p , b e c a u s e h e r e s o l v e s n o t t o h a v e i t m a d e u p , b e c a u s e i t i s

l o s t , o r b e c a u s e h i s e x p e c t a t i o n o f a r o b e i s - d i s a p p o i n t e d . CJ . X i s s a g . I ,

d e f i n i t i o n o f " w h e n t h e r o b e s a r e s e t t l e d , F , a n d s e e 23* 1 } , i i + p p . 6 * 1 5.1 K a t h i n a k k h a n d h a k a . C f * K a t A i n a v a gga , Vin. iii. 295^23,.4 t h e m o u t h , s o w h a t i s su e s f r om i t.■A a p f i i y a n U r- C in g. cdn , A a p p t ssa n t i , w i l l b e a l l o w a b l e .* n im i t U t - f t a i h d here* I t m ay be a composite 'woi'd for n im i t t a h a f a and

p a r i h a t h & h a i a 7 otherwise th e latter is not included in this part of the <J ke y " , although i t » mentioned lower down*



37^ B O O K O F D I S C I P L I N E

Unless f ive parts or more when they ara cut out are hemmed

together,

not (made) unless by an individual, if properly (made) he givesthanks standing outside the boundary: /

JCaiAma-cIoth comes to be not made, thus it is taught by theaw akened one.

Unsoiled, when what U allowable (is unsoiled), pieces oi cloth,

rags, and b its near a shop, /

Not insinuation, nor roundabout talking, not temporary andno postponement,

not abandoned, made allowable, and inasmuch as it is for(a set of) three robes, /

If f ive pa rts or m ore are cut out and hem m ed together,

i f the making is by an individual, i f properly (made) he gives

thanks standing on the boundary : /

T h us the m ak in g of ftatfftiMa-cloth* E ig h t gro un ds for rem ov al :

that depending on going away, on being settled, on resolve

and on loss, /

On hearing, on disappointment of an expectation, over the boun d ary, an d the e ighth is w ith the rem oval (of othermonks ') .

T akin g a robe th at is made up, he goes aw ay, thinking, " I

w ill n o t ccm e b a ck " , /

H is kathina (privileges) become removed because of his going

away.T ak ing robe-m aterial he goes aw ay ,1 wh en he is outside the

boun d ary, he thinks, /“ I w ill ha ve it m ade u p here, I w ill not come b ac k J>; his

kathina (privileges) are removed because of (his robes)

bein g settled.

T ak ing it, when he is outside the bo un dary, he intends, thinking,

'* N either th a t nor wi ll I com e back JJ, /

H is kafhina (privileges) become removed depending on that*

o f resolve.

Taking robe-material he goes away, when he is outside the boun dary, he thin ks, /

" I wil l have it made up here, I will not come back/* but while

it is being made up, it is Lost;

1 y a S i .* tam> d o u b t k s s " g r o u n d ,J is t o b e u n d e r s to o d .



m a h a v a g g a v i i 377

his kathina (privi leges) become removed depending on that

o f loss. /

Ta king i t , he goes aw ay, thinking, " I w i ll come b ac k " , andhas the robe-material made up outside,

w hen the robe has been m ad e up, he h ears th a t th e kathina

(privileges) are removed there ; /

H is hathina (privileges) become removed depending on that

of hearing*

T ak ing it, he goes aw ay , think ing, " I wil l com e ba ck Mf and

has the robe-m aterial made up outside, /

W h en the robe has been m ade tip, (staying) outsid e he does notgo back1 until the removal of the kathina (privileges) ;

his kathina (privi leges) become removed depending on that of

having crossed the boundary. /

T ak ing it , he goes aw ay , think ing, " I w ill come b a c k Jf, and

has the robe-material made up outside,

w hen the robe has been m ade up, th in k in g , I w ill com e b a ck ” ,(his return) coincides2 with th e rem ov al o f th e kathina

(privileges) ; /The removal of his kathina (privileges) is because it occ urs 1 w ith

(that of) the other monks.

Ta king and takin g w ith him, the going aw a y 4 is seven tim es

sevenfold. /

There is no sixfo ld5 going a w ay , {the robes) im pe rfectly ex ecu ted

depend ing on " going a w a y J*.T ak ing it , this arises , “ I wi ll have i t m ade u p when I am

outside the bo un da ry 51 - /Settled and resolves and loss, these three*

T ak ing it, thin king , " I w ill not com e b ac k J\ 11 I am m akin g

it up outside the boundary " ; /

Settled, then resolves, then loss, this is three (fold).

W ith o ut h av in g determ ined, for i t does n o t (o ccur) to him ,

the threefold m ean ing below-* / [266]

1 n d m et i , c f , S n , 1143, n&psnt i with v . I* t i d m & n t i ,

* sambhotK * j a y a t i *

* g * t i .

1 cfco&rf , Sinh. edo* ch& l t he .

* Pali has “ below ", referring to the leaves of the palm-leaf MSS.* wliere- we say " above ",




Taking it , he goes away, thinking, " I w ill co me ba ck " , " I

am making i t up outside the boundary

thinking, " I w ill not come back ” , he gets it m ade up ; his

kathina (privileges) are removed because of (his robes)

being settled . /Resolves and loss, hearing, having crossed the boundary,

it m ay arise w ith (those of the other) m onk s ; thus there is

going away fifteen times. /

Taking with him, imperfect ly executed, taking i t with him

likewise again,

these are four turns1 where all is fifteen-fold* /

A n d co n tra ry to expectation , in accordance w ith expectation ,and business, these three.

One sho uld un derstan d this from w h at has been said :a there

are three th a t are each tw elve (-fold). /

H ere are nine on iJ w itho u t collecting " , there is a set o f five

on comfort ;imped iments, non-im pediments ; the k ey is m ade from w ha t

has been said .2 [267]

1 va r a , i.e. for recitation. a N a y a t O t perhaps 14 from the Tnethod "*



379

A t one tim e the aw aken ed one, the L o rd w a s sta y in g a t

Rajagaha in the Bamboo Grove at the squirrels* fecding-place.

N ow at th a t time V esa ll wa s prosperous an d flourishing, full

of folk, thron ged w ith people,,1 and it w as w ell off for food ;

and there were seven thousand seven hundred and seven longhouses,® and seven thousand seven hundred and seven gabled

build in gs, and seven thousand seven hun dred a n d seven parks,*

and seven thousand seven hundred and seven lotus-tanks.

There w as the courtesan A m ba pall ,4 be au tiful, good to look

upon, charming, she was possessed of the utmost beauty of

com plexion, w as clever a t danc ing and singing and lute-playing,

much visited by desirous people and she went for a night for

fif ty ,6 and throu gh he r V es all shone for th all the more* [| 1 IITh en the urban council* of R ajaga ha went to Vesal l on some

busin ess. T he urban council of R a ja g a h a saw th a t V esali w as

prosperous and flourishing* full of folk, thronged with people,

and well off for food ; and (they saw) the seven thou san d seven

hun dred and seven long houses . . . seven tho us an d seven

hundred and seven lotus^tanks, and Ambapall , the courtesan,

beautiful, good to look upon, charm ing , . * and (th ey saw)

th a t through her V esa ll shone forth all the m ore. T he n theurban council of Rajagaha, having transacted that business

in Vesall, came ba ck again to R ajagah a ; th ey approached

K ing Seniya Bim bisara of M agadha ; hav ing approached they spoke thus to King Seniya Bimbisara of Magadha :

" Sire, V esall is prosperous and flourishing . - * an d thro ug h

her V esa ll shines forth all the more. It w ere good, sire, if we

too might establish a courtesan/'

1 Cf . D . i _ 2 i i # D. iL 146* M . i. 377> A.* iii. 215,* fi&s&da t c f B>D+ ii. i&, n. 5.* ffr a w a , no t 06 m onasteries >p here. See 5 .JD. il. 2, n. 2** Here called Am ba p 3JikS, M ention ed ab ov e, p* 3*5** V A , 11 14 says* ** tak in g fifty k a b a p a i a st she goe s night b y night* "* f t t g & t n a . V A . 111 4 cal ls this a k w fu m b\ ha ga ,n& , a group of lea.dmg men,

C f n eg a m a a t V i n * iii, 220,

T H E G R E A T D I V IS IO N ( M A H A V A G G A ) V I II




W ell now , go od sirs,1 do fin d such a g irl as yo u m ight

establish as a co ur tesa n." jj z |j

N ow at that t im e there w as in R ajaga ha a g ir l cal led Salavat i , who w as b eau tifu l, good to lo o k upon, charm ing, she w as

possessed o f the utm ost be au ty of com plexion. Th en the urban

coun cil o f R a jag ah a established the girl, S ala va ti,3 [268] as

courtesan. A n d the courtesan Sa lavat i soon cam e to be clever

at dan cing and singing and lute-p laying ; she was mu ch visited

b y desirous people, a n d she w ent for a n igh t fo r the fee of a

hundred.* Th en the courtesan S ala va ti soon became pregnant.

Then it occurred to the courtesan Salavati : ** Men do not likea pregnan t wo m an. I f anyone should find out concerning me

that * T he cou rtesan S ala va ti is pregnant % all respect for me

w ou ld dw indle. W h a t n ow if I should m ake it know n th a tI am i ll ? Jf

T hen the courtesan S ala va ti enjoined the door-keeper, saying:

" Good door-keeper, do not let a n y man come in, and i f anyone

asks for me, make it known that I am i l l/*

" V er y well, Ia d ypMtha t door-keeper answered the co urtesanS a la v a ti in ass en t. || 3 ||

Th en the courtesan Sa lava ti wh en (the child of) her wom b

w as m atu re* g a v e b irth to a son* Then th e courtesan S a la va ti

enjoined a slave-w om an, saying : <(N o w the n, come along,

hav ing put this bo y into a wi im owm g-basket,4 having taken him

out^. throw him aw ay on a rubb ish-heap/'*" Very wel l , lady,” and that s lave-woman having answered

the courtesan Salavati in assent, having put that boy into a w irniow ing-basket, h a v in g taken him out, th rew him a w a y on

a rubbish-heap.

Now at that t ime the king 's son, Abhaya* by name, going

in the morning to the royal audience, saw that boy surrounded

1 bh a r i e, a form oiaddresssometimes used b y king s to thcLr sub jects.

■ Cf . S h / 4 - i . 2 4 4 .

* p & f i sa t en a . T ex t s ii. 172 takes th is to mean th a t she aslced for a.hundred k d h d p a v i a s a night whic h un dou b te dl y b a la nce s A m b a p a l l' s p r ic e of fifty k ah d-p a n a s , se e V A . 1 1 1 4 , V A , in its exegesis of p a t i s& l sn a does not mention coinage or currency. JPa f i s a i s i t a howe ve r p r ob a b l y me a n3 ,J for a. hu nd red in r etu rn J\ f‘ ag ain st a h un dr ed

* V A , H 14 -calls this j i n a s u p p a Y an old w in n ow in g-b asket-

* C f . £ > h A . i. 174.

■See D . P . P . N .



1 * 4 — 6 ] m a h A v a g g a v i i i 3SI

b y crow s ; seein g th is, h e asked the people : " G oo d sirs, w h a t

is this tha t is surrounded b y crow s ? ,J

^ It is a boy, sire/'" Is he alive, good, sirs ? "

** He is alive, sire/*

f‘ W ell now , good s irs, having b rou ght tha t b o y to o ur

w om en's quarters, g iv e him to foster-m others to care fo r/ '

*f V er y w ell, s ire/' and these people ha vin g answered A b h ay a,

the king's son, in assent, having brought that boy to the w om en's quarters o f A b h a y a , the k in g 's son, ga ve him to

foste r-m oth ers sa yin g, c* C ar e for him 91,Becau se it was sa id o f him, " He is al ive J\x they g ave him

the nam e of J iva k a ; because the princc* cau scd him to be

cared for, th e y gave him the nam e of K om ar ab h ac ca .3 || 4 |]

A n d before long J iv a k a K o m arab h acca a tta in ed to years o f

d iscretion. Then J iva ka Kom arabhacca approached A b h ay a,

the king 's son, and having approached he spoke thus to A bh ay a,

the king's son :

c* W h o, sire, is m y m othe r ? W ho m y fathe r ? "" N o t e ve n 1, good J ivaka , know you r m other , but I am

y o u r fath er, fo r I had you cared for/ '

T h e n i t o ccur re d t o J i v a k a K o m a r a bh a cca :

W ith o u t a cra ft, it is not e asy to d epen d upon these ro ya l

fam ilies. Suppose I were to learn a cra ft ?4 " N ow a t tha t

tim e the re lived a w or ld-fa m ed 5 do cto r at T a x ila . ]| 5 (|

Then J ivaka Komarabhacca, wi thout having asked (permis

sion) of Abhaya, the king's son, set out for Taxila ; [269] incourse of t im e he arrived at T a xi la and th at doctor ; ha ving

approached, he spoke thus to that doctor :

1 j i v a t i ,

* kumdra.3 Meaning perhaps Mth e P r^ ce -fed M (so G*S. L 2.4). See note at F i* .

T ex t s ii, x y j at end of wh ich it is said, " W e believ e therefore* tha t this surnam e K om ara bh acc a re ally m eans * oi aster e»f th e science* M,

i e, a pa rt of the xncdical science which com prises th e tre atm en t ol infa nts. Shor t a c c ount of his histor y give n a t A A . i. 398 !. A t D A . 133, where brie f synop sis o f h is sto ry appears, h e i s c alle d K o m i r a b h a n d a , a n d a t L t i v y . 50& tf. Kum £lrabhuta. A t A . i 26 ho is called chief of lay followers w ho arc ]ik-ed b y people * AT. Sta+ 55 is addressed to him .

* V A . 1 1 1 4 says that he thought of the doctor's craft for this is on the side o( a m i ty towards naen and their welfare, w hereas clephan t-lore and horsemanship are connected with the injury of others*

e d i sa p d m o k k h a . W ord occurs at /J* i . 166.




rt I w ant, teacher,1 to train in the c ra ft/ ’

-f W ell then, good J iva k a, train in it-"

Then J ivak a K om arabhacca learnt much and learnt i t quick ly ,

and he reflected upon it well , and he did not forget what he

had learnt. Then a t the end o f seven years, i t occurred to

Jiva ka K om arabha cca : I am learning m uch and learning itquickly, and I am reflecting upon it well* and I do not forget

w h at I h a v e lea m t, b u t a fte r stu d yin g fo r seven years the endof this craft is no t visible to me. W hen w ill the end o f this

craft be visible ? ** |[ 6 It

Then Jiv ak a K om arabh acca approached that doctor ; havingapproached he spoke thus to that d octor ;

" I , tcacher, am learning much and learning it quickly, and

I am reflecting upon it well , and I do not forget what I have

leamt, but after studying for seven years the end of this craft

is not visible to me. W he n will the end of th is cra ft be visible? " W ell n ow , good J iv a k a , tak in g a spade, tou rin g a yojana

ai l round Taxila, bring whatever you should see that is not

medicinal.'*“ V ery well, teacher/ ' and J ivak a K om arabhacca having

answered that doctor in assent, taking a spade, touring a

yojana ail round Taxila, did not see anything that was notmedicinal . Then Jivaka Komarabhacca approached that

doctor ; ha vin g approached he spoke th u s to tha t doctor :

“ Teacher, while I was touring for a.yajana all round Taxila,

I did not see anything that was not medicinal/'

'* Y o u arc trained, good Jiva ka , th is m uch is enough for alivelihood for you/' and he gave him trifl ing provisions for

the journey. 7 !1Then Jivaka Komarabhacca, taking those trifl ing provisions

for the journey, set out for Rajagaha. Th en Jiva ka K om ara

bhacca 's triflin g provisions fo r th e jo urn ey becam e used u p cn

the w ay , a t Saketa , Then it occurred to J iv ak a Ko m ara

bh acca :

" These wilderness roads have l i tt le w ater, li tt le fo o d ; it isnot easy to go along them without provisions for the journey.1

Suppose 1 were to look ab o u t for provisions for th e jo u rn ey ? *’

Now at that t ime in Saketa a merchant 's wife had had a

1 acariy&.* Cf- Vin. i* 344, above, p. 335-0.



1 .8— i q ] M A H A V A GG A V I I I 3S3

disease of the head for seven years. M any ver y great, world-

famed doctors who had com e had not been able to cure h e r ;

taking m uch gold,1 the y went aw ay. Then Jiv a k a Komara^

b h acca, en terin g S a k e ta , asked the people : " W ho, good sirs,is i ii ? W ho m shall I at tend ?

MTeacher, this merchant's wife [270] has had a disease of

the head for seven yea rs j go, teacher, atten d this m erch an t's

w ife/ ' || 8 |1T h en J i v a k a K o m a r a bh a cca w e n t up t o t he d w e llin g o f t h a t

householder, the merchant, and having gone up, he enjoined

the door-keeper, sayin g ; ** Go, good door-keeper, say to the

m erch an ts wi fe , ' L ad y , a doctor i s come w ho w ants to see yo u * " ,

-f V ery wel l, teache r,” and that door-keeper h av ing answered

Jivaka Komarabhacca in assent , approached that merchant 's

w ife ; h avin g approached, he spoke th u s to th a t m erch an t's

w ife : ** Lady, a doctor is come who wants to see you,”

W h a t sort of a d octor is he, go od door-keeper ? **

tf He is young, lady/*

" T h a t ' s enough, good door-keeper. W ha t could a young

doctor do for me ? M an y v er y great , world-lam ed doctors

w ho h a v e com e h a v e not been able to cure m e ; th e y h a v e gone

a w a y t a k in g m u c h g o l d / J || 9 ||Then that door-keeper went up to J iv ak a K om arabhacca ;

having gone up* he spoke thus to J iva k a K om arabh acca :

" Teacher, the m erchant 's wife speaks th u s : ' That 'S enough,

good door-keeper . * . taking m uch gold V

“ Go, goo d door-keeper, sa y to the m erch an t's wife : ' L ad y,

the doctor speaks th u s : D o not, lady , g ive an ything before

hand ; when you become w ell, then yo u m ay give wh at youlike V

** V er y w ell , teach er/ ' and that door-keeper having answered

Jivaka Komarabhacca in assent , went up to that merchant 's

w ife ; havin g gone up, he spoke thus to th a t m erch an t's w ife :" L a d y , th e d octo r sp eak s th us . * * ' * * * th en y o u m a y

give what you l ike '/* W ell then, good door-keeper, let th e d o cto r com e/"

1 hiranna,

* iikxechati, to tr^at medically, to cure,




44 V e r y w ell, la d y / Jand th a t door-keeper h a v in g answ ered the

m e r ch a n t 's w i fe i n a ss en t, w e nt up t o J i v a k a K o m a r a b h a cca ;

having gone up, he spoke thus to J ivaka Komarabhacca :

T he m erch an t's w ife, teacher, sum m ons y o u ," If 10 jj

T h e n J i v a k a K o ma r a bh a cca w e n t up t o t h a t me r ch a n t ' s

w ife ; h a v in g gone up, havin g ob served her uneasin ess,1 he

spoke thu s to the m erchant 's w ife :

" L ad y , a handful* of ghee is w an ted."Then that merchant's wife had a handful, of ghee given to

J i v a k a K o m a r a bh a cca , T he n J i v a k a K o m a r abh a cca , co ok in g

up that handful of ghee with various medicines, made that

merchant 's wife l ie down on her back on a couch and gave i t

(to her) thro ug h the nose* T he n th a t ghee, given throu ghthe nose, cam e ou t through the m outh. Th en that m erchant's

w ife, sp ittin g it in to a receptacle, enjo ined a slave-w om an ,

saying 1

" Come, now, tak e up this ghee wi th co t ton / '3 |[ 11 |JThen i t occurred to J iva ka K om arabh acca ; " I t is astonish

ing how sting y th is hou sewife4 is, in th a t she has this ghee, w hich o ugh t to be throw n aw ay, taken u p w ith cotto n ; [271]

m an y of m y v e ry precious medicines w ent into i t, and w hat

kind of a fee* will she give me ? "

Then th at merchant 's wi fe , having observed J ivaka Ko m ara-

bh acca 's uneasin ess, spoke thus to J iv a k a K o m a r a b h a cc a ;

“ Teacher, why are you perturbed ? "

" It occurred to m e in this case : i t is astonishing . - * w ill

she give me ? ”" But , teacher, we householders know about this economy*;

this ghee is excellent for the servants or workmen for rubbingtheir feet, or pou red ou t into a lam p. D o not yo u , teacher,

be perturbed , yo u r fee w ill not be la ck in g .” 7 || 12 j|Then Jivaka Komarabhacca removed the merchant*s wife 's

seven year old disease of the head by just the one treatment

1 vikara,* p a sa i a , a small measure of ca pa city ; explained a t V A . r n 6 a s t k a h a i i h a -

p xll a , w ha t is con tained in one nand. See n, a t T e x .fs ii. 17 S.1 p i c u , ’which V A . 1116 explains by k a p p & sa p a i a l a , a cotton covering** gharapi , see E M . ii, ^03, n. I.* deyyadkamma.4 samyarna.T h a y a t i „ t o w as te a w a y , t o disappear,. diminish* dwindle.



i - i 3 — 14] m a h a v a g g a v i i i 385

through the nose.1 Th en th at m erchant's w ife, being well,

g a v e fo ur t h o usa n d 2 to J i v a k a K o m a r a bh a cca ; h er so n,

thinking, “ M y m other is w el l ” , gav e four thousand ; herdaughter-in-law, think ing, " M y m other-in-law is well ” , gav e

four thousa nd ; the householder, the m erch an t, thinking, “ M y

wife is w ell ” , ga v e four thousand and a s la v e and a slave-

wom an and a horse-chariot* T h en J iv a k a K o m arab h acca ,

taking these sixteen thousand and the slave and the slave-

wom an an d the horse-chariot, set o u t for R a ja g a h a ; in due

course he approached A bh aya, the k ing 's sonp at R ajaga ha ;

having approached he spoke thus to Abhaya, the king's son :MSire, this is for m y first w ork ; sixteen thou san d an d a

slave and a s lave-wom an and a horse-chariot . M ay you r

highness* accept i t as a tr ibu te for ha ving ha d m e cared for.” 4

tf<No , go od Jivaka * let it be for yo u yo u rse lf ; bu t do b uild

a dw elling in ou r p a lac e5.'*

" V ery w ell, s ire ,” and J ivak a Ko m arabh acca having

answered Abhaya, the king’s son, in assent, built a dwell ing

in the pa lace of A b h a y a , th e k in g's son. || 13 ||Now at that t ime King Seniya. Bimbisara of Magadha came

to suffer from a fistula ; his outer garm en ts were stain ed w ith

blood. T he queens, seein g this, m ade tu n o f him , sa y in g :

11 N ow the king is in his courses, the kin g is h av ing a period,

soon the king w ill give birth/* O n accoun t of this the king

becam e asham ed- Then K in g Sen iya B im b isara of M agadha

spoke thus to Abhaya, the king's son :

MGood Ab hay a, I h ave such a disease th at m y outer garm entsare stained with blood. Th e queens, seeing this, m ake fun

of me, saying* J - * * the king w ill giv e birth \ Please, good

A b h a y a , do find a d o cto r such as co uld a tte n d me/*

f* Sire, there is this JTvaka of ours, a yo u n g d octor of high

repute ; he will atten d yo u r m ajesty/*

" V ery well, good A bh aya, [272] com m and the doctor,J iv a k a , so th at he sh all atte n d m e/ ' |j 14 ||

1 n a t t h u k am m a . Allowed to monks at V i * t . i. 204. C f . V i n~ iii. S3 and B .D . L 143* ft. 2 p A t ZX i . 12 called b y some reciuses and brahmans a Jow or worldly lore from which Gotama abstains.

* p r o b a b l y hahdpazias* * d&vnr ma.SC, aing. heie.1 p os& v a n i h a .* a f t t $ f i u r a> not women's quarters h«e_




Then Abhaya, the k ing 's son, commanded J ivaka Komara

bhacca, sa y in g : G o, good J ivak a, a tten d th e k in g / 1

" V e r y w e ll, s ir e ," a n d J i v a k a K o m a r abh a cca h a v in g

answered Abhaya, the king’s son, in assent* taking medicine

under his nai l, approached K ing Seniya Bim bisara of Magadha ;

having approached, he spoke thus to King Seniya Bimbisara

o f M a g a d h a :

" Sire, let me see the disease/'

T h e n J i v a k a K o m a r a bh a cca re mo ve d K i n g S e n i y a B im bis ar a

of M agadha's fistula w ith just the one ointmen t. Then K ing

Seniya Bimbisara of Magadha, being wel l , having had f ive

hundred women adorned with all kinds of ornaments, having

made them take (these) oft , having had them made into a pile,

spoke thus to J iva k a Ko m arabhacca : L et al l these ornaments

of the f ive hundred women be yours, good Jivaka/’,wN o, sire, m ay yo u r m ajesty remem ber m y of¥ice.,J

" W ell then, good J ivak a, m ay yon tend m e and the women1

and the Order of monks with the awakened one at i ts head/'

MVery wel l , s ire ," J ivaka Komarabhacca answered King

Se niya B im bisara o f M agadha in assent. |j i$ |[Now at that t ime a merchant of Rajagaha had had a disease

o f the head for seven years. M any v er y great, world-fameddoctors who had come had not been able to cure him. Tak ing

m uch gold, th ey w ent away* M oreover he cam e to be given

u p b y the doctors. Som e doctors spoke thus : “ The house

holder* the m erchan t w ill pass a w a y2 on the fifth day/* Some

do ctors spoke thu s : “ T he householder, the m ercha nt will passaw ay on the seventh day/* Then i t occurred to the urbancounci l of Rajagaha ; ** Th is householder, the m erchant is v er y

useful to the king as well as to the urban council , but yethe ha s been give n up b y th e doctors. Som e do ctors sp ea k thu*5 :

1 Th e householder, the m erchant will pass a w ay on the fifthd a y/ Some doctors speak th u s: * The householder, the

m erchant wi ll pass aw ay on the seventh d ay / N ow , this

Jiva ka , the king 's do ctor, is young and of good repute. Suppose we should ask J iv a k a , the king's d octor, to atten d the house

ho lder, th e m er ch an t ? || r6 ]|

1 illhdgdra* ■k d l a m h a r i ssa t i , w ill co m plete his tim e (here, in this birth}* will die.



1 *17 —iS] M A H A V A G G A V I I I 3 ^ 7

Then the urban council o f R ajagaha approached K ing Sen iya

Bim bisara of M agadlm ; hav ing approached th ey spoke thu s

to K ing Seniya Bim bisara of M agadha :

** Sire, this householder, the m erchant is v e ry useful to yo u r

m ajesty as well as to the cit izens ; b u t then he is given up

b y the doctors w ill die on th e sev en th d a y \ I t

were good if yo u r m a je sty w ere to com m and J iv a k a , th e doctor,

to atten d the householder, the m erc ha nt/ 1 [273]

T h e n K in g S e n i ya B im bis ar a o f M a g ad h a co m m a n d ed J i v a k a

K om arabhacca, saying : *£Go, good Jiv a k a, atten d the house

holder, the merchant/'

'* V ery well, s i re/ ' an d J ivak a K om arabh acca having

answered K ing Seniya Bim bisara of Magad ha in assent,

approached th at householder, the m erchant ; ha ving

approached , hav ing observed the uneasiness o f th e householder,

the m erchant, he spoke thus to the householder, the merchant :

" I f I , hou seho lder should make you wel l, w ha t wou ld be

m y fee ? "

" A l l m y property shall become yours, teacher, and I wil l

be yo u r s la v e / ' || 17 ||

" N ow , householder, are yo u able to lie d ow n on one side

for seven m onths ? " .*' I am able, teacher, to lie do w n on one side for seven m on ths/ '

" N ow , h ouseholder, are you able to l ie do w n on the other

side for seven m on ths ? "

" I am able, teacher, to l ie down on the other side for seven

months/ '** No w, householder, are yo u ab le to l ie down on yo u r b ack

for seven months ? M

" I am able, teacher, to lie down on m y b ack for seven m onths/"

Then J ivaka Komarabhacca, having made the householder ,

the merchant l ie down on a couch, having strapped him to

the couch, h av ing cu t o pen the skin of his head* h av ing opened1a suture in the sk u ll ,2 ha ving d rawn out tw o l ivin g creatu res,3

showed them to the people , saying:" D o you see, m asters, these tw o l iving creatures, the one

small, the oth er large ? Th is large living creatu re was seen

1 vm dy n t t i v d , V A „ 1 1 1 7 e xp la in s b y i f i v a r i t v a * 2 st b l t i n f . cf . f a . vi. 339r s i b b d n i (plural),* pdnaka*




b y those teach ers w h o spoke th us : ' T h e household er, them erchant wi l l pass aw a y on the f if th d ay * ; on the fi fth day

it would have destroyed the brain of the householder* the

merchant, and when the brain had been destroyed the householder, the m erchant would have passed aw ay. I t was r ight ly

seen b y those teachers. Th is sm all livin g creatu re w as seen

b y those teach ers w h o spoke t h u s : - T h e household er, the

m erchant w i ll pass aw ay on the seventh d a y ' ; on th e se ve n th

day i t would have destroyed the brain of the householder, the

merchant, and when the brain had been destroyed the householder, the m erchant w ould have passed away* It w as r igh t ly

seen b y those teac h ers/ ' A nd ha ving closed the suture of the

skull , having sewn up the skin of the head, he applied anointm en t. |{ 18 ||

Then the householder, the merchant, when seven days hadpassed, spoke thus to J ivaka Komarabhacca :

" I a m not ab le, teacher, to lie down on one side for sevenmo n t h s / '

** B u t did you no t, householder, answer m e in assent, saying :* I am able, teach er, to lie down on one side for seven m onth s'

" I t is true, teacher, tha t I answered thu s, but I wi l l die ,

I am not able to l ie down on one side for seven months/'

¥i W ell then, householder, yo u lie dow n on the oth er sid efor seven months/ '

Then the householder, the merchant, when seven days hadpassed, spoke thus to J ivak a Ko m arabh acca : [274]

" I am n ot able, teacher, to lie dow n on the othe r side for

seven months/ '

tr B u t did yo u not, householder, answer m e in assent, saying :

‘ I am ab ler teach er, to lie down on the other side fo r seven

months * ? "

4t It is true, teacher, that I answered thus, but I will die,

I am not able to l ie down on the other side for seven months/'" W ell then, householder, yo u l ie d own on you r bac k for

seven m onths ."

Then the householder, the merchant, when seven days hadpassed, spoke thus to J iva ka K om arabh acca :

" I am not ab ler teacher, to l ie down on m y back for sevenm o n t h s / ’

" But did you not, householder, answer me in assent, saying :



1*19 31] m a h A v a g g a v i i i 389

' I am able , teacher, to lie dow n on m y ba ck for seven m onths ’ ?

I t is true, teacher, th at ' I answ ered thu s, b u t I w ill die,

I am not able to l ie down on m y b ac k for seven m on ths/ 'II *9 II

If I , householder, had not spoken to you thus, you would

not ha ve lain dow n so long (as this) ; b u t I kn ew b eforehand

that the householder, the merchant would become well in threetim es seven da ys. R ise up , householder, yo u are w ell ; find

w h at is m y fe e / J"A ll m y property shall become yours, teacher, and I w i ll be

yo u r s la v e / '0 N o, householder* do n ot give m e all yo ur p rop erty and

do not be m y s lave ; g ive a hundred thousand to the king

and a hundred thousand to me/ 'Then the householder, the merchant, being well, gave a

hundred thousand to the king and a hundred thousand to

J i v a k a K o ma r a bh a cca , ]\ 20 ||

Now at that t ime the son of a merchant of Benares,1 whi le

playing a t turning somersaults cajne to suffer from a tw istin the bowels, so that he did not properly digest the conjey

that he drank nor did he properly digest the food that he ate

or relieve him self regu larly. Beca use of this he becam e thin,

w retched, his colour bad , yellow ish, th e vein s show ing all o ver

his b o d y.5 Then it occurred to the m erchan t of Ben ares :

T* N ow w ha t kind o f affliction has m y son ? He does no t

properly digest the co njey th a t he drinks and he does no t

properly digest the food that he eats and he does not relievehimself regularly. Be cau se o f this he is thin, w retched, of a

bad colour, yellow ish, the vein s show ing a ll over his b o d y.

W h at now if I , h a vin g gone to R a ja g a h a , should ask the k in g

for Jtva ka, the doctor, to atten d m y son ? "

Then the merchant of Benares, having gone to Rajagaha,

approached K ing Sen iya Bim bisara of M agadha ; hav ing

approached, he spoke thus to King Seniya Bimbisara of

Magadha :41 Sire, m y son has this kind of a ffl ictio n : he does n ot

1 BariLnaseyyaka, are inhabitant of B e n a r e s , B a r a n a s I * on, the a n a l o g y of Pivcyyaka, an inhabitant of P&va, see above, p, 31* n, i.

* t no h k ha c ih & y a . k i l a n t a s s a , Cf * i . 316, n. r, 1-2,1 stock-phraieH

2D




properly d igest * * * the veins showing a ll over h is body. I t

were good i f yo u r m a je sty [275] were to command Jivaka,

th e do ctor , to atten d m y so n /' || 21 ||Then K ing S eniya Bim bisara of Magadha comm anded J ivak a

K om arabh acca, saying : " Go, good Jivak a, having gone to

Benares, attend the son of the merchant of Benares/'" V e r y w e ll, s ir e/ ' a n d J i v a k a K o m a r abh a cca h a v in g

answered K ing Sen iya Bim bisara of Magadha in assent, having

gone to Benares, approached the son of the merchant of

Ben ares ; ha ving approached, hav ing observed the uneasiness

of the son of the m ercha nt of B enares, ha vin g caused the peopleto b e turned a w a y r having* surrounded him w ith a curtain*1

having t ied him to a post, having placed his wife in front

{of him), h av ing cu t op en the skin of his stom ach, h aving

draw n out the tw isted bowel, showed it to h is wife, saying :

" See, this was y ou r husb and's affliction ; because of this hedid not properly digest the conjey that he drank and did not

property digest the food that he ate and did not relieve himself

regu larly ; becau se o f this he is thin, wretched , h is colour bad, yellow ish, th e veins showin g all over his b o d y ." H avin g

straightened out the twisted bowel, having put back the bowel

again, having sewn up the skin of the stomach, he applied

an ointmen t. Th en the son of the m erchan t o f Benares soon

becam e w ell. T h en th e m erchan t o f B en ares, s a y in g : M y

son is wel l/* gave s ixteen thousand to Jivaka Komarabhacca.

Th en J ivaka Ko m arabhacca, taking those s ixteen thousand,

went b a ck again to R ajagah a. ]| 22 |]N ow at th at tim e K ing P aj jota 3 came to be suffering from

ja u n d ice.5 M an y v e ry great* w^orld-famed doctors, who had

com e had not been able to cure him ; tak ing m uch gold* th ey

w ent a w ay. T hen K in g P a jjo ta sent a m essenger to K in g

Seniya B im bisara of M agadha, saying : " I have this kind of

disease ; i t would be good if yo u r m ajesty were to comm and

Jiv a k a, the doctor, so tha t he should attend me/" Then K ing

Bimbisara of Magadha commanded J ivaka Komarabhacca,say ing : " G o, good Jivaka* h aving gone to U jjeni, attend

K i n g P a j j o t a / '

1 t t r o h a r a p t , a& a t ii* 152-* Kmjj? 0/ A v a n ti, ca pita l U jj e n l; c/*J D h A _ L 192,* p a f t d u r o g d b & d h a . C f , V i n . 1, 206 w he rt a m oc k ha d this disease. T h e

cure " al lowed " him was different ftom the one administered t o Pa jjota .



1.33— 35] M A H A V A G G A V I I I 391

" V e r y w ell, s ir e / ' a nd J iv a k a K o m a r ab h a c c a h a v in g

answered King Seniya Bimbisara of Magadha in assent,

having gone to Uj jenl , approached King Paj jota , and havingapproached, having observed his uneasiness, he spoke thus

t o K i n g P a j j o t a : \\ 23 [|

" Sire, I w i ll cook up some ghee, and yo ur m ajes ty w i ll drink

i t ."" N o, good J ivak a, do what yo u can to m ake (me) wel l

w ith ou t ghee ; ghee is abhorrent to m e, lo a th so m e/ ' Theni t o ccurr ed t o J i v a k a K o m a r a b h a cca : [276] “ The king's

disease is of such a kind th a t it is n ot possible to m ake him well w ith ou t ghee. Suppose I should co ok up th e ghee (so th a t

it has) the colour of an astringent decoction, the smell

o f an astringen t decoction * the tas te o f an astringen t

decoction1 ? "

Then J iva ka Ko m arabhacca cooked up the ghee wi th various

m edicines (so th a t it had) the colour of an astrin gen t decoction*

the smell of an astringent decoction, the taste of an astringent

decoction* Then i t occurred to J iva ka K om ara bh acc a;" W hen the king has d n m k and d igested the ghee, i t will

m ake him sick. Th is king is violent,® he m ight h a v e m e killed.

Suppose I sh ould ask (for permission to go a w ay) befo rehan d ?

Then J iva ka K om arabhacca approached King Pa j jota ; havingapp roach ed he spoke thu s to K ing P a jjo ta : jj 24 ||

*' Sire, we do ctors at such a m om ent3 as this are pu llin g up

roots, gath ering m edicines. Tt w ere good if you r m aje sty were

to command at the s tables4 and at the gatewa ys , say ing :' L et J iv ak a go out b y means of w ha tever conveyance* he

desires, let him go ou t b y w hatever ga tew ay he desires, let

1 ka s& v i s v a i t n a t r t k a sd v ag a r t d f e i j f f Ktit* T ex t s ii, 1S7 reads" so th at it takes the colour, th e smell and the tas te of an astring ent d ec oct io n >#. P . E . & , sug gests of redd ish-yellow colour, ha vin g a. pu ng en tsmell, havin g an astringent tas te/ ' Four kinds of k a sd v a , astringent decoctions, to be used as cfiedicine in flavouring food, are allowed a t j, 2o rrand ka s& vo da & a , a watery astringent decoction, at V i n . 1. 305. A t V i n . iL

151 the h a sa v a allowed was an astringent liquid to be applied to the colouring matter given to walls so as to make the colouring stick on.

* c a p g a . F ajjo taJs ful l name w as Ca nd apajj ota.

* *«u h u i t a is a short period of time* its use here presumably implying tha t i t wa s urge nt Jor him to ge t a ^ y on his b usiness*

*■ v & h a n d g a r a . the 100m for the conveyan ces, m ounts, vehicles or beasts of burden, so stabhcs, coach'house.

* v a h a n a t mount.




him go out at whatever t ime he desires , let him come in at

w h a tev er tim e he desires V ’ T h en K in g P a jjo ta com m anded

a t the s tables and at the gateways , sa y in g : " L et J ivaka go

out by means of whatever conveyance he desires , let him goout b y w ha tever g atew ay he desires , let him go out at w hatever

time he desires, let him come in at whatever time he desires."

N ow a t th a t t im e K ing P aj jota had a she^elephant, called

B had dav at ika , w ho could do f i fty yojanas*- Then J ivakaKo m arabhacca offered the ghee to K ing Pa jjota , sa y in g :

r4 L et you r m ajesty drink an astringent deco ct ion /' Th en

J i v a k a K o ma r a bh a cca h a v i n g ma d e K i n g P a j j o t a d r i n k t h e

ghee, having gone to the elephant stable, hastened out of thec it y on the she-elep han t, B h ad d av atik a. || 25 [j

Th en K ing P aj jota , when he had drunk and digested the gheej

w as sick. T h en K in g P a jjo ta spoke thus t o the people :

" Good s irs, the w icked Jiva ka has m ade me drink ghee. W ellnow, good sirs, look for the doctor, Jivaka/*

" Sire, he has hastened out of the city on the she-elephant,B h a d d a v a t i k a / J

Now at that t ime King Paj jota came to have a s lave ca l ledKaka,* who could do s ixty yojanas a n d w h o w a s bo m o f a

non-human being. Then K ing P aj jota com m anded the s lave,

K ak a, say ing : " Go, good K ak a, m ake J ivaka, the doctor,

return, saying, ' The king, teacher, orders you to come back

NoWj good Kaka, these doctors are full of cunning, so do not

ac cep t an yth in g from h im / ' (j 26 |[

A n d the slave, K a k a , caugh t up J iv a k a K o m arabh acca on

the road to K osam bi as he was having breakfast. Then Ka ka ,

the s lavej spoke thus to JTvaka K om ara b h ac ca : [277] " The

king, teacher, orders you to come back/’

*4 W aitj good K a k a , un til we have eaten ; com e, good K a k a ,

yo u eat/*No, teacher, X am com m anded b y the king, saying : ' N ow

good K a k a , these d octors are full of cunning, so do not accept

anything from him V*Now at that t ime Jrvaka Komarabhacca, having s tr ipped

1 Vi+t„ T e x t s ii, 18S adds " (in one da y} " : th is inform ation is given at D h A * i . 196; t k & d i v a sa m p a f i A & sa y o j a n d t t i g a c ch a t i . Above she is described as paHfiasayopanika. ,

* M entioned a t i. 196.* T t i v a U ip et i f " is ha ving you se ct b a c k



1.37— *9} M A H A V A G G A V I I I 393

off1 the medicinal (part) with his nail, was eating an emblic

m y r o ba la n 2 a n d d r in k in g w a t e r. T h e n J i v a k a K o m a r a bh a cca

spoke thus to K ak a, the s lave : Here, good K ak a, ea t theembl ic myrobalan and dr ink the water/ ' j | 27 ||Th en K ak a, the slave, thinking : " T his do ctor is eating

the emblic tnyrobalan and drinking the water, there should

not be anything harmful/ '* ate half the emblic myrobalan and

drank the water . B ut he e jected tha t ha l f em bl ic m yrobalan

th at he was eat ing, on the spot . Then K a k a , the s lave, spoke

t h us to J i v a k a K o m a r abh a cca :

r< Is th ere life for m e, te ac he r ? ”D o not be afraid, good K a k a t for yo u w ill get well ; bu t

the king is violent, that king might have me kil led, so I am

not coming b ac k / ' and g iv ing the she-e lephant, B ha dd ava t ika ,into K a k a 's charge, he set out for R aja ga h a ; in due course

he approached Rajagaha, and King Seniya Bimbisara of

M agadha ; having approached he to ld this m atter to K ing

Seniya Bimbisara of Magadha.

Y o u did w ell, good J iv a k a , in n o t goin g back , th a t kingis vio len t, he m igh t h a ve yo u k ille d /' || 28 ||

Then King Paj jota, being wel l , sent a messenger to J ivaka

K om arabhacca, saying : " Let Jtvak a come, I wi l l grant him

a b o o n /'“ N o, master, let his m ajesty remember m y off ice/ '

Now at that t ime there accrued to King Paj jota a pair of S ive yy ak a cloths4 w hich were the chief and best an d forem ost

and m ost excellent and lovel iest of m an y cloths, of m any pairs1 o t u m p et u d ' with (see V i n . L 390) u h w n p et v d , o d a m et v d . o f u r n f i et v S*

V A . I I I ? explains by o d a h i t v a p a h k h i p i t v d , hav ing p ut in, ha ving insetted.* a tm i l i i h i Z i phyllamth 11s em blica, Th e fruit allow ed a s a m edicine a t

V i n . i, 12.01.* n a a r a h a t i k i t i c i p U f i a k a m J t o f um .4 Si v ey y a k a d u ssa y u g a . V A , M 1 7 g iv e s tw o e x p la n a t io n s o f S i v ey y a k a :

either it means the c2oths used in the Utt&rakuru couutry for covering the dead bodies brought to the cemeteries, s l v a t t h i & a , in which case a certain ■kind of bird ta k in g a piece of fiesh to H im ala ya s, eats it an d throws aside the cloth ; then a forest-wanderer seeing the cloth brings it to th e

king ; th is cloth was ob tained b y Pajjota. In th is w ay . Or* S i w y y a & a means th a t th e good wo m en of the Stvi kingd om think,. 1 thread is sputL from these filicuLea J and t h ey speak of a cloth wo ven of this thread b y this name. " Becau sc o f this s i v ey y a k a means cemetery-cloth. ld the U tta r a k ur u c ountr y, a nd c l oth p r o d u c t in the Sivi k ingdom * \ ' Tex t s iL 1 go says Ci N o do ub t the latter explication is the righ t cu e Cf. P av a, F iv e y y a k a , ab ov e, p. ,3.1, o. 2. an d B&rSi asI, B axa:n aseyy akapabo ve , p. 339 a.

D u i sa y u g a means the two cloths, the ioin-cloth o x d j i o t i , a n d t h e u p p e r cloth* w hich are us ua lly worn b y Laymen,




of cloths, of m an y hundred pairs of cloths, of m an y thousand

pairs of cloths, of m an y hundred thousa nd pairs of cloths*

Then K ing P aj jota sent th is pair of S iv ey ya k a c loths to J ivakaKo inarabh acca. Th en it occurred to JTvaka K om arabh acca :

" This pa ir of S iveyy ak a c loths, sent me b y K ing P aj jota ,

is the m ost ex cellent an d lo veliest of m an y cloths . . „ ;

no one else is worthy of i t but the Loid, the perfected one,

the wholly awakened one, or King Seniya Bimbisara of Mag-a d h a / ' || 29 ]|

Now at that t ime the Lord came to have a d is turbance of

the hum ours o f his bo dy ,1 Th en the Lo rd addressed the venerable A n an d a, s a y in g : [278] "A n a id a , the Truth-fm der

has a disturbance of the humours of his b o d y ; the Truth-

fin d er d esire s t o ta ke * a p ur g a t iv e / ' 3 T h e n t he v e n e ra ble

Ananda approached J iv a k a K o m arabh acca ; havin g approached

he spoke thus to J iva ka Kom arabhacca :

"JTvaka, air, the Truth-finder has a disturbance of the

humours o f his b o d y ; the Tru th-find er desires to take a

purgat ive .”*' Well now, revered A n a n d a , lub rica te4 the Tru th-fm der's

b o d y for a few d a y s / ' Then the venerable A n a n d a , having

lub ricated the Tru th-find erJs bo dy for a few days, approached

J iva ka Ko inarabhacca ; having approached he spoke thus to

J i v a k a K o m a r a b h a c c a :

" Jiv ak a, sir, the Truth-findcr's b od y has been lubricated ;

w h at d o you th in k is righ t for h im now ? " H3° IE

Then it occurred to J ivak a K om ara b h acc a: " Tt is notsuitable that I should give a strong p ur gative to the L o rd ,J>

and ha vin g had three handfuls of lotuses5 m ixed* w ith various

1 k a y o d o sd h h i sa n n o . C f . V i n . a. 206 where a certain monk was a b h i sa n n a z k d y a , “ had a superfluity of humours, in his b o d y* "; various purgative, were allowed- A t Y i n * Li, * 1 9 som e mortks aJso be ca m e ab h i$ aw n ak & y & ~ V i n . T ex t s iL 60, r t . 6 says that d osa ** is a disturbance of the so-called humours

in the b ody." i J o sa is used in sense of Some kind o i sickness at M t f r t * 43. A t M i l n * 1 7 2 w e g e t t i k i c ch & k o a b h i sa n n c k & y e k u p i t e d oss s i n f h a n i y f i n i

bh & sf r j j& v i tfefi* does a physician give softening medicines when the body is fu ll of hum ours a nd afflicted, b y them ? p*

1 p a i u t n t l it , to driak r c f . same phrase at V i n , j* so6, where purging drinks are allowed*

* mrutajwi. T h is and th ree other kin ds are held (at JJ. i. 12) b y some recluses and brahmans to be worldly lore— abstained from b y Gotam a.

* st n eh c i h a . C f . si n eh a n t y & n i b h es a j j & n i at M *i n + 172+* ■ u p pa l ah a t th d n i .

* pa r i b hd u ei v f i . , or supplied with* treated with*



1 -31— 33] M A H A V A G G A v i i i 395

medicines* he approa ched the L ord ; h av ing a pp roac hed he

offered the L ord one han dful o f lotuses, say ing : Lo rd, m ay

the L or d sniff up 1 (the scen t of) th is first han dfu l of lotuse s ;this w ill purge the L ord ten t im es.” Th en he offered the L ord

the second handful of lotuses, saying: *4Lo r d , m a y t h e Lo rd

sniff up (the scent of) this second handful o i lotu ses ; this w ill

purge the Lord ten t im es/ ' Th en he offered the L ord the

third han dful of lotuses, saying : " Lord, m a y the Lo rd sniff up (the scent of) this th ird hand ful of lotus es ; this w ill pu rge

the L or d ten tim es ** ; thu s, he tho ug ht th a t the L o rd wo uld

be purged a ll togeth er th ir ty tim es,* Then J iv a k a K o m ara bhacca. h a vin g given the L o rd a p u rg a tiv e for th ir ty tim es

all together, having greeted the Lord* departed keeping his

righ t side tow ard s him, |] 31 ||

Then i t occurred to J ivak a K om arabhacca when he ha d gone

outside the porch r f*A pu rga tive h as been g iven b y me tothe L ord for all together th irty t im es. The L ord has a disturb

ance of the humours of his b o d y ; i t wi ll no t purge the Lord

all together thirty times, it will purge the Lord twenty-ninetim es, b u t then the L ord , being purged, w ill b ath e ; whenhe has bathed, the Lord will purge once, thus the Lord will

be purged ail together th ir ty tim es/ ' T hen th e Lord, know ing b y m ind the reasonin g in the m ind3 o f j iv a k a K o m arab h acca,

addressed th e venerable A nan da, sa y in g ■ ^<f N ow, Anan da, i t occurred to Jiva k a K om arab ha cca w hen

he ha d gone outside th e porch : fA pu rga tive has been given

b y me to the L ord * . >th us the Lord w ill be purged a ll to geth erth irty t im es/ W ell now, An anda , prepare (some) hot w ate r/'

‘ 'V ery well , Lo rd /1and the venerable Anan da h aving answered

the Lord in assent, [279] prepared (some) hot water, || 32 ||Then Jiva ka Ko m arabha cca approached the Lord ; having

approached, having greeted the Lord, he sat down at a respect

ful distance. A s he wa s sitting down at a respec tful distance,

J iva k a K om arab ha cca spoke thus to the Lord : 11 Lord, is th e

Lord purged ? ”" I am purged* Jivaka/'

Now, Lord, it occurred to me after I had gone outside

1 upa si f r gha t t t „ c f . S . i. 304.*■passive construction lit. : ttius -will thetfe be for th e Lord a purge thir ty

times*■ cefrift? ce t& p a riv ita kk a m a f in d y a t stock; cf* S . 1. 103, 173*




the porch : ‘A pu rgative has been given b y me to the Lo rd

, * . thus the L ord w i ll be purged al l together thirty t im es/

Lo rd, let the L ord bathe* let the w ell-farer b a th e/ ' Then theL ord bathed in the hot w ater ; when he had b athed the L ord

purged once ; thu s the Lord purged a ll together th irty t im es.

T h e n J i v a k a K o m a r a bh a cca s po k e th us t o th e Lo r d : r4 Lord,

unti l the L ord 's bo dy comes to be normal, almsfood of juices w ill

be enough/ ‘l A n d the L o rd 's b o d y soon becam e norm al, ]| 33 [\

T h e n J i v a k a K o ma r a bh a cca , t a k i n g t h a t p a i r o f S i v e y y a k a

cloths, approached the L o rd ; hav ing approached, hav ing

greeted the L ord , he sat down at a respectful distance. A s he w as sittin g down a t a reSpectiul distance, J iv a k a K o m arab h acca

spoke thus to the Lo rd : ,r Lo rd, I ask one boon of the Lord/*

" Jivaka, Truth-finders are beyond (granting) boons.1

Lord, i t is what is al lowable and what is blameless/*

*4S p e a k on , J i v a k a / 'Lord, the Lord and the Order of monks are wearers of

rag-robes.3 Lo rd, this pa ir of Siv ey ya k a cloths w as sent m e

b y K in g P a jjo ta ; o f m an y cloths, o f m an y pairs o f cloths,o f m an y hundred pairs of c loths, of m an y thousand pairs of

cloths, of many hundred thousand pairs of cloths, i t is thechief and best and foremost and most excellent and loveliest .

Lord, may the Lord accept my pair of S iveyyaka c loths , and

m ay he allow householders ' rob es1 to the O rder of m on ks/'

The Lord accepted the pair of S ive yya ka c loths. Then the

Lord gladdened, rejoiced* roused, delighted Jivaka Komara-

bhacca w ith dhttmma-t a l k .& A n d w hen J iv a k a K o m a ra bh acc ahad been gladdened . , * delighted b y the Lord w ith dhamma-

talk, rising from his seat, greeting the Lord, he departed

ke ep in g his rig h t side tow ard s him . || 34 ||

Then the Lord, on this occasion, having given dfiamma~talkr addressed the monks, s a y in g :

1 olam yusapipgapattna. K t n . Texts i i . 1 9 3 t r a n s l a t e s " y o u h a d b e t t e r

a b s t a i n f r o m l i q u i d f o o d l V N a t u r a l j u i c e s , a k a t a y v s a , a r e a l l o w e d a t

Vin. i> 2 0 6 a s a p u r g a t i v e .* aHkkartJxvard. C f . V in . i . 8=p 29^- See ab ov e, p. 104,■ VA . 1 1 1 9 s a y s t h a t n e i t h e r t h e L o r d d u r i n g t h e t w e n t y y e a r s s i n c e

h i a a t t a i n m e n t o f e n l i g h t e n m e n t u a t i L t h i s e v e n t h a p p e n e d , n o r a n y m o n k ,

h a d a c c e p t e d h o u s e h o l d e r s ' r o b e s ; a i l w e r e r a g - r o b e w e a r e r s .

* VA * 1 1 1 9 m a k e s t h e p o i n t t h a t t h e s e w e r e r o b e s ( o r r o b e - m a t e r i a l )

g i v e n b y h o u s e h o l - d e r s ,

4 VA* 1 1 I Q - s a y * w i t h t a l k c o n n e c t e d w i t h t h e a d v a n t a g e o i g i v i n g

c l o t h e s . "



1.35— 2.1] M A H A V A G G A V I I I 397

" I al low you, m onks, householders' robes. W ho eve r wishes

m ay be a rag-robe w ea re r; whoever wishes m ay consent to

(accept) householders' robes.1 And T, monks, commend

satisfaction with the one or the other."*

People in R ajag ah a heard : [280] “ Householders' robes are

allowed to m onks b y the L o rd ," and these people became joyful*

elated, think ing : " N ow w e w ill give gifts , we w ill w ork m erit,8inasmuch as householders ' robes are al lowed to monks by the

L o r d . ” A n d in jus t on e d a y m a n y th o us a n d ro bes w er e

produced in R ajagaha.

Cou ntry-people h eard : “ H ouseh olders' robes are a llow edto m onks b y the L o rd ," and these people became joy ful and

elated, thinking : “ N ow w e w ill g ive g ifts , we w i ll w ork m erit ,

inasmuch as householders ' robes are al lowed to monks by the

Lo r d .” A n d in jus t o ne d a y m a n y th o us a n d r o bes we re

pro du ced in th e co u n try . || 35 ||

N ow at th at tim e a mantle* accrued to the Order. T he y

to ld this m atter to the Lo rd. He sa id : " I a llow you, monks ,

a m an tle . '' A si lk m antle accrued. " I a l low you , m onks, asilk m an tle," he said. A fleecy coverlet® accrued . " I allow

yo u , m onks, a fleecy co v e rle t ," he said . U36 || 1 ||

To ld is the F irst P ortion for Re peating.

N ow at th at tim e the king o f Kasi® sent wo ollen stu ff7 th a t

1 C f . V i n . iain 172 i* 29S).1 i i a r i t a r en a . C f . H V . V I I I , 3* 2. V A . m g sa ys 11 w ith on e of little

v a lu e p w it h one of gre a t va lu e, w ith w h a tever it is T h u s C h il ders 15, I think, right in un derstand ing th e phrase as ^ wh ether the robes are good or ba d see V i n . T e x t s iL 194, n. 2.

1 p u n i l a > n fi ar i ss&r *u x. T h is literal translation best preserves th e Indian notion of k a r m a , k a t t t m a , deeds, actions, or working whose result is hetd to be either good or bad, meritorious or lacking: in merit.

* p a v & r a, or cloak. W ord occurs a t / 4 , v, 409, V A - m g sa y s sa l o n ta k o h a p p d s i k a p a v a r o , s. cotton p a v & r a with some thing wool l y— i o t n a being th© w ool or h a ir of an an im al.

*■h o j a v a . _P.iT.ZX g iv es a ru g or cover w ith long hair, a fleecy counterpan e FF* and Childers " a g o at 's ha ir cov erlet of fine workm ansh p, (c f ,- A b h i d h d r t a p p . 312}. V A . 1 119 distinguishes betw een th e o rdina ry k o j a v a , .

meant here, and k o j u v a - which is m a h & p i t t h i y a * large at the batk (?), an<l sa ys tha t l ik e a p d v d r a it is m ade of wool. W ord occurs again a t L > h A . j. 177, transld, Burlin^ame^ H u d , L eg n d st L 259. co ve rlet of g o a t's hair iJ ; and at D h A . iii. 297, as p H v r a k o j a u a , transldl B u d . L eg en d s iii. 96, *' clo ak an d goa ts' hair coverlet \ K j ct v a occurs in definition of gem ak a, , a woollen c ove r w ith l ong £e e c e P a t V A * 1Q&&, B A . 86, T h i g A , 253, SA * ii. 315.

* K A s i was a m a J t d j a n a p a t capital Henaies. V A . 1 1 1 9 s a y s t h a t t h e king w as brother to Pasenad i b y the same father*

7 A a m b a l a , or a woollen blanket or garment.




w as w o rth h a lf a kdsi, being valued at half a kdsi,1 t o J i v a k a

Ko m arabhacca. Then J ivaka Kom arabhacca, tak ing that

w oollen stu ff th a t w as w orth half a kdsi, approached the Lord ;ha ving approached, havinggreeted the Lord , he sat down ata respectful distance. A s he w as sitt ing dow n at a respectful

distance, J ivak a K om arabhacca spoke thu s to the L ord :

-f Lo rd , this w oo llen stu if th a t is w orth ha]f a kdsi, being v alued

at ha l f a kdsit w as sent to me b y the king of K asi . Lord* m ay

the Lord accept the woollen stuff from me that it may be

for me a blessing and a happiness for a long tim e*p> Th e L ord

accepted the woollen stufL Then the Lo rd gladden ed, rejoiced,roused, delighted Jivaka Komarabhacca with tiAflmma-talk*J iva k a K om arab ha cca, gladdened , * , w ith d/ttimma-talkr

having greeted the Lord, departed keeping his right side

tow ard s him. Then the Lord, on this occasion, hav ing given

reasoned talk, addressed the m onks, sa ying : *4I a l low you,

monks, woollen stuff." \\ i j| 2 ||

A t th a t tim e various kind s3 of robe-m ateria l accrued to theOrder. Th en it occurred to the m on ks : ** No w , wh at (kind

of) robe-materials are allowed by the Lord, what are nota l low ed ?* ' T h ey to ld this m atter to the Lord, He sa id:

M onks, I allow six (kinds oi) robe-m aterials3 : linen, cotton,

silk , wo ol, coarse he m pen clo th , ca n v a s.” |[ I ||

L a d 4 ha hds ik ay n ha m ba la m p xh £ i i up t t 4 t f h a k 5 si n a n t V i n .T ex t s i%. 195 has N a wootlen jjarm int mado hall of Benares cloth , . .

with n. th at our translation of addhakasikaxp ka.mba.Iam is merely con* jectural." V A * 3339 says ** here kds i means a. thousand, a thing worthth at is but th is is worth five hundred. therefore it is called half

; for th is same reason it is said ap ad dh ak ds i n a t p k k am a t n a i t am * \ The whole passage is obscure. Benares was famous for its silks and mailitis, taut the stuff sent by the king w is of wool- I am therefore following the Co t n y 's lca<3 in taking £451, k as i f t a and ha si H am as representing worth, coat or value in the abo ve passage. C P .D . undei says that it11 seems orig. to mean a sort o f ' half-musLin 1 {cf, h a i i k a ) , but here taken in the sense of * piece of stuff sufficient for half the people oi K d s i ", See

. under Addh&kSsT the courtesan, ior suggestions that she deiived

her nam e from th e far t th at she charged her patrons " five hundred FJ (i.e. pro bably >*m£j4+ 315 gives the value of brand ncwt neithernew nor old. an d worn KAsi cloths. J a . v i+ 151, 45^ says that a garment of KS&i cloth is worth a hundred thousand,

■ t t c cAvo t a t t i . V A . rirtj says " nice and na sty/'* A t Firt. i. 58, 56 these six are called benefits ex tra to ra^-robes. A t

A - iv . 394 the firet four ar-e mentioned as forming p a r t of a nc h gift- See Li. 143 for notes. T h ey are, natura lly, identical with the six kinds

oi thread 01 yarn, W » + iii- 356.



3.2—4.3] M A H A V A G G A V I I I 399

Now at that t ime these monks {281] consented to householders' robes ; (but) be ing scrupulous* t h e y did no t con sent

to rag-robes, th in k in g : " O n ly one (kind of) robe is al low ed b y the L ord , not tw o (kinds)/* T h e y to ld th is m a tte r

to the irord. H e said : ** Monks, I al low him who

consents to householders" robes to con sent also to

rag-robes, A nd I, monks, com m end satisfaction w ith b o th / '1

II » II 3 H

Now at that t ime several® monks came to be going along a

high-road in the Ko sa la country* Som e m onks went into a

cem etery for rag-robes,3 other m onks did no t wait* Tho se

monks who went into the cemetery for rag-robes obtained

rag-robes ; those m on ks w ho did not w ait spoke thu s : Y o u r

reverences, give us also a portion/'These spoke thus ; " Y o u r reverences, we w ill not give you

a portion j w h y did yo u n o t wait ? #J

T h ey told this m atter to the Lo rd. H e sa id : *r I allow,

y o u , m onks, not to g ive a portion, if y o u are not w illin g , tothose who do no t w a it/ ' \} i |[Now at that t ime several monks came to be going along a

high-road in the K osa la country. Some m onks w ent into a

cem etery for rag-robes, other m onks w aited, T hose m onks

w ho w en t in to th e ce m ete ry for rag-robes o b tain ed rag-robes ;

those m onks who w aited spoke thus : “ Yo u r reverences, give

us also a portion/1

These spoke thus : “ Y o u r reverences* we w ill not give yo ua portion j w h y did yo u not go in ?

T h ey to ld this m atter to the Lord. He said ; " T allow you,

monks, to give a portion, (even) if you are not willing, to those w ho w a it/ ' || a ||

Now at that t ime several monks came to be going along

a high-road in the K osa la coun try. Some m onks w ent into

a cem etery for rag-robes first , other m onks w ent in afterward s.

Those monks who went into the cemetery for rag-robes first ,obtained rag-robes. Those monks who w en t in afterwa rds

1 C f M V. vi ii . 1 . 35.* sambahttla,* A t Vism. 6z ccmetery-iuga, sosanikah head the list of rag’s from which

rag-robes can be ma.de.




did not obtain them ; these spoke thu s : " Y o u r reverences,

give us also a portion."

These spoke th u s : " Yo ur reverences, w e wi l l not g ive youa portion ; w h y did you go in afterward s ? "

T h ey told this m atter to the Lord* H e said : I aEow you ,

monks, not to give a portion, i f you are not wil l ing, to those

w ho go in a fte rw a rd s/ ' || 3 ||N ow at th a t tim e several m onks came to be going along

a high-road in the Ko sala country* These w ent into a cem etery

tog eth er1 for rag-robes ; some m on ks ob taine d rag-robes, othe r

monks did not [282] ob tain them* Th ose m onks w ho did notobtain them spoke thus : “ Y o u r reverences, give us also a

port ion/ '

Th ese spoke thu s : er Y o u r reverences, w e w ill not give you

a portion ; w h y did not yo u ob tain (any) ? "

T h ey told this m atter to the Lord . H e said : " I a llow you,

monks, to give a portion, (even) if you are not willing, to those

w ho go in togeth er w ith (you)/' |[ 4 |j

Now at that t ime several monks came to be going along ahigh-road in the K os ala country. These, ha ving made an

agreem ent,3 w en t into a cem etery for rag-robes ; some m onk s

obtained rag-robes, oth er m onks did not ob tain them. Those

m onks wh o did not ob tain them, spoke thu s : " Y o u r rever

ences, give us also a portion/'These spoke thu s : " Y ou r reverences, w e 'w i ll not g ive you

a portion ; w h y did yo u n ot obtain (any) ? JJ

T h ey told this m atter to the Lo rd. He said : “ I a llow you,monks, having made an agreement, to give a portion* (even)

if yo u are n o t wilJing, to those w ho go in / ' J| 5 \\4 ||

Now at that t ime people , taking robe-material , came to a

m on astery ; these, not finding an acce pter,3 co nv eye d it ba ck ;

l i tt le robe-m aterial accrued. T h ey told this m atter to the

Lo rd. He said :

" I al low you, monks, to agree upon a monk endowed with

1 S a d is a oAhamiffiSV j V A . 1120 g ives t wo ex plan at i on s; e it her t hey all* s&bbet wen t in, or. the y w ent in a t one pa rt (or quarter), ekadisdya.

* V A . 1120 says tha t " t h e rag-robes obtained h av ing been distr ibutedt o aU , t h e y s a y , 1 W e v i U t a i e th em *

* p&figf&ha&a* or distributor.



5. X—-6#2] M A H A V A G G A V I I I 401

five q ua lities as acc ep ter o f rob e-m ater ial1 : one wh o

w ould n o t follow a w ro n g course th ro u g h p a rtia lity

one who would not fol low a wrong course through

hatred, one who wo uld no t follow a wron g course throu gh

stup idity , one w ho wou ld not follow a wrong course

through fear, and one who would know what is taken

and w h a t is no t ta k e n .1 j| 1 |[“ An d thus, m onks, should he be agreed upon.. F irst , a m on k

is to be requested- H av ing requested (him), the Order shou ld

be inform ed b y an experienced, com peten t m on k, s a y in g :

* Hono ured sirs, let the O rder l isten to m e. I f it seems right

to the Order, the Order should agree upon the monk so and so

as accepter o f robe-m aterial . This is the m otion. H onoured

sirs, let the Order listen to me. T he Order is agreeing uponthe m onk so and so a s accepter of robe-m aterial . I f the agree

ment upon the monk so and so as accepter of robe-material

is pleasing to the ven erab le ones, let them be silent ; he to

w hom it is not p leasin g should speak- T h e m o n k so an d so

is agreed upon b y the Ord er as accepter of robe-m aterial . Itis pleasing to the Order ; therefore th ey are si lent. Th us do I

und erstand this V ' [J z || 5 ||

N ow a t tha t tim e the m onks who w ere accepters o f robe-

material , having accepted robe-material , leaving it just there,

w en t a w a y ; th e robe-m aterial w as lost* T h e y to ld th is m a tter

to the Lord. He s a id : MT allow yo u [283], monks, to agree

upon a monk endowed with five qualit ies as keeper of robe-m aterial* : one who wo uld not follow a wron g course throu gh

p art ial i ty . . * one w ho wou ld not follow a wrong course

through fear, and one who would know what is la id by and

w h at is not laid b y .4 || 1 |[

" A n d thus, m onks, shou ld he be agreed upon , . . J* {as in

1 A t V i n . ii. 176 it is said th at a t th at t im e there was n o accepter of robe-

materiaU j r l v a r a p a f i g g d h a / t a , O ne is to b e a gr e e d up on b y the monk s in Precisely the same way as alcove, which ivas indeed the regular manner Jar app ointing all the functionaries o i the O lder, V A . 1 12 0 s a y s t h a t t h e ei v a r a p a f i g g a h a k a take s th e robe-material -which is being giv en to th e Order b y th e house holder s. C f . A . iii. 274.

* For g ah i t d ga h i t i 1 c f , Vim, ii. 167, 176. iii. 246,• cl v a r a n i d d h t L k a , the one who l a y s a side or p uts a w a y the r ob e -ma ter ia l,

until it is wanted,4 n i h i t d -n i h i t a .




5. 2 reading keeper of robe-material instead of accepter of ro be-m aterial). |j 2 J| 6 j|

N ow at th at t im e the m onks who were keepers o f robe-material kept the robe-material in a shed1 and at the root

of a tree an d in the hollow o f a nim b-tree3 ; it w as eaten

b y ra ts and w h ite ants- T h ey to ld th is m atter t o th e Lord .

He said :

MI allow you* monks, to agree upon a store-room that the

Order d e sir e s: a dw elling-place or a cu rve d house* or a longhouse4 or a. m an sio n5 or a cave.® (| i J|

"A n d thus* m onks, should it be agreed upon. Th e Order


s a y i n g : * H ono ured sirs, let the Order listen to me. I f it

seems right to the Order, the Order should agree upon such

an d such a dw elling-place as a store-room . T h is i s the m otion.

H ono ured sirs, le t the O rder listen to me* T he Ord er is

agreeing upon such and such a dwelling-place as a store-room.

If the agreement upon such and such a dwelling-place as a

store-room is pleasing to the venerable ones let them be silent ;

he to wh om it is n ot pleasing should speak- Such a nd such

a dwelling-place is agreed upon by the Order as a store-room.

I t is pleasing to th e O rder ; the refore it is silent. T hu s do I

under sta nd th is V* f| 2 || 7 ||

Now at that t ime an Order's robe-material came to be

un gua rded 7 in th e store-room* T h ey told this m atter to theLord* H e said :

" I al low y ou , manks> to agree npon a m onk endow ed w ithfive qu alities as gu ard ian of the store-room " : one w ho w ould

no t follow a wron g course through pa rtiality * . , one who

w ould not fo llow a w rong course through fear, and one w h o

1 m&ntfapa,a » i tnbak<>$<i . O f . V i n . L 152-

a adgha y oga - Bee above, p. 75, n, 4.* p f i st t d n , see B .D < iL 16* n* 5*

* hamtniyGt see B .D . ii* 16* n. 6** g u k a t O n the se five, see abo ve, p. 75*T V A . 11 2 1 sa ys from rain, mice, wh ite a.ntsr crum bling w alls.1 bha r } z 4dgaTi k j i . C f . A ►iiL 274, A t V i n « Li, 176 it is said th at there

w a s no h h a n t f d g t i r ib a a t that t ime. Th e L-ord allowed one to be app oin ted 4 as above.,



w ould know w h at is guarded and w h a t is not guarded ,1 A n dth us , mo n ks, sh o uld h e be a g re ed upo n . . * * . * * T h e m o n k

so and so is agreed upon by the Order as guardian of thestore-room. [284] It is pleasing to the Or der ; ther efor e it

is silent. T hu s do I un d e rs ta n d th is V r || 1 |]N ow at that t ime the group of s ix monks turn ed a w a y4 the

gua rdian of a store-room , TTiey told this m atter to the Lord-

He sa id : " Monks, a guardian of a store-room is not to be

turned aw ay.s W hoe ver should turn him aw ay, there is an

offence o f w ro ng-doing/* || 2 || 8 ||

Now at that t ime robe-material came to be heaped tip in

an Order's store-room* T h ey told this m atter to the Lord.

H e said : ** I al low you, monks, to distribute it by means

of the Order tha t is pr es en t/'1 Th en the w hole Order,

distr ibuting the robe^material, made a tum u lt .-5 T h ey told

this m atter to the Lord , H e said :

** I allow yo u , mo nks, to agree upon a m on k endow ed w ith

five qu alities as d istrib u to r of robe-m aterial* : one w ho w ouldnot follow a w rong course through p ar tiality . . * one who

w ould n ot follo w a w rong course th rough fear, and one w ho

w ould know w h at is d istribu ted an d w h a t is not d istributed .

A n d thus, m onks, should he be agreed upon T h e

monk so and so is agreed upon by the Order as distributor

o f robe-m aterial. It is pleasing to the Order ■ therefore it

is silent. T hus do I un de rsta nd th is V ' [| I |J

1 A cco rd in g to V A . 1122 he should guoi'd against the pests (note beforethe last abcv e), should close th e doors ajid windo w-ho les in the cold w eather and open then> in the h ot w eather to let the wind come in. T h e accepterof robe-material—-whether accepted a t the right t im e or the wrong tim e, w heth er giv en for undent le asons, w heth er ro ues for th e rains,, ru gs, sheets or tow els— should giva th ese things to th e keeper of robe-materiaJ, wh oshould give them to the guardian of the storeroom. Th us, p u t by in thestorcrocmij when the tim e c o q ^ . they -can tin given to a moni; as a set of three robes, or as two robes of as. pne,

* mtth<ipenti t n v i d e g e t u p , r e m o v e d ; cf . V in* i v . 4 2 .9 V A . 1122 says that there are four kinds o f persons not to be turned

aw ay : an older inon k (older th an the one who wo uld turn him out)* a

guardian of a storeroom, an ill monk, one who ha s received lod ging s from the Order.

* sci m m i i & h t b U u i a . V A . l 123 says *' t>cing within the precintb- and bounda r y."

* V A . T123 says tha t th ey m ade a great noise* saying, J G ive (or our teachor, give for our preceptor.'

* c iv&r abhd j i a& &~ (J f . V i n * ii. 176 where it ia said th at at th at tim e there w as no distrib uto r oi ro be~m ate ri*l I one w as allow ed to be appoin te d* as above.

S.i— 9,1] M A H A V A G G A V I I I 403



4*4 B O O K OF D I S C I P L I N E

Then it occurred to the monks who were the distributors

o f robe-m aterial : ^ N ow , how shou ld w e d istribute the robe-

m ater ia l ? " T he y to ld this m atter to the Lord, H e s a id :" I a llow you , m onks, hav ing f irst exam ined1 i t , having

estimated3 it , having equalised3 i t , having counted the monks,

having formed them into sections,4 to arrange5 a share of therobe-material {for each section)/'


o f ro b e-m at er ial: ** N ow , ho w shou ld a share o f the robe-

m aterial be g iven to novices ? ” T h ey told this m atter to

the Lord- H e said : " I allow yo u, monks* to give h alf a shareto novices/ * || 2 |j

N ow at tha t t im e a certain m onk became desirous of crossing

over* w ith his ow n portion. T h ey told this m atter to the Lord.

He s a id : I al low you , monks, to give his own portion to

one who is crossing o ve r," N ow a t tha t t im e a certain m onk

becam e desirous o f crossing over w ith m ore th a n one portion*

T h ey told this m atter to the Lord, H e said : I a llow you ,

monk, to g ive more than one port ion i f he g ives a compensatio n / '* [j 3 !! _


x u ce i n i t v a , V A . 1123 sa y ing : e xa mining the c l othe s thus* sa yin g** This is thick, this is fine, this is massive, this is small, this is used, this is not used, this is so m uch in length, this is so m uch across ,J.

* t u l a y i t & a , weighed or measured j estimated or assessed. V A . 1 12.3 saysr " thinking, * this is wo rth so jnuth, this, so much. % thus determining b y

v a lu e / '* v a t t f t d v a n p a m h a f v d t having made it fair. V / L . 1123 says, " if eac h

(monk) obtains one (robe t y t piece of material) worth ten (k a h & p a n a s ?) rth at is r ig h t: bu t if he does not obtain it, then tak ing w h at cs worth, nine or eight together w ith an other (piece) worth, one or two, thus the m eaning is : m this way arranging (or establishing) equal shares/'

* b a n d h i t v a . V A , 1123 says that in case the robe-material cannot b e g iv e n to each on e on one d a y , th en coun ti ng th e *tionk& b y te ns, th e portions of robe-material b y tens, hav ing form ed a section one b y one, ha ving m ade one collection (or heap of th e m aterial), he says, " I allow you to arran ge one p ortion o t robe-m ate ria l ” , 'When th e p ortion o t robe- m aterial is arranged thus, lo & should be cast,, and when th is is done the

portion should be distributed among those m onks who w in the casting of the lots.

* t& ape tu t p . , o r to set aside*

* u f f a t i t u k Z m a * V A . 1124 says 1 l iver or the wilds.

T a f t u h h h sp a * Wor d a p p a r e ntl y o n l y occurs here* 112 5 sa ys itm-eanSj. ’ * w h at ev er go od s are allow able m a y be delivere d in retutfn* m ay be handed o ve r Le - b y th e m onk receiving more th an one portio n- I t seems like a system oi barter.



8-4— 10.3] M A H A V A G G A v i i i 40 5

of robe-m aterial : " N ow , how should a share o f the robe-

m aterial be given : in th e order in wh ich th ey cam e in,1 or

according to seniority ? ” T h ey told this m atter to the Lord.H e s a i d : " I a l low you, monks , having made good anything

lack ing,* to ca st lot s w ith kw-sa-grass.'’3 ]| 4 [| 9 ||

N ow a t tha t tim e m onks [285] dy ed robe-m aterial w ith du ng4

and w ith yellow c la y 5 ; the robe-m aterial cam e to b e a bad

colour. T h ey told this m atte r to the L ord . He said : I

allow you , m on ks, six (kinds of) dye s : d ye from roots, dye

from stems,® dye from bark, dye from leaves, dye from flowers,

d ye from fru its .” || 1 ]|

Now at tha t t im e m onks dyed robe-mater ia l w i th cold w ater;7

the robe-m aterial cam e to smell nasty . T he y told this m atter

to the L ard , He said : " I al low you , m onks, a l i tt le dye-pot

in which to boil the d ye .” 8 The d ye w as spilt .* T h ey told

this m atte r to the !Lord,10 He said : " I allow , yo u , m onks,

to arrange a basin (to prevent the dye from) spilling.”11

1 agat&paiip&l iya.I v i k a l & h e to$t £ v$< V A > 11 2 5 m ention s two- kin ds o f deficient;LeSj th a t o f

robes and th at of individuals. Deficiency of robes is met b y cu tting up the robes that are left aver into strips, so that the insufficiency is remedied, Deficiency of individuals is when monks have been counted ten b y ten into sections* v a g g a , a nd one v a g g a is not complete, consisting of only eight or nine monks. K u s a Cots should then be cast.

*■Au r ap d i c zt p k & i um + If the deficiency of robes cannot be satisfied, lots m ay be cast for another requisite* V A . 1125 . Th is 'would ha rdly get over the difficulty of inadequate clothing.

* ch a h a n en d f i g o m a y o i a , V A . 1126* Ch a & a n a a ll owe d a t V i n + i. 20a

to monks v b o are not il l for use on the bod y.* p a n w m a A t i h a , V A - 11 2 6 explains b y t a t n ba j n a t i t k a , . copper-coloured

■cJay.

■ m & f a an d k ha n & h a w i t h b i j a a t V i n . iv. 34 f t

7 s l t u n n a k a y a . see V i n . T ex t s ii. 390 fo r v . I t , also Cing* edn. vol. iL 343- V A . i i a 6 says sifudaAa ft a p a k k a r a j a n a i j i v u c- ca t i , cold w ater m eans th a t it is called unboiled dyo.

■ rajanant -paGilmn cuUarajan^humbfdn ti **■ U t i a r a t i is to flow over (oi -water), to bo il over*

10 O m itted in te xt, inserted in Cing, edn.

II u U a r d l u m p a -r fi f o a n d h i t u t n , v . I I . u t t a r a l u m p a k a m , u t t a r a l a v a m u t t a r d l u v a m . Passage is somewhat obscure, V i n t T e x t s ii, 205 ha s " Iprescribe th afy cra pu t basins (under the dye-pota) to ca tch the spilt (dye)".V A r 1126 reads u t t a r d f u v a n t i v a t t f i d h a r a k a m r a j a n a i i u m b h i y d m a j j h & Sh a p etv a i t tTf t a d h i i r a -k am p a r i k k K i p i t v a r a j a t t a i f i p a h h h i p i t i c-m . a n u j a i u l m i t i at ih Oi ev a m h i h a U r a j a n a t f t n et u t t a r a t i > i.e* " u i l a r a f ow a means a round basin. Th e m eaning Is, ' I al low yon to pu t i n the dye , ha ving p l a c e d i t in the middle o f the dye-po t, h av ing enclosed tha t basin ; having done this, the dy e does not spil l \ ,p

2 E



11.i — 12.1] M A H A V A G G A V I I I 407

thread /'1 Th e dye dripped down on one s ide. T h ey toldthis m atter to the Lord. He s a id : ^ I al low you, monks,

to dye i t , turning i t and turning i t , and not to go away i f thedr ips ha ve no t ce as ed ."* |} 1 [|N ow at th at t im e robe-m aterial becam e stiff .3 T h ey told

this m atter to the Lord. H e s a id : " I al low youj monks,

to pu t it into w ater/ ' Now at that t im e robe-m ateria l became

harsh. T h ey told this m atter to the Lord* H e said : " I

a llo w y o u , m o nk s, to b eat it w ith th e h a n d s / J [286]

Now at that time monks wore yellow robes, (the colour) of

ivory*4 not c u t up-5 Peo ple looked dow n, criticised, sp rea d itabo ut, saying : " 'L ik e the householders w ho en joy pleasures

o i the senses/* T h ey told this m atter to the L ord. H e

said : " Monks, robes tha t are not cu t u p are not to be worn.

W hoever should w ear one, there is an offence o f w rong

doing.” || z || 1 1 ||

Then the Lord, having s tayed in R ajagah a for

as long as he foun d suitable, set ou t on tour forD akk hinagiri*e T he L ord saw the field of M ag ad ha ,7 laid

1 k x n n a su t t a k a , a thread or line, '■a string from co m er t o corner, a cloth es Line " , so P rF „D r This must differ therefore from r a j j u t “ a rop e *'►above, so th at possibly r a j j u there is in sense o i " ivicker ", thu s in sub stance not differing greatly from v a r n t a y b a mb oo. B u t mor e l ik e l y h a n n a - su i t a k a means a thread pu t in at the corner of the robe to pr even t the corner from wearing o u t : prev ious ly the m onks ha d hun g up the robe-material at the mid-die. Le. they had hung it over the r & j j u an d l a r r um * so th a t the dy e dripped down a t both sides oJ these. If k a & n a su t t a k a were rea lly a c' c 3othes line," surely the dye would still run down at both siacs; b u t h angin g som eth in g up b y its co rn er w ould cause ejye to run dow n a t one side only. These allow ances seem to- be framed so as to p rev en t drops and splashes of dye sp oiling the appearance oi the p lace

* n a ca a cch i n n e i h t v e p a f t k a n t i t u i n . V A , 1126 says- that he is not to go elsewhere un til the dripp ing drops o f d ye h av e been cu t oif {ceased), C f . the same expression a t V i n . L 50, 53, ii. 22 7, 230.

1 p a t t h i K n # , V A . 1126 rays that it was hard Jrom too much dye, too full [of dy e).

* d i n l a k & s& v a n i , V A . 112 7 sa ys " dye ing the m once or twic e , the y w ore th em the colo ur ccf iv o r y { d m l G v a p i p a n i ] .* '

e a zc h i n n a k H n i t or imtoriK See above* p. 356, a* 4, and nejct par. below .* D tP * P .N > sa y s ** a j a n a p a d a ^district) in India, th e cap ital of which

w m U jj en i _ . . D ak k h i^ agiri l a y to th e south of R aja gaha^ beyon d th e hills th at surrounded the city— hence its t iame ", See A I A „ i i i * 429, St t A * i, 136 , i. 242* ii. 176 .

* AT ag a dh ak & e i t a . See l > . P . P tU , for suggestion that this was Mprobably an extens ive rice-field which a t oace cau gh t the eye on accou nt of its terraces/' and size, one m ight a d d ; see J& + iii* 293.




out in strips,1 laid out in lines,3 laid ou t in em ban km ents,3

laid ou t in squ ar es ,4 and seein g this,, he add ressed the

venerable A n an d a, s a y in g :" N ow , do yo n An anda , see the field o f Magadha laid out

in str ips . . . Laid out in squ ares ?

" Yes, Lord""A re yon able, Ana nda, to provide* robes l ike this for the

monks ? "

" I a m a bl e , Lo r d . ’ 1Then the Lord, having stayed at Dakkhinagiri for as long

as he found suitable, w en t back again to Rajag ah a. Thenthe venerable An and a, h aving provided robes for several m onks,

approached the Lord ; having approached he spoke thus to

the Lord :

** Lord, let the Lord see the robes provided by me/' ]\ i j |Then the L ord, on th a t occasion, hav ing given reasoned talk,

addressed the monks, saying:

44 Monks, clev er is Anan da ; m onks, of great intelligence is

A n an d a, inasm uch as he ca n understand in detail the m eaningof that which was spoken of by me in brief, and can make

a cross-seam* an d can m ake a short cross-seam 7 an d can m ake

a circular sea m & and can m ake a short circular seam® and can

* a c c i b a n d f t a r as Siam. edn. Cine;. edn« reads a cci ba d d h a , V A . i t s ? a cch i - baddh a . A cc i is usu ally a " r a y " , but do^s not m^an th a t here, see Ktn* T a x i s ii r 207, n* 3* say3 ' we should prefer the conjecture a t ch i -baddha^ r in the shape of cubes or dice J. Le. with square fields V A . n a y says acah iba ddha n t i ca t t t r t i s saJ i ed& r akabaddhan t , which means " divided {or,

set out)- in square-shaped irrigated fields ", B a n d h a is much more " set crut> placed, formed, arranged. united or pat togethei *' than the "divided" of V%n r T ex t s ii. 307. The analogy is that the pieces- of a monk’s robe are to be arranged or p-ut to-gether (not "d iv ided” ) like the ^yajts of the field*

1 p&i i ba- r tdh n. V A . 1 127 says “ arranged (or linked, b a d d h a ) by boundaries that are long in length and breadth

* m a r iy & da ba n dh a ; perhaps terraces. The knowledge oi terraced irrigation is very old. V i n . T ex t s ii, 2o3 .gives (divided) “ by outside boundaries {or ridges) V A . 1T27 $ays t n a r i y ddabad dka is so called because of a- short m a r i y a d a at Intervals.

* s i nghd faAabn t t dha . V A - 1137 says that this is having- pieroed an em bankm ent, t n a r i y dd a , with an embankment at the place where they meet, ga ca f fh am n a ; the meaning is, th e form oi a square, ca tukkasap than&+

* samradoAtJuiH, V A . 1127 gives d a t um ; V i n . T ex t s it. 2oSpn. quoting Hu.„ reads kdU^ tn ,

* k v& i * This and the following words recur at CV. vi. 21- 3*7 d4 $h ak u $ i . C ,P .D . gives " an interm ediate cross-seam '■ following Ki«.

T e x t s iL *ogH9 V A * 11C7 says t n xn ga t an t i px & cak ba n t f i k ac i v a r assa eks -

ka sm in t f t ha t t de m uh dm an da ia m , . a means there is a large *na-n£ aJa (seam) to each pte^e o f a robe o f five pieces. Cf* ab ove, p. 356, n. 4*

* { T$ £ ha m .an $a !a n t i b h t t d d a k a i V A . 1127.



12.2— i a. i] M A H A V A G G A V I I I 4°9

m ake a central piece1 and can make side pieces* and can m ake

a neck-piece* and can make a knee-piece* and can make an

elbow-piece ;5 and w ha t is cut up m ust be rou gh ly darned

to ge th er / suitable for recluses and not cov eted b y opponents,

I a l low you , monks h an outer c loak tha t is cut up, an upper

robe tha t is cu t up, an inner robe th a t is cu t u p /' || z || 12 |]

Then the Lord, having s tayed at Rajagaha for as long as

he found suitable, set ou t on tour for Vesall* A s the Lord

w a s goin g alo n g th e high-road b etw een R a ja g a h a an d V esali

he saw several monks coming along smothered up in robes,ha ving p u t a m attress of rob es7 on their heads and a m attress

of robes on their backs and a mattress of robes on their hips,

* v i v a i t a n t i m a n t f a i a n c a ck a t o b a i v & Si b b i t a i p m a j j h i t t u t - h fi a n 4 t i m t the Jtiiddle piece is sewn p uttin g together th e circular seam and th e sho rt circular seam* F/tf. 112 7.

* a n u v i v a t t a * V A . 1 1 2 7 s a y s t a ssa u b h c su p a sses * * d v c k h a p d H n i * * , a t h a v d 1 i v aU aSSa cJt ap & ^ sa t o d v i n n a r j i ek a p a ss a t o t i p n a v n p i ca t u n n a t j t p i

k h a n 4 & n & m £ t a t n this is the name of the two- or four pieces at each side of the v i v a t f& f tbe central piece C . P . D . adds, another explanation :

ti&AcJSt* p a $ 5 £ $u ek a p & ssa t o d v i n n a t f i & k a p a s$ a t o d v i n i u i n t i ca t u n n a t f i p i k h a p t f a n a f t i n a t n a m , w ith regard to bo th sides, if there Are tw o a t cu e side, two at the other side, it i9 called 1of four pieces*. C .P,D * say s of a n v v i v a t t a th at “ acco rdin g to S-p, de signation of the (two or) four side-pieces of cloth in a monk's cow] (cf v a r a ) , (one or) tw o on each side o i the two central pieces { v i w t f a * L e. m a p 4 & i * and a4< f ha t n a # 4a i a ) *\ On e m ust understand th at the central piece, v t v aU a , comes whole* or in tw o pieces at the back, and that on each side are the two side-pieces,. a n t t v i v a f t a . and that the pieces are al l joined together b y the and On these lastsee abo ve, p. 408, n, 8r g,

* f £ lv& y y &k a.n t i g i v a v £ t h & n a t t k a n & d a f H a t a * u i i i h i i i su t t esa m si b b i £ a *n a g a n t u k a p a t a n i t a g Tv ey y a k a means an added {piece of) clo th sew n together

w ith an oth er thread far th e sake o f str ength ening in th e p la ce goin g round the neck, V A . 1127.

4 j a n g k ey y a k a n i i j a U gh a p d p u n 3//A ar te t a t h ’ev a sa t n si b h i t a m p a t a m , it means a piece of cloth sewn togeth er jus t in tb e place to w hich the knee reaches, V A . I T 1 7 . *

* b d k a i t i a r t t i a n u v i v & t i d n a m b a h i ek eh q f p k h a p d a m , i t i p a H ca & h a i 15ft- k a & v ct r & n * & ta m v i c& r i t a n l i + *’ a b a h a t t f a means a piece outside each of the si depiece s. I t i s thought of thus i n regard to the robe of five pieces.", so V A + 1127, to which it aads. b d h a n l a n t i su p p a t K a -p a ct v a r a r fi p a r u p a n t f i t i a sa t n h a r i t v a o d h d y a u p a r t t k a p i t i i u b h o on t o, b a h i m t t k b d t i f t h a n i i t es a m t esa f n n a m a m , a b a h n n t a means, if one pu ts on a robe of good measure, folding it together and h olding up the armSj bo th ends stand outside the face ;

it is the name of these feuds).1 T e xt r e a ds sa t t a l & k h a ; Sinh. and Siam, etJns, sa i t h a l u k h a , rough knife*

possibly referring to it as the instrument with which monks cut up the robes j w hile V i n . T e x t s ii. 209, on analogy of su t to f - f t h k a in J| 21. 1 || below, adopts "that reading here'* {see V i n t T c x l s il. n. io), and tran slates" ro u gh ly serwn tog eth er J\

7 c i v a r a b h i su For b h i s i see "E JD . ii. 47, n. t. -M attresses m ade of five kinds oi material aj*e mentioned in Pic. xiv. B h i s i is neither roll, bolster o.or m at, see V i n . T e x t s i l . 210, n. Jt .



4IQ B O O K O F D I S C I P L I N E

an d seeing (them) it occurred to th e L ord : ** These foolish

men are turned too quickly to abundance of robes i1 [287]

suppose T were to set a limit, were to establish bo un ds2 as to

robes for the m onk s ? M || t ]|Then the Lord, walking on tour, in due course arrived at

Vesali- T he L o rd sta y ed there in Vesal i i j i the Gotamaka

shrine.3 N ow a t tha t tim e on the cold w inter nights between

the eights m a t im e of snowfall , the Lo rd sat down in

th e open air at nigh t w ith {only) one robe ; the L ord wasnot cold_ A s th e first w atch of the night w as ending the Lo rd

becam e cold . T he L o rd p u t on a second robe ; th e L ord w as

no t cold. A s the middle watch of the night w as ending the

Lo rd became cold. Th e Lord pu t on a third robe ; the Lo rd w a s not cold . A s the la st w atch o f th e nigh t was endin g,

as the sun was rising, in the flush of dawn*0the Lord became

cold. The Lo rd p u t on a fourth robe ; th e Lo rd w as no t cold.

ii3 . . .

Then it occurred to the L or d : <fE ve n those who in thisdhamma and discipline® are sons of res pe ctab le fam ilies,7

susceptible to cold, afraid of cold, even these are able to keep

them selves goin g w ith three robes* Sup pose I were to set a

lim it, were to establish bounds as to robes for m onks— were

to allow three robes ? " Then th e L ord , on this occasion,

having given reasoned talk, addressed the monks t saying :

El 3 11" Now as I, monks, was going along the high-road between

Rajagaha and Vesal i . I saw several monks coming along

smothered up in robes, having put a mattress of robes on

1 C f . V i n * ir 59 (above, p* 77).* st m a * n b h a n d ey y a t n m a r i y d d a y i t k a p ey y a t p .

* C f . B .D + ii. i t n / i .* a n t a r a f t h a k d su .C f . V i n , i . 31, and see above, p. 41, n+ 3** t t & n d i -m u & h i y d N a n d i m t f k h i i s lit. ” joy -fa ce d '■; ci. H om er's

** fosy-ftngered d a w n JJ. Sam e expression occurs a t V i n r ii. 23.6* V i f t . T f i x t s iii. 299, n. 1 qu ot es Bti,. as s^yiag n a n d i m u h h i y d r a t t i y a t i a r u f i a d h a - t a k & l * p t t i m i i k h d v i y a r a t t i AM dy a t i U t t ' a h a n a n d i m t t & h i y A t i , 11 when the

night is joy-faced means, at the time ol sunrise the nipht appears like a iace o f delight* because o i th is it is called : wh en the nigh t is joy-fa ced r*. See also V i n , T z x t s iL 211, n, 3,

* V i n . 1. 391 sa ys th at *' after d h a t n m a v i n a y t f B inserts p a b b a j i i d '% gone forth, as do es th e Cing* edn* (B i$. o i course a MS .)

1 y e p i k h o te buFap t i t t d * V i n + T t x t s ii. 2 11 , n. 3 say s *'in the te x t read y e p i k h o f cu l a p u i l d ", but th is is not borne Out by either the d a g * or the

SU m . edns.



1 3 . 4 - 7 ] m a h A v a g g A V I I I 411

their heads and a mattress of robes on their backs and a

m attres s of robes on their hips ; seeing them , it occu rred to

m e ; ' Th ese foolish men h av e turned too qu ick ly to abundanceo f robes ; suppose I were to set a lim it, were to establish boun ds

as to robes for m onks ? * [| 4 \\

" Th en I, monks* on the cold win ter nights betw een the

f eights \ in a tim e o f snowfall^ sa t d ow n in the open air a t

nigh t w ith (only) one robe ; I was n ot cold. A s th e first w atch

of the nigh t w as ending I became cold, I pu t on a second

robe ; I w as not cold* A s the m iddle w atc h of the nigh t

w as ending I becam e cold . I p u t on a th ird robe ; I wasnot cold. A s the last w atch of the nigh t w as ending, as the

sun was rising, in th e flush of dawn, I becam e cold. I p u t on

a fourth r o b e ; I was not cold- The n, mon ks, it occurred to

me ; ' E ven those w ho in this dhamma and discipline are sons

of respectable families, susceptible to cold, afraid of cold, even

these are able to keep themselves going with three robes.Suppose T were to set a limit, were to establish bounds as to

robes for monks [283] and were to allow three robes ? * Iallow you , monks, three robes : a double ou ter clo ak , a single

upp er rob e, a single inn er ro b e/ * || 5 ||

N ow at that t ime* the group of six m onks, say ing : Three

robes are allowed b y the L o rd ," entered a village in one setof three robes, remained in the monastery in another set of

three robes, went down to bathe in another set of three robes.

Those who were modest monks looked down upon, criticised,

spread it about, sayin g : H ow can the grou p of six m onks w ear an e x tra robe ? " Then these m onks to ld th is m a tter

to the Lord. Th en the L ord , on this occasion, having givenreasoned talk, addressed the monks, saying :

" Monks, an ex tra robe should n ot be worn ; w hoev er should

w ear {one) should be d ealt w ith according to the ru le / '3 ]| 6||

N ow a t th at tim e4 an ex tra robe accrued to the venerable

1 See 3 . D . ii. I. p.. 2. V A - 1138 sa ys tha t a s the Lor d k e p t himse l f going with four robes, he allowed th e outer cloth to be donb]e> th e o thers single ; thu s there come to be four robes.

1 = JJissag, Ir where also th e rule aga inst -wearing an e xtra r o te and the penalty for doing so are laid down.

4 i.e. Niss ag , I t suggesting that this, or at least the first draft of the rule* had been formu lated b y the tim e that this M\ r. portion of the Fit*., was compiled,

* T h is par* — a portion of N issag. I l iL ig5).




A n an d a ; an d th e venerable A n an d a w an ted to g iv e this robe

to the venerable Sariputta, but the venerable Sariputta was

staying a t Sak eta, Then it occurred to the venerable An an da :" It is laid down1 by the Lord that an extra robe should not

be w o l i i . And this extra robe has accrued to me, and I want

to give this robe to the venerable Sariputta, but the venerable

Sa ripu tta is sta yin g a t Saketa* N ow wh at line of conduct

should be followed b y me ? " Then the venerable A nanda

told this m atter to the Lord. He said :

" B u t ho w long, A nand a, before Sarip u tta w il l come (here) ? **

4* Lord, on the ninth or tenth day/' he said.Then the Lord, on this occasion, having given reasoned talk,

addressed the m onks, saying :

I al low you, monks, to wear an extra robe for at most

ten d a y s. "3 [| J ]|

N ow at tha t t im e an extra robe accrued to monks. Then

it ocourred to these—m onks : “ N ow w ha t line of conduct

should be follow ed in regard to an e xtra robe ? " T h ey told

this m atter to the Lo rd, He said :<J I allo w y o u , m on ks, to assign an e x tr a ro b e/ ’3 ]] 8 || 13 }(

Then the Lord, having stayed at VesaJi for as long as he

foun d suitab le, set out on tour for Ben ares. W alk ing on tour,

in due course he arrived at Benares. T he L ord stay ed therenear B enares in the deer-park at Isipatana_ N ow at th a t tim e

a certain m onk's inner robe came to.be to m . T h en it occurred

to th a t m on k : 4<Th ree robes are allowe d b y the L ord : thedouble outer cloak* the single [389] upper robe, the single

inner robe* B u t m y inner robe is torn. Sup pose I w ere to

insert a p a tc h / so tha t it 5 will be double cloth all round, single

in th e m iddle ? " || i [j

Th en that monk inserted a patch* A s the L ord was touring

the lodgings he saw t h at m onk inserting the p atch ; seeing

1 V i n . iii. 1 95 inse rts s i f r k h & p a d a jyt (a rule lo r tr ain in g) befo re p a r i f l a t t a m (laid down).

■* C/ . second d ra ft o i rule in Kissag I, V i n , iii. 196.■ A t V i n . Iii. 19 6 an extr a rohe ia denn ed a s " one th a t is not allotted,

no t assigned Presuma.b3 y if it is cit h er a llo tte d , or assigned., it . ceases to b e an exU a. robe. A t V i n . i, 397 the three robes (excluding an y ex tra one) are allowed to be allotted h u t net assigned.

4 a t ch v p t y y a i f i . O n a g g a j a see B tD * ii. 409, c . 6.1 Le. the robe.



14.2— 15.1] m a h A v a g g a v i i i

(him) he approached that monk, having approached, he spoke

thus to that monk :

“ W hat are you doing, m onk ? ”*4I am inserting a patch. L ord / '

" I t is ve ry good, m onk, i t is good tha t y ou , mo nk, insert

a p a t c h / 'Then the Lord, on this occasion, having given reasoned talk,

addressed the monks, saying ;

'* T allow you , m onks, w hen clothes1 are un soiled,2 wh en w h at

is allowable is unsoiled,2 a double ou ter cloa k, a single upper

robe, a single inn er robe ; wh en garm en ts are th in from u se3a fourfold outer cloak, a double upper robe, a double inner

robe. A s far as possible an effort4 is to be m ade (to ge t patches)

from a rag-robe, from (bits picked u p near) a sho p.5 I allow ,

monks, a pa tch, a m eans of fastenin g/ a len gth ,7 a m arking

(w ith a piece o f c lo th ),T a str en gth en in g/17 || 2 || 14 \\

Then the Lord, having stayed at Benares for as long as he

found suitable* set ou t on tou r ior Sa va tthl. W alkin g on tour*in due course he arrived a t Sav atthl, T he L ord stayed there

at Savatthl in the Jeta Grove in Anathapin*Jika/s monastery.

Then Visakha , M igara's m other, approach ed the Lord ; ha vingapproached, hav ing greeted the Lo rd Jshe sat down at a respect

ful distance. A s she w as sitting dow n at a respectful distance,the L ord gladdened , , , delighted Visak ha , M igara's m other,

w ith cf/iamma-talk. T hen V isak h a, M igara's m other, when she

had been g laddened * * . de lighted b y the Lo rd w i th dhamma- ta lk , spoke thus to the L ord :

Lo rd, m ay the L ord consent (to accept) from me a m eal

on the m orrow together w ith the Order of m onks/ '

Th e Lord consented b y becoming s ilent. Th en Visakha,

Migara's mother, having understood the Lord's consent, rising

1 d u ss& n a m . D A . ii* +03, citing this passage, reads v a l l J i d n a t j t (garments).

1 a h & t a and a h a i a k a p p a , see abov e, p. 356, n. 9, 357 . u. 1**■ u £ u d d h a f a t Jit, drawTi o u t b y th e seasons** u ss d h a t explained at V A . 1 1 2 S b y p a r i y e sa n d t search** p a p & n t k a ; sm above, p- 357* n - 4* t u n n a . V A * 1123 says x u t t a t i i n a sa r ft & i bb an t r m t u n n a m , " sewing

together with threads is t u n n a , r ; it is a t n c ans of fastening, hence perhaps ii needte, although sfict is the more usual word. CJ . howe ve r t u n n - a vd y a ^ " ncedle-weaver ", tailor, at V t t t , ii. 159.

T Fo r these expressions g/* ab ov e p. 354, and notes.



15.4—6] m a h a v a g g a v i i i 415

Then these m onks, h aving cooled their l im bs, being refreshed

in body, having taken up their robes, entered (each) his own

dw elling-place,1 Th en tha t wo m an-slave, ha vin g gone to them on astery , no t seeing th e m onks, thin kin g : ,f There are no

m onks in the m onastery, the m onastery is em p ty," approached

V isakh a, M igara's m o th er ; h a vin g app roached , she spoke th u s

to Visakha, Migara 's mother :

** Lady, there are no monks in the monastery, the monastery

is em p ty,” Then it occurred to V isakha , M igara 's m other—

she being clever, experienced , w ise : ** But undoubtedly the

masters, having cooled their l imbs, being refreshed in body,having taken up their robes, have (each) entered his own

dw elling-place ; th is foolish wom an thin ks th at there are no

m onks in the m onastery , th at the m ona stery is em pty*" She

comm anded the wom an-slave, saying : “ G o now , ha ving gone

to the monastery* announce the t ime, saying, *Lord, i t is t ime,

th e m eal is re ad y V* ||4 ||Th en the L ord addressed the m onk s, sayin g : " Monks,

arrange yo u r bowls and robes, it is tim e for the m ea l,”" V er y well, L o rd /' these monks answ ered the L ord in assent*

Then the Lord, dressing in the morning, taking his bowl

and robe, having vanished from the Je ta G rov e, just as a strong

man might stretch out his bent arm, or might bend back his

outstretched arm, became visible in the porch belonging to

V isak h a, M igara's mother* Then the L o rd sat dow n on an

ap po inted seat tog eth er w ith the Ord er o f m on ks. || 5 ]|

Th en Visak ha, M igaraJs m other, saying : ** Wonderful, goodsirs, marvellous, good sirs, is the great psychic power, the great

m ajesty o f the T ruth-find er, in tha t althou gh the floods are

rolling on knee-deep, and although the floods are rolling on

w aist-deep, y e t neither [291] the feet nor the robes of a single

monk have become wet ," and joyful , exul tant , having wi th

her own hand served and satisfied the Order o f m onks w ith the

awakened one at their head with sumptuous solid and soft

food, she sat down at a respcctful distance after the Lord hadeaten and had rem oved his hand from the bow l. A s she was

sitt ing down at a rcspectful distance, V isakh a, M igara's m other,spoke thus to the Lord :

1 y a i h & v i h a r u , a s a t V i n . iv. 15.




wt Lord, I ask e ight boons of the Lord.”

" VisaJcha, Truth -find ers are beyo nd (granting) b oo ns."1

'* Lord, they are those which are al lowable and those whichare blameless,”

S p ea k on, V is a k h a ." || 6 ||

" I , L ord, w an t to g ive for l ife to the O rder cloths for the

rains,* to g ive food for those coming in / to g ive food for those

going out* to g ive food for the s ick/ to g ive food for those

w h o ten d th e s ic k / to g iv e m edic ine for the sick, t o g ive a

con stant su p p ly o f con jey, to g ive b athing-cloths for the Order

of nuns/*8*£B u t having wh at specia l reason in m ind / do you, V isakha,

ask the Truth-finder for eight boons ? r*

N ow I* Lord, comm anded a s lave-wom an, saying, * Go now,

ha ving gone to the m onastery, announce the t ime, say ing :

L ord , i t is t im e, the m eal is rea dy ’ ; bu t then. Lo rd, tha t

s lave-w om an, h avin g gone to the m onastery, saw the m onks,

their robes laid aside, lett ing their bodies get wet with the

rain ; seeing the m , she tho ug ht, 4There are no monks in themonastery, naked ascetics are lett ing their bodies get wet with

the rain J* She ap pr oa ch ed m e, h av ing appro ach ed, she spoke

thu s to m e, f L ad y , there are no m onks in the m onastery,

naked ascetics are lett in g their bodies get w et w ith the rain \

1 C f . a b ove , p . 104, 396,

*Nissag. xx iv, an d PSc. xci* arc both based on the assumption tha t an

" allow ance '* to use cloths for the rains bad already been give n. Th erule in NiSsag. xx jv* i& ag ain st pu tting on cloths for the rains during all b u t th e la st p a rt of th e hot w e e tte r , i o v these cloths had become worn out an d m onks had gone naked during the rains. Sec B .L > . il. 134, n, 1. F£c, jtci. is concerned with the right measurements for the rain-clcths,

* C f . V i n . ii. 16 where the householder C itt a in vited in-cotaiuj? m onks w ho were eld ers to a c ce p t a m ea l w ith him . A t V i n . ii. 209 tff* certain regulations arc laid down for the beh aviour to be observed b y and toward s in-coming monks.

4 A t V i n , L 142 monks were allowed in the rains, as Ion# as the business to o l mo more th an seven days, to visit il l m onks ; and the y m ight look ab ou t for foo d for the tick , for food for those terming the sick, and for

medicine for the sick,* A t V i n , i, 303 ff_ qu alities necessary in those w ho ten d the iic k are enum erated. M oreover th ey w e " allowed ,J to receive the bow l and robes of i£l monks who have died.

* In the instructions given at V i n . ii. 272 for teaching women who wishto receive the u p a $a j n p zt d a t it is said that the bathing-cloth, together with the bowl, three robes and vest, should be pointed ou t to them . A t V i n . iv. 37 9 the right measurem ents for nan s' bath ing-cloths are prescribed.

* a t t fw v a sa i j i sam pa ssam eln & +



Im pure, Lord, is n ak ed n es s,1 it is objectionable* I, Lord ,

having this special reason in mind, want to give for l i fe to

the O rd er clo th s fo r the rain s. || 7 \\

"And again. Lord, an in-coming monk, not accustomed to*

the roads, no t accu stom ed to th e resorts for a lm s3 is (still)

w a lk in g for alm s {when he is} tired. B u t h a v in g eaten m y fo od

for those coming in, (then when) he is accustomed to the roads,

accustomed to the resorts for alms, he wil l walk for alms

w ith o u t gettin g tired. Xt Lord, having this special reason in

m ind, w ant to give for l ife to the O rder food for those com ing in.

"And again, Lord, an out-going monk, whi le looking ' about

for food for him self , m ay be left behind b y the carav an , or

i f he set out t ired on a journ ey he m ay arrive a t the wrong t ime*

a t the hab itat ion to w hich he wishes to go. B u t having eaten

m y food for those going ou t, he w il l no t be left behind b y

the caravan,, nor will he set out tired on a journey (and so}

he wil l arrive at the right t ime at the habitation to which

he wishes to go. I , Lo rd, ha ving this special reason in m ind,

w an t to g iv e for life to th e Order food fo r those goin g out. || 8 ||

*'And again* Lord* if a monk who is i l l does not obtain

suitable meals, either his disease wil l grow very much worse,

or he w ill pass a w a y.6 W hen he has eaten m y food for the sick

[292], the disease will not grow v e ry m uc h worse, he w ill not

pass aw ay. I , Lo rd, h av ing this special reason in m ind, w an t

to give for l i fe to the Order food for the sick.

"And again, Lord, a monk who tends the s ick, looking about

for foo d for him self, w ill b ring back® food for th e sick afterthe sun is right u p 7 (and) he will miss his m eaL* B u t ha vin g

1 Naltedn ess w as disparaged ; see below, p* 418, and V i i i * iii. 3 ta p352 f., iv. 378.

* net k i t sa lx j not expert tti, clever, skilled** g o ca r a r l it. a cow 's grazing, a pasturage, thus a place where a. m onk

can obtain foodP th e bouses a t w hich food is pu t into hja bowl.4 CJ . Pa c. lxxx^* where m onks arc forbidden to enter a village a t the

w rong time.* As above, V i n , t_ 12 0.* i ,e+ to th e m onastery*T after sun-turn* m id-day. In Pac. x x xv ii. eating at tbe "‘wrong

time", ue. ** after noon haft parsed until sunrise” ( V i n . iv. 8G — 166} i s an off-ence. Cf . at A . iiL 260 the five disadvantages to a fam ily u ss& r ob h x t t e, w h o eat w hen th e sun 13 right wp,

* h h a l t a cch ed a m k a r i ssa t i , lit. he w ill m ak e a ' cu t ' in b is foo d. For,, since eating a t the wrong time was an ofle*scePa m onk w ho could no t tak e hi& meal during the right time, would have to miss it altogether. C f , J d , i* 156, bk a t l a cch eaa i j f h a l v a .

15.7— 9] M A H A V A G G A V I I I 417




eaten m y food for those wh o tend the sick, he wil l bring ba ck

food for the sick du ring the right tim e (and) he w ill no t m iss

his m eal. I , Lord , h av ing this special reason in mind, w an t to

give for l i fe to the Order food for those who tend the sick.

II9 II . .

*rA n d again. Lo rd, if a m onk wh o is i ll does no t obtain

suitable medicines, either his disease wil l grow very much

worse o r he wil l ■pass a w ay. W hen he h a s ma.de use of m y

medicines for the sick, the disease wil l not grow very much

w orse, he w ill n o t pass away* I, L ord , h a v in g this special

reason in mind, want to give for l i fe to the Order medicines

for the sick.

“And again, Lord, conjey was a l lowed by the Lord at

A n d h a k av in d a w hen he had its ten a d v a n ta g es in

m ind.1 I, L or d , h av ing this special reason in m ind,

w an t to g ive fo r life to the O rder a con stan t su p p ly o f conjey . j| 1 0 [}

, " TTiere w a s a case16 (where nun s bath ed) na ked tog eth er

w ith p ro stitu tes a t th e sam e ford of th e r iv e r A cirav atL * Lord ,these pro stitutes m ade fun o f the nuns, saying : tf W h y in the

w orld , ladie s, is th e B rahm a-faring led b y yo u w hile yo u are

yo u n g ? S u re ly the pleasures of the senses sh o uld be en jo yed ?

W hen yo u becom e o ld , then you can fare th e B rah m a-farin g ;

thus w ill both extrem es be experienced b y y o u / 4 L ord , these

nuns, being m ade fun of b y these pro stitutes, became ashamed.

Impure, Lord, is nakedness for women, it is abhorrent, i t is

ob jectionab le. I , Lord, ha ving this special reason in mind, w an t to g ive fo r life bathing-cloths for the O rder o f n u n s/1

[1 i i II . _ _ " B u t having wh at ad vantage in mind do you , Vasakha, ask

the Truth-finder for eight boons ? ’ *

4* Now, Lord, monks who have passed the rains in (various)places6 w ill come to Sa va tthi so as to see the Lord ; ha ving

approach ed the L ord, th ey w ill ask : f L ord , such and such

a m onk has passed a w a y ; w hat is his bourn, wha t his future

1 Enu m erated a t V i n . i. m ; c onje y a llowe d a t Kin, i, 222,** As in Nuns' PSc. Ii. x x i .* Th is passage occurs again tn Nu ns' P&c- x x ip where it is made an offence

o i expiation for nuns to bathe naked.* dis&su.



sta te ? 11 T he Lo rd w ill exp lain this sa yin g : ' I t is in the fru it

of stream-attaining or it is in the fruit of once-returning or

it is in the fruit of not-retuming or it is in the fruit of

perfection / I, ha vin g approached these, w ill ask : 4 Honoured

sirs, w as Sa v a tth l p re vio u sly visited 2 b y this m as ter ? ' [| 13 ]|

** I f th ey sa y to me : ' Sa vat thl was previous ly v is ited by

t h i s mo n k / [293] I shall come to the conclusion that un

doubtedly c loths for the rains or food for those coming in

or food for those go ing o ut or food for the sick or food fo r those

w ho te n d th e sick o r m edicines for th e sick or a co n sta n t su p p ly

of conjey w as enjoyed b y this m aster. On m y ca lling tha tto mind, del ight w i ll be bo m ; from del ight , jo y wi l l be b o n a ;

because m y m ind is jo y fu l m y b o d y w ill be ca lm ; w ith th e b o d y calm I w ill experience ease ; becau se I am a t ease m y

m ind w ill be con tem plat ive ; this w i ll be for m e grow th as to

the sense-organs, growth as to the powers, growth as to the

factors o f enl ightenment. I , Lord, ha ving this advan tage in

mind, am asking the Truth-f inder for the e ight b oon s/1 f| 13 \\

44 I t i s very good, Visakha, i t i s good that you, Visakha,having this advantage in mind, are asking the Truth-finder

for the eight boons, I a l low you, Visak ha , the e ight bo on s/ '

Then the Lord blessed Visakha, Migara*s mother, with these v e r s e s ;

W h a te v er (wom an), m u ch delighted, en d ow ed w ith virtue*

a disciple of the well-farer, food and drink

G iv e s — h a v in g o v er co me a v a r ice — t h e g i f t is h e a v e n l y ,3

dispelling sorrow , brin ging hap pine ss ; (and)** She gains a deva-like sp an 4 ow ing to the spotless, stainless

w a y ,

** She, desiring merit, at ease, healthy, delights long in a

heavenly company/*6

Th en the Lord, hav ing blessed V isakha , M igara 's m other,

w ith these verses? risin g from his seat, d ep arted . |[ 14 }\

Then the Lord, on this occasion, having given reasoned talk,

addressed the m onks, sa ying :

* A Conversation o d these lines is recorded at iL 91 to have tak en place at Nadika.

* dq&iapubba.8 sov og g i h a m * V A . 1 1 2 S s ay s " m a d e fo r th e s ak e o i h e a v e n " ,+ dibba ayu.* sa g g a m h i k a y a m h i .

15 .12— 15] M A H A V A G G A V I I I 419



4 3 0 b 6 o k o f d i s c i p l i n e

** I al low, monks, cloths for the rains, food for those coming

in, food for those going out, food for the sick, food for those

w ho ten d th e sick , m edic in es for th e sick* a con stan t su p p ly

o f co njey , ba thing -cloth s for the Order o f n u n s," || 15 ]| 15]|

T he Port ion for Repeat ing on Visakha,

N ow a t th at t im e1 m onks, hav ing eaten abun dant food, fe l l

asleep, thoughtless, careless. While they were sleeping,

thoughtless, careless, impurity was emitted as the result of

a dream ; the lodging w as stained b y the im pu rity . Th en the

Lo rd, as he w as tou ring the lodgings w ith the v enerable An and aas his atten da n t,2 saw the lodging stained b y im pu rity ; seeing

it , he addressed the venerable An and a, saying W hy, An anda ,

is this lodging stained by impurity ? '*

4t Now, Lord, monks [294?] h av in g eaten ab un da nt foo d fell

asleep, though tless, careless . . . as the result of a dream ;

that is why, Lord, the lodging is stained by impurity/* j| r j|

Thus i t is , Ananda, thus i t is , Ananda* that when they

fell asleep, thou gh tless, careless, im p u rity w as em itted as theresult of a dream . Ananda* those m onk s wh o fall asleep

calling up m indfulness, careful, b y these im pu rity is not

em itted ; and, An and a, those wh o are ord ina ry people,

passionless in rega rd to pleasures of the senses, b y these im p u rity

is no t em itted. It is im possible, i t can not com e to pass,

A n an d a, th a t im p u rity should be em itted b y one p e rfe cte d ."

Then the Lord, on this occasion, having given reasoned talk,

addressed the m onks, saying :rt Now as r , monks, was touring the lodgings with Ananda

as m y at tendan t , I saw a lodging s ta ined b y im puri ty , and

see ing this I addressed Ananda, sa y in g : ' W hy, Ananda,

* . . { = IB, 1 , 3) . * . b y one p e rfec te d / |f 2 ||

4t Monks,* there are these five disadvantages to one who falls

asleep, though tless* careless : b a d ly he sleeps, ba d ly he wa ke s,

he sees an evil dream, devatas guard him not , impurity is

em itted. Monks, these are the five disadv an tages to one whofalls asleep, tho ug htless, careless. A n d, m onks, there are these

* Th is intro du ctory sentence = V i n . iii.* p a c c h & sa m a zu t ; this w as Aaaad a. Also a t V i n * iii, io t iv. 78, an d below*



10,3— 18] M A H A V A G G A V T I I 421

five advantages to one who falls asleep call ing up mindfulness,

c a re fu l: w ell he sleeps,1 w ell he wa kes, he does n ot see an

evi l dream , dcvatds gua rd him , im pu rity is not em itted. Monks,these are the five advantages to one who falls asleep, call ing up

m indfulness, carefu l. I allow you* m on ks, a (piece of cloth)

to s i t upon* for protect ing the body, for protect ing the robes,

for p ro tec ting the lo d g in g s/ ' || 3 |(

N ow at tha t t im e a (piece of c loth) to s i t upon was too sm all,1

i t did not protect the whole lodging- T h ey told this m atter

to the Lord- H e said : " I a l low you, monks, to m ake a shee t4

as lar ge as on e d es ire s/ ' || 4 || 16 ||

N ow at th at t im e* the venerable B elattha sisa, the venerable

A n a n d a ’s p recep tor, cam e to h a v e a d is ease o f th ic k scabs*

Because of i ts discharge his robes stuc k to his b o d y ; m onks

having moistened these again and again with water, loosened

them. T he Lord , as he w as touring the lodgings, saw these

monks loosening these robes, having moistened them again

a n d a g a i n w i t h w a t e r ; seeing them, he approached thesem onks ; ha ving approached, he spoke thu s to these mon ks :

** Monks, w h at disease has this m on k ? **

" Lord, this [295] venerab le one has a disease o f th ick scabs ;

because of its d isch arge his robes s tic k to h is b o d y, and w e,

having moistened these again and again with water, loosened

t h e m / 1 T h e n t he Lo r d , o n th is occa sio n, h a v i n g g iv e n re as on edtalk, addressed the monks, saying :

I al low, monks, an itch-cloth* to one who has an itch ora sm all boil o r a running sore or a thick scab disease*” 7

I! 1 II17 I!

Now at that t ime Yisakha, Migara 's mother , tak ing a c loth

for wiping the face, approached the L ord ; ha vin g approached,

having greeted the Lo rd, she sat dow n a t a respectful distance.

A C f t A . iv. 150 ; v. 3+ 2; ii. 61.* n i s i d t i n a . Defined at V i n . iii. 233, iv , 1* 3, See ii. 87, n< a.1 FOc, lx x x ix . lay s do w n a pi escribed size.* pacCaU/uirana. See B.U. ii, 34, u. I,

B = V in . L 202„ where chtmam was allowed *3 a. medicine,* R ig h t measure prescribed in File, xc,1 Bu's explanations of these words [ V A * 384) are g iv en a t iii. 98,

notes.



A s sh e w a s s itt in g dow n a t a respectfu l d istance, V isakh a,

M igara 's m other, spoke thus to the Lo rd r

" Lo r d , m a y t h e L o r d a ccep t fr om m e a d o t h fo r w i p in gthe face, th at i t m ay b e for a blessing, a h appiness for a lon g

t i me . "

T he Lo rd acce pted the cloth for wiping the face* Th en the

Lord gladdened, rejoiced, roused, delighted Visakha, Migara'smother, with dhamma-talk* Then Visakha, Migara 's mother,

h av ing been gladd ened . , • de ligh ted w ith b y

the Lord, rising up from her seat, having greeted the Lord,

dep arted keeping her right side tow ard s him. Th en the Lo rd,on this occasion, having given reasoned talk, addressed the

m o n k s , s a y i n g :

" I allow, m on ks, a cloth for w iping the fa ce / ' [| i || IS H

Now at that t ime Roja, the Malian, was a fr iend of the

ven erable A n a n d a .1 A linen clo th belo ngin g to K o ja , th e

Malian, was placed in the venerable Ananda's hand, and the

venerable A n a n d a h ad need of a Jinen cloth . T h e y to ld thism atter to the Lord* H e said :

" I a l low you , m onks, to take something on trust when i t belongs to one endow ed w ith five qu alities : if he is an a cq u a in t

ance and if he is a companion and if he has spoken about® it

and i f he is a l ive and i f he knows, ' When i t is taken he wi l l

be pleased w ith m e ** I allow yo u, m onks, to ta k e som ething

on trust when it belongs to one endowed with these five

q u a lit ie s/ ' ]| i || 19 ||

Now at that t ime monks had complete sets of the three robes

b u t th e y had need bo th o f w ater-strainers* and bags. T h e y

told this m atter to the Lord* H e said : " I al low you, m onks,

a cloth for the requisites. '*4 ]j i ]]Then it occurred to the monks : " Th ose things th at are

allow ed b y the L ord — the three robes or the cloths for the rains

or the piece of cloth to sit upon or the sheet or the [396] itch-cloth or the cloth for wiping the face or the cloth for the

1 M ention ed as a £ricnd ol An an da 's also a t V i n . i* * 47- < d l a p i t a . V A . t t g says, " l i he has said this, ' w ha tever prop erty of

mine you m a y w ish for. th a t yo u ™ ^y ta k e J " ,1 p a r i ssa v a n n . A l l owe d a t v i n 4 tL 118 * ^* p u r i k k k d r a t o l a k a , Cf \ V i n , ii. n fl , where the eo i a k a did not suffice.




— 21, i J M A H A V A G G A V I I I 423

requ isites (of w ater-strainers and ba gs)— are all these thin gs

to be allotted 1 or are th ey to be assigned ? T h e y told this

m atter to the Lo rd. He said :" I al low yo u, m onks, to al lot the three robes, not to assign

them ;a to al lot the cloths for the rains during the four months

o f the rains, after th at (time) to assign them ; to a llot a piece

o f cloth to sit upon, no t to assign it ; to al lot a sheet, not to

assign i t ; to al lot an itch-cloth while the disease lasts, after

th at {time) to assign it ; to a l lot a cloth for w iping the face,

n ot to assign it ; to a llot a cloth for the req uisites {of w ater-

str ain er s an d bowls), no t to assign i t / ' [| 2 |] 20 |[

Th en i t occurred to the m onks : No w w h at is the least robe

to be ass igned ? ” 1 T hey to ld this m atter to the Lord. He

s a i d ;

' r I a llow y ou , mo nks, to assign as th e least robe one th at

is eight finger-breadths in length and four finger-breadths wide

according to the accepted finger-breadth/' N ow at th at tim e

the made-up rag-robes of the venerable Kassapa the Great

becam e h e a v y .5 T h e y to ld this m a tte r to the L ord . H e said :

" I a llow you, monks , to m ake a rough da m ,” * I t became

m isshapen at the corn er.7 T h ey told this m atter to the L ord.

H e said : I allow yo u , m onks, to p u ll off th e m isshapen

come r *” * T h e th re ad s w ere fr ay ed o u t ,9 T h e y to ld th is

m atter to the Lord. He said : I allow you, monks, to insert

1 a d h i l t h & t a b b a n i . See notes on a n -a d J i i t fh i t a a t B .I > + ii* 7, 12 1.9 v i k a p p et a b b & n i * See note on a -v i k a p p i £ a a t B +D + ii. 7. V i k a p p a n a *

assignm ent, is defined a t V i n r iv, 121,* C f . V i * t . Lii. 196 wh ere an ex tr a robe is defined as one t h a t is *' n ot

allotted, not .assigned4 S ee definitio n of ro be (^material) a t V i n . iii.i g 6 — f l , D , i i . 7,* According to V A * 1129 because of the patches sewn on to th e w orn

places. K assapa the Gre at alw ays wore rag-robes.* sx i t ta lu & h a m k&tu r f r ^ V A * 1 12-9 s i d i s n ' ?v a agga ^ ar gt k a t u n t i at t het* * ' t o

m ake a patch only of thread " so perhaps sv t i a t & A h a is a rou gh d a m : c f .

M V . V I I I . 12 . 5.7 v i k a n n a . V A + 1129 says that when they had cut of! the thread as

the y 'were sewing, one com er o f th e cuter cloak becam e long, A t V i n . ii. 1 16 c f v a w n t v i b a p t i a i n & & t i r the robe-m aterial becam e misshapen. See V i it . T ex t s iLL 92, ti. y r

* tfiAappam u d d h a r i i x t m , V A . 1129 says tha t this m eans to cu t off the long corner*

* o h i r i y a n t i ^ V 1129 mentions that the robe fell down, or hung down, a t the c ut c ome r .




a b raiding ,z a binding,1 N ow at tha t t im e the co tton cloth

of the outer c loaks gave way .* T h ey to ld this m atter to the

Lord, He said : " I a llow you, m onks, to m ake a ne t-w or k/ ’*lUII

Now at that t ime when a set of three robes was being made

b y a certain m onk, th ere was not enough fo r a ll (three) to be

cut up (into pieces).

" T allow you, monks, two {robes that are) cut up, one that

is n o t c u t u p / p T h e re w a s no t e no ug h f o r tw o t o b e c u t u p

and one not cut up.

" I allow you, monks, two (robes that are) not cut up, onetha t is cu t up/* Th ere was not enough for tw o to be not

cut up and one cut up.

" I al low you , m onks, to insert an ex tra supply*4 B ut,

monks, the whole (set of three robes) should not be worn

not cut up* W h oe ve r should so w ea r it, there is an offence

o f w rong-doing/*5 \\2 jj 21 ]|

Now at that t ime much robe-material accrued to a certainmonk, and he was desirous of giving that robe-material to

his parents . T h e y told this m atter to the Lord, He said :

** Because he is himself giving to his parents, monks, what

ca n w e s a y ? I allow [297] you, monks, to give to parents,7

But, monks, a gift of faith should not be brought to ruin**

1 See B . D . ii* 409, rt. 7> 3 ; and ab ove , p, 354.1 A s a t C V . V . 23 . 2* T h e >vord tra ns late d as 11 cottr® d o th " is pa t t £ +

V i n . T ex t s iL 23 rf a, 3 say s w e pro ba bly ou gh t to read p v t t a * n ot p a t t d , " an d t f , V i n . T e x t s iii. 141 . n. 6, are perhap s strips of cloth used as braid in gs and bin din gs* V A . irzg say's p a i t u l u j f a n t i means that the threads p u t i n front oi the large p n t t d fall out, and thus the p a t t S g i v e w a y ,

1 a i t h a p a d a k a , perhaps a " patch ", PE I > + '* N et-w or k ** ten tativ ely suggested in C l * D . V A . simp l y sa ys tha t a t t h a p a d a k a n t M at u m means to sew the f lo a t of a piece of cloth ’with an a t j h a p a d a k a - c a v e t i u g ( a t f h a p a d a * k o ct h & n n n a) . The word occurs at V i n , ii. 150 with v el u m , and is translated a t Fift+ T ex t s iii, 167 as * r to we av e the strin g acro ss and across ,J ; see few. d t . u. I.

* a n v a d h i k a m p i a r & p a t u m , V A . ri2£ says " to give an added (or extra, f i g Q t t t u k a ) piecc of cloth. This m ay be pu t in if there is no t enough ; if

there is enough there m ust n ot b e an ad de d piece cef cloth, (for then, ^vbat there is) should be c u t u p *\

6 See above, MV . V II I. 11.■ C f . V i n . iv . Z86. w her e it is *rn o offen ce Fi i o t a nun to give recluses*

robe-material to her parents.* v i m p d teU i bb ar r i V A , 1 129, if the parents stand begg ing In the du st

it should be given Th e po int is th at the robe-material had been givento the monlc, and should therefore, unless there is strong reason to the contrary, be retained b y him. A t all events it was no t to be wasted.



22.1— 23.3] m a h A v a g g a v i i i 425

W h oever should brin g (one) to ruin, th ere is an offence of

w rong-doin g*” j| 1 ]\ 22 |j

Now at that t ime a certa in monk, lay in g aside a robe1 in

the B lind M en's G rov e,3 entered a v i llage for almsfood w ith

(only) his upp er an d inner rob es.3 T hiev es carried off tha t

robe. T ha t m onk becam e b ad ly dressed, w earing sh ab b y robes.

M o n ks sp ok e t h u s ;

** W h y are you^ you r reverence, b a d ly dressed, wearing

shabby robes ? ”

" Now I , yo ur reverences, layin g aside a robe in the B l indMen's G rove, entered a vi l lag e for alm sfood w ith (only) the

upp er and inner robes. T hieves carried off th a t robe ; th a t

is wh y I am b ad ly dressed, w earing shab by robes ."

T h ey to ld this m atter to the Lord. He sa id :

" Monks, a vi l lage should not he entered b y {a m onk wearing

only) the upp er and inner robes ; w ho ever should so enter

(one), there is an offen ce o f w ro ng-doin g.'"4 || r ||

N ow at tha t tim e the venerable A nanda, through unm indfulness, entered a village fo r alm sfood w ith (only) his

upp er an d inner robes* Monks sp oke thu s to the ven erab le A n a n d a :

Reverend Ananda, has i t not been la id down by the Lord

that a vi l lage should not be entered (by a monk wearing only)the upper and inner robes ? W h y do you , you r

reverence, enter a vi l lage w ith (only) yo u r upp er and

inner rob es ? "It is true, your reverences, that i t was laid down by

the Lord that a vi llage shou ld no t be entered (by a m onk w earin g only ) the u p p er an d inner robes, b u t I entered throughun m indf uiness.1*

T h ey told this m a tter to the Lord. j| 2 jj

H e said : M onks, there are five reasons for lay in g aside

1 11 cl vat a (robe) must here b e used for samgkali . See . „ , s e c t i o n

beloWj w here satnghafi occurs " , V i n . Texts iu 232* ft- 3* Se e Nis sag. xxix *on the laying aside of robes*

1 C f. & .& . ii, 36,. n. 3.* s a y t t a n r t t a r a . S e e - B . - D . i i 1 ^ , n . I , A t N i s s a g . i i . i t i s a n o f f e n c e f o r

a . m o a k t o b e a w a y f r o m b i s t h r e e r o b e s , e v e n f o r o n e n i g h t , u n l e s s t h e r e

is th e a g r e e m e n t o i t h e m o n k s .

* C f + S e k h i y a s , 1 * 4 , A t M V . V I I . 1 . 3 * a b o v e , a m o n g t h e f i v e k a f h i n a

p r i v i l e g e s i s i n c l u d e d t h a t o f g o i n g f o r a l m s w i t h o u t w e a r i n g t h e t h r e e r o b e s .




the ou ter clo a k : i f one becomes i ll ,1 o r i f he com es to be

spending the rains,2 or i f he comes to go to the other s ide

of a river, or if the dwelling-place coracs to be secured with

a bolt*a or if th e Atf/Aina-cloth h as be en m ad e.4 Th ese, m onk s,

are the five reasons for laying aside the o uter cloak. An d,

monks, there are five reasons for laying aside the upper robe,

th e iruLer rob e : if one becom es ill . . * o r i f th e &a£Jmu£~clotJi

ha s been made* Th ese, monks* are the five reasons for lay in g

aside the upper robe, the inner robe. A n d, mo nks, there are

five reasons for lay in g aside a cloth for the rains : if one becomes

ill, or if he com es to g o outside the bo un da ry, * or if he comesto go to the other side of a river, or i f the dw elling-place comes

to be secured with a bolt , or i f a cloth for the rains comes

to be n ot m ade or im pe rfectly executed.® T he ser m onks, are

the five reasons for lay in g aside a clo th for the r a in s.'F [j 3 JJ23 |[

Now at that t ime a certain monk spent the rains alone.

People there, saying , “ W e are givin g for an O rde r/' gav e robes.

T he n it occurred to th at m onk : *f I t is laid dow n b y the L ordthat the least Order is fourfold,* but I am solitary, and these

[298] people, say ing, * W e are givin g for an O rder ga ve robes.

W h a t now it I should co nv ey these robes belonging to an Order

to Sa va tthl ? ” Then tha t m onk, tak ing those robes, ha vin g

gone to Sav atth l , told this m atter to the Lord- H e s a id ;

" These robes, mo nk, are for you yourself* until the rem oval

1 Then, according to Kisss-g, II { V i n . in. 199) he has to get the agreem ent of the mon ks to be regarded as not aw a y J separated from his three robes* although he is in actual iact separated from them, since he does not feel w ell enough to go on a journey takin g all of them y n l h him,

1 v&$s ik& sar hh<s ta t a t the rendezvous for the raias+ D urin g the rainsm onks are allowed t o w ear cloth s frjr th e rains in stead of their ususd three robes, in order to save these from the damp and wet.

* he re in sense of " b o lt r'„ oo«t ,r p a tch Pr_

* See Kissag. II and abo ve, M V, V II. 1, 3.

* W hen, presu m ably he m ust pu t on his set of three robes. Trav elling

in the rain* was allowed only if the business was urgent and if the monk w as not ab sen t from th e ram s-re siden ce for more th a n se ven days. See

MV. 111.■ CJ. K t « . l i t . 1 5 5 , 2 2 5 , 2 2 9 . etc,, for vippakata, imperfectly executed.

Cloths for the rains allowed A t M V . V l I I . 15, 15.

T A t V i n , i. 319 five kinds o i s a t h g h a s , classified by the number o i theirmembers, are g i v en together with the official acts tha t each m igh t perform.

■ t u y h ' ev a r just for you.



24,1— 5] M A H A V A G G A V I I I

of the kathina (privileges),1 ]\ x |[" T h is is a case, m onks,* where a m on k is spending the rains

alone. Peo ple there, saying:, f W e are giv in g for an O rder \give robes, I allow , m onk s, those robes {to be) for him him self

unti l the removal of the kafkina (p riv ile ges)/ ' |j 2 |j

N ow at that t im e a certain monk spent a favourab le t ime

o f year* alone. People there, saying : “ W e are giv ing for

an O rder/J gav e robes . Then i t occurred to that mon k : " I t

is laid down by the I^ord that the least Order is fourfold,

b u t I am so lita ry , and these people , sa y in g , ' W e are g iv in g fo r

an Order \ gave robes . W ha t pow i f I should con vey theserobes belonging to an Order to Sa va t th i ? >J Then th at m onk,

taking those robes, having gone to Savatthi , told this matter

to the monks. The m onks told this m atter to the Lord* He

said : r41 allow y o u , m on ks, to d istribu te (thepe robes) to the

O rde r th a t is pres en t. |] 3 IIMThis is a case, monks, where a monk is spending a favour

able tim e (of year) alone. People the re, sayin g, ' W e are

giving for an Order \ give robes. I al low , m onks, tha t m onk to allot4 those robes* sa y in g : 'Th es e robes are for m e/ If,

m onks, th at m on k does not allot th at robe-m aterial5 (and)

another monk comes, an equal portion should be given {to

him)* If, monks* th e Aws^-lot wa s n ot ca st w hile th at robe-

material was being distributed by those monks (and) another

m on k contes, an eq ua l portion sho uld be given (to him ). If monks, the kusaAot w as cast w hile tha t robe-m aterial w as being

distributed by those monks (and) another monk comes, aportion need not be given (to him) if th e y are no t w illing* "11

1 1 4 I ! _Now at tha t t im e tw o brothers w ho w ere e lders , the venerable

Isidasa7 and the venerable Is ib ha tta7, ha ving spent the rains

1 See Naasag, Ip II , I II .* Alth ou gh the preceding sentence ertds w ith iii, it appears iroxn th e

vocativ e b h i k k h a v e , no less than from the a n t t jd n a m i , just belovr, that Gotama is regarded as still addressing the monks,

* u t u k & l a . V A r 1130 say s *' another tim e than the rains A t V i n r iL 167 u t t t kcUa stands in opposition to “ the three months oi the rains p"m A . iv. 138 discriminates between three seas&ns : g i m h a , the hot weather,the rains, and hem an ta t the cold weather. U t u k d J n above doubtless means a time of year that was not the rains, thus balancing the preceding paragraphs,

* See above, MV. V II I. 20. 5.4 Sing* here ; plural above** Cf . CV. VI, 11. 3.* Mentioned apparen tly nowhere b tt here,, see Z ? ,K P ^ (



4 ^ 8 B O O K O F D I S C I P L I N E

at S av atth l, w en t to a certain village-residence. People,

s a y in g : I t is long since the elders cam e (here)," ga ve food w ith robes* T h e resident m onks asked th e elders :

** Honoured sirs, thanks to the elders, these robes belongingto the Order, h av e accrued. L et the elders consent (to accept)

a po rt ion," Th e e lders spoke thus ;

" I n so far as we, you r reverences, und erstand dhamma as

taught by the Lord, these robes are for you yourselves unti l

the removal of the kathina (p riv ile ges)/ ' || 5 j|

Now at that t ime three monks were spending the rains in

R ajagaha . People there, sa y in g ; " W e are g iv ing for an

O rd er/' ga ve robes. Th en it occurred to these m onks : [299]

4* It is la id dow n b y the Lord th at the least Order is fourfold,

b ut we are three persons, and these people, sayin g, ' W e are

giving for an Order \ gav e robes. N ow w ha t line o f conduct

should be fo llow ed b y us ? J* N ow at th at t im e several e lders,

the venera ble N ilavas in1 an d th e ven erable Sanavasin® and the

venerable G o p a k a1 a nd the v e n e r a b l e Bhagu * and the venerable

Ph alikasan da na ,1 were staying at P ata lipu tta4 in the C ock 's

m onastery.* T hen these monks, hav ing gone to Pa£aJiputta,

ask ed the elders. T h e elders spoke thu s : " Tp so fa r as w e

understand dhamma as taught by the Lord* it is that theserobes are for you yourselves unti l the removal of the kafhina

(p riv ile ges)/ ' || 6 |[ 24 |[

Now at that time the venerable Upananda,® the son of the

Sakyans, having spent the rains at Savatthl , went to a certain

village-resid cn ce. A n d there th e m onks assem bled, w ish in g to

1 M e n t i o n e d a p p a r e n t l y n o w h e r e b u t h e r e , s e e D > P . P . N . J s a y s a n e p i t h e t o f S a m b h u t a T h e r a , pr. K i w . Texts i i ,

2 3 ^ n . e t h i n k s h o i s p r o b a b l y t h e s a m e a s t h e S a $ a v & s l w h o t o o k p a r t i n

the Council of Ves&ll.* D .P .P + N , in its account of a Bhagu Thera thinks th a t this one" i s

probab ly a different person '* frorc the Bhag u of V i n . i. 350, etc,* Or Patn a, the c apita l of Magadha before Asaka 's time* See above,

p, 31 2: D d ii. 87 ; B u d d h . I n d i a * p. 363 ; B. C. Law , Geo g . o f E a r l y B * t d d h i sm t pp. i Qt i i ; C .HT . i, i & 9 ^

* Kukkutta‘£ma-+ Referred to at S< v. 15 ff.* 17 1 ; A . Iii. 57 j v* 342 = jVf. i. 34$. There was another drama- oi the same name at Kosambl, built b y a se t f h i . It would have been an odd coincidence if the PSIt&liputta odc had also been built t>v a s e t t h i , as Bu. says- at M A + iii. 13 and also in Corny, on A . 343. fsee v* j io , n* z). L iS g observes th at As ok a issaid t o have built a monastery on the site of the KukkatArama. ; c f , C .H .T * L 501, 5Efl.

* S e e B . D . i i , 4 2 , n , i .



43<> B O O K O F D I S C I P L I N E

too k u p a portion of robe-ma terial from there too. T hu s m uchrob e-m ateria l ac cru ed to m e/ ' || 2 ||

-r B u t is it th a t yo u, reverend U pan and a, hav ing spent therains somewhere else, will consent (to accept) a portion of robe-material elsewhere ?

“ Y es, yo ur reverences/* he said. Tho se wh o w ere m odest

monks looked down upon, crit icised, spread it about, saying :

H ow can the venerable U pananda, the son of the Saky an s,

having spent the rains somewhere else, consent (to accept)

robe-material elsewhere ? T he y told this m atte r to the Lord.

He said :" Xs i t true, as is said, that you, Upananda, having spent

the rains somewhere else, consented (to accept) a portion of

robe -m aterial elsew he re ? J>

" It is true. Lo rd /' Th e awakened one, the Lord rebuked

him saying r

** How can you, fool ish man, having spent the rains some

w here else, consen t (to accept) a portion o f robe-m aterial

elsewhere ? It is no t, foolish m an, fo r pleasin g those wh o arenot (yet) pleased, nor for increasing (the number of) those

w ho are p lea sed /'Having rebuked him, having given reasoned talk , he

addressed the monks, saying :" Monks, a portion of robe-material is not to be consented to

elsewhere b y one w ho has spent the rains som ewhere else.

W h oever should consent (to accept), there is an offence of

w ron g-d oin g,M jj 3 j|Now at that t ime the venerable Upananda, the son of the

Sakyans, spent the rains alone in two residences, thinking;

“ Th us wi ll m uch robe-material accrue to m e/' Then it

occurred to these monks : rt Now, how should a share of robe-

material be given to the venerable Upananda, the son of the

Sa kya n s? ” T h ey to ld this m atter to the Lord. He sa id;" Monks, give one share1 to the foolish m an. F o r this is

a case, monks, where a monk is spending the rains alone intwo residences, thinking, * Thus will much robe-material accrue

m e \ I f he sta ys ha lf (the tim e) at one, h a lf (the time) a t the

1 C f . V i n . iii. 56, iv. 76 f.P S i f.* ekA d h i p p d y a . oi which V A . 1 1 3 * says e& apvgga t a pa t i v i q t sa , . one man's

share.



25,4— 26-3] m a h A v a g g a v i i i 43r

other* half a share of robe-material should be given (to him)

at the one, h alf at the o th er ; or wh ere he spends the more

(time)* from there is the share of the robe-material to be given{to him}/' 1|41I 25 ||

Now at that t ime a certain monk was suffering from

d ys e n te ry ; he lay fal len in his own excrem ents. Th en the

Lo rd, as he w as touring the lodgings w ith the venerab le A na nd a

as his attendant,1 approached that monk's dwelling-place.

The Lord saw that monk ly ing fal len in his own excrements ;

seeing him he approached that monk, and having approachedhe spoke thus to that monk :

rJ W ha t is you r disease, mo nk ? **

" Lord, I have dysentery ."

r<B u t, m onk, ha ve you anyo ne wh o ten ds yo u ? #J

" I have not , Lord/' [301] he said,

" W h y do not the m onks tend you ? JJ

f4 I , Lord, am of no use to the monks, therefore the monks

do not tend m e " HI ||Th en the L ord addressed the venerable Anan da,

s a y i n g : ** Go, An anda, bring w ater, we w i ll bathe thism o n k . "

“ V ery w eil, Lord/* and the venerable An and a, having

answered the Lord in assent , when he had brought the water,

the Lord sprinkled on the water, the venerable Ananda washedh i m o v e r ; the Lord took him by the head, the venerable

A n an d a b y the feet, and h a vin g raised him up, th e y laid himdow n on a couch- |[ a ||

Then the Lord, on that occasion, in that connection, having

had the Order of monks convened, asked the monks ;" Is there, monks, in such and such a dwelling-place a monk

w ho is ill ? ”

" There is , Lord/1 W hat, m onks, is th a t m onk's dis ease ? **

f* Lord, the venerable one has dysentery/ '<r But, monks, is there anyone who is tending that monk ? M" There is not , Lord."

" W h y do not the monks tend him ? **

1 Cf , above, p* 430,




" L or d r this m on k is o f no use to the m onks, therefore the

m o n k s d o n o t te n d t h a t m o n k . ”

" Monks, you hav e not a m other, you have n ot a father w ho m igh t ten d yo u . I f yo u , m onks, do n o t ten d one another,

then who is there who w ill tend you ? W hoever, monks,

w ould ten d m e, he should tend the sick* f| 3 f |

“ If he has a preceptor he should be tended for l i fe by the

preceptor, who should w ait for his rec ov ery ,1 I f he has a

teacher he should be tended for life by the teacher* who should

w a it fo r his recovery* I f h e has one w h o shares a dw elling-pla ce

. . . I f h e h a s a p u p il. . . . I f he has a fe llo w -p re ce pto r. , . ,If he has a fellow-teacher he should be tended for life by

the fellow-teacher, wh o should w ait for his recov ery. I f hehas neither a preceptor nor a teacher nor one who shares

a dwelling-place nor a pupil nor a fellow-preceptor nor a

fellow-teache r, he shou ld be tended b y the O rder. I f it should

n o t ten d him , there is an offence o f w ron g-d oin g. |[ 4 ||

" End ow ed w ith five qualities,* mon ks, does one wh o is i ll

becom e diffic ult to tend : he becom es one who does n o t do w h at is beneficial ;3 he does not kn ow m oderation in w h at

is ben eficial ; he becom es one w ho does not ta k e m edicine ;*

he becomes one who does not make clear the disease just as

it comes to be to one who tends the sick and who wishes him

w ell, say in g as it is gettin g worse, ' It is gettin g worse \ or

as it is ge ttin g better, * It is getting better %or as it is station ary ,

f It is sta tio n ar y ' ; he becom es not the kind (of man) w ho

endu res bo d ily feelings wh ich, arising, are p ain fu l, acu te, sharp,shooting, d isagreeable, m iserable, d ea d ly.5 En dow ed w ith

1 A t Y i n . i . 5c it is said th a t a. preceptor shou ld be tended b y the one w ho shares h is cell j oue w h o sh ares th e ce ll b y his preceptor { V i n . 1. 53) ; a. teacher b y his pu pil and a pupil b y his teacher ( V i n . i. Gi).

1 I ^ r o m here to end o f (] 26 ]| = A . iii, 143, T h e five qu alities, a^ tgd here, are called d h a m n t d there.

• a s a p p d y a k a r i n t a doer of what is not beneficial, P .E J D * gives for M i t n , * 1 5 , s a p p a y a A-1r i y d , *' givin g a drug G , S . iii. i io translates " h e

trea ts n ot h im self w ith ph ys ic *** and dou btless th a t "which is beneficial has com e to ha ve the sense of medicine, drug. B u t at V i n . i. 292 $ a p p d y & n i b h & ja n & n t must mean suitable or beneficial meals, and not meals that are medicines, for it comes under VisSlkh&s boon called ** food for the sick There is also sa p p a y a n i b h es a j j & n i , suitable, bene ficial medicines,, when she is asking to give medicines for the sick*

4 bf&sajjaffi na pofisevita hoti.*■ Sto ck. Fo r references see B , D iii. 12, n. 2*



SG-5— 8] M A H A V A C G A v i i i 433

these five qualities, monks, does one who is i l l become difficult

to ten d. j| 5 II [302]

“ Endow ed w ith f ive qual it ies , m onks, does one w ho is i ll becom e e a s y to ten d : he becom es one w h o does w h a t is

benefic ial * he kn ow s m oderation in w h at is beneficial ; h e

becom es one w ho ta k e s m edic in e ; he m akes clea r th e disease

ju st as it com es to be to one w h o tends the sick an d w h o w ish es

him well , saying as it is getting-worse, ‘ It is getting worse \

or as it is getting better, *It is getting better \ or as It is

station ary, * It is station ary ' ; he becom es the kind (of man)

w ho endures b o d ily feelin gs w hic h, arising, are p a in fu l, acute,sharp, shooting, disagreeable, m iserable, de ad ly. En dow ed

w ith these five qualities, m onks, does one w h o is ill becom e

ea sy to tend. || 6 |]

Endowed with f ive qual i t ies , monks, is one who tends the

sick not fit to tend the s i c k : he comes to be not com petent

to provide the m edicine ; he does no t kn ow w ha t is beneficial

and w ha t is not beneficial ; h e brings forw ard w ha t is no t

benefic ia l, he takes a w a y w h at is beneficial ; he ten d s the sick in the hope of ga in,1 n ot (from) am ity o f m ind ;z he becomes

one who loathes to remove excrement or urine or sweat or

vo m it ; he does n ot com e to be com petent to g lad d en , rejoic e,

rouse, delight the sick from time to time with <jAa*ttma~talk.

Endowed with these five qualit ies, monks, one who tends the

sick is no t fit to tend the sick. || y []

" E n d o w ed w i th five qualities, monks, is one who tends the

sick fit to tend the sick : he comes to be co m pe tent to provid ethe m tdicine ; he know s wh at is beneficial an d w h at is no t

benefic ia l ; he ta k e s a w a y w hat is not beneficial, he brings

forwa rd w ha t is bcneficial ; he tend s the sick (from) a m ity o f mind, not in the hope o f gain ; he does not becom e one

w ho loathes to rem ove cxcrem en t or urine or sw ea t or v o m it ;

he com es to be co m pe ten t to gladd en . . - d eligh t the sick

from tim e to tim e w ith fi/stwrnw-talk. E n do w ed with these

1 Co r n y , o n A . iii_ 144 says " cxpectin^ (gifts of) robes, etc/'V A . i t 33 me ntions tha t a n ta r a means & d r a p a t a n d t h a t d t n i sa n t a r a means

o ss a f i n t a r a *n r gain is his moti-ve*

* n o m e l t a c i t t o , the mind, or heart, not in am ity, A f et l a a t softie time came to be one of the four b r a h m a v i k a r a s , B r a hm a -a b idin gs; Se e Mrs, R h y s D av id s, p*. 21& fit.




five qualities, monks, is one who tends the sick fit to tend

th e sic k .” || 8 || 26 ||

Now at that t ime two monks came to be going a long a

high-road in the K osa la country. T h ey arrived at a certain

residence where a certain m onk was ilL T hen it occurred to

these m onk s : “ Y o u r reverences, tend ing the sick is praised

b y th e L ord . Com e, let us tend th is m o n k / ' an d th e y tended

him* W hile he w as being tended b y them he passed aw ay.

Then these monks, taking that monk's bowl and

robes, ha ving gone to Sava tthl , told this m atter to

th e L ord . |] r ||

He said ; ** Monks, the Order is the owner of the bowl and

robes of a m onk who has passed aw ay. B u t tru ly those wh o

tend the sick are of gre at service. I allow you, m onks, to give

through the Order the three robes [303] and the bowl to those

w h o tend ed th e sick. A n d th us, m onks, should th e y be g iv en :

that monk who tended the s ick, having approached the Order,

sho uld sa y to it : ' H onoured sirs, th e m on k so and so haspassed a w a y ; these three robes an d the bow l were^his/ The

Order should be informed b y an experienced, comp etent monk,

sayin g : ' Hon oured sirs, let the Order l isten to m e. Th e m onk

so an d so has passed aw a y ; these three robes an d the bow l

were his . I f it seem s righ t to the O rder le t the O rder giv e

these three robes and the bowl to those who tended the sick.

Th is is the m otion- H onou red sirs, let the Ord er listen to me.

Th e m on k so and so has passed aw ay ; these three robes andthe b owl w ere his. T he Order is giv ing these three robes

and the bow l to those who tended the s ick. I f the giving

of these three robes and the bowl to those who tended the sick

is plea sing to the ven erab le ones, let the m be silent ; he to

w hom it is n o t pleasing should speak. T h ese three robes and

the bowl are given through the Order to those who tended

the sick* I t is pleasing to the Ord er, therefo re it is silent.

T h u s do I und er stan d th is |[ 2 |]Now at that t ime a certain novice came to pass away*

T he y told this m atter to the Lo rd, H e said : " Monks, theOrd er is the o w ner of the bowl an d robes o f a novice

w ho has passed a w a y. B u t tr u ly those who ten d the sick

are of grea t service. I al low you , m onks, to give through



27.3— 5 ] m a h A v a g g a v i i i 435

the Order the robe and the bow l to those who tended the

s ick . A n d th us , mo n k s, sh o uld t h e y be giv e n * T h a t m o n k

w h o ten d ed th e sick , h a v in g approached th e O rd er, should sa y to it : ‘ H ono ured sirs, the no vice so and so has passed

a w a y ; this robe and the bow l were his/ Th e Order should

be inform ed b y an experienced, co m p eten t m onk, say in g ;

- H onoured sirs, let the Order l isten to me. T he no vice

so an d so has passed aw ay ; this robe and bo w l were his.

If it seems right to the Order let the Order give this robe

and bowl to those who tended the sick. T h is is the m otion.

H ono ured sirs* let the O rder listen to m e. T h e no vice soand so has passed a w a y ; this robe an d bo w l were his .The Order is giving this robe and bowl to those who tended

the sick. If the giving of this robe and bo w l to those wh o

tended the sick is pleasing to the venerable ones, let them

be s i le n t ; he to w hom it is not pleasing sh ould sp eak. T h is

robe and bowl are given through the Order to those who

tend ed the sick. It is pleasing to the Ord er, therefore it is

silen t. T hu s do I un de rstan d th is V ' || 3 j|Now at that t ime a certain monk and a novice tended one

w h o w as ill. W hile he w a s being tended b y these be

passed aw ay. Then it occurred to th at m onk w ho had tendedthe one w ho w as ill : [304] J‘ No w w h a t share o f the robes

is to be given to the novice who tended the one who wasill ? ,J T h e y told this m atte r to the L ord . H e said : “ I

al low you, monks, to give an equal share to a nov ice who

tended the s ic k ." ]| 4 ]|No w a t that time a certain m onk who had m an y goods,

m any requisites, came to pass aw ay. T h ey told this m atter

to the Lord , H e said : 4t Monks, the Order is the owner of

the bowl and robes of a rnonk who has passed aw ay. B ut

tru ly those w ho tend the sick are of great service. T allow

you , m onks, to g iv e through the O rder th e three ro bes and

the bow l to those who tended the sick ; to distribu te through

the Order that is present whatever few goods, few requisitesare there ; bu t w ha tever m any goods, m an y requisites are there,

these are for the Order of the four q uarters1— those w ho h av e

1 cotuddisa samgha. F o r discussion an this, see S. Dutt, Early Buddhist M o n a c h is tn , 1924, p, ^3 ff, C / r sam e expressio n T i« . ii_ 147 .




come in , those w ho have not come in— the y are not to be

d is po se d o f * no t to be divided u p / ’4 5 [| 27 ]|

Now at that t ime a certa in monk, having become naked,

approached the Lo rd ; hav ing approached he spoke thu s to

the L ord : Lo rd, in m an y a figure is the Lo rd a speaker

in praise of desiring l i tt le, o f contentm ent, o f expung ing (evil) ,

of punctiliousness, of graciousness* of decreasing (the obstruct

tions), of p u ttin g for th en ergy ,3 Lord* this naked ness is, in

many a figure, useful for desiring l i tt le, for contentment, for

expunging (evil), for punctiliousness, for graciousness, fordecreasing (the obstructions}, for p u tting for th ene rgy. It

w ere good, L ord, if th e L o rd were to allow nakedness formo n k s , "

The aw akened one, the Lord rebu ked him, saying : *r It is

not becoming, it is not suitable, it is not fitting, it is not worthy

o f a recluse* it is no t allowa ble, it is n o t to b e done- H ow

can you, foolish man, observe nakedness, an observance of

m em bers of oth er sects ?4 It is no t, foolish man, for pleasingthose w h o are n ot (yet) pleased* * . ,*3

H av ing rebu ked him* having given reasoned talk , he

addressed the monks saying : ** Monks, nakedness, an observance of m em bers of other sects, is no t to be ob served.* W ho

ev er shou ld ob serv e it, the re is a gr av e o ffen ce." j| i ||

Now at that t ime a certa in monk, having put on a kttsa-

g ra ss g a rm e n t . * . a b a rk g arm e n t * * * a g ar m e n t o f w ood -

s h a v in g s 6 . . . a h a ir -b la n ke t * . * a ho rs eh air b la n k e t * . .(a dress of) ow ls’ w ing s * . * (a c lo a k m ad e of strip s of) blac k

1 a v i ss a j j i h a . Five classes of things that are & v i s sa j j i y & m t untransfer- ■able* no t to be d ispo sed of* are giv en a t V i n *. id. 170.

1 a v t b h a n g i f t a . The same five classes of things that are a v cb h a f t g i y a n i t inalienable, are given at V i n . ii. 17c. If a m onk disposes of or divides upany of these tiling's he incurs a t h u t i a c c a y a offence. and th e disposal otdivision is reckoned to be null and void.

* Sto ck in See jfJ.iX L 37 lot notes and references.

* t i t l & i y a s a md d & n a . W ord -play prob ab ly intended here ; for sam&d&na means both going for alms without taking the three robes with one {cf. a s a m& d & n a c & r a a t V i n , i> *54)* and also ado pting, und ertaking, takin g u pon oneself. H ere the latter m ust be meant, for c f, V i n , i* 159, where the s a n e phrase is used 'with retard to the i i t th iy& s ' * vo w of silence *, tn&getbbuta.

* C f. M V . V i n , 15+ 7 P IT.1 P h a l a k a 15 usually a panel, board or plank. V i n . T e x t s ki. 246 and

A . K . Coom a rasw am y, I n d i a n A r ch i t ec t u r a l T er m s* J > A ,O . S t vol. 48, no, 3, p. 368 (referring to t i ls passage) tak e i t as a k ind of clotii<



2S.I— 3] m a h a v a g g a v r u 437

antelope hide,1 app roac hed the Lo rd ; h av ing ap proach ed he

s p ok e t h us t o t he L o r d ; " L o rd , in m a n y a fig ure i s th e Lo r d

a speaker in praise of desiring little , , , of putting forthenergy. Lo rd, this (cloak m ade o f strips of) bla ck antelope

hide is, in m an y a figure, useful fo r d esiring little * * . for

p u tting forth energy* It were good [305], Lord, if the Lord

w ere to a llow (cloaks m ad e o f strips of) b la c k antelo pe hide

for the monks.”

T h e a w a k e n ed o n e, t h e Lo r d r ebuk e d h im , s a y i n g : “ I t isno t becom ing . . . it is no t to be done. H ow can yo u , foolish

man, wear (a cloak made of strips of) black antelope hide,an emblem of m em bers o f other sects ?z Fo olish man, it is

no t for pleasing those w ho are no t (yet) please d. . . .M

H aving rebuked him , having g iven reasoned ta lk , he


"rMonks, (a cloak made of strips of) black antelope hide,

an emblem of members of other sects, is not to be worn.

W h oever should w ear (one), there is a grave o ffen ce.,J || z |)

N ow at that t ime a certain m onk, hav ing pu t on (a garm entm ade af) stalks o f sw allow -w ort3 . * , ha vin g pu t on (a cloth

of) fibre,3 appro ached the L ord ; h av ing approached, he spoke

thus to the L ord : ** Lord, in many a figure is the Lord a

sp eak er in praise of desiring little . . . of p u tting fo rth en ergy ,

Lo rdj this (cloth of) fibre is, in m an y a figure* useful fo r desiring

l it t le . * . for pu tt in g forth o f energy. I t were good, Lord ,

if the Lord were to allow (a cloth or) fibre for the monks."

The awakened one, the L ord rebuked him , say ing : “ I t is

1 See B . U , i . 52 f, for no tes and references. T h e ato ry a t V in . iii, 34 ( = B .D . i. 5?) preceding those of monks dressed Ln these kinds. oi garments, is ab ou t a naked mon k ; this itself is preceded by a s tory of a m onk clothed in a laym an 's dress*

1 l i t t h iy & d h o j & + Cf * r in . ii, -2*. where i t is said that t i t t h i y a d h t y a is not to be worn by a monk who has been Suspended for not seeing his offences* V A . says(see V in . TVjris ii. 373* 11* 6)thafc t i&thiyadhaja means that garments

of and the rest are not to be worn. ; and c f a r a h & d d h & j a a t i* 65.

■ah ka na ta. A b k a is the plant Calotmp is gigantea. W ord occurs a t M . L

* p o tih a k ct' V A . 1 1 3 5 s a y s t h a t i t i s m a d e o f m&k&ci- This, according to P . E . D . is a 49 kind of cloth, m aterial, fibre ” , P o tt h a .h u occurs in a simile a t A . i, 2.j6* and there is no indication th a t m onk s should not wear it : it is called p ainful to hand le and o f little worth* A A . ii. 359 describes it as va.ka-mayavaitha.yn, ** a clo th made of bark "* Also see P u g r p, 33, P u g A , 216 calls p o U h a k a t s& na va& asafa& a, a cloak of hark and coarse hemp. On sdjta se e 3 .D . ii, 143, n*

2G




not bec om ing . . . it is not to be done. H o w can you, foolish

m an, p ut on (a clo th of) fibre ? I t is not, foolish m an , for

pleasing those wh o are not (yet) pleased. * * H av ingrebuked him, having given reasoned talk, he addressed the

monks, saying ;*f M onks, (a clo th of) fibre is no t to be p u t on* W ho eve r

should put (one) on, there is an offence of wrong-doing/”

113 02811

Now at that t ime the j^roup of six monks wore robes that

w ere a ll d ark green ,1 th e y w ore robes th a t w ere a ll yellow ,they wore robes that were all red, they wore robes that were

a ll crim son, the y wore robes that were all black , the y wore robes

that were all dyed brownish-yellow,* they wore robes that

w ere all d yed redd ish-yellow ,3 th e y w ore robes w ith borders

th at were no t cu t up, the y wore robes w ith long borders, the y

w ore robes w ith borders of flowers, th e y wore robes w ith borders

o f snakes' hoods, th ey wore jac k ets ,4 th ey wore (garments of)

the Tirxta tre e,6 th ey wore turbans. Peo ple looked down upo nrcriticised, spread it abou t, s a y in g : " L ike householders whoen joy pleasures of the senses/' T h ey told this m atter to the

L ord . He said :" M onks, robes that are all da rk green are not to be worn,

robes that are all yellow are not to be worn . , , a jacket

is not to be worn* (a garment made from) the TirTta tree is not

to be worn, a turb an is not to be worn. W hoev er should

w ear (one), there is an offence o f w ron g-d oin g." || t |] 29 ||

Now at that t ime monks, having spent the rains, and no

robe-material having accrued, [306] went away and le f t the

1 n t i a k a t or blue ; see i l 408, n. 1 , 2.. For this sequence oi colourst f . V in . i . 185 = iL 267, and see explanation s at V A . 10S3, Thispassage, w ith the omission of the last item , recurs a t Vit t . ii, 267 for the

group of s i x nans. h

* m a h d r a f t g a r a t t a , V A * 1083 say ing th at it is the colour cf a, centipe de's baclc .* t n a h d n a m a r t i i t a , V A . 1083 saying that it is the colour of withered leaves,

a mixed colour.4 k a f t c v k a t c f 1 A . i. 145,* ei r t t a k a . Sym plocos racemosa. 1135 explains b y r u k k fr n ch a f l i -

m a y a t f t i a i j t p a d a f i u & c f t a n a i n k d i u m v a 4 f a t i + made of the baric of a tree, one can make a foot-towel of it . C f . i* 295 w heie the w earing of this comes am ong the practices of the f< seli-tormentors ", or w asters-away.



30,1—z] M A H A V A G G A V I I I 439

Order1 and passed a w a y ; and they pretended to be novices

and th ey pretended to be disavowers o f the t ra ining and they

pretended to be committers of an extreme offence and they pretended to be mad and they pretended to be unhinged and

they pretended to have bodi ly pains and they pretended to be

suspended for no t seeing an offence and th e y pretend ed to be

suspended for not making' amends for an offence and they

pretended to be suspended for not g iv ing up a wrong v iew

and they pretended to be eunuchs and they pretended that

th ey w ere l iving in com m union, though i t w as b y th eft ,3 and

th ey pretended that the y ha d gone over to o ther sects3 andth ey pretended to be anim als4 and th e y pretended to be

m atr ic ides1 and th ey pretended to be parricides4 and the y

pretend ed to be slayers of men perfected6 an d th e y pretended

to be seducers of nun s5 and th ey pretended to be schism atics5

an d th e y pretended to be shedders o f (a Tru thfinde r Js) b loo d B

and the y pretended to be herm aphrodites ,5 T h ey told this

m atte r to th e Lord - || i J|

H e said : " This is a case, m onks, where a m on k, ha vin gspent the rains, no robe-material having accrued, goes away.

If there is a suitable re ce ive r/ {robe-material) should be given

(to him). T h is is a case, m onks, where a m onk , h av ing spent

the rains, no robe-material having accrued, leaves the Order,

passes away, pretends to be a novice, pretends to be a

disavower of the training, pretends to be a committer of an

extrem e offence. T he Ord er is the owner. Th is is a case,

monks, where a monk, having spent the rains, no robe-material

* Th is sequence = Vin. i. la i ■= ii. 173- G f , also V i n t i, 155, i6 ? r 320.* /h ey y a sa r n v d sa k a , A t Ft*** i . &6 it said t h a t i f s u e t a, one h a s n ot

b w n o id ain ecl* h e sh o u ld n o t b e o rd a in ed : i f h e h a s b e e n o rd a in e d b es h o u l d b e e x p e lle d . T h i s p a s s a g e m a k e s it c le a r t h a t a m o nk ., c a l l e d aI & fy y a sa m v & $ a k a m t h e r u l e , t o o k on himseM the attributes of a m o n k

w ith o u t u r d e r g o in g th e tr a in in g , a n d tr ie d to b e co m e a Onein c o m m u n i o n (see definit ion o t s a n t v a s a in th e P a r S j i k a s ) b y theft* t h e y y a f o f a m o n k 's attributes. E x p l a i n e d a t VA . cO r6 fF.

* ti ltkiyopahkantaktt, At Vin, L 36 same is said oi this as oi theyya-

saifiv&Sak&. Explanation given at V A . 1021,* Same is said as of the two previo us terms, 1, 88+ E xp l a ine d at

V A . 1D22 f.* Same is said as of previous terms at Yin- i, 89, E xp lain ed at VA „ rozaf** p&HrQpe gahahz. VA ~ ri3 5 says “ if there is some monk who takes

thinking, - I a m taking as for that monk ** the meaningis that it should be given to him ", V A * 1135 also points out that among these twenty-three types oi men, sixteen do not receive t h e material and » v e n do-, '



44° B O O K O F D I S C I P L I N E

ha vin g accrued* pretends to be m ad , * * pretends to be

suspended for no t giving up a wrong view . If there is a

suitable receiver, (robe-material) should be given (to him).This is a case, monks, where a monk, having spent the rains,

no robe-material having accrued* pretends to be a eunuch

, „ . preten ds to be a herm aph rod ite. T h e O rder is the owner*

II ||" Th is is a case, m onks, where a m onk, h av ing spent the rains,

robe-material having* accrued, but not having been distributed,

goes aw ay . I f there is a suitable receiver, (robe-material)

shou ld be given (to him}- T his is a case, m onks, wh ere amonk, having spent the rains, robe-material having accrued,

b u t n o t h a v in g been distributed , lea v e s the O rder . - . pretends

to be a com m itter of an extrem e offence. T he Order is theow ner. T his is a case, monks, w here a m onk, having spent

the rains, robe-material having accrued, but not having been

distribu ted, pretends to be m ad * . , p retends to be suspended

for not givin g up a w rong view. If there is a suitable receiver,

(robe-material) shou ld be given (to him ). T his is a case,monks, where a monk, having spent the rains, robe-material

having accrued, but not having been distr ibuted, pretends to be a eunuch * . * preten d s to be a herm aph rodite. T h e O rder

is th e ow ner. || 3 \\** T his is a case* m onks, w here m on ks, ha vin g spent the rainSj

robe-material not having accrued, the Order is divided.1

Peop le there saying : 1 W e are g ivin g for an O rder,' g ive w ater1

to one p a rt,3 th e y give robe-m aterial to the oth er part* Thisis for the Order*4 T h is is a case, monks, where m onks, hav ing

spent the rains, robe-material not having accrued, the Order

is divided. People there sa y in g : * W e are g ivin g for an

1 bhijjati* VA. 1135 says that being divided, like the (quarrelsome) mocks -of Kosambl, there come to be two parts (or divisions).

1 i t da ku . V A . 1135 saying that They (five da k k h in od & k a n gan dh &d ln x ca .

water th at is d& k k h i i t a (Le, either ceremonial, or to 'wash, in) and perfumes and so on*

* pakfihat side* party* faction. C/. pah hha at Vin. iii- 173 in definition,ff should go forward with a schism *’ ; and at K*«. iii- 175 in definition

of " take his part ,J- See also B . P * iiL 190, n. 3*

* V A . 1135 says that rf this, ctaip, is for the two divisions of the wholeOrder* It should be distributed amcrg the two sides after a gong has been beaten B y " whole Order Ph Bu, means th at part of it which spent the rains together in the same residence



+ 4 3 B O O K O F D I S C I P L I N E

it w as being sent, i t is w ron gly taken . I f he takes it on trust

for him w ho sent it , i t is righ tly taken . T h is is a case, m onks,

where a m o n k to so an d so W h ile be is on th e w a y he hears th a t he w ho sent it has passed aw ay- I f he allo ts

to him 1 the rob e-m aterial of the one wh o is decea sed, it is rig h tly

al lotted. I f he take s i t on trust for him to whom it was being

sent, i t is w ron gly taken . This is a case, m onks, where a m onk

to so and so \ W hile he is on the w a y he hears

th at he to whom it wa s being sent has passed aw ay. I f he

allots to him the robe-material of the one who is deceased,

it is w ron gly al lotted. If he take s it on trust for him whosent it, it is rig h tly tak en . T his is a case* monks, wh ere a

a m on k to so and so \ [308] W hile he is on

the w ay he hears th at both ha ve passed aw ay. I f he allots

to him the robe-m aterial of the one who is deceased— of him

w h o sent it— it is r ig h tly allotted- I f he allo ts to him th e

robe-m aterial of the one who is deceased— of him to whom

it w as be ing sen t— it is w ron gly allotted, || 3 |f

“ Th is is a case, monks* where a m onk sends robe-m aterial b y th e han d o f a m onk, sayin g, * I am giv in g th is robe-m aterial

to so and so \ If he, while on the w a y , tak es it on trust for

him wh o sends it , i t is w ron gly taken . If he takes it on trust

for him to w hom it is being sent, i t is righ tly taken . Th is is

a case, m onks, w he re a m onk to so and so 3. If

he, whi le on the w ay, takes i t on trust for him to whom it

w as being sent, i t isrightly taken . I f he takes it on trust

for him w ho sends it, it is w ron gly take n. T his is a case,m onks, where a m onk to so and so \ W hile he is

on the way, he hears that he who sent i t has passed away.

I f he a llots to him th e ro be-m aterial o f the one w ho is deceased*

it is w ron gly al lotted- I f he take s it on tru st for him to whom

it was being sen t, it is righ tly taken* T h is is a case, monks,

w here a m on k to so an d so *. W h ile he is on the

w a y a he hears th a t he to whom it w as being sen t has passed

aw ay . I f he allots to him the robe-m aterial of the one whois deceased, i t is rig h tly allotted. If he takes it on trust for

him who sent it, i t is w ron gly taken . T his is a case* m onks,

w here a m on k to so an d so \ W h ile he is on the



3 1 . 3 — 3 2 . 1 ] M A H A V A G G A V I I I 443

w a y , he hears th a t b o th h a v e passed a w a y . I f h e a llots to

him the robe-material of the one who is deceased— of him wh o

sent i t— it is w ron gly al lotted. I f he al lots to him the robe-m ater ia l o f the one wh o is deceased— o f him to whom i t was

bein g seTit— it is r ig h tly a llo tte d ."1 \\3 J131 [|

There are, monks, these eight channels* for the accruing

o f robe-m aterial :* i f he g iv es on a b ou n d ary / i f he g ives on

agreement, i f he g ives with an announcement of a lmsfood,

if he gives for an Order, i f he gives for both Orders, i f he gives

for an Order which has spent the rains, i f he g ives havingoffered,* i f he g ives to an individua l,

" H e gives on a bo un da ry : i t should be d istr ibuted to as

m an y monks as are wi thin the boundary .

" H e gives on ag ree m en t: several residences come to be

equ al receivers ; w h at is given in each residence is given forall.

“ H e g ives w i th an announcement of a lm sfoo d : the y say ,

1W e give it there wh ere the Order's con stant services are done \** H e give s for au O rder r i t shou ld be distribu ted am ong

the Order that is present*

" He gives for bo th O rders : even i f there are m an y monks

(but only) one nu n, a h alf should be given ; eve n if the re aremany nuns (but only) one monk, a half should be given*

" He gives for an O rder w hich has spent the rains : i t should

be d istribu ted to as m a n y m onks as have spen t the rain s

in that residence.He gives , ha v in g offered : con jeys or rice or solid foods

o r robes or lodgings o r m edicines. [309]

" He g ives to an in d iv id u al : he says , ' I am g iv in g this

ro be-m ate ria l to so a n d s o 5 ]| 1 |j 32 j|

Th e Sect ion on Rob e-ma terial : Th e Eigh th

1 V i n . T ex t s ii, 253, n. r says- " Th-e reason o f a ll th is is, that if the sender (A) says to the m essenger (B), 4 G ive this robe t o the sendee (C) \

the p r op e r ty in the xob e doe s not p a ss ; i f A sa ys to B , * I g ive this r obe to C \ it does p3L5B,"*

* t t i a i i h d , a s in M V . V I L 1* 7.* d v a r a s sa u p p S d d y a .

* sUn dy a .. Bn , at JM . 113 6 enumerates fifteen kinds of boundaries.4 a d i ss a . B « . a t V A , 1144 explains as Sd i s i t v a p a r i c ch i n d i t v a -4 ha ving

dedicated, having decided*

* V A * 114.5, " h* m ay say,. ' I am giving this to you , hon ouw d sir % or * I a m giving this to yoa a nd to you* p up il s * * \




T he re are ninety-six item s in this Section- T his is i ts k ey ;

U rban counci l o f R ajagah a having seen the cou rtesan at Vesall,

having gone back to Rajagaha made this known to the k ing , f

Indeed Salavat ika 's chi ld was Abhaya^s son,1

known as J ivaka because the prince asked, ** Is he alive ? " /

Then h e , havin g gone to Ta xi la , ha ving s tndiedj v er y famous

dispel led a seven year old disease by treatment through the

nose, /

He removed the king 's f is tula with an ointment

(the king saying), rf T en d m e an d the wom en and the aw aken ed

o n eJs O rd er '\ a / A n d th e m erch an t o f R a jag a h a , th e tending* on th e tw ist in

the bowels*

He dispelled Pajjota's great disease by a drink of clarified butter* (

A n d office, S iv e y y a (k a cloths), he lu b ricated th e hum ours,the purg ing thir ty t imes a l l together wi th three handfuls of

lotuses- /

He asked for the boo n of good behaviour*4 an d he acceptedS i v e y y a ( k a c l o t h s ) ,

and the Truth-finder allowed the gift of householders ' robes. /

Many robes accrued in Rajagaha (and) in the country.

A m an tle , an d likew ise a silken o n e ,5 a flcecy co verlet, w orthh a l f a ka$tp /

A n d variou s kinds, satisfaction , t h e y did not w a it and th e y

w aited ,

first , afterwards, together, and an agreement, they conveyedi t back , /

Store-room, and unguarded, and l ikewise they turned away,

heaped up, and a tum ult . H ow is i t to be divided ? H ow is

i t to be given ? / A b o u t his ow n and m ore than one portion. H o w is a share

t o be g iv e n ?

* a i r & j a , us ua lly meaning* fl own son* f n a h d b h i x a , v„l,

1 frwififfrdiy^w^AflpiiipJaceof t e x t Fs-(JMV^ V T lr , 1. i j ) b v d d h a p a t n v k k o . b h i b k h u - sa thgha . It i s not clean tP me whether the king was enjoining Jivaka to tend the Buddha himself or only the Order.

* pak a t a l t a v a r a ,

*■kas iAa t replacing hosey y apav dr a of MV* VIII. 1. 36*



m a h A v a c g a v i i i 445

W ith d u n g a n d w ith co ld w a te r , to o verflo w , th e y d id not

k n o w , /Pouring out , and a vessel , and in a dish, and on the ground,

w h ite an ts, in th e m id dle, th e y w ore out* on one side, a n d a b ou t

b e in g stiff, /

Harsh, not cut up, laid out in strips, he saw the bundles,

having thought i t over the Sakyan sage al lowed three robes. / A b o u t an o th er th a t is e x tr a , i t accrued, and th en it w a s to m ,

the four quarters, she asked for the boon to give cloths for

th e ra in s, /■(Food for) the incoming, the outgoing, the sick, those who tend

the s ick and medicine,

constant supply, and bathing cloths, abundant, too small , /Thick scabs, for the face* l inen, complete, what is al lotted,

the least , i t was made heavy, the corner, the thread frayed

out, / [310]

T h e y g a v e w a y , a n d t h e y w e r e n o t e n o ug h , e x t r a s up p l y , a n dm a n y ,

in the Blind Men's Grove, through thoughtlessness* the rainsalone, and during a favou rab le t im e, /

Two brothers , in Rajagaha, Upananda, again in two,

dysentery, the i l l one and the two, on what belongs to the

s i c k , 1 y

Naked one, &tts<z-grass* hark garment* wood shavings, hair b la n k e t,

horse-hair, and owls ' wings, black antelope, aj id stalks of swal low-wort , /

Fibre, green and yel low, red, and about crimson,

b la ck , brow n ish -red d ish-yellow , th en borders not cu t up, /

Long, f lowers, snakes' hoods, jackets, Tirita’tree* turbans,

no t hav ing accrued, he w ent a w ay,4 the O rder is d iv id ed a tall the times, /

They g ive to a part , for the Order , the venerable Revata sent ,

he takes on trust, i f he allots, eight channels for robe-material*

[311]

1 T e x t and Siam, edn, read g t l d y a m z. Cing. edn, reads g i l d t t a k d , whichI fallow*

■p i t k k a m a t i ; text* 7 («, I. 307, p a k k a t n a n li .



44&

A t one tim e th e aw aken ed one, th e L ord w a s s ta y in g atCam pa1 on the bank o f the Gaggara lotus-pool.* N ow at that

time In the Kasi country there "was a vi l lage named Vasabha ;*

a m onk cal led K assap ago tta4 w as a resident there, he was

attach ed to the trad it io n ,5 he had m ade an effort" so that

w ell b e h a v ed m on ks w h o h a d n o t com e should com e, an d sotha t wel l behaved m onks who had come should l ive in co m fort ,7and so that that residence should attain growth, expansion,

m a t ur i t y . No w a t t h a t time s e v e ra l m o n k s w a lk i n g o n t o ur

am ong the K a si people arrived at the vi llage of V asabh a. The

monk Kassapagotta saw these monks coming in the distance ;see ing them he made rea d y a seat ,s he put o ut w ater for washing

the feet , a foot-stool , a foot-stand, having gone out to meet

them he received th eir bo w ls and robes, he offered them drinking water* he m ade an effo rt in the m a tte r o f b a th in g (for them ),

he also made an effort in the m a tter of conjey, solid food,

rice. Th en i t occurred to these incom ing m on ks : " Good

indeed is this resident monk, your reverences, he makes an

effort in th e m atte r of b athing (for us), he also m akes an effort

in the m a tte r of co n jey , solid food, rice (for us). Come now,let us* y ou r reverences, sett le dow n ju st here at V asa bh a

T H E G R E A T D I V I S IO N (M A H A V A G G A ) I X

* C ap ital of An ga. Called Cam pS according to . iii . i bccause of Its numb e r of ca m p a k a (white jasmine) trees*

1 M A . iii. i = I > A . i* 379 sa y tha t i t wa s e xc a va te d b y a c hief consort(V j4 . i t 45 b y a wom a n) c a ll e d G &gga rS.

* Mentioned also at Pv + i i i . i . i ,4 This sis the name of a monk occurs a t A . I . 15 6 and S. i. 198*

sug gests th a t th e -S. one is to be identified w ith either the V i n * or the A , K assa pag otta. JV.il. th at here and a t A . i. 23G he is called " a (the) monk called K .* 1 wh ile a t S+ 5. 198 he i* cal led " the venerable K ." T h e name m ay be a clan nam e or a personal one,

* t a n i i b a d d h a r V A . 114 5 saying he was. fettered by the t en t i (tradition.* sacred text, thread, string) of things to be done (duties-, obligations) in that r e s i d e n c e " . C f , t a n t i m a g g a a t V i a . L 156 (see above, p. 1206).

* u sst i h k a t t t i p a n n o t ej> u ssu k k & i f t a k a si b e l ow a nd u^ suk k at p^ k a r o t i a t

V i i t . iv . 2 So* 30 1.T p h i L su t r i h & r a y y u t ft . P f t d su v i h a r a i s perhaps a trchrtiral expression,,

see Vin* i» 92 (above p, 11B, n- 2)** A s a t V i n , iv. 231* 310*



v illa g e / ' T h en these in co m in g m onks se ttle d d o w n ju st there

a t V Ssab ha vi l lag e. Ui ||

T h e n i t o ccurr ed t o th e m o n k K a s s a p a g o t ta : “ W h a t w a s

travel-weariness in these incom ing m onks has ab ated ; furthe r

they, who did not know which alms-resorts1 were appointed

now kno w these alm s-resoris which w ere app ointed. I t is

indeed arduo us to m ake an effort all one's l ife am on g strang ers,3

and hint ing i s not liked b y the pe op le/ Suppose I were to

m ake no effort in the m atte r of con jey, solid food, rice ? "

He made no effort in the matter of conjey* solid food, rice.

Th en i t occurred to those incom ing m on ks : [312]

** Formerly , your reverences, this resident monk made an

effort in the matter of bathing (for us}>he also made an effortin the m a tter o f co n jey, solid food, rice (for us), b ut no w he

m akes no effort in the m atte r of co n jey, solid food , rice (for

□s). T h is resident mo nk, yo u r reverences, is no w corru pt.

Com e now, yo u r reverences, let us suspend® the resident m o n k.”

II II ^

Then these incoming monks, having assembled together,

spoke thus to the m onk K assap ago tta ; " Now , form erly you,

yo u r reveren ce, used to m a k e an effort in th e m a tte r o f b a th in g

(for us), you also used to m ake an effort in the m atte r of con jey,

solid food, rice (for us), b ut now yo u m ak e no effort in the

m atter of co n jey, solid food, rice (for us)* Y o u , yo u r reverence,

h av e fallen into an offence ; do you see th is offence ? **

44There is no offence of mine, your reverences, that I cansee.M

Then these incoming monks suspended the monk Kassa-

pa go tta for no t seeing the offence.® T he n it occurred to them on k K ass ap ag otta ; Indeed I do not know this : w hether

this is an offence or is no offence, and whether I have fal lenor have not fa l len, and whether I am suspended or am not

l . i — 3] M A H A V A G G A I X 447

1 go car a* &f , V i n + i, 292 (above, p, 417).

■ t i p p a h a t a n f t u J e/1 I 3 *D > ii* n , 3,

■p a t a h u les -u . Pr ob ab ly " strangers *' because th ey w-ere n ot th e fam ilies w h o su p p orted K a ssa p a g o tta him self , b u t h e w e n t to th e m fo r a lm s for t h e in co m in g m o n b

* C f . P'in, iii. 144 i, 246), Vi*, iU, 227 {B.D. ii. 79}.

s ‘i * k h h i p »t n a r Z J k k h i p a t i is n ot to " p r onounc e e xp u l sion " a-s tr a nslated a t Pitt . T e x t s li< * 5 7 , S ee iii. n, 4,

* C / * C V H I . S f r ’ B O ,



suspended, or whether it is hy (an act) that is legit imate1 or

th at is no t legit im ate, o r b y (one) th a t is reve rsible3 or th a t is

irreversib le, or b y (one) th a t is fit to stan d 3 or th at is not fitto stand. Suppose th a t I , having gone to Cam pa, were to ask the L o rd a bo ut this m atter ? PJ |] 3 ]|

T h e n t h e mo n k K a s s a p a g o t t a , h a v i n g p a ck e d a w a y h i s

lodging, tak ing his bow l and robe, set ou t for Ca m pa ; in

due course he approached Cam pa and the Lord, H aving

approached, having greeted the Lord* he sat down at a

respectful distance. N ow i t is the custom for aw aken ed ones,

for lords to exchange fr iendly greet ings with incoming monks.So the Lord spoke thus to the monk Kassapagotta : 44 I hope,

monk, that things went wel l with you, I hope you had enough

to support life, X hope you have come on the jou rn ey w ith

but little fatigu e. B u t where, m onk, h ave yo u com e from ? ”

Things did go w el l w i th me, Lo rd, I had enough to supportl i fe, Lord* and I, Lord, came on the journey with but l i tt lefa tigue* || 4 ||

Th ere is , Lord , in the K as i cou ntry a v i llage ca lled Vasabha.I* Lord, a resident there, attached to the tradition, had made

an effort so that wel l behaved monks who had not come

should come, and so that wel l behaved monks who had come

should l ive in comfort, and so that that residence should attain

gro w th> expansion, m aturi ty . Then, Lord, several m onks

w a lk in g on to u r am on g th e people o f KsLsi arrived a t th e v illa g e

of Vasab ha. I , Lord* saw those m onks com ing in the distance ;

seeing the m I m ade r ea d y a seal. - . - Th en, Lo rd , it occurred lothese incoming monks : 4 Good indeed is this resident monk,- - * * [313] * . . Ihe n* Lord, these incom ing m onks settled

down, just there in V as ab h a vi llage- Th en, Lo rd, i t occurredto m e ; ' . . . Su pp os e I were to m a k e no effort in . . . the

m atter of conjey, solid food, r ice ( for them) ? J So then I

m ade no e ffort, * . * Then, Lord, these incoming m onks ,

h av ing assem bled togeth er, spoke thu s to m e : ' No w, form erly,

y o u r reverence. . . . D o yo u see th is offence ? ' T h en , L o r d s

1 d h a m m t M a 7 c f . V i n . iv , 384-5; c f . " definition " of d h a t n m i k a k a m f K a a t V i ft . iv . 152 ; an d see below , p. 453 { a d h a m m i h & k & tn m a ) . Possibly k a t t t t t t a is omitted above unintentionally.

* k u p p a : c f _ V i n . iv, 153,* t h d n d r a h a* Th ese three expressions, and their opposites occur a t

V i n , i, i i i (above, p. 14&}.

44B B O O K O F D I S C I P L I N E



1*5— 8] M A H A V A G G A I X 449

these incom ing m onks suspended me for no t seeing the offence.

T h e n , Lo r d , i t o ccur re d t o me : ‘ I n d e e d T d o n o t kn o w . * - .

Suppose tha t I t ha ving gone to Cam pa, were to ask the L o rdab ou t this m atter ? ' T h a t is wh y, L ord , I h a ve com e.” |( 5 ||

rr T h is is n o offence, m on k, this is not an offence ; y o u are

unfallen, you h av e not fallen ; yo u are unsuspended, y o u weTe

no t suspended ; you w ere suspended b y a (formal) a ct th at

w as not legitim ate, th a t w a s reversib le, th a t w as not fit to

stand* Go yo u , m onk, settle down there a t V asa bh a vi l lag e,”

" V e r y w eil, L o r d , " a n d th e m o n k K a s s a p a g o t ta h a v in g

answered the L ord in assent, rising from his seat, ha vin g greetedthe Lord, keeping his right side towards him* set out for

V asab h a village* |] 6 ||

Then these incoming monks became doubtful , they became

remorseful. T h ey tho ug ht : " Indeed it w as un profitable for

us, indeed it was not profitable ior us, indeed it was i l l-gotten

b y usr indeed it w as n o t w ell-gotten b y us, th a t w e suspendeda pure1 monk, not an offender, without cause, without reason.

Come now, your reverences, having gone to Campa, let usconfess the transgression as a transgression to the L o rd / ' T hen

these incoming monks, having packed away their lodgings,

tak in g the ir bowls and rob es, set out fo r Cam pa ; in due course

th ey approached Cam pa and the Lord. H aving approached,having greeted the Lord, th ey sat down a t a respectful distance.

Mow it is the custom for awakened ones, for lords to exchange

friend ly greetings w ith incom ing monks. So the L ord spoke

thus tu those m on ks ; " T hope, monks, that t i l ings went well w ith yo u , I hope y o u h a d enough to su p p o rt life, I hope youha ve com e on the jou rney w ith but l it t le fatigue. B u t where,monks, have you come from ? J '

" Things have gone w ell with us, L ord , we h ad enough to

support l i fe . Lord, and we came on the journey. Lord, with

b u t little fatigu e. T here is . L ord , in the K a s i co u n try a v illag ecalled V asab ha . W e come from there, L o rd ,” j| 7 ||

Did you, monks, suspend a resident monk ? ** <r Y e s, L o r d / '

" For what cause, monks* for what reason ? ”

* s i t d d h a in suc h a c onne c t ion me ans th a t a m onk ha s c om m itte d nooffences, or th at i i he h u he has confessed them , and so is l# pure “ to take his place a.t the PH timokkh a recitation j C f . V i n . i, ri4 (above, p. 151), and epitogrne to each class of rales i n the Vibbaiigas.




" There w as no cause. Lo rd, no reason/' The aw akenedone, the Lord rebuked them, say ing :

** It is no t fitting, m onks, it is not becom ing [314], it isnot suitable, i t is not worthy of a recluse, i t is not al lowable,

it is n ot to be done* H ow can you , foolish m en, suspend a

pure m onk, n ot a n offender, witho u t cause, w itho ut reason ?

It is not, foolish men, for pleasing those who are not (yet)

pleased , * _Mand h av ing rebuked them , hav ing given reasonedtalk, he addressed the monks, saying ;

" M onks, a pure m on k, not an offender, is no t to be suspended

w ith o u t cause, w ith o u t reason- W h o ev er should suspend one,there is an offence of wrong-doing/' f ] 8 ||

Then these monks, rising from their seats, having arrangedthe ir up per robes ove r one shoulder, ha vin g inclined the ir heads

towards the Lo rd 's feet, spoke thus to the L o r d : “ Lord, a

transgression has overcome us/ in that we, foolish, misguided, w ron g th a t w e w ere, suspended a pure monk* not an offender,

w ith o u t cause, w ith o u t reason. L o rd , let the L ord acknow ledge

our transgression as a transgression for the sake of restraintin the future/ '

“ T ru ly, m onks, a transgression has overcom e you , in that

yo u , foolish# m isguided, w rong th a t y o u w ere, suspended a

pure monk, not an offender, without cause, without reason.B u t i f you, m onks, h avin g seen the transgression as a transgres

sion, confcss according to the rule, we acknowledge it for you ;

for, m onk s, in th e discipline for an ar iya n this is gr ow th : wh o

ever having seen a transgression as a transgression confesses itaccording to the rule, he attains restraint in the future/*

!19 !! 1 I!

Now at that t ime at Campa monks carried out ( formal) actslike these : th e y carried ou t a (formal) act not b y rule, in an

incom plete assem bly, the y carried ou t a (formal) a ct not b y

ruJe, in a complete assembly, they carried out a (formal) act b y a rule, in an incom plete assembly* th e y carried out a (formal)

act , by what had the appearance of a rule , in an incomplete

assem bly, th ey earn ed ou t a (formal) act b y w ha t had the

appearance of a rule , in a com plete a ss em b ly ; and one*

1 Cf * V i n . i v, l S * r 9 # a n d See £ .L>+ ii. aoo, notes.* I .«. an individual monk.



45* B O O K O F D I S C I P L I N E

and if an Order suspends an Order it is not a (formal) act

an d ou gh t no t to be carrie d out. || 3 ||

4* Mon ks, there are these fou r (formal) ac ts : a (formal) ac t(carried out) no t by rule, in an incom plete as sem b ly ; a (formal)

ac t (carried out) not b y rule in a com plete asse m bly ' a (formal)

a ct (carried out) b y rule in an incom plete assem bly ; a (form al)

a ct (carried out) b y rule in a com plete assem bly. H erein,monks, that which is a (formal) act (carried out) not by rule,

in an incom plete assem bly, this (formal) a ct, m onks, because

it lacks reference to rule,1 because of the incompleteness* (of

the assem bly), is reversible, is no t fit to stand. Monks, a(formaS) act like this should not be carried oat, and a (formal)

act like this is no t al low ed b y me. H erein, m onks, tha t whichis a (formal) ac t (carried cut) not b y rule, in a com plete

assembly, this (formal) act, monks, because it la ck s reference

to rule, is rev ers ible, is n ot fit to sta n d . - . a n d a (formal) a c tl ike this is no t al low ed by me. H erein, m onks, tha t wh ich is

a (formal) act (carried out) by rule, in an incomplete assembly,

this (formal) act, monks, becausc of the incompleteness (of theassem bly), is reversible . . * is not al low ed b y m e. H erein,monks, that which is a (formal) act (carried out) by rule, in

a complete assembly, this (formal) act, monks, because it has

reference to rule, be cause o f the com pleteness (of the assem bly),is irrevers ible, it is fit to stand. M onks, a (formal) ac t like this

m a y be carried ou t and a (formal) a ct l ike this is al low ed b y me.

Th erefore, m onks, th ink ing : * W e w ill c a rry o ut a (formal)

ac t l ike this , th at is to sa y by rule , in a complete ass em b ly"— it is th u s th a t yo u m ust train y o u rs el v e s/ ' II 4 II 2 ]|

N ow at tha t t im e the group o f s ix m onks carricd out ( formal)

acts like these : th ey carried ou t a (formal) a ct n o t b y rulein an incom plete a sse m b ly; th ey carried out a (formal) actnot b y rule in a com plete assem bly ; th e y carried out a (formal)

act b y rule in an incom plete assem bly ; th ey earn ed out a

(formal) act by what had the appearance of a rule in anincom plete assem bly ; th ey carried ou t a (formal) act b y wh at

had the appearance of a rule in a com plete assem bly ; the y also carried out a (formal) act for which a motion had not been

1 , n o t " wickedness*' as C P D gives,1 vaggaitd.



3.1— 2] m a h A v a g g a i x 453

furnished1 althou gh a p roclam ation ha d been furnished ;2 th ey also carried out a (formal) act far which a proclamation had

not been furnished althou gh a m otion h ad been furnished ;[316] they also carried out a (formal) act for which a motion

had not been furnished and lor which a proclamation had not

been furnished ; th e y also carried o u t a (form al) a c t th a t w as

again st the rule ; th ey also carried out a (formal) act th a t was

against discipline ;3 th e y also carried o u t a (formal) a ct tha t

w as again st th e T ea ch er's in struction ;4 th e y also carried out

a (formal) act that had been protested against,* that was not

legitim ate, reversible Pnot fit to stand. Th ose w ho were m odestmonks looked down upon, crit icised, spread it about, saying :

" How can this group of s ix monks carry out ( formal) actslike these ? H ow can the y ca rry ou t a ( formal) act not b y rule

in an incomplete assem bly ? . - * H ow can th ey carr y ou t a(formal) act that has been protested against, that is not

legitim ate, * reversible, no t fit to stan d ? " T he n these m onk s

told this m atter to the L ord , He said ;

Is i t true, as is said, monks, that the group of six monkscarried ou t (formal) acts like these ; th at th e y carried o ut

a ( formal) act not b y rule , in an incomplete assem bly * * -

a (formal) act that has been protested against, that is notlegitimate, reversible, not fit to stand ? "

lf I t is true, L ar d .1' _ . _ H aving rebuk ed them , ha ving

given reason ed ta lk , he addressed the m on ks, sa yin g : |[ r j[

" M onks, a (formal) a ct (carried out) no t b y rule, in an

incomplete assembly, is not a (formal) act and ought mil to becarried out. , , * A (formal) ac t (carried out) b y w ha t has the

appearance of a rule in a complete assembly is not a (formal)ac t an d ou gh t not to be carried out. Monks, a (formal) act

for which a motion is not furnished, although a proclamation

1 Uivip&n n a.1 a n v s s a v a n a s a m p a f tn a F i .e . a proclamation of a k a m m n v a c a . the resolu

tion* See S. D u tt( E a r ly B u d . AT on&thi s m, p, t j o ,* V A . 1146 sa y* tha t disc ip l ine he r e me a ns ** r e p r oving, ma k ing ( some

one) remember i Pe, giv in g th e person aga cist wh om one is abo ut to carry out a. formal act a chance to confess his offence.

* V A * 11 46 say s th a t this provid es for a. m otion and a proclam ation,fi p a f ik u itk a k a ta . V A . 114.G says th at it w as protested ag ainst {pat ihui f f ta}

b u t w as also carrie d ou t ( k a l a )— it w a s c a rr ie d ou t in sp ite of the p r ote sts of others. See p a fik k o s c tii i t beginn ing of P&c_ 79, where the m onks pro test w hen a form al a c t is being carried out,

■ O m itted in O ldenberg's tex t, bu t contained in the Smb., edition*

2a




is furnished, is not a (formal) act and ought not to be carded

out. M onks, a (formal) act for w hich a proclam ation is

furnished, although a motion is not furnished, 15 not a (formal)a c t and ou ght not to be carried ou t. M onks, a (formal) ac t

for which a motion is not furnished and for which a proclamation is not furnished , is no t a (formal) ac t an d ou gh t no t to be

carried ou t. M onks, a (formal) ac t carried ou t ag ainst the rule

, , . aga ins t the discipline . . . aga inst the T ea ch er 's instru c

tion is not a (formal) act and ought not to be carried out.

Monks, a (formal) act that has been protested against, that

is not legitimate, reversible, not fit to stand, is not a (formal)a ct a n d ou gh t n o t to be carried ou t, || 2 ||

M onks, there are these six (formal) acts : a (formal) act

(carried out) no t b y ru le, a (formal) a c t (carried out) .in an

inco m plete ass em b ly, a (formal) act (carried out) in a com plete

assembly, a {formal) act (carried out) by what has the appear

ance of rule in an incomplete assembly, a (formal) act (carried

out) b y w ha t has the appearance of rule in a com plete a ssem bly,

a (formal) act (carried ou t) b y ru le in a com pleteassembly,

J,A n d w h at, mo nks, is a (formal) a ct {carried out) n ot b y rule ?If, mo nks, w hen it is a (formal) a ct w ith a m otion and a

resolution ,1 one c arries out the (formal) act b y m eans of th e

one motion but does not proclaim the resolution, then it is

a (formal) act {carried out) not b y rule* If , m onk s, wh en it is

a (formal) act with a motion and a resolution, one carries out

the (formal) ^ ct b y m eans of two m otions b ut docs not proclaimthe resolution, then it is a (formal) ac t (carried out} n o t b y rule.If, m onks, wh en it is a (formal) a ct w ith a m otion and a

resolution, one carries ou t the (formal) a ct b y m eans of theone resolution but does not propose the motion, then it is a

(formal) ac t (carried out) not b y rule. If, m on ks, w hen it is

a (formal) act with a motion and a resolution, one carries outthe (formal) act by means of two resolutions but does not

propose the motion,, it is a (formal) act carried out not by rule*I ! 3 1 !

" If , monks, wh en it is a (formal) a ct w ith a mo tion a nd

1 A a t t i d u l i y a , T h is is a formal ac t ia tw o fjarts, the m otion, Aofti, being the fir s t; the second part, d u l i y a , which consists of one proclamation., lias to be m ade before the decision oi an Ord er can be arrived at.



3*4— m a h A v a g g a i x 455

a resolution to be put three t imes,1 one carries out the (formal)

act b y means o f one m ot ion bu t does not procla im the resolut ion

[317], the n it is a (formal) ac t (carried out) n o t b y rule. Tf,monks, when it is a (formal) act with a motion and a resolution

to be put three t imes, one carries out the (formal) act by

m eans of two m otions * . , three m ot ions , . * four m otions,

b u t does n o t proclaim th e resolution, th en it is a (form al) a ct

{carried out) not b y rule. If, monks, w he n it is a (form al) ac t

w ith a m otion and a resolution to be p u t th re e tim es, one carries

out the ( formal) act b y m eans of one proclam at ion - * * tw o

p r e c la m a t io n s T , th r e e p r oc la ma t io n s . . . fo ur p r o c la m a tions* but does not propose the motion, then it is a (formal)

ac t carried ou t no t b y rule. This, m onks, is called a (formal)

a c t (carried out) no t b y rule. ]| 4 j |‘ ‘A n d w h at, m on ks, is a (formal) a c t (carried out) in an

incom plete assem bly ? I f , monks, i t is a (formal) act with

a m otion an d a resolution, and as m an y m onks a s are en tit led

(to tak e p art in the form al) a ct2 are no t com e, if the le av e

for absence of those fit (to declare their) leave of absence isnot sent, if those who are present protest, it is a (formal) act

in an incom plete assem bly. If, m onks, - - . as m a n y m onk s

as are en titled (±0 ta k e p ar t in the formal) a ct are co m e, if

the leave for absence . • . is n ot sent, i f those w ho are presentpro test, it is a (formal) a ct in an incom plete assem bly. If,

m o n ks, * _ * as m a n y m o n k s a s a re e n t it le d (to t a k e p a r t in

the formal) act are come, i f the leave for absence of those fit

(to declare their) leave for absence is sent, if those who arepresent protest, it is a (formal) act (carried out) in an inco m plete

assembly.

*r Tf, m on ks, it is a (formal) ac t w ith a m otion an d a reso lution

put three tim es * . , (,the same three casts as above are repeated

here) . . . i t is a ( formal) ac t in an incom plete assem bly. Th is,

monks, is called a (formal) act (carried out) in an incompleteassembly. \\5 j|

“ A nd w h at, m onks, is a (formal) a ct (carried out) in acom plete assem bly ? If , m onks, i t is a (formal) act with a

*■f t a i t - t c a i i t i i k a , a form al a ct in four parts ; the m otion, an d th en the resolution, bu t thia has to- be proclaim ed n ot once, bu t tbree t im es. W o have no neat expressions for such, procedure.

B kammappatid.




m otion and a resolution, and as m an y m onks as are {entit ledto take part in the formal) act are come, i f the leave for absence

of those fit {to declare their) leave for absence is sent, if those w ho are present do n ot protest, it is a (fo rmal) a c t (carried out)in a complete assembly,

“ If , m onks, i t is a (formal) act w ith a m otion an d a resolution jto be pu t thre e tim es . . * (the same three cases as above are

repeated here) . * . it is a (formal) ac t (carried out) in a com plete

assem bly. T his, mo nks, is called a (formal) ac t (carried out)

in a co m plete assem bly, j| 6 ||

"And what, monks, is a (formal) act (carried out) by whathas the appearan ce of rule, in an incom plete assem bly ? If ,

monks, it is a (formal) act with a motion and a resolution, andone first proclaims the resolution and afterwards proposes the

motion, i f as many monks as are enti t led (to take part ina form al) a ct hav e n ot com er i f the leave for absence of those

fit (to declare their) lea ve for absen ce is not sen t, if those

w h o are present p ro test, then it is a (formal) a c t (carried out)

b y w h a t has the appearan ce of rule, in an incom plete assem bly*"f If, m onks, it is a (formal) ac t w ith a m otion a nd a resolution,and one first proclaims the resolution and afterwards proposes

the m otion, i f as m an y m onks as are en tit led (to take p art in

the formal) act have come, i f the leave of absence . . . is not

sent, if those who are present protest, then it is a (formal) act

(carried out) b y w ha t has the app earan ce of rule, in an

incomplete assembly*

If, m onks, it is a{ fo r m a l )

act w ith a m otion and a resolut ion,and one first proclaims the resolution and afterwards proposes

the motion, i f as many monks as are entit led (to take part inthe formal) act have come, i f the leave for absence of those

(fit to declare) leave for abscnce is sent [318], if those who are

present protest, then it is a (formal) act (carried out) by what

has the appearance of rule, in an incomplete assembly.

" If , monks, i t is a (formal) ac t w ith a m otion an d a resolutionto be put three times , , , {the same three cases as above are

repeated here). . * . Th is, m onks, is called a (formal) ac t(carried out) by what has the appearance of rule* in an

incom ple te as se m bly. [| 7 ]|“ A nd wh atj m onks, is a (formal) ac t (carried out) b y wh at

has the ap pearance of rule, in a com plete assem bly ? If , m onks.



3.8— 4.1] MA HA V A G G A 1 X 457

it is a ( formal) act with a motion and a resolut ion and one

first proclaims the resolution and afterwards proposes the

motion, i f as many monks as are enti t led (to take part inthe form al) act have co m er i f the leav e of absence of those fit

(to declare their) leave of absence is sent, if those who are

present do not protest, then it is a (formal) act (carried out)

b y w h a t has th e ap p earan ce o f rule , in a com plete assem bly*If, m onks, i t is a (formal) act w ith a m otion a nd a resolution

to be p u t t h re e tim e s * . . (the sdmc as above is repeated here)

. * . i t is a (formal) ac t (carried out) b y w ha t has the ap pearance

o f the rule in a com plete assembly. Th is, m onks, is calleda (formal) ac t (carried out) b y w ha t ha s th e app earance o f rule

in a co m p lete ass em bly, Jj 8 [|“ A n d w h a t , mo n k s , i s a (formal) a ct (carried out) b y rule

in a com plete assem bly ? If , m onks, i t is a (formal) ac t w ith

a motion and a resolution, and if one first proposes the motionand after one resolution carries out the (formal) act, if as

m an y mon ks are en tit led (to take part in the form al) act

h av e co m e, if -the leave of absence of tho se fit (to declare their)leav e of absence is sent, i f those who are present do n ot protes t,

then it is a (formal) ac t (carried out) b y ru le in a com pleteassembly.

" If , m onks, i t is a (formal) a ct w ith a m otion an d a resolutionto be put three t imes, and if one first proposes the motion

and after (having put) the resolution three times* carries outthe (formal) act, i f as m a n y m onks as are entit led (to take pa rt

in the formal) act have come, i f the leave of absence of those w ho are fit (to declare theiT) lea ve o f absence is sent, if those w ho are presen t do not protest, then it is a (form al) a ct (carried

out) b y rule, in a com plete assemb ly. T his, m onk s, is calleda (formal) act (carried out) b y rule, in a com plete assem bly,1

il 9 il 3 II

" F ive (kinds of) O rders : a fou rfold O rder o f m onks, a

fivefold O rder of m onks, a tenfold O rder o f monks, a tw en tyfoldOrder of m onks, an Order of m onks tha t is more than tw en ty

fold. In the case, m onks, o f an Order of m onks being fourfold,

it is entitled (to take part) in all {formal) acts, if by rule, if it is

1 Ok lenberg's edition om its this las t sentence. I t is contained, righ tly, in th e Sinhalese edition.



45® B O O K O F D I S C I P L I N E

com plete, excep ting1 three (formal) acts : ord ination,1 in v ita

tion ,4 reh ab ilitatio n .3 In the case, monks* of an Orde r of m onks

bein g fivefold , it is en titled (to ta k e part) in all (formal) acts*if b y rule, if it is com plete, exce ptin g two (formal) ac ts :

ord ination in the m iddle districts,1 reh ab ilitation . In the case,

monks, of an Order of monks being tenfold, i t is entit led {tota ke part) in all (formal) acts, if b y ru le, if it is com plete,

ex ce p ting one (formal) act ; reh ab ilitation . In the case,

monks of an Order of monks be ing twentyfoldFi t i s ent i t led

(to take part) in all (formal) acts, if by rule, if it is complete.

In the case, monks, of an Order of monks being more thantwentyfold , [319] it is entitled (to take part) in all (formal)

ac ts, if b y rule, if it is com plete. |[ r |f

" If , m onks, a fourfold Order, carryin g out a (formal) a ct,

should carry out the (formal) act with a nun as the fourth

(member), then it is not a {formal) act and ought not to be

carried ou t. If , monks, a fourfold Order, carrying out a

(formal) act, should carry out the (format) act with a proba

tioner as the fou rth (member) . . . w ith a no vice , * . w itha wom an novice , - . w ith a disavow er of the trainin g5 * * .

w ith one w ho has com m itted an extrem e offence . . . w ith

one wh o is susp en ded for not seeing an offence - . . with one

w ho is suspended fo r n o t m akin g am ends fo r an offence . * .

w ith one w ho is suspended for n ot g iv in g up a w rong view

. * . w ith a eunuch . . . w ith one livin g in comm union as it

w ere b y th e ft* , * , w ith one who h as gone o ver to a s e c t4

, , . w ith a n an im al , . . w ith a m atric id c * • - w ith aparricide . . - w ith a slayer of ones perfected 4 . * w ith a

seducer of a nun . , , w ith a schism atic * . . w ith a shedderof (a tathagata's) bloo d . - . w ith a he rm ap hr od ite . . * w ith

one belon ging to a different com m union . , . w ith one stay ing

in a different b ou n d ary . . . w ith one stan ding ab ove the

L See V i n . i. ^3* A t V i n . iv. i jq ii a m on k w ants to os'dain an individu al and looks about for a group, he incurs an. offence of wrong-doing.

1 See M V . I V . 6* s w here monks., if th e y num ber on ly io-ur, are allow ed

to in vit e one anoth er, b ut where the y are five (>IV* IV , 5 , i) th ey shou ld invite in an Order.

* S ee iii, 28* n, 4* an d also J3,IX j* 3^3.* Ifi bordering districts a ** group " (Le. here four m onks) j x i & y ord&UL

w ith an e xp e rt on V i n a y a as the fifth officiating- monk, V i n . L 197.* Fo r the following sequ ence of terms, do w n to hertnaphroditep V t n . i,

I* * , 135. *67. and ab ove , p. 160.* A t V i n . i. 8 6 not to be ordained.



£. 2 — 6] m a h A v a g g a i x 459

ground1 b y psychic po tency . * . w i th one against whom an

Order is carrying out a (formal) act as the fourth (member),

it is n o t a (formal) ac t an d ou gh t no t to be carried out* |[ z |]Carrying out by a Fourfold (Order) .

If, monks, a fivefold (Order), carrying out a (formal) act,

should carry out the (formal) act with a nun as the fi fth(member) _ . _ w ith one against whom th e O rder is carrying

out a (formal) act as the fifth (member), it is not a (formal) act

an d ou gh t no t to be car ried ou t. [| 3 J|

Carrying out by a Fivefold (Order)

“ Tf, m onk s, a ten fold (Order), ca rry ing o ut a (formal) a ct,should ca rry out the (formal) act w ith a nun as the tenth

(member) . , w ith one against wh om the O rder is ca rryin g

out a (forma]) act as the tenth (member), it is not a (formal)

a ct a n d o ugh t no t to be ca rrie d ou t. |j 4 ||

Carrying out by a Tenfold (Order)

ff If , monks, a twentyfold Order, carrying out a (formal) act,

should carry out the (formal) act with a nun as the twentieth

(member) . _ „ w ith one ag ain st wh om th e O rder is ca rry ingout a (formal) act as the tw en tieth (mem ber), it is n o t a (formal)

a ct an d ou gh t not to be car rie d ou t. || 5 ||

Carrying out by a Twentyfold (Order) ,

" If , monks, one on probation as the fourth (member) should

grant p roba tion ,3 should send back to the beginning, should

inflict mdnaita, if he, as the tw en tieth (mem ber), should reh ab ili

tate, it is n o t a (formal) ac t and oug ht n o t to be c arried ou t.

If, monks, one deserving to be sent back to the beginningas the fourth (member^ should grant probation, should send

b a ck to th e begin ning, sh ould inflict manatia, if he, as the

twentieth (member), should rehabilitate, it is not a (formal)

and ought not to be carried out*

44 If, monks, one deserving mdnatia as the fourth (member)

should grant probation, should send back to the beginning,should indict mdnatta, if h e, as the tw en tieth (member) [330]

should rehabilitate, i t is not a (formal) act and ought not to becarried out.

1 O n v eh d sa , as " ab o ve the gro un d J'„ see B . D . i . 79, a . 5.1 A l l the se c on st itute p a r t of the p e n a l ty for c om m itt ing a SiD gh a dise sa

offence. Th ose undergoing the pe na lty can n ot infl ict it on others, nor can they feha.bilita.te them when the penalty is duly over* C f * CV. IX. 1. 4*




If, jnornks, one undergoing maitatta as the fourth (member)

should grant probation, should send back to the beginning,

should inflict manatta4 if he, as the twentieth (member), shouldrehabilitate* it is not a (formal) act and ought not to be carried

out.

r* If, m onks, one deserving reha bilitation as the fou rth

(member) should grant probation, should send back to the

begin ning, should inflict mdnatta, if he, as the twentieth(member), should rehab ilitate, i t is not a (formal) a ct and ough t

n ot to be ca rr ied out* j| 6 |[

" M onks, the pro test of some (people) in the m idst o f anO rder is va lid, of others is not va lid. An d, m onks, of whom

is a pro test in the m idst of an O rder not valid ? M onks, the

protest of a nun in the m idst of an Order is not val id * * .

o f a probat ioner * * * of a novice . . . o f a wom an novice

. . . o f a d is av ow e r o f th e tr a in in g _ * * o f one w h o h ascom m itted an extrem e offence * * . of one who is m ad , . ,

o f one w h o as u n hin ge d . . . o f one w h o is in pain . . . o f one

who is suspended for not seein g an offence1 . . . of one again st w hom an O rder is carryin g out a (fo rm al) act. M onks, a

pr o test o f these in the m idst of an O rd er is no t valid* |[ 7 ||

"And* monks, of whom is a protest in the midst of an Order v a lid ? M onks, a p rotest of a regu lar3 m onk in the m idst o f

an Order is valid i f he belongs to the same communion, i f he

is staying within the same boundary, even i f he only informs

the m on k n ex t (to him ).3 Monks, his pro test in the m idst

o f an O n le r is v a lid , ]| 8 ||^ T here are, m onks, these tw o (kinds of) being sent aw ay.*

There is , monks, the individual who has not arrived at the

point of being sent a w a y ,5 but i f an O rder sends him a w ay

he m ay be r ight ly sent away, or he m ay be w rongly sent aw ay.

A n d w hic h, m onks, is an in d iv idual who has n o t a rriv ed at

1 Sam e iiat as tha t at MV . IX , 4. 2.* p a k a t a t i a , V A . J147 says he is one who hats not fallen from moral

ha b it a nd ha s not c om m itte d a p & r a j i h a ofience. C f . V i n . iL 6, 32 f+a d i n a n t a r i k cr ssd p i b h i k k h r * n o v i n & d p en t a ss a . V A . 1147 says, " if he

im m e d ia te ly s its d o w n h i m s e l f ( i n th e a ss em b ly ). C f . th e a n & n t a r i h a n u n a t V i n , iv, 234, i.e. th e nex t cun m a n alm sfood procession,

* n i ssar a?id + C f . NurlV S angh idisesas, an d see B . D . iii. Intr. ^xxvi. V A + i 147 explains th.it th e O rder sendi aw ay, n i ss a r t i i , by an act of banish-*

meat, censure and so o n .* a p p a t t o n i s s d r a y a i f i ; he is not gui l ty e nough to b e se nt a wa y.



4 ,^— i i ] M A H A V A G G A I X

the paint of being sent away, but who, i f an Order sends him

aw ay , is w ron gly sent a w ay ? N ow th is is a case, m onks,

w here th ere is a pure m o n k , not an offender ; if th e O rdersends him a w ay, he is w ron gly sent aw ay. This, m onks , is

called an ind ividu al who ha s not arrived at the point o f being

sent away, and who, i l the Order sends him away, is wrongly

sent aw ay. A n d which, m onks , is an ind iv idual who has not

arrived at the point of being sent away, but who, i f an Order

sends him aw ay, is r ig h t ly sent a w ay ? N ow this is a case,

monks, where there is an ignorant, inexperienced monk* full

of offences, no t rid of the m ,1 [321] one who l ives in company w ith householders in un becom in g association w ith householders;i f an O rder sends him aw ay , he is r igh t ly sent away* This ,

monks, is called an individual who has not arrived at the point

of being sent away, but who, i f the Order sends him away,is r ig h tly se nt a w a y . |[ 9 ||

Jf T he re ar e, m onk s, these tw o (kinds of) resto ra tion ,2 Th ere

is, monks, the individual who has not arrived at the point

of restoration* but i f an Order restores him, he may be rightly restored, or he m ay be w ron gly restored. An d which, m onks,

is the ind ividu al who has not arrived a t the point o f restorat ion ,

b u t w ho, if an O rder restores him , is w ro n g ly restored ? A

eunuch ,3 m onks, does no t arrive4 at th e point of restorat ion ;if the Order restores him, he is w ro n gly restored- M onk s, one

living in com m union, as it were b y theft , , , . one gone o ver

to a s e ct - . , a n a n im a l . . . a m a tr ic id e * . . a p a r ric id e

. „ . a s lay er of one perfected . . . a seducer of a nun - . ,a schism atic . . . a shedder o f [a Truthf inder 's ) b lood . - * a

herm aph rodite docs no t arrive at the point of restoration ; i f

an O rder restores him , he is w ro ng ly restored. Th ese, m onks,

are cal led individuals who do not arrive at the point of

restoration, and who, i f the Order restores them, are wrongly restored. || xo ]|

"And which, monks, is an individual who has not arrived

1 a n -a p a d Sn a , V A . 114S explains a p a d d n a b y p a r i c ch ed a , a n d s a y s t h a t the meaning o£ a n a p a d & t t a is " without the p & r i cc h ed ct o-f offences ,J_ C f . belo w , M V . I X , 7* 6 . „

1 vsa r az t a , see iii. 28. n. 4,* Sam e l ist recurs abo ve, M V . IX* 2,1 Again, a p p a i i a , b u t n o n e o f these m ay be ordained, or, i i ordained,

th e y should be exp elled, Thej? there!ore can n ot be iiestor,edJ no t b e in g in a posit ion to o b ta in re sto ra ti on.




at the point of restorat ion, and who i l an Order restores him,is rig h tly restored ? On e w ith his hand s cut off,1 m onks, who

has no t arrived at th e p oint of restoration, i f an Order restoreshim, is rightly restored. Monks, one w ith his feet cu t off

- . . o ne w ith h is h an d s ajid fee t cu t of f . . ■his ears c u t off

. * . h is nose cu t off • * , his ears an d ro se cu t o ff - , * h is

fingers cut off , , * his nails cu t off * * „ one w ith his tendons

cu t . . . one w ho h as w eb be d ha nd s . , • a hu n ch b ack , . .a d w arf * - * one wh o had go itre . . . one w ho ha s been

branded * , . one w ho h as been scourged * - . one who has been w ritten a b o u t . . . one w ho has elephantiasis . * . one

w h o is b a d ly il 1 . ♦. one who has disgraced an assem b ly (by

some d efor m ity) . . - one who is blin d * . . one w ith a

crook ed l im b . . . one wh o is lame . * . one para lysed down

one side . . . a cripp le , * , one w ea k thro ug h old age . „ *

one w ho is blind from birth * * . one who is dum b . . . one

w h o is d eaf . . - one w ho is blind and dum b * . . one w ho is b lind an d d eaf . _ . one who is deaf an d dum b . . . one who

is bl ind and de af and d um b wh o has not arrived at the point

of restoration, if an Order restores him, is rightly restored.

These, monks, are called individuals who have not arrived at

the point of restoration, and who, if an Order restores them,

are rightly restored. \\1 1 ][ 4r ||

Th e First Port ion for Repeating : tha t on Vasab ha vil lage.

This is a case, monks, where there is not an offence of a

m on k's th a t should be seen.1 If an O rder or severat (monks)or one individual reproves him for it, saying : ‘ Yo u, your

reverence, ha ve fallen into an offence. Do you see this offence?1

and if he speak s thu s r ' There is no t, y o u r reverence(s), an

offence of mine that I can see/ [322] and if the Order suspendshim for not seeing the offence,3 it is n ot a lega lly va lid (formal)act. T his is a case, m on ks, wh ere there is no t an offence of a

m on k's fo r wh ich am ends should be m ade. I f an Order or

several (monks) or one individua l reproves him for it, sa yin g :' Y o u , yo u r reverence, ha ve fallen into an offence. M ake

1 Sam e list a t V i i t . i + 9 1 , w h e re su ch p e op le m a y n o t " g o for th" * fe e abo ve, p* n 6 for notes.

* Le* by him<* CJ . C V , I_ 25-SQ.



5.1— 4] M A H A V A G G A I X

am ends for this offence/ an d if he speaks thus ; 1 Th ere is no t,

y o u r reveren ces, an offence of m in e for w h ich I should make

am end s/ and if the O rder suspends him for not m aking amendsfor th e offe n ce,1 It is no t a le g ally va lid (formal) act_ Th is is

a case, monks, where there is not a wrong view of a monk's

th at sho uld be given up_2 I f an O rd er or severa l (monks) orone ind ividu al repro ves him for it, say ing : * T h is is a wrong

v iew of yours, yo u r reverence. G ive up th is w ron g v ie w / and

if he speaks thu s : ' Th ere is not, yo u r reverence, a w ron g view

of mine that I should give up/ and i f the Order suspends him

for not givin g up the w rong v iew ,3 it is not a leg ally valid(form al) a ct. || n j|" Th is is a case, m onks, where the re is not an offence of a

monk's that should be seen, not an offence for which amends

shou ld be m ade. I f an Ord er or severa l (monks) or oneindividua l reproves him for it , saying : * You* your reveren cer

h av e fallen into an offence. D o yo u see this offence ? M akeam ends for this offence/ and if he speaks thus ; 1 Th ere is no t,

y o u r reverence(s)J an offence o f mine th a t I can see ; there isnot, your reverence(s), an offence of mine for which I shouldmake amends/ and if the Order suspends him for not seeing

or for not making amends, it is not a legally valid (formal) act.

II a II" Th is is a case, m onks, where there is not a n offence o f a

m onk’s th a t should be seen, not a wron g view th at should be

given up_ If an O rd er or several (monks) or one ind ividu al

reprover him for it, spy ing ; " Y o u , yo u r reve renc e, ha ve falleninto an offence* D o yo u see this offence ? T his is a w ron g v ie w o f yo u rs ; g iv e up th is w rong v iew p; and if he sp eaks

th u s : f T h ere is no t, yo u r reverence{s). an offcnce o f m ineth a t I can see ; there is not a wrong view of mine tha t I shouldgive up, ' and if the Order suspends him for not seeing or for

n ot giv in g up, it is no t a le g a lly valid (formal) a ct. || 3 ||“ T his is a case, m onks, where there is n ot a n offence o f a

monk's for which amends should be made, there is not a wrong v ie w th a t should be g iv en up. If an O rder or several (m onks)

or one individua l reproves him for i t, saying : JY o u , you r

* c / . CV. I . St .a p a f i n i ss t z j j & t d — p a i i n i s s a i j t i a b b d t V A . 1 147.

C/. CV. I_ 33 35- ‘




reverence, hav e fallen into an offence ; m ake am ends for this

offence. This is a w rong view o f yours, g ive u p this wrong

v ie w / an d if he sp eaks thus ; *T h ere is not, y o u r reverence(s)

an offence of m ine fo r w hich I should m ake am ends ; there isnot a wrong v iew of mine that I should g ive up/ and i f the

O rder suspends him for no t m aking amends or for not g ivingup , it is n o t a leg a lly va lid {formal) act* ]| 4 ||

" T h is is a ca se, m onks, wh ere there is not an offence o f

a monk's that should be seen, there is not an offence for which

amends should be made, there is not a wrong view that should be g iv en up. I f an O rd er or several (m onks) [323] or oneindividual reproves him for it , saying ; * Y ou , yo ur reverenccj

h av e fal len into an offence. D o yo u see this offence ? M ake

am ends for this offence. Th is is a w rong view of yo urs ; give

up t h i s w r o n g v i e w / a n d it he speak s th u s ; - Th ere is not, y o u r reverence (5}, a n offence o f m in e th a t I can see ; there

is not, y o u r reveren ce (s)* an offence of m ine fo r w hich T should

m ake am ends ; there is not a w rong view of mine th at I shouldgive up/ and if the Order suspends him for not seeing or for

not making amends or for not giving up, i t is not a legally

v a lid {form al) act. || 5 [|

" T h is is a case, mo nks, where there is an offence o f a m onk 's

th a t should be seen- I f an Order or sev eral (monks) or one

individu al reproves him fo r it, saying : ' Y o u , you r reverence,h av e fallen in to an offence. I>o yo u see this offence ? 1 and

i f he speaks th u s: - Y es , your revcTencefs), I see i t/ and i f the O rde r suspends him for no t seeing the offence,, it is not

a legally valid (formal) act." Th is is a case, m onks, where there is an offence o f a m onk's

for w hich am ends should be m ade. If an O rder or several

(monks) or one ind ividu al reproves him for it, sayin g : J Y o u , y o u r reveren ce, h ave fallen into an offence. M ake am ends fo rthis offence/ a nd if he speaks thu s : * Y es , you r reverence(s),

I w ill m ake am end s/ and if the O rder suspends him for no t

making amends for the offence, it is not a legally valid (formal)

act.This is a case, monks, where there is a wrong view of

a m on k’s th at shou ld be given up. If an Order or several(monks) o r one in d ivid u al reproves h im for it t sa yin g : ‘ This*

yo u r reverence, is a w ron g view o f yours. G ive up this w rong



5.6—9] M A H A V A G G A I X

v iew / and i f he speaks th u s : ' Y es , y o u r reverence(s), I w ill

g ive i t up/ and i f the Order suspends him for not g iving upthe w ron g view , it is no t a lega lly va lid (formal) ac t. j| 6 ||

" Th is is a case, m onks, w here there is an offence o f a m on k's

that should be seen, where there is an offence for which amends

should be made - * * where there is an offence of a m onk 's

that should be seen, where there is a wrong view that should

be g iv en u p * . * w h ere th e re is an offence of a m o n k 's fo r

w hich am ends should be m a d e> w here th ere is a w ro n g v iew

that should be given up , . . where there is an offence of a

monk's which should be seen* where there is an offence for

w h ich am en ds should be m ad e, w here th ere is a wrong; v iew

tha t should be given up. I f an O rder or several (monks) or

one individual reproves him for i t , saying: * Y o u , yo u r

reverence, h av e fallen into an offence. D o yo u see this offence ?Make amend s for this offence. This is a w ron g view o f you rs ;

g ive up this w rong v iew / and i f he speaks thus : * Y es , y ou rreverence (s) a I see, yes, I wil l make amends, yes , I wi l l g ive

it up/ and if the Order suspends him for not seeing or fornot making amends or for not g iving up, i t is not a legal ly

v a lid (form al) a c t. j| 7 ||

This is a case, monks, where there is an offence of a monk's

th at should be seen. If an Order or several (monks) or one

individual reproves him for i t, saying : 1 Y o u , you r reverence,

ha ve fallen into an offence. D o yo u see this offence ? * andif he speaks thus : 4 There is not, your reverence(s), an offence

of mine that I can see/ [324-] arid i f the Order suspends himfor not seeing, it is a legally valid (formal) act*" This is a case, monks, where there is an offence of a monk's

for which amends should be made* , * * I f he speaks thu s :

f Th ere is not, yo u r reverence (s), an offence o f m ine for w h ichT should m ake a m end s/ and i f the O rder suspends him for not

making amends, i t is a legally valid (formal) act.

This is a case, monks, where there is a wrong view of a

m on k's th a t sh ould be given up, . * . I f he sp eak s th u s :f There is not, you r reverence(s), a w ron g vie w of m ine, tha t

should be given up/ and i f the Order suspends him for not

giving up the wrong view, it is a legally valid (formal) act*

II S || _

<BT his is a c ase, m onks, wh ere there is an offence o f a m on k's




th a t should be seen, where there is an offence for w hich am ends

should be m ade « * * wh ere there is an offence th a t should

be seen, w h ere there is a w rong v ie w th a t should be g iven up

. * * where there is an offence for which amends should bem ade, where there is a wrong- view th a t should be given u p

. . , w here there is an offence th at shou ld be seen, w here there

is an offence for which amends should be made, where thereis a wrong view th at should be given up. I f an O rder or several

{monks) or one individu al reproves him for it* sa yin g : 1 Y o u ,

yo u r reverence j h a v e fallen into an offence* D o y o u see th is

offence ? M ake am ends for this offence. T his is a w ron g view

of you rs ; g ive up this wrong view / and i f he speaks thus :‘ Th ere is not, you r reverence(s)# an offence of m ine wh ich X

should see, there is not, your reverence(s), an offence of minefor which I should make amends, there is not a wrong view

of mine that I should give up/ and i f the Order suspends him

for not seeing or for not making amends or for not g iving up,

it is a leg a lly va lid (formal) a c t/ ' |] 9 |{ 5 |]

Th en the venerable Up ali approached the L o r d ; havingapproached, having greeted the Lord, he sat down at a

respectful distance. A s he wa s sitt ing dow n a t a respectful

distance, the venera ble U pali spoke thus to th e L ord : Does

an Order, Lord, that is complete carry out a (formal) act that

should be carried out in the presence of1 (an accused monk)if he is ab sent ? L ord , is th at a lega lly va lid (formal) act,is it a disoipLmarily valid {formal) act ?

“ Th is, U pali , is no t a lega lly v alid (formal) a ct, i t is nota d is c ip l in a ry val id (formal) a c t/ ’ || x ||

Does an Order, Lord, that is complete carry out a ( formal)

act that should be carried out by the interrogation* (of anaccu sed m onk) i f there is no interrogation ? D oes it car ry out

a (formal) act that should be carried out on the acknowledgm en t4 (of an accused m onk) i f there is no ackno wledgm ent ?

L sa . tn *n u k / td k ar a i t t y a ?r t , C f . V i n . ii* 93, _* dh Gm m & ham m a- v i n & y & k at n n t a and their opposites { ad ham m a^ j

oc c ur a t A . i, 74, 75. A A . ii. 149 explains a d h a m m a * an d a u i n a y a * as vd dh t z f f t * n a and - v b b i n a y a w w here u d - m ean s cp off ,J and therefore " w ro n g JPas in. u m m a g g a .

* pafipucchakaranlyatft-* p a i H f u i y a - C f . iii. 153, n, 5 ; A + i_ 99 ; il f* ii, 248 .



a .z — 3 ] m a h a v a g g a I X 467

D oes it g ive a v erd ict of pa st insan ity1 to one w ho m erits a

v erd ict o f innocence ?2 D oes it c a r ry o u t a (formal) a c t for

specific d ep ra v ity3 aga inst one wh o m erits a v erd ict of pastinsa n ity ? Does it ca rry ou t a (formal) ac t of censure* ag ainst

one who m erits a (formal) act for specific d ep ra v ity ? D oes it

carry oat a (formal) act of placing under guidance for one

w ho m erits a (fo rmal) a c t o f censure ? [335] Does i t ca rry

out a (formal) act of banishment against one who merits a

(formal) ac t of plac ing un der guidance ? D oes it c a rry out

a (formal) a ct o f recon ciliation for one wh o m erits a (formal)

act o f banishm ent ? Do es it c arry out a (formal) a ct o f suspension against one who merits a (formal) act of reconcilia

tion ? D oes it gran t prob ation* to one who m erits a (formal)

ac t of suspension ? D oes it send b ac k to the be ginning one who m erits probation ? D oes it in flict mdnatta on one who

m erits being sent b ac k to the beginning ? Does it reh ab il itate

one who merits mdnatta ? Does it ordain one who m erits

rehabilitation ? Is this a legally valid (formal) act. Lord, is i t

a disciplinarily valid (formal) act ? wt ]j 2 j|" Th is, U pa li, is no t a lega lly valid (formal) ac t, i t is not

a disciplinarily va lid (formal) act. W h ate ve r Order, U pa li,

tha t is com plete carries o u t a (formal) a ct th a t should be carried

out in the presence of (an accused monk) if he is absent-—it

thus comes to be, Upali , not a legally valid (formal) act, not

a disciplinarily valid (formal) act, and thus the Order comes

to be o n e th a t go es to o fa r , 0 W h a t e v e r O rd e r, U p a li, t h a t is

complete carries out a (formal) act which should be carried outon the interrogation (of an accused monk) if there is no interro

ga tion - . . car ries ou t a (formal) a c t w h ich sho uld be carrie d

out with the acknowledgment (of an accused monk) i f thereis no acknowledgment * * . ordains one m erit ing rehabi litation

1 cu n & I h a v i n ay a * See iii. 153* a- 5 ; A . i . ^9; M . iL 248.

' sa l i v i i t a . y & r ah G £ & a- O n sa t i v i n a y a sec i i i 153 , n- 3, ; Af . iL ^47. W ord occurs a.t A . j, 99 ; G .S . i. 85 translates “ proceedings abo ut m indful

ness J\■ t a s sa p d p i y y a s i k d . C f . B . D , iii. rs4, n * 1 ; A . f . 99; JJ\ ii- 2 4 9 , V i n , ii.

8st.* F or this and. th e four follow ing formal acts, c f . V i n , i* 49 (aTrave, p- 66)

an d A - L 99-.

* Th is and th e n ex t three (not ordination) occur a t i. 99* T h e y are each part of the penalty incurred for a Sangh£disesa offence-.

■ sa t i s f i r a , m a t V i n . L 55 (above, p. 71).



4bS B O O K O F D I S C I P L I N E

— it thus com es to be, U pal i , no t a lega l ly val id ( formal) ac t ,not a disciplinarily valid (formal) act, and thus the Order

com es to be one th a t goes to o far / ' J| 3 ||r* Tfj L or d, an O rder th a t is com plete carries o u t

a (formal) act that should be carried out in the presence

of (an accused monk) when he is present, is this, Lord, alega lly v a lid (formal) ac t, is i t a disciplinarily va lid (formal)

act ?

" This , Upal i , is a legal ly val id ( formal) act , i t is a discipl in

a ri ly v a lid (formal) act/"

** If, Lord* an Order that is complete carries out a (formal)act that should be carried out on the interrogation (of an

accused monk) when there is interrogation, i f i t carries out

a (formal) a ct tha t should be carried ou t on the ackno wledgm ent

of (an accused monk) when there is his acknowledgment, i f i tg ives a verdict of innocence to one who merits a verdict of

innoc ence ■. - if it reh ab ilitates one wh o m erits r eh ab ilitation *

if i t ordains one w ho m erits ord ination, is this, L ord , a

legally valid (formal) act, is i t a disciplinarily valid (formal)act ? "

r- T h is, U p ali, is a leg a lly v alid (formal) act* it is a disciplin

ari ly val id (formal) act. W h ate ve r Order, U pal i , th at is

complete carries out a (formal) act that should be carried out

in the presence of (an accused m onk) w hen he is present— itthus comes to be, Upal i , a legal ly val id ( formal) act , a

disciplinarily valid (formal) act, and thus the Order comes to

b e one th a t does n o t go to o fa r. W h a te v e r O rder, U pali Pth a tis complete carries out a (formal) act that should be carried out

on the interrogation (of an accused monk) when there is

interrog ation . - - ordains one m eriting ordina tion — it thu s

comes to be, Upal i , a legal ly val id ( formal) act , a disciplmari ly

v a lid (form al) a ct, an d th u s th e O rd er com es to b e one th a t

do es n o t g o to o fa r / ' || 4 ||I f , Lord, an Order that is complete g ives a verdict of past

insanity to one merit ing a verdict of innocence, g ives a verdictof innocence to one meriting a verdict of past insanity, is this,

Lo rd, a leg al ly v al id (formal) a c tp is i t a discipl inari ly val id

(formal) act ?*' T his, U p ali , is no t a leg ally va lid (formal) ac t, i t is not

a disciplinarily valid (formal) act/'



6 .5— 6 ] M A H A V A G G A I X 469

" I f , Lord , an Order th a t is com plete carries ou t a ( formal)

a c t fo r s pe cific d e p r a v i t y a g a i n s t o n e m e ritin g - a v e r d i c t o f

past insani ty , I f i t g ives a verdict o f past insani ty to one

m eriting a (formal) act fo r specific de p ra v ity ; i f i t carries ou ta (formal) a ct of censure a ga inst o ne m eriting a (forjmal) act

for speci f ic depravity , [326] i f i t carries out a {formal} act for

speci f ic depravity against one merit ing a ( formal) act of censure ; i f i t carries ou t a ( form al) a ct o f placin g un der gu id

ance aga inst one m eriting a (formal) a ct of censure, i f i t c arries

out a (formal) ac t of censure aga inst one m eriting a (formal)

ac t of placing und er gu idan ce ; i f it carries ou t a (formal) a ctof banishment against one merit ing a ( formal) act of placing

un der guidan ce, i f i t carrics ou t a (formal) act o f placing und er

guidance against one m erit ing a ( formal) ac t o f b an ish m en t;

if i t carries out a (formal) act of reconcil iation against one

m eriting a (formal) act o f ba nishm en t, i f i t carries ou t a (formal)

act of banishment against one meriting a (formal) act of

reco nc iliation ; i f i t carries ou t a (formal) a ct of suspension

aga inst one m eriting a (formal) act of reconciliation* i f it carriesout a (formal) ac t of recon ciliation aga inst one m eriting a

(formal) ac t of suspension ; i f i t gran ts p rob ation t o one

meriting a (formal) act of suspension, i f i t carries out a (formal)

act o f suspension ag ainst one m eriting prob ation ; i f i t sends

b a ck to th e b egin n in g one m e ritin g p ro b atio n , i f it g ra n ts

probat ion to one m erit ing be ing sent b ac k to the b eginning ;if it inflicts mdnatta on one meri t ing be ing sent back to the

begin n ing, if it sends b a c k to th e begin n in g one m e ritin gmdnatta ; i f i t reh ab ilitates one m eriting mdnatta, if it inflicts

mdnatta on one m erit ing re h a b i l i tat io n ; i f i t ordains one

meriting rehabilitation, i f i t rehabil itates one meriting ordina

tion, is that* Lord, a legally valid (formal) act, is i t a disciplina r ily v a lid (form al) ac t ? " [] 5 [j

" Th is , U pal i , is not a lega l ly v al id ( formal) a ct , i t is not

a discipl inari ly va l id (formal) ac t . W h atev er O rder, U pa l i,

that is complete g ives a vcrdict of past insanity to one merit inga verdict of innocence, g ives a verdict of innocence to one

m e ritin g a v e r d ic t o f p a s t in s a n it y — it th u s co m e s to be , U p a l i ,

not a leg al ly val id ( formal) act , not a discipl in ari ly va l id ( formal)

act, and thus the Order comes to be one that goes too far_ W h a te v e r O rd er, U p a li, th a t is co m p lete carries o u t a (form al)

21




act for speci f ic depravity against one merit ing a verdict of past

insani ty . * , th a t rehabi l itates one m erit ing o rdinat ion— it

thus comes to be, Upal i , not a legal ly val id ( formal) act , nota discipl inari ly val id ( formal) act , and thus the Order comes

to be one that goes too far . " \\ 6 |[

" I f , Lord , an O rder tha t is comp lete g ives a verd ict of

innocence to one merit ing a verdict of innocence, i f i t g ivesa verdict o f past insani ty to one meri t ing a verdict o f past

insan ity, is this, L ord , a leg ally va lid (form al) act, is i t a

disc iplin ar ily v a lid (formal) ac t ; J' ■

" Th is , U pa l i, is a leg a l ly va l id (formal) act , i t is a disciplm-a ri ly va l id ( formal) a c t . ’ '

** Tf, Lo rd , an O rder th a t is com plete give s a ve rd ict o f p as t

insanity to one merit ing a verdict of past insanity , i f i t carriesout a (formal) act for specific depravity against one meriting

a (formal) act for specific dep ravi ty . . . i f i t rehab i li tates one

meriting rehabilitation, i f i t ordains one meriting ordination— is this, Lo rd , a leg a lly valid (formal) act, is i t a disciplinarily

v a lid (form al) a c t ? \\7 jjJ< T his, U p ali, is a leg a lly va lid (form al) a ct, it is a disciplin

a ri ly va l id ( formal) ac t . W h atev er Order, U pal i , th a t is

complete g ives a verdict of innocence to one merit ing a verdict

of innocence, gives a verdict of past insanity to one meritinga ve rdict o f past insa ni ty— it thu s comes to be , U pal i, a legal ly

v a lid (fo rm al) a c t, a dis cipH narily v a lid (fo rm al) a ct, a n d th u s

the Order comes to be one th at does not go too fan W ha tever

Order, U pa l i, th at is com plete g ives a verdict of past insa n ity to one meriting a. verdict of past insanity, [327] - - . ordains

one m eriting ordination — it thus com es to be, U pal i, a lega l ly v a lid (fo rm al) a c t, a d iscip lin arily v a lid (fo rmal) act,

and thus the Order comes to be one that does not go too far/J

HS ||Th en the L ord addressed the m onk s, sa yin g : ** W ha tever

Order, monks, that is complete g ives a verdict of past insanity

to one m eriting a verd ict of innocence— it thus comes to be,monks, not a legally valid (formal) act, not a disciplinarily

va lid (formal) a ct, and th us th e O rder com es to be one th a t

goes too far . W h atev er Order, m onks, th at is com plete , carries

out a (formal) act for specific depravity against one meritinga ver d ict o f innocence, carries out a (formal) act o f censure



6 ,9— T.l] M A H A V A G G A I X 471

against one m eriting a verdict of innocence1 . * . ordains one

m erit ing a verd ict o f innocence— it thus com es to be , m onks ,

not a leg a lly va lid (formal) act, not a d isciplina rily va lid (formal)ac t , and thu s the O rder conies to be one th a t goes too far .

W h a te v e r O rd er, m on ks, th a t is co m p lete carries out a (fo rm al)

act for speci f ic depravity against one merit ing a verdict of

pa st in sa n ity . . . carries ou t a (formal) ac t o f cen sure . . .

ordains one merit ing a verdict of past insanity , g ives a verdict

of innocence to one m erit ing a ve rd ict o f past insan i ty— it thus

comes to be, monks, not a legal ly val id ( formal) act , not a

discipl ina rily va l id ( formal) a ct , an d thu s the O rder comes to beone that goes too far . W h ateve r Order , m onks , th at is com

plete, carries out a (formal) ac t o f censure ag ainst one m erit in g

a (formal) ac t fo r specific d e p ra v ity . , . reh ab ilitates one

m erit ing ordination— it thus com es to be , m onks , not a lega l ly

v a lid (form aJ) a c t, n o t a d isc ip lin a rily v a lid (form al) a c t, an d

th u s th e O rd er co m es to b e on e th a t go es too fa r ,JI ]| 9 || 6 |[

T h e Second Po rt ion for R ep ea tin g : tha t on U p ali ’s Q uestions.

" This i s a case , monks , where a monk is a maker of s t r i fe ,

a m aker of d ispute , a m ak er o f contention, a m aker of brawls,

a m ake r of legal questions in an O rd er.2 It then occurs tom onks : ' This m on k, yo ur reveren ces, is a m ak er of strife

. . _ a m ak er of legal questions in the Ord er. Co m e, Jet us

carry' ou t a (formal) ac t of censure ag ain st him p; and th e y ca rry ou t a ( formal) act of c e n s u r e against him , no t b y rule ,

in an incom plete assem bly. He goes from th a t residence toan othe r residence. I t occurs to the m onks there : 'A (formal)

act of censure, yo ur reverences, w as carried out against this

m onk, no t by rule , in an incom plete assem bly. Com e, let us

carry ou t a (formal) act o f censure against h im ' ■ and th ey

carry out a ( formal) act of censure against him no t b y rule ,

in a com plete assem bly. He then goes from th a t residenceto another residence. I t occu rs to the m on ks there : 'A

1 As explained at T ex t s iL ^79, n. 2, in this p aragraph alt possiblecom binations of tw o different iormaJ acts are arranged in this w ay ; first, v e r d ict c f in n ocen ce is com b in e d w ith v e r d ic t o f p a s t in sa n ity and all Che tffc$t, do w n to ordin ation ; then v er d ict of p ast ins an ity w ith all term s from specific d ep ra v ity dow n to innocence, and so o n ; th e whole series, ends thus with the c omb ina tion of me r it ing or dina t ion with a l l te r ms fr om ve r dic t of innocence down to fehabiHtatioxi.

* A s a t V i n . iv. 45, 230. Se c iii. 19 1, n, 3 for furth er references.




(formal) a ct of censure, yo ur reverences, w as carried ou t again st

this m on k, n ot b y rule , in a comp lete assembly* Com e, let us

[328] ca rry o ut a (formal) ac t of censure against him r ; an dth ey ca rry o u t a (formal) ac t o f censure against him, b y rule ,

in an incom plete assemb ly. He goes from th at residence to

an othe r residence- I t occu rs to the m on ks there : 'A (formal)act of censure, your reverences, was carried out against this

m onk, b y rule , in an incom plete assem bly. Com e, le t us carry

out a (formal) act of censure against him * i a n d t h e y c a r r y out a ( formal) act of censure against him by what has the

appe arance o f rule , in an incom plete assem bly. He goes fromth a t residence to ano ther residence. I t occurs to the m onks

there : "A (formal) a ct o f censure, yo ur reverences, w a s carried

out against th is monk, by what has the appearance of rule*

in an incom plete assembly* Com e, le t us ca rry out a ( formal)

ac t of censure against him ' j and th e y ca rry ou t a (formal)

act of censure against h im b y w ha t has the appearance of rule

in a co m p lete as se m b ly. || x ||

“ This is a case, mon ks, where a m onk is a m aker o f str ife, . . a m ak er of legal qu estions in an O rder. It then occu rs

to m onks : ' Th is m onk, yo u r reverences, is a m aker of strife _ . , a m aker o f le g a l questions in th e O rd er. C om e, le t us

ca rry out a (formal) a c t of censure against him ' ; an d the y

ca rry o ut a (formal) ac t of censure a gainsthim , no t b y rule ,

in a com plete assem bly. H e goes from tha t residence toan oth er residence* It occu rs to the m on ks the re ; *A (formal)

act of censure, your reverences, was carried out against thism onk, not b y rule , in a com plete assem bly. Come, let usca rry o ut a (formal) act of censure against him * ; a n d t h e y

ca rry out a (formal) a ct of censure ag ain st him, b y rule, in

an incom plete assem bly. He then goes from tha t residence- * . th ey ca rry out a (fo irnal) act o f censure against h im ,

b y w h a t has th e ap p earan ce o f rule, in an incom plete assem bly.

He then goes from th at res idence . , * th ey ca iry out a

(formal) a ct o f censure against him , b y w h at has the appearanceof a rule , in a complete assem bly. He then goes from th at

residence . . . th e y ca rr y ou t a (formal) ac t of censure ag ains thim , not b y rule, in an inco m plete ass em bly. || 2 {J

** T h is is a ca se , m o n ks, . . „ (as above) . . . th e y ca rr y outa (formal) ac t of censure against him b y rule, in an incom plete



T-3“ 7] m a h A v a g g a I X 473

a s se mbl y * * . b y w h a t h as t h e a p p e a r a n ce o f r a le , in a n

incom plete assem bly . * . b y w h at has the appearan ce of rule

ixi a com plete assem bly . , * not b y rule , in an incom pleteass em b ly * . . not b y rule, in a com plete assem bly. || 3 \\

f* T h is is a ease, m on ks, . . . (as a&ora) * . . th e y c a rr y ou t

a ( foimal) act of censure against him, by what has the appear*

ance of rule , in an incom plete assem bly . , . b y w h at has the

ap peara nce o f rule, in a, com plete assem bly . , . not b y ru le,

in an incom plete ass em bly - - „ no t b y rule, in a com plete

assem bly, b y rule, in an inc om plete asse m bly. || 4 ||

" T h i s is a c ase, m o n k s, * + . (as above) . . . [329] t h e y ca rry out a ( formal) act of censure against him, b y w ha t has

the appea rance of rule , in a com plete assem bly * , . no t b y

rule, in an incom plete assem bly . . . no t b y rule, in a com plete

a s se m bl y . * . b y r u le , in a n i n co m p le te a s s e m bl y . * . b y

w h a t h as th e ap p earan ce o f a ru le , in an in com p lete assem bly.

H5 II , ,

" T his is a case* m onks, w here an ignorant* inexp erienced

monk,1 ful l of offenccs, not r id of them, l ives in company withhouseholders in unb ecom ing associat ion w ith householders . I tthen occurs to mon ks : ' T his m on k, yo u r reverences, ignorant ,

in e xp e rie n ced , . . . in un be co mi n g a s s oc ia tio n w i th h o us e

holders, Com e, let us ca rry ou t a (formal) act of guidan ce

for him ' ; an d these ca rry o ut a (formal) ac t of gu idan ce for

him, not b y rule , in an incom plete assem bly. H e goes from

th at residence to an othe r residence * . . (ffs above in J| 1 ||)

. . . n ot b y rule, in a co m ple te a ss em b ly . . . b y ru le, in anincom plete assem bly . . . b y w h at has the appearance of rule ,

in an incom plete assem bly - , . b y w ha t has the appca rance

of rule , in a com plete assem bly . T he cyc le should be workedo u t as it is b elo w .4 )| 6 j|

" T his is a case, m onks, where a m onk is one w ho brings

famil ies into disrepute and is of depraved conduct .* I t thenoccu rs to m on ks : * T his m on k, yo u r rev eren ces, . * . is of

1 C f : a b o v e , M V . I X , 4 . 9*1 I.e. in jj 1*5 |L T h e w h eel " , ca f ck a , series, cycle, is the " arrangem ent

of five categories on which, this expo sition is based . - , M (as said in noteat F»flt T e x ts ii. 281)* '“ B e l o w * - sta nd s for our <F a b o ve " r from the fa c t tb a t th e j>alir»-Ieaf m an usc ripts are arranged 'w i t h th e f ir st l e a l a t the b ottom of the pile of leaves o f wh ich a n y wo rk or N book Mis m ade up.

• A s in Sa ngh, X I I I , a nd se e b elow* M V . I X . 7 , 1 £L




de prav ed conduct- Com e, let us ca rry ou t a ( formal) ac t oi b an ish m en t ag ain st h im ' ; an d th e y ca rry out a (fo rm al) a c t

of banishment against him, not by rule , in an incomplete

a ss em b ly . . . (as in || 6 |[) _ _ _ b y w h at has the appe arance

of rule, in a com plete assembly* T h e cy cle should be workedout. II 7 |f

" T his is a case, m onk s, where a m on k reviles, abuses1 house

holders. I t then occurs to m onks : ‘ Th is m onk, yo u r rever

ences, rev iles, abu ses householders. Com e, let u s ca rry ou t

a ( formal) act o f reconci liation for him ' and the y ca rry out

a (formal) act of reconcil iation for him, not by rule, in an

incom plete assem bly , - . {as in || 6 |]) , * * b y w h a t has th e

appearance of rule , in a com plete assemb ly. T h e cycle should

be w o rk ed o u t. j| 8 |f

" Th is is a case, m onk s, where a m onk, h av ing fallen into

an offence, does no t w an t to see the offence,* It then occurs

to m onks : ' T his m on k, yo ur reverences, ha vin g fallen into

an offence* does n ot w an t to see th e offence. Com e, let usca rry o ut a (formal) a ct of suspension aga inst him for n ot

seeing the offence *; and th ey ca rry o ut a (formal) ac t of

suspension against him for not seeing the offence, not by rule,

in an incom plete assem bly . . . b y w ha t ha s the app earan ce

of rule, in a com plete assem bly. The cycle shou ld be w orkedo u t. II 9 II

“ Th is is a case, m onks, where a m onk, h av ing fal len into

an offence, does not want to make amends for the offence*1

Tt then occurs to m onks : ' T his m on k, you r reverences, h av ing

fallen into an offence, does not want to make amends for the

offence- Com e, Jet us ca rr y out a (formal) act of suspension

aga inst him for no t m ak ing am ends for the offence ' ; [330]

and they carry out a (formal) act of suspension against him

for not making amends for the offence t not by rule, in an

incom plete assem bly . . . b y wh at ha s the appearance of rule, in a

com plete assem bly. Th e cy cle shou ld b e wo rked ou t. |[ io ||" Th is is a case, mon ks, where a m onk does not w ant to

give up a wrong view . It then occurs to m onks : 4 This monk,

y o u r reveren ces, does not w an t to g ive u p a w ron g view .

1 C f . V i n . IiL 184 ; iv . 309 ; 3 .0 . iii. 344.* C f . C V . L 25 . i^O,* Cf .: cv. 1, si.



7 . H — 13] M A H A V A G G A I X 475

Come, let us carry out a (formal) act of suspension against him

for not g iving up a w rong view ' ; and the y carr y out a ( formal)

act of suspension against him for not g iving up a wrong view,no t b y rule, in an incom plete assem bly , , . b y wh at has the

app earance of rule , in a com plete assem bly* Th e cycle should

be w o rk ed ou t. )| J i ||" Th is is a case, m onks , wh ere a m onk against w hom a

(formal) ac t o f censure has been carried ou t b y the Ord er,

conducts himself properly ,1 is subdued, mends his ways,* and

asks for the revoc ation of the (form al) ac t of censure. It then

occurs to m onks : * Th is m on k, yo ur reverences, aga inst wh oma (formal) a ct o f censure w as carried o ut b y the O rder, is

conducting himself properly, is subdued, is mending his ways.

Cojrie, let us rev ok e th e (formal) act of cen sur e3 against him J;

and they revoke the (forma]) act of censure against him, not

b y rule, in an incom plete assem bly. H e goes from th a t

residence to another residence. I t occurs to the monks there :

JA (form al) a ct o f censure* your reverences, against this monk

w as rev o k ed b y an O rd er, n o t b y rulc j in an incom pleteassem bly. Com e, let us revo ke the (formal) ac t of censure

against him ' ; an d th ey revoke the (formal) ac t of censure

against him, not b y rule , in a com plete assem bly . * . b y rule ,

in an incom plete assem bly . . . by w ha t has the ap pearance

of rule, in an incom plete assem bly . . . b y w h at h as the

ap pe aran ce of ru le, in a com plete assem bly. |l 13 []

Jf Th is is a case, mo nks, w here a m on k again st wh om a

(formal) act of censure has been carried out by an Orderconducts himself properly, is subdued, mends his ways* and

asks for the revo cation of the (formal) ac t o f censure. I t then

occurs to m on ks : ' T his m on k, yo ur reverences, again st w hom

a (formal) a ct o f censure has been carried out b y the Order,

cond ucts himself pro perly * . . asks for the revocat ion of the(formal) act o f censure. Com e, let us rev ok e the (formal) a ct

of censure against him ", and the y revo ke the (formal) ac t of

ccnsure aga inst him , not b y rule, ina completea ssem b ly * * *(as in || 2 —5 ||) . . * b y w h at has the appearance of rule, inan inc om plete a ss em b ly. || 13 |l

1 *' P ro pe r c o n d u c t g i v e n a t CV< L 5*i** <Y* V i n . i. 49 (above, p, 6<>},* C f . C V . I . 0 , z —




" This is a case, monks, where a monk for whom a (formal)

act of guidance1 has been carried out by an Order, conducts

himself properly, 3s subdued, mends his ways, and asks for

the revo ca tion of the (formal) act of guidan ce . . * (as in || 12 , 13 II). * . . T h is is a c as e, m o n ks, w h ere a m o n k ag ain st

w hom a (fo rm al) a c t o f b a n ish m en t3 . . . a (form al) a ct o f

re co n ciliatio n 3 . * . a (formal) ac t o f suspension for n ot seeing

an offenc e4 . . . a (formal) ac t o f suspension for not m ak in g

a m en ds fo r an o ffe nc e5 * * * [331] a (formal) act of suspension

for no t g iv ing up a wron g v ie w 6 has been carried o ut b y anO rder, * . . Th e cy cle sho uld be w ork ed ou t. || 14 ][

MThis is a case, monks, where a monk is a maker of strife,

a m aker of d isputes , a m aker of contention, a m aker o f brawls ,

a m aker of legal questions in the Order. I t then occurs to

m onks : * Th is m onk , y o u r reverences, is a m aker of . . ,

legal que stions in the Order* Com e, let us ca rry ou t a (formal)

act o f censure against him * ; and the y ca rry out a ( formal) act

of censure ag ainst him, not b y rule, in an incom plete assem bly.

In this case the O rder disputes, say ing : 'A (formal) a ct not

b y ru le , in an in com p lete assem b ly ; a (fo rm al) a c t n o t b y rule ,

in a com plete a ssem bly ; a (formal) a ct b y rule, in an in com plete assem bly ; a ( formal) act b y w h at has the appearan ce

of rule, in an incom plete asse m bly j a (formal) act b y w ha t

ha s the appea rance of rule , in a com plete assem bly ; the

(formal) act is not carried out, the (formal) act is badly carried

ou t, the (formal) a ct should be carried ou t a g a in / 7 H erein,m onk s, those m onks w ho speak thu s : fA (formal) act not b y

rule, in an incomplete assembly \ and those monks who speak thu s : f T h e (formal) a ct is n ot carried ou t, the (formal) a ct

is badly carried out, the (formal) act should be carried out

again \ these monks are here speakers of what is right*® ] | 1 5 J |This is a case, monks, where a monk is a maker of strife

■, * an d the y ca rr y ou t a (formal) act of censure against him,no t b y rule, in a com plete assem bly. In this case the Order

1 See CV, I. 9 , 1— 12- 3.• See CV. I. 18. i.— 17. 2.■ S ee C V , I S. 5. - 24, 1.• See CV+ I. 25 . 1— 30.• See C V , I . 31 .• Sets CV. I. 32— 35.T A s a t Vi?t, iv. 136 iii. 5),• dhammatadino.



7,i6— 18 ] M A H A V A G G A I X 477

disputes sa y in g : . _ . H ere in , m onks , those m onks who speak

thu s : *A (formal) a ct no t b y ru le, in a com plete a ssem bly '

an d those m onks who speak thu s : 4T he (formal) a ct is no tcarried o ut, the (formal) ac t is ba d ly carried o u t, the (formal)

ac t should be carried out aga in these m onks are here speake rs

of w h at is r ight . This is a case, m on ks, where a m onk is

a m ak er of strife . . . and th e y c a rry o u t a (formal) ac t o(

censure against h im b y rule , in an incom plete assem bly . * *

b y w h a t h a s th e a p p earan ce o f ru le, in an in com p lete a ssem b ly - _ . b y w ha t has the appearan ce of rule , in a com plete

assem bly . . . these m on ks are here speakers of w h at is right. |J16 f|" Th is is a case* m onks, w here an ignora nt , inexperienced

m onk, ful l of offences, not r id of them , l ives in co m pa ny w ith

householders in unbecoming association with householders.

Tt t h e n o ccur s t o m o n k s : * T h i s m o n k , y o ur re v er en ce s,

ignoran t, inexperienced, l ives „ * * w ith househo lders. Com e,

let us car ry ou t a (formal) act o f guidance for him ’ ; and th e y carry out a ( formal) act of guidance for him, not by rule ,

in an incomplete assem bly * ^ * not b y rule , in a com pleteas se m b ly . *. - b y ru le, in an inc om ple te as se m b ly , . . b y

w h a t has the ap p earan ce of ru le , in an in com plete assem b ly

* , . b y w hat has the app earancc of rule, in a com plete

assem bly. In this case th e O rder disp utes . . . these m on ks

are here speakers of w h a t is righ t. Th ese five occasions in

brief. || 1 7 || . . . .This is a case, monks, where a monk brings famil ies into

disrepu te and is of de pr av ed con d u ct,1 It then occurs tom onks : ' . * , let us ca rry ou t a (formal) act of ban ishm entag ainst him \ . - . Th ese five oc casion s in brief. T h is is a

case, m onks, wh ere a m onk revi les , abuses householders . Tt

then occurs to m on ks : [332] ' . . * let us c a rr y ou t a (formal)

a ct of recon ciliation for him J . . . These five occasions in

brief, T h is is a case, m o n k s, w h ere a m o n k h a v in g fa llen intoan offence does no t w ant to see the offence * . _ h av ing fallen

into an offence does not want to make amends for the offence- . . does not w an t to give u p a w rong view . Tt then occurs

to m on ks ; r * . , let us c a rr y o u t a (form al) act o f suspen sion

against him for no t g iving up th e w rong view '. * . * Thesefive oc ca sion s in b rief. |[ i S [j

* C f . S an gh . X I I I , an d a b o v e M V . I X . 7 . 7.



47« B O O K O F D I S C I P L I N E

" T his is a case, mon ks, where a m onk against whom a

(formal) act of censure has been carried out by an Order

conducts himself properly , is subdued, mends his ways, and

asks for the rev oc ation of the {formal} a ct of censure. It then

occurs to mon ks : ‘ T his m on k, yo ur reverences, against whom

a (formal) ac t o f censure has been carried out b y the O rder,

con du cts h im self pro pe rly . * . an d asks for th e revo cation

o f the (formal) ac t of censure. Com e, let us revoke the (formal)

a ct o f censu re aga inst h im rf an d these revo ke the (formal) ac t

of censure against him not by rule, in an incomplete assembly*In this case the Order disputes . . . these monks here are

speakers of w h at is right. T his is a case* m onks, w here a m on k

against whom a (formal) act of censure has been carried out b y an O rder, co n d u cts h im self p ro p e rly . . . th e y revoke th e

(formal) a ct of censure against him , no t b y rale, in a com pleteassem bly . * . b y rule , in an incom plete assem bly . « Hb y

w h a t has th e app earan ce o f ru le , in an in com p lete assem b ly

. , - . b y w ha t h as th e app earan ce of rule, in a com plete

as sem b ly . . . these m on ks are here speak ers of w h at is right.

II19 II ^

This is a case, monks, where a monk for whom a (formal)

a c t o f gu id a n ce h a s bee n ca rr ie d o ut b y a n O r d e r * * , o f

banishm ent * * * o f reco n ciliatio n , . T o f suspension for n ot

seeing an offence . . . o f suspension for not m aking amends for

an offence . , *. o f suspension for n o t giv ing u p a w ron g vie w ,has been carried out b y an O rder, cond ucts him self properly . _*

these m onks are here speakers of w hat is r igh t/ ' \\-20 || 7 ]|

The N inth Sect ion : tha t on (the m onks) at Cam pa,

In this Section there are th irty-s ix item s. T h is is i ts ke y :

T he Lo rd w as at Cam pa r case at V asabh a v i llage ,

he made an effort for in-coming monks in regard to what they

w a n te d / / LH a v i n g k n ow n " T h e y a re a p p o in t ed " h e n ce fo r th h e ma d e

no effort,thinking " Suspended, one does not c ar ry ou t *'r he went to

the Victor, / [333]

s O ld en be rg ^s t e x t i c ch i i A b ba J t * ; Cin g. edn-



M A H A V A G G A I X 479

A (form al) a c t n o t b y rule* in an in com p lete assem b ly, b y rule

in a complete assembly ,

and a ( formal) act by rule in an incomplete assembly , by whathas the appearance of rule in an incomplete assembly, /

B y w ha t has the appearance of rule in a com plete assem bly ,

one suspends one,

and one tw o, several , one suspends an Order, /

Then two* then several , and an Order suspends an Order,

the dist inguished, omniscient one, having heard, objects ,

say ing , 11 It is not the rule ” , /

W h a te v e r (fo rm al) act fo r w h ich th e m otion is n o t furn ish ed(although) a proclamation is furnished

A n d th a t fo r w h ich th e p ro clam atio n is n o t fu rn ish ed a lth o u g h

it is furnished with a motion, f

I f neither is furnished and it is also not by rule,

against the teacher's (instruction), protested against, reversible,

not fit to stand, /

N ot b y rule , in an incom plete assem bly ,— these two,

bu t ju s t th is ; b y rule, in a com p lete assejn b ly is a llo w ed b y the Truthfinder* /

Fourfold, f ivefold, tenfold and twenty

and more than tw en tyfold— an O rder is thus of five k inds . /

H avin g exclu ded ordination and w h ateve r ( formal) act for

Invitation (there is)

together w ith the (formal) act of reh ab i li tat ion— the carryingout is by means of a fourfold Order* /

E xclu d ing tw o (formal) acts : ordination in the m iddle distr icts(and) rehab i li tat ion— the ca rrying ou t is b y jneans o f a f ivefold

Order* {

E xclud ing rehabi litation a lone— these mon ks are tenfold ,an Order of tw en ty carries ou t al l (formal) ac ts, i t is th e carrier

out of everything . /

Nun, probat ioner and novice , woman novice ,

disavower, (one who has committed) an extreme offence, one

suspended for not seeing an offence, /Fo r not m aking am ends for , (for no t g iv ing up) a wrong v iew ,

eunuch, one j iving in communion as i t were by theft ,

(ore gone o ver to) a sect, an animal* slay er o f m other, of fath er, /

Of one perfected, seducer of a nun, schismatic^ shedder of

(a Tru thfin d er Js) bloo d, he rm ap hr od ite,



4 & o B O O K O F D I S C I P L I N E

one belonging to a di fferent communion, staying within a

different boun dary, (standing ab ov e the ground) b y psyc hic

power, /One against whom an Order is carrying out a ( formal) act—

these come to be twenty-four (and)

t h e y a r e o bj e c t e d t o by t h e A w a k e n e d O n e fo r t h e y a r e n o tcom pleters of a group* /

I f one undergoing probat ion should as the fourth member

grant probat ion or

should rehabilitate one (sent back to) the beginning or (under

going) manatU * it is n ot a (formal) a ct an d shou ld n ot beca rried out* /

So too, i f one deserving the beginning or m d n a t t a (shouldrehabilitate) one deserving rehabilitation—

this is n ot in accordan ce w ith a ( formal) a ct— the f ive are

e x p la in e d b y t h e A l l- a w a k e n e d O ne. /

Nun, probationer, novice, woman novice,

disavower, (one who has committed) an extreme (offence)* who

is mad, unhinged, in pain, (suspended) for not seeing, /For not making amends for, for (not g iving up) a wrong view,

a n d a e un uch a n d a h e rm a p h ro d ite ,one belonging to a different communion (or) boundary (or

standing) ab ov e the grou nd (by psych ic power) an d oneag ains t wh om a (formal) ac t is being carried ou t, / [334]

Of these eighteen the protest is not valid,the protest is val id of a regular monk, /

A pure one m a y be w ro n g ly sen t a w a y , an d an ign orant oneright ly sent away,

eunuchj one l iving in communion as it were by theft , going

over (to a sect), an animal, /

(Slayer) of m other, o f fathe r, of one p erfected, sedu cer (of a nun),schismatic of the Order,

shedder of {a Truth-finder*s) blood and also a hermaphrodite

and whichever /

Of these eleven is not meant for restoration.Hands, feet, both these, ears, nose, both these, /

Fingers , nails , tendons, one who has w ebb ed hands, hunch back,

and dwarf ,one who has goitre, who has been branded* scourged, and who

has been written about and one who has elephant!asis, /



M A H A V A G G A I X 481

One who is badly i l l , who has disgraced an assembly , who is

b lin d , a n d one w ith a cro o k ed lim b, lam e, a n d a lso one

. w ho is pa ralyse d,a cr ipple , one weak through age , b l ind from birth* dumb, and

deaf, /Bl ind an d du m b, (blind and) deaf , an d du m b and d eaf likewise ,

and blind-deaf-dum b : a ll these th ir ty- tw o — >/

Their restorat ion was explained by the al l enl ightened one.

(An offence) that should be seen, for which amends should be made* (a w ro n g view ) to be g iv e n u p does n o t ex ist, /

There are seven (formal) acts suspending him which sure notlegal ly va l id ,

A n d these seven th a t a re n o t le g a lly v a lid fo r one co m p ly in g

w ith h is falling* / A m o n g (form al) a c ts th ere are seven th a t are le g a lly v a lid

for one not complying with his fal l ing*in the presence of, interrogation, an d acco rding as i t is and

on the acknowledgment , /

Innocence, past insan ity , d ep ra vity ,1 an d on acc ou nt of censure, ban ishm en t, reco n ciliatio n , a n d suspension, p ro b a tio n , /

The beginning , manatta, rehabi l i tat ion, and thus ordination ;these sixteen 3 are not lega l ly v al id i f i t should c a rr y ou t one

for an oth er,3 /

These s ixteen are quite legal ly val id i f i t should carry out

the appropriate one for that one ,4

reciprocal ly they should explain how these s ixteen are not

legal ly val id, / W h en con d ition ed fo r It p a ir e d 5 : th ese s ix te en are also le g a lly

v a lid ,

w hen con d ition ed (for it) s in g ly : th e co n q uero r sa id th e cyc le *

is not legal, j

One who m akes str i fe 7 : th e O rder carries ou t a ( formal) a ctof banishment

1 Here p < i p i k a for t a s s a p a p t y y a s i h a .

1 O n l y f if te e n l iste d a b o ve : n i s sa y a (placing under) guidan ce, is om itted.■ -4 rr arL Q r<j eri see j x . a, h u t if it carries out a form al act that

is Qot appropriate and -do-es not fit the case, that form al act is not legally valid,

* i a * ft k a r ey y a t a r n t o ss a so l a s ' a t e su d h & t t t m i h S* * dvcduetantiiia&tim.* c a & k * 'wheel, cycle* series.7 O ldenbe rg; a t V i n „ i. 394.. notes th at " al l three M SS, read

k a r a k o w h e r e t h e a c c u s a t i v e w o u l d h a v e b e e n e x p e c t e d .




no t b y rule , in an incom plete assem bly ; lie goes to an other

residencef /

There they carried out a (formal) act of censure against him,not by rule ,1 in a complete assembly,

e lsewhere th ey carried ou t a ( formal) a ct of banishm ent against

him by rule, in an incomplete assembly* /

A n d th e y likew ise carried o u t one w h ich in b o th cases h ad

the appearance of rule, in an incomplete assembly, in a

complete assembly,

and not by rule in a complete assembly, a lso by rule in an

incom plete assem bly, / A n d b y w h at h a d the ap pearan ce of rule in an incom plete

assem bly, an d in a com plete a ssem bly : these cases,

ha ving done w h at is cond itioned s ing ly , put the cyc le togethe r. /

Guidance for one who is ignorant* inexperienced, banishment

for one who brings a fam ily into disrepute.

A n d th e y carried o u t a (form al) a c t of reconciliation fo r a

reviler, / [335]

A n d for w h o ev er does n o t see, does not m ake am end s for(an offence), does not give up a (wrong) view :

for these a (formal) act of suspension was decreed by the leader

of the caravan. /

The wisdom of these (formal) acts of suspension should be

applied to censure,and if, being subdu ed, co nd ucting him self pro perly, he has

asked, /

T h e revocation of these or those (formEd) acts is according to the (forrnal) acts below.2

A n d if in th is o r th a t case he d isp utes some (form al) a ct /

A n d sa y s, I t w as not carried o u t, i t w as b a d ly carried o ut,

it should be carried out again ",further, co nce rning the revo cation of the (formal) ac t : these

monks are speakers of what is right* /The Great Sage, h aving seen fal ling aw a y from shakiness3

in one entit led (to take part in a formal) actprescribe d rev oc ation , as a surgeon medicine* [330]

1 G I de nb e r g's te x t ' r e sd s d h u m m e n a ; Cing e dnT tQlihAdJiartt-rtttmx and see M V . I X . 7 - i, *

" below " is equivalent t o o u r above

1 v i p a t t i v y a d h i t e . C i n g . e d n .



483

A t one tim e th e a w a k en ed one, th e L o rd w a s s ta y in g a t

K o s a m bi i n G h o s it a 's m o n a s t e ry . Now . a t t h a t tim e a ce r ta i n

m onk had fal len into an o ffence ; he sa w t h a t offence as an

offence bu t oth er m onks saw tha t offence as no offence. A fte r

a t im e he saw th a t offence as no offence, w hi le the other m on ks

saw tha t offence as an offcnce. T he n these m onks spoke thu sto t h a t m o n k : ** Y o u , your reverence , have fa l len into an

oflfence- D o y o u see th is offen ce ? ,p“ Th ere is not an offence of m ine, yo ur reverences, th a t I

can s e e / ’ T h e n t h e s e m o n k s , h a v in g o bt a in e d un a n im it y ,

susp end ed th a t m on k for no t seeing the offence. || 1 ||

B u t t h a t m o n k h a d h e a rd m u c h / h e w a s o ne to w h o m th e

tradit ion had been ha nd ed down ; he w as an exp ert on dhamma,

an ex p ert on disc ip line , an exp ert on the sum m aries ’ he w as w'ise, experien ced , c le v e r ; he w as con scien tious, scrupulous,

desirous of t ra ining . Then th at m onk, ha vin g approachedm onks who were his comrades and int im ates , spoke th u s :

14 T h is is no offe n ce,a yo u r reverences* th is is n o t an offence ;

I am unfallen, E ha ve no t fal len ; I am unsuspended, I am n ot

suspended : I w as suspended b y a (formal) act th a t w as not

leg ally valid, reversible* no t fit to stand- L et the ven erab le

ones be m y part isans on accoun t of the rule , on accoun t of d iscip line/* A nd tha t m onk gained as part isans the m onks

w h o w ere his com rades a n d in tim ates. A n d he sent a m essen ger

to monks m the country who were his comrades and int imates ,say in g : Th is is no offence, you r reverences _ _ * not fit to

stand. L et the venerable ones be m y part isans on accoun t

of the rule , on acco un t of discipl ine/* An d tha t m onk gainedas part isans those monks in the country who were his comrades

an d in tim at es . |[ 2 HThen these monks who took the part of the suspended one

approached those m onks who had suspended him ; ha ving

T H E G R E A T D I V I S IO N (M A H A V A G G A ) X

1 C/* V i n . i. 319 (above, p, 157).• As above, p. 449.



4 » 4 B O O K O F D I S C I P L I N E

approached, they spoke thus to the monks who had suspendedh im : " T h is is no offence, yo ur reverences, this l s n o t a n

offence ; this m onk is unfallen, this m onk has not fa l le n ;

this monk is unsuspended, th is monk [337] is not suspended ;he was suspended by a ( formal) act that was not legal ly val id,

reversible, no t fit to s tand/* W hen th e y had spoken thus ,

the monks who had suspended him spoke thus to the monks

w h o to o k th e p a rt o f th e suspended o n e :

" T h is is an offence, you r reverences, this is n ot no offence ;

this m onk h as fal len, this m onk is no t unfal len ; this m onk

is suspendedj this m on k is not unsuspend ed ; he wa s suspended b y a (fo rm al) a c t th a t w a s le g a lly v a lid , irreversib le , fit to siand-

Do not you, your reverences* take the part of this suspended

m o n k , d o n o t s id e w it h h im / ' B u t th o se m o n k s w h o to o k

the part of the suspended (monk), a l though being spoken to

thus by the ones who had suspended him, s t i l l took the part

o f th at susp end ed m on k an d sided w ith him . || 3 ||

T h e n a ce r t a i n mo n k a p p r o a ch e d t h e Lo r d 1 h a v i n g

approached, having greeted the Lord, he sat down at a respectful distance. A s he w as s i tt in g dow n at a respectful distance,that m on k spoke thus to the Lo rd : T his i s a case , Lord,

w here a certa in m on k h a s fallen in to a ji offence, l i e saw th a t

offence as an offence but other monks saw that offence as no

offence. A fte r a t im e he saw th a t offence as no offence, wh ile

the other m onks saw th a t offence as an offence. T hen , Lo rd,those m onks spoke thus to that m onk : . * * (as in || r ||) * _ , ,

D o yo u see this offence > ' H e said : - T he re is no t an offenceof m ine, yo u r reverences, tha t I can see \ T h en , L ord , thesemonks , having obtained unanimity , suspended that monk for

not seeing the offence. B u t , Lo rd, th at mo nk ha d hea rd much*

he was one to w hom the tradit ion ha d been handed down * .* *

desirous o f training* Th en, L ord , th a t m onk, h avingapproach ed m onks who were his comrades and int im ates * - .

{as in |[2 [J). - - * A n d , L o rd , th a t m on k ga ined as p artisa ns

the m onks w ho were his com rades an d intim ates, * . . A n d ,Lo rd, tha t m onk gained as part isans thbse m onks in the co un try

w h o w ere h is com rades and intim ates* T h en , L o rd , those

m o n k s w h o t o o k th e p a r t o f th e susp en d ed on e . * . (as in

II 3 11)- - ■* W he n the y had spoken thu s, L ord , the m onks whohad suspen ded him spoke th u s : . . . B u t those m onk s, L ord ,



1 * 4 — 7 ] M A H A V A G G A X 485

w h o to o k th e p a rt o f th e suspend ed (m onk) a lth o u g h b e in g

spoken to thus by the ones who had suspended him, s t i l l took

the pa rt of tha t suspended m on k and s ided w ith him ." |f 4 |f

Th en th e Lord, th ink ing : r* T he Order of m onk s is d iv ided ,

the Or de r of m onks is divided >,Jrising from his sea t app roa ch ed

the m onks who had suspended {that m onk) ; ha ving

approached, he sat dow n on the appointed seat. A s he w as

s i t t ing down, the Lord spoke thus to the monks who had

suspended (that m onk) : " D o no t yo u , m onk s, thin kin g : ' Tt

appears so to us , i t appears so to us deem that a m on k should

be suspended on e v e ry occasion. |[ 5,J T his is a case, m onks, w here a m on k has fal len in to an

offence. He sees th at offence as no o ffen ce ; othe r m onk s see

tha t offence as an offence. I f , mo nks, those m onks know

con cern ing ' tha t m onk : * Th is venerab le one has heard m uch ,

he is one to who m the trad ition has been han ded dow n - . -

desirous of training* I f we suspend this jnon k for no t seeing

the offence [338] w e ca n n o t ca r r y o ut t h e O bs e r v a n ce t o g e t h e r

w ith th is m o n k , w e w ill c a r r y o u t th e O b serv an ce w ith o u tthis m on k— from this source there w i ll be stri fe , dispute*

contention, brawls, for the Order, there wil l be schism in the

Order, dissension in the Order/ altercation in the Order,

di fferences in the O rder/ M onks, th a t m on k should n ot be

suspended for not seeing an offence by monks bent on a schism*

II 6 II" T his is a case, m onks, where a m onk has fallen into an

offence. H e sees th a t offence . . . (as in |[ 6 ||) ‘ * * . if w esuspend this monk for not seeing the offence we cannot invite

together w i th this monk* we w i ll in vi te w i tho ut th is m onk ;

w e can n o t c a r r y o u t a (form al) a c t o f th e O rd er to g eth e r w ith

this monk* wfe w i ll ca rry ou t a ( formal) a ct of the O rder w itho u t

this m onk ; we cann ot s it down on a seat together w i th this

m onk, w e w i ll s i t down on a seat wi thou t th is m onk ; wecannot s i t down to dr ink conjey together wi th this monk, we

w ill s it d o w n to d rin k co n je y w ith o u t th is m o n k j w e can n o ts i t down in a re fectory together wi th this monk, we wi l l s i tdown in a re fectory w i tho ut th is m onk ; we cannot s ta y under-

one roof together wi th this monk, we wi l l s tay under one roof

1 F o r f u r t h e r r e fe r e n c e s t o s a r h g h o b h e d a s a m g h a r d j i see 5 , i ) , i i , 23 3 , 3 .

2K




w ith o u t th is m o n k ;x w e can n o t, acco rd in g to sen iority , c a r ry

out greet ing together with this monk, r is ing up before (oneanother) , salut ing with joined palms, doing the proper duties ,

b u t w e w ill, acco rd in g to sen io rity , ca rry o u t greetin gs * - ,

doing the proper dut ies w i tho ut th is m onk— from this source

the re w ill b e strife , . . differences in the O rd er/ - M onk s,

that monk should not be suspended for not see ing an of fence

b y m o n ks b en t on a sch ism / 1 ]] 7 |]

Then th e 'Lo rd, ha ving spoken on this m atter w i th the monks

w ho h ad suspended th a t in o n k, risin g from his seat, approached

those m onk s who w ere tak ing the part of the suspended (monk) ;ha vin g appro ached, he sat down on the appo inted seat . A s

he was s i t t ing down, the Lord spoke thus to the monks who

w ere ta k in g th e p a r t o f th e suspended (monk) : r<D o not yo u ,

monks, having fal len into an offence, deem that amends shouldnot b e m ad e fo r the offence, thin kin g : * W e ha ve n ot fallen *.

Th is is a case, m onks, wh ere a m onk has fallen into an offence ;

he sees th a t offcnce as no offence ; oth er m onks see th at offcnce

as an offence. I f , m onks, tha t m on k knows concerning thosem onks : ' These ven erab le ones ha ve hea rd m uch , . . (as in

|{ 2 (I) * . * desirou s of tra in ing . I t is im possible f o r th em ,

because o f m e or because o f anyon e else, to fo llo w a w rong

course through desire, through hatred, through stupidity,

throug h fear. I f these m on ks suspend m e for no t seeing the

offence, [339] i f they do not carry out the Observance together

w ith m e, i f th e y ca rry o u t th e O bservan ce w ith o u t me . . .

i f they do not invi te together wi th me, i f they invi te wi thoutm e * . . i f they , according to sen iority , carry o ut greetings w ith o u t m e, risin g u p before (one an o th er), sa lu tin g w ith joined

palm s, doing the proper duties— from this source there w i ll be

for the O rder strife * . . differences in the Order M onks,

the offence should be confessed even out of faith1 in others

b y a m o n k w ho is ben t on a schism /* T h en th e L o rd , h a vin gspoken on this matter wi th the monks who took the part of

the suspended (m onk), rising from his seat, departed,}|S||

Now at that t ime monks tak ing the part of a suspended

1 C/. P 5c. irix.* Correct oi text to saddh & ya* and V i t t . ii, ^89 apt cd[y<w-

m a n t & n a ip $ a d d h a y a deSffm i .



l .g— 10] M A H A V A G G A X 487

(monk) carried ou t the O bserv an ce ju st there ’w ithin the

b o u n d a ry , an d carried o u t a (form al) a c t o f th e O r d e r ; b u t

the monks who had suspended (him), having gone outside the b o u n d a ry , carried o u t th e O b serva n ce a n d carried o u t a

(formal) ac t o f th e Order (there). Th en a certain m on k wh o

had suspended him , approached the Lo rd ■ha ving approached,

ha vin g greeted the Lo rd, he sat do wn a t a respectful distance* A s he w as sittin g d ow n a t a resp ectfu l d ista n ce, th a t m on k

spoke thu s to the Lord : " Lord, these m onks wh o are tak ing

the pa rt of a suspended (monk) are carry ing out the O bservance

ju s t there w ith in th e b o u n d a ry , th e y are ca rry in g o u t a (fo rm al)act of the Order '; bu t w e , the mo nks who ha ve suspended him ,

having gone outs ide the boundary , are carry ing out the

Observance, we are carrying out a ( formal) act of the Order

(there)/'

" M onk, i f these m onks wh o are tak ing the pa rt of the

suspended (monk) are carrying out the Observance just there w ith in th e b o u n d a ry an d are ca rry in g o u t a (form al) a c t o f

the Order, these (formal) acts of theirs wil l be legally valid,irreversible , fi t to stand because a m otion and a proclam ation

have been laid down b y m e. Tf* m onk, you m onks wh osuspended him, carry out the Observance just there wi thin

the boun dary, i f yo u c ar ry ou t a ( formal) ac t o f the O rder,

these (formal) acts of yours are also legally valid, irreversible*fi t to stand, because a motion and a proclamation have been

la id d ow n b y me. |[ 9 [|

W h a t is th e reason fo r th is ? T h ese m o n ks b e lo n g to adifferent comm union from you rs and you belong to a different

comm union from theirs* M onk, there are these tw o grounds

for belong ing to a d ifferent com m un ion : eithe r, of on eself one

makes oneself belong to a different communion,1 or a completeOrder suspends one for not seeing or for not making amends

for or for no t g iving up. M onk, there are these tw o grounds

for belonging to a di fferent com m union. M onk, there are these

tw o grounds for belonging to the same comm union : e i ther,of oneself one makes oneself belong to the same communion,

or a complete Order restores one who was suspended for not

seeing or for not making amends for or for not g iving up.

* According to V A . 1143 he chooses to sit among those who spea.k dhamma and rather than amoag those who do not.




Monk* there are these two grounds for belonging to the same

co m m u n io n / ’1 |[ 10 j| 1 |[ [340]

N ow a t tha t t im e monks* causing quarrels , causing str ife ,fal ling into d isputes in a refecto ry am idst the houses, behaved

un su itably tow ard s one another in gesture, in speech ; the y

cam e to blows.® P eo ple look ed dow n upon , criticised, sprea di t abo ut , say ing : 4f H ow can these recluses, sons of the S ak yan s,

ca usin g qu arrels . . . com e to blow s ? " M onks he ard these

people wh o * - * spread i t about* Those who were m odest

m onks . * . spread i t abo ut , say ing : 4* H o w ca n t h e s e mo n k s, - . com e to blows ? " T h en these m on ks told th is m a tter

to the L ord . H e said : " Is i t tru e, as is said, m onks, th a t

m on ks . , . cam e to b low s ? "

" I t i s t rue . L o r d / ' H a v i n g r ebuk e d th e m , h a v i n g g iv e n

reasoned talk , he addressed the monks, saying :

" M onks, i f an Order is divided , i f i t is be ha ving no t accordingto the rule, i f there is unfriendliness, you should sit down on

a seat th in k in g : *At least we wi ll not behave un su itab ly toone ano ther in gesture, in speech ; w e w il l no t com e to blow s/Monks, i f an Order is divided but i f i t is behaving according

to th e rule , i f there is friendliness, yo u m ay s i t dow n on a seatn e x t (to one an o th er )/ ' |Ji ||

N ow at th at tim e3 monks , m aking quarre ls , m aking s tr ife,fal l ing into disputes in the midst of an Order, wounded one

a n o th e r w i th th e w e a p on s o f th e t o n g ue ; 4 t h e y w e re n o t ab le

to sett le tha t legal quest ion. Th en a certain m onk approachedthe L ord ; hav ing approached, ha ving greeted the Lo rd, hestood at a respectful distance. A s he w as standing at a

respectful distance* that monk spoke thus to the Lord : ** Thisis a case. Lord, where monks, making quarrels . . . are not

ab le to sett le tha t legal question* I t w ou ld be good , L ord ,i f the Lord out of compass ion were to approach those monks/1

Th e Lo rd consented b y becoming s ilent. Th e Lo rd approached

those m onks ; ha vin g approached he sat down on the appo inted

1 E n d of this stor y give n a t X * 5. u £T«

* Cf* P a c b t x iv p Ix x v,

■ 2 |[ = A f . iii. 1 52 f., with, slig h t

* m x i k h a sa t t i h i a s a t U d . 6 7, A . 70, J & . i . 341T



2.2— 3] M A H A V A G G A X 489

seat* A s he w as s i tt ing dow n, the L ord spoke thu s to those

m o n k s :

" En ough, m o n k s; no str ife , n o quarrels, no contention, nod i s p ut in g / ' W h e n h e h a d s p o k en th us , a ce r ta i n m o n k w h ospoke what was not-dAamma1 spok e th us to the L or d : ** L ord ,

let the Lord, the dhamma-Tnastcr2 w ait ; Lordj let the Lo rd,

unconcerned ,8 l ive intent on abiding in ease here and now ;4 zptf w ill be (held) acc o u n tab le for th is strife, qu arrel, co n ten tion ,

dispu t ing / ' A nd a second t im e the Lord spoke thus to these

m o n k s :5 " En ough, m on ks ; no s tr ife . , , no d isput ing/ '

A n d a secon d tim e th e m o n ks w h o sp o k e w h a t w a s not-dkamma sp o ke t h us to th e L o r d : [341] Jr L or d , let th e L o rd , thedAtfwm&z-master w a it ; . T _ ws wil l be (held) accountable for

this - * . disp utin g/' T h en the Lo rd ad dressed the m on ks,

sa y in g : || 3 ||O n ce up on a tim e ,* m o n k s, a t B e n a r es B r a h m a d a t t a w a s

king of K asi ; he w as r ich, w ea lthy , op ulent , o f grea t strength,

w ith m a n y veh icles ; he had large territories, full storehouses

an d granaries. D ighl ti w as the name of the k ing of Kosala ,H e wa s poor, of l i t t le w ealth, of few m eans, of li t tle strength,

w ith few vehicles, he h a d (only) sm all territo ries , storehouses

and granaries that were not fu l l. Then , m onks , B rah m ad atta ,

t h e K i n g o f K a s i , h a v in g a r r a y e d a fo ur fo ld a r m y / m a r ch e d

against D ighlt i, the K ing of K osala , Th en, m onks , D ighft i,

t h e K in g o f K o s a la , h e a rd : *T h e y s a y t h a t B r a h m a d a t t a ,

the King of Kas i , having arrayed a fourfo ld army, i s marching

against m e/ Th en, m onks, i t occurred to D ighlt i, the K ingo f K o s a l a : ' N o w B r a h m a d a t ta , K i n g o f K a s i , is r ich , w e a l th y ,

opu lent * , . full storehouses an d granaries* I am not com pe tent

t o s ta n d a g a in s t ev e n on e a t t a ck o f B r a h m a d a t ta , K i n g o f K a s i .

1 adhamrrtavSditt , or, o n e - a d h e r i n g t o or p r o f e s s i n g what was n o t -dkamnta* VA . 1 1 5 0 s a y s : o n e o f t h o s e t a k i n g t h e p a r t o f t h e s u s p e n d e d ( m o n k , )

W o r d a l s o o c c u r s a t M , i. 2 . 3 7 = i i i . 48= A . i i 2 2 = v . 2 6 5 = 2 8 3 . ,

i n a . f o r m u l a ' w i t h w h i c h cf. A . i . 2 0 2 , JJ. i . 4 . C / . a L s o t h e t w o a s s e m b l i e s ,

t h e i lhammxi- i n d t h e adhcttntrta-vddini a t ^ . in 7 5 .

a r i f t d m m m i , a s a t S * i v , 9 4 *

* appossukfta as a-t Af. L 331, 459* V in k ti. 1 83 in a similarsentencafipossuhkabf above, V in , i* 5*

4 diU ht*dk a ? nr t i& 5 u h h ix v ih u ‘rcit'. a a a.t A * ii. 2 3 , JVf. a. 40* 3 3 1 , 45 9 , K iw . ii. jSS, 5 . ii. 239.

1 He spoke the third time " m X, 2 . 20., below.* C f . Jd. iii. a n , 4B7 ff.1 See Fi«* iv. J05 iiH 375 and notes), .




Sup pose I w ere to flee from the tow n beforeh and ? r Then ,

m onks, D ighiti , K ing of Kosala,, tak ing his chief consort,

f led from the tow n beforehand. Th en, m onks, B rah m ad atta,the King of Kasi , conquering the troops1 and vehicles and

terri tory an d storehouses and granaries of D Ighlt i, the K ing

of K osa la, l ived as the m aster. T hen , m onks, D ighlti, the

K in g of K osala, set out for Ben ares w ith his wife . In due

course he arrived at Benares. Monks, D lghlt i, the K ing of

Kosala, dwelt there with his wife in a certain place adjoining

B en ares in a p a tter 's house, in d isguise, cloth ed 2 a s a wand erer.

II3 il" Then soon, m onks, the ch ief consort o f Dlgh lt i, the K ing

of K osa la, becam e pregnant. She had a fan cy of this kind i

she wa nted , a t sunrise, to see a fourfold a rm y arrayed , arm oured,

stand ing on leve l groun d3 and to drink a t the w ashing

of the swords.4 Th en, m onks, the ch ief consort of D ighiti,

the K ing of K osala , spoke thus to D Ighlt i, the K ing of K osala :

1 Sire, T am pregnan t ; a fan cy o f this kind has risen in me :

I w an t, at sunrise, to see a fourfo ld a rm y . . . an d to drink at the wa shing of the swords/ H e said : ' L a d y , wh ence is

there for us who are in distress a fourfold army arrayed,

armoured, standing on level ground and a washing of the

swords ? * She said : ' I f I , s ire, do not get a chance (to have

m y wish) I sh all d ie / |[ 4 [|" N o w a t tha t t ime, monks, the brahman priest of Brahma*

datta , the King of Kas i , was a fr iend of Dfghl t i , the King

of K osala, [342] Then , m onks, D lghlt i, the K ing of Kosala,approached the brahman priest o f Brahmadatta , the King of

K asi ; ha ving approached * he spoke thus to the brahm an priest

4 baia, as ab o v e w here ren d ered ,r s t ren.gth1 ckanna c a . a a l s o m e a n c o n c e a l e d .1 su b h u m m i y a m t h i ta t j t . C f - M A . ii. 97 su b h & m i y a n t i SM r ab h&m i y at j i . .* k k & g g d n a t j i d h c v s i n a m p d SU t n t to drink the water with which swords

were washed. C f . AfAvs, xxii. 42-45 where -another pregnant queen "longed t o drink (the water ) th at had served to clean&e the sword with w hich the head of the first warrior amo ng k ing E lar a's warriors had been cut off " , (Geiger's translation.) F. L . W oodw ard refers me to J. Abbott, K * y s o f

O.U.P., p. 168, " T h e sword of the ftf&rStha Siv aj i, preserved a t Satlra, has power, and water in which it has been washed i s & cure for obstruc ted delivery <”. See also T + R. Glover, Sp r i n g s o f C.U.P.*I9,45- P- 1* quoting Seneca* N a t . Q u . iii, 2 , ,T 'Th er e are waters wholesome* useful, and w aters de ad ly and putrid . . . some remove barrenness'— a belief found in oth er auth ors (A th enaeusP 41 f. quotes Theophra stus, H i s t , c f P l a n t s, to this e ffe c t) / ’



— 6] m a h A v a g g a x 49*

o f B r a h m a d a tta , th e K in g o f K a s i : fA Lady friend of yours,

o ld dear ,1 i s pregnant; a fan cy o f this kind has r isen in her :

she w an ts, at sunrise to sec a fou rfold ar n iy . . . and to drink at the w ashing of the swords/ H e sa id; 'W e l l then, sire ,

let us see the queen too / Th en, m onk s, the ch ief consort

of DIghlt i* the King of Kosala, approached the brahman priest

o f B r a h m a d a t t a , th e K i n g o f K a s L T h e n , m o n k s, t h a t br a h ma n

priest o f Brahmadatta , the King of Kas i , saw the chie f consort

of Dighit i , the King of Kosala, coming in the distance, and

seeing her, rising from his seat, having arranged his upper robe

over one shoulder, having with joined palms saluted the chief consort of DIghlti , the King of Kosala, he three t imes uttered

this utterance : * Indeed, a k ing of Kosaia i s in your womb,

indeed, a king of K osa la is in you r wom b/ A nd he said :

' D o no t be distressed, queen, yo u w ill get the ch ance a t the

tim e o f sunrise to see a fou rfold arm y arrayed* arm oured,

standing on level ground and to drink at the washing of thesw ords/ [Jg |j

,f Then , mon ks, the brahm an p riest o f B rah m ad atta, theK i n g o f K a s i, a p p r oa ch ed B r a h m a d a t t a , t h e K i n g o f K a s i :

having approached, he spoke thus to Brahmadatta, the King

of K as i : ' Sire, the signs th at are visible are such th a t

to-m orrow at the t im e o f sunrise a fourfold ar m y arrayed,

armoured, m ust stand on leve l ground and the swords m ust be w ashed / T h en , m onks, B ra h m a d a tta , th e K in g o f K a si,

enjoined people, say ing : ' G oo d sirs, do as the b rah m an priest

sa ys / So, monks, the chief consort of D lgh ltir the K in g of K osa la, got the chanc c at the t im e of sunrise of seeing a fourfold

arm y arrayed, armoured, standing on level ground, and of

drink ing at the w ashing of the swords. Then* monks* the ch ief

consort of Dighit i , the King of Kosala, when the chi ld in her

w om b had reach ed m a tu rity , g a v e b ir th to a son. T h e y ga v e

him the name of D lghavu ^ T hen , m onks, soon afterwards

Prince D Ighavu attained years of discret ion*3 || 6 [[

J SfiM-z ma.

* Some MSS. spell Dlgh5 yu. Th e mean ing, in both spellings,, is Longevity, " L-ongevai " { V i n . T e x t s ii- 297). DEgh&vu's story is given at J a , iii. 211 f,, 487 ft ; i t J d . iii 490 he is identified with the Bodhisatta. D h p . log is said to have been spoken on his account. D h A . ii. 23.5.

B As a,t V i n . 1. 269* in th e J d t a k a this ago is usually reckoned to be a b o u t sixteen.




" T h e n , m o n ks , it o ccurr ed t o D l g h l t i t h e K i n g o f K o s a l a :

* This Brah m ada tta , K ing o f KSsi , has done us m uch jnischie f ;

our troops and vehicles and territories and storehouses andgranaries hav e been stolen b y him. Ii he kne w about us he

w ould h av e a ll three of u s p u t to d eath . Suppose I should

m ake Prince D igha vu l ive outside the town ? ' Th en, m onks,

Dlghit i . the King of Kosala, made Prince Dighavu l ive outside

the town. Th en, m onks, [34*3] Prince Dighavu, while l iving

ou tside th e tow n , soon lea rn t e v e ry cr a ft. j| 7 [J

*' N ow at th at t im e, monks, the barber of Dlghit i, the K ing

of Kosala, dwelt at ( the court of) Brahmadatta, the King of K asi . The barber of Digluta, the K ing of K osala, saw D lghit i,

the King of Kosala, with his wife in a certain place adjoiningBenares, dwell ing in a potter's house, in disguise, clothed aS

a wanderer ; seeing him, he approa ched Brah m ad atta, the K ingof Ka si ; ha ving approached, he spoke thus to B rahm ad atta,

the K in g of K asi : ' Sire, D lghiti , the K ing o f K osa la, is dw elling w ith h is w ife * * * clothed as a w an d ere r/ \[ 8 ||

" Then, m onks , B rahm ad atta , the K ing of K as i , enjoinedthe peo ple, say ing : * W ell then , good sirs, bring along D lghiti,the K in g of K osa la, w ith his w ife. ' A nd , m onks, these people

ha ving answ ered, - Y e s, sire in assent to B rah m ad atta , the

King of Kas i , brought a long Dlghi t i , the King of Kosala , wi th

his wife . Then , monks, Brah m ad atta, the K ing of Ka si ,enjoined the peo ple, say ing : " W ell n ow , good sirs, ha vin g

bound D lgh iti, th e K in g of K osala , an d his w ife w ith stou t

cord, their arm s pinioned tig h tly behind their bac ks,1 h av ingshaved them bald,a having paraded them to a harsh-sounding

kettle-drum from street to street, from cross-road to cross-road,

having e jected them by the southern gate of the town, having

at the south of the to w n 3 chopped them into four pieces, discardthe picces to the four qu arters/ A n d these people, m onks,

ha ving an swered, ' Y e s, sire r, in assent to B rah m ad atta, theKing of Kasi , having bound Dlghit i , the King of Kosala, and

his wife with stout cord, their arms pinioned tightly behindtheir backs, having shaved them bald, paraded them with a

* c/.: d . L 245 .

* C f D . i_ 98.

1 T his whol e p a ssa ge is stoc k ; cf . A . it. 241, S. ii- 128, iv. 344.



harsh-sounding kettle-drum from street to street and from

cross-roa d to cross-ro ad . || 9 ||

T h e n , m o n k s , i t occurred to Prtnce D ighavu : * I t is along t im e since I have seen m y paren ts. Suppose now I should

see m y parents ? ' Then, m onks, Prince D igha vu , h avingentered Benares, saw his parents bound with stout cord, their

arms pinioned t igh t ly behind their backs, shaved bald, parad ing

to a harsh-sounding kettle-drum from street to street, from

cross-road to cro ss-roa d; and seeing them he approach ed his

parents . Th en, m onks, D lghit i, the K in g of K osala, saw Prince

Dighavu coming from afar, and seeing him he spoke thus toPrince D igh av u : ' D o not you , dear D igh av u , Look far or close

for, dear Dighavu, [344] wrathful moods are not a l layed by

w ra th : w rath fu l m oods, d ear D ig h a v u , are a lla y ed b y non

w ra th / 1 |1 10 ||

-f When he had spoken thus, monks, these people spoke thus

to Dlghiti* the K ing of Ko sala : * T his Dlghi ti , the K in g of

K osala, is m ad, he is talking gibberish- W ho is D igh av u to

him tha t he should speak thu s : *f D o not yo u . * , b y non w rath ” ? 1 H e said ; 1 I am n o t m ad , go od sirs, I a m n o t

talking gibberish ; w ha t is m ore, w ho ever is learned will

und erstand/ And a second tim e, m onks, . _ _ An d a third

t ime, monks, did Dlghit i , the King of Kosala, speak thus to

Prince D ighav u : f D o not yo u, d ear D igha vu , look far or c lose+ * < b y n o n - w r a t h / A n d a t h ir d time* m o n k s, d id th es e p e op le

speak thus to Dlghi ti , the K ing o f K osala : r Th is D lghi ti ,

the K in g of K osala, is m ad. , . / A nd a third t im e, m onks,did D lghiti , the K ing of K osala, speak thus to these people :' T am no t m ad . , , w ho eve r is learn ed w ill u nd ersta n d/

Then, monks, these people having paraded Dlghit i , the King

of Kosala, and his wife from street to street, from cross-road

to cross-road, having e jected them by the southern gate ,

hav ing chopped them into four pieces at the south of the town,

having discarded the pieces to the four quarters , and having

sta tio n ed tro op s3 (there), d ep arte d. ]| r r [j" T hen , monks* P rince D igha vu , h av ing entered Benares,

having brought back strong drink, made the troops® drink it .

2.g— 12] M A H A V A G G A X 493

1 C f , D k p . 5* T h e m eaning is exp lained X . 2 , 19 . 1 gumba.* gvtmbiye.




W hen these h a d fallen dow n, in to xica ted , th en (D lghavu)having col lected st icks, having made a funeral pyre, having

put his parents ' bodies on to the funeral pyre, having l i t i t .

three t im es circum am bu lated the funeral py re, his palm s joined.No w a t t h a t t i me B r a h ma d a t t a , t h e K i n g o f K a s i , w a s o n a n

upper terrace o f his palace. He saw Prince D lgha vu , monks,

three t imes circumambulating the funeral pyre, his palms

joined, an d seein g him it occu rred to h im : ' U n d o u b ted ly th is

man is a re lat ion or a kinsman of Dighft i , the King of Kosala.

Alas,, th is spells m isfortune fo r m e, for no one w ill te ll me w h at it m ean s/ || 12 |{

“ Then* m onks, P rince D ighav u, ha ving gone to a jun gle,

having cried and wept, having dried his tears , having enteredBenares* having gone to an elephant stable near the king's

palace* spoke thu s to the eleph ant tr a in e r: 1 I want to learnthe cr aft, tea ch er/ 1 H e said : ‘ W ell then , m y good youngster,®

learn it/ Then* monks, Prince D lgh av u , rising in the nighttowards dawn, sang in a sweet voice in the e lephant stable

and played the lute*3 A n d m onks, B rah m ad atta, the K ing

of Kasi* rising in the night towards dawn heard the singing

in the sweet voice and the lute-playing in the elephant stable ;ha ving heard, he asked the people : * W ho, good s its [345],

rising in the night towards dawn, was singing in a sweet voice

an d p lay in g a lu te in th e e lep h an t sta b le ? ' II 13 IIf< ' Sire, a yo un gster, a pup il of such and such an eleph ant

trainer, r is ing in the night towa rds daw np w as s inging in a

sweet voice and play ing a lute in the elephant stable/ He said :

' W ell then, good s irs, bring that y ou ng ster along/ A nd ,

m on ks, these people, ha vin g answ ered, * Y es, sire ', in assent

to Brahmadatta , the King of Kas i , brought a long Pr ince

D lgha vu . (The king said :} " D id you , m y good youn gster,

r is ing - * * sing in a sweet voice and pla y a lute in the e lephant

stab le ? ' ' Y e s, sire tphe satd> 1 W ell, then , do yo u, m y good yo u n gster, sing an d p la y the lu te (before m e)/ A n d , monks*

Prince D lgha vu , h av ing answered, ‘ Y es, sire \ in assent to

B rah m ad atta, the K ing o f K as i , longing for success, san g in

1 d ca r t y a , teacher or trainer*f ma ? t a v a b a .* H e m a y ha ve l e a r nt to s ing a nd p l a y whe n he le a rnt *' e ve r y c r a ft1'

(end o i X> 2- 7), or he m a y ha ve learn t these accomplishcrLEuts. as p a rt of the elephant craft , elephants being notoriously fond of music.



3,14— 1 6] M A H A V A G G A X 495

a sweet voice and p layed the lute. Then , m onks , B rahm ad atta ,

the K ing of Ka si , spoke thu s to Prince D igha vu : ' D o you,

m y good youngster , a t tend on m e/ Th en, monks . Pr inceD igha vu answ ered ' Y es, s ire ’ , in assent to B rah m ad atta, the

K ing of Kas i . Then, m onks , Pr ince D igha vu becam e an earlierr iser than B rahm ad atta , the K in g of K as i , he lay down later ,

he was a wil l ing servant, eager to please, speaking affection

a t e l y / T h e n , m o n ks , B r a h m a d a t ta , th e K i n g o f K a s i, so on

establ ished Prince Dighavu in a confidential posit ion of trust ,

il 14 II

■' Th en, monks* B rah m ad atta , the K in g o f K as i , spoke thusto P rince D igh av u ; * W ell now, goo d you ng ster, ha rness a

chariot, I wi ll go ou t hu nting/ A n d, monks* Princc D igh av u

h av ing answ ered, f Y e s, sire *, in assen t to B rah m ad atta, the

K ing of K as i , ha ving harnessed a chariot, spoke thus to B rahm a

d atta , the K in g of K asi ; fA chariot is harnessed for yo u, sire ;

for th is you m ay think it is now the r ight t im e/ Th en, m onks ,

Brahmadatta , the King of Kas i , mounted the chariot , Pr ince

Dighavu drove the chariot , and he drove the chariot in sucha m a n ne r t h a t t h e a r m y w e n t b y o ne w a y a n d t h e ch a r io t

b y another. T h en , m on ks, B ra h m a d a tta , th e K in g o f K a si,

ha ving gone far, spoke thus to Prince D igh av u : ' W ell now,

good you ng ster, unharness the ch ariot j as I ajn t ired I wil l

lie dow n/ An d, m onks . Pr ince D ighavu ha ving answered*Yes, s ire \ in assent to B rah m ad atta , the K ing of K as i , having

unharnessed the chariot, sat down cross-legged on the ground.

T h e n , mo n k s, B r a h m a d a t ta , th e K i n g o f K a s i, l a y d o w n h a v i n glaid his head on Princc D igh av u 's lap, and because he w as tiredhe fe ll asle ep a t on ce. |] 15 ||

Th en, m onks, i t occurred to Princc D igha vu : ‘ T his

B r a h m a d a t t a , K i n g o f K a s i, h a s d on e us m uch [346] mischief,he has stolen our troops and vehicles and terri tory and store

houses, and granaries, and he has kil led m y parents. T his

could be a t ime when I could show my wrath/ and he drew

his sword from its sheath. Then, m onks, i t occurrcd to PrinceD ighav u : ' M y fathe r spoke to m e thus a t the t ime of his

dy ing : " D o not y ou , dear D igh av u , look far or close, for,

d e ar D i g h a v u , w r a th f u l m oo ds are n ot a lla y e d b y w r a t h :

w rath fu l moods, d ear D igh av u , are a lla y ed b y n o n -w ra th /'

1 As at 5 * l i L 1 1 3 .



■l

It w ould no t be suitable for m e to transgress m y father's

w ord s/ an d he replaced his sw ord in its sheath- A n d a second

time, m onks, i t occurred to Pr ince D lg h a v u : f This Brah m a

d a t t a . * . w h e n I co uld s h ow m y w r a t h / a n d he d r ew his

sw ord from its sheath. A n d a second tim e, m onks, i t occurred

to P rince D lgh av u : 1 M y fath er spoke to me thus* . , . I t

w ould not b e su itable fo r m e to transgress m y fa th er 's w ord s/

and aga in he replaced his sw ord in its sheath. A n d a. third

tim e . * . an d ag ain he replac ed his sw ord in its shea th.

Then, monks , Brahmadatta , the King of Kas i , f r ightened*

agitated, fearful , a larm ed, sud den ly go t up. Th en, monks,

Prince Dlghavu spoke thus to Brahmadatta , the King of Kas i :

* W h y do yo u , sire, frigh ten ed - . - su d d en ly get u p ? J H e

said : -A s I w as dream ing here, m y good youngster, the son

of DTghlt i , the King of Kosala, attacked me with a sword.

T h a t is w h y I, frighten ed . . . sud de nly go t up / || 16 |j

Then, monks. Prince Dlghavu, having stroked the head

of Brahmadatta , the King of Kas i , wi th his le f t hand, having

drawn his sword with his r ight hand, spoke thus to Brahma-da tta , the K ing of K as i : * I , s ire, am Prince D lghav u, tha t

son o f D ighlti , the K ing of K osala. Y o u have done us muchmischief, our troops, vehicles, territory, storehouses and

granaries were stolen by you* and my parents were ki l led by

yo u . T h is could be a tim e w hen I ccu id show m y w ra th /Then* monks, BTa-hrnariaifa, the King of Kasi, inclining hishead towards Prince Dighavu's feet , spoke thus to Prince

D lgha vu : f G ran t me m y l ife , dear D lghavu , gra nt me m y li fe ,

d e a r Dl g h a v u/" * H ow am I able to gran t life to a king ? It is a king

w ho should gran t m e life /** * W e ll then, dear D lg h a v u , y o u gran t me life an d I w ill

grant yo u l ife/ Thenj monks* B rah m ad atta, the K ing of K asi ,

and Prince Dlghavu granted l i fe to one another and they took

hold of (one another's) hands and they made an oath to do

(one another) no harm . Th en, m onks, Brah m adatta* the K ing

of K Ssi( spoke thu s to Prince D lgh av u : [347] 4W ell then,dear D lghav u, harness the chariot ; we w i ll go aw ay / A nd ,

m onks, Prince D lgha vu , ha vin g answered* * Y es, sire in assent

to Brahmadatta , the King of Kas i* having harnessed the

chariot* spoke thus to Brah m adatta , the K ing of K a s i : ' Th e




8-17—19] M A H A V A G G A X 497

chariot is harnessed for yo u , s ire ; for thi^ yo u m a y think

it is now the right time** Then* m on ks, B rah m ad atta, the

King of Kas i , mounted the chariot , Pr ince Dighavu drove thechariot, , and he drove the chariot in such a manner that soon

it m et the arm y* |[ 1 7 ]|

" Then* monks , Brah m ad atta , the K ing of K as i , hav ing

entered Benares, having had the ministers and counci l lors

con vene d, spo ke thu s : ' If, go od sirs, yo u should see P rince

Dighavu, the son of Dlghi t i , the King of Kosala , what would

y o u do to h im ? ’ Som e sp ok e th u s ; * W e , sire* w ould c u t off

his han ds ; w e, sire, w ou ld cut o ff his feet ; we, sire, wo uldcu t off h is han ds an d fee t ; . - ■his ears, , * , his nose, , , ,

his ears and nose, . ■* we, s ire, w ould cu t off his he ad / He

said : 1 Th is, good sirs, is Prince D igh av u , the son of D ighiti,

the K ing of K o sa la ; there is no occas ion to do any thing

(against him) ; l ife w as gran ted b y him to m e an d l ife was

g ra n te d b y m e t o h im .1 || i S ]|

44 T h e n p mo n k s , B r a h ma d a t t a , t h e K i n g o f K a s i , s p o k e t h us

t o P r i n c e D i g h a v u ; 4 Concerning that , dear Dighavu, which y o u r fath er said to y o u a t th e tim e of d y in g 1 *r D o n o t yo u ,

dear Dighavu, look far or c lose, for , dear Dighavu, wrathfulmoods are not al laye d b y w rath : w rathful m oods, dear

D ig h a v u, a re a l la y e d b y n o n - w r a th " — w h a t d id y o ur fa th e rmean ? J H e sa id : - Concerning that , sire, wh ich m y fathersaid to me a t the t im e o f dy in g— " not far means : do not

bear w rath long- T h is is w h at m y fa th e r sa id to m e, sire,

at the t im e o f dyin g when he said " no t far M, Con cerningth at , sire, wh ich m y father said to m e at the t im e of dyin g

— " not c lose m eans ; do not hast i ly brea k w ith a fr iend-

This is what my father said to me, s ire , at the t ime of dying

w hen he said “ not close C on cern in g th a t, sire, w h ich m y father said to me at the t ime of dying — *4for, dear Dighavu,

w ra th fu l m oods are n o t a lla ye d b y w ra th : w ra th fu l m oods,dear D ighav u, are al layed b y non -wrath ** m eans : m y pa ren ts

w ere killed b y a k in g , b u t i f I w ere to d eprive th e k ing o f li fethose who desired the king's welfare would deprive me of l i fe

an d those w ho desired m y w elfare wou ld d eprive these o f l ife ;

thus that w rath would not be set tled b y wrath,1 B ut now

*■C/ . stmilsu; se n tim en ts a t S* i* &5, 25 6-7 .




that l i fe is granted me by a king and l i fe is granted a king

b y m e, thus is w ra th settled b y n on -w rath . T h is is w h at m y

father said to m e, s ire, a t the t im e of d ying when he said ;" for , dear D lghavu , wrath ful m oods are not a l layed b y w rath ;

w rath fu l moods* d ear D lg h a v u , are a lla y e d b y non -w rath ’V

\\J 9 \\ . .** Then, m onks, Brah m ad atta , the K ing of Kas i , th inking :

[348] 4 Indeed, it is marvellous, indeed, it is wonderful that

this Prince Dlghavu is so clever that he understands in ful lthe matter which was spoken by his father in brief \ gave back

his father's troops and vehicles and territory and storehousesand granaries , and he gav e him his daughter. N ow , m onks,

if such is the forbearance an d gentleness of kings who wield

the sceptre/ who wield the sword, herein, monks, let your

l ight shine forth so tha t you w ho ha ve gone forth in this dhamma

and discipline w hich are thu s well tau gh t11 m ay be eq u al ly

forbearing and gen t le ." An d a th ird t im e3 the Lord spoke

thus to these m onk s : E no ugh , m on ks ; no strife, no quarrels,

n o co n te n tio n , n o d i sp u t in g . '1 A n d a th ir d t im e th a t m o n k w ho sp oke w h a t w a s n ot dhamma spoke thu s to the Lord :

“ Lord, let the Lord, the dhamma-m aster, w ait ; L ord , let the

Lord, unconcerned, live intent on abiding in ease here and

n o w ; we w ill be (held) ac cou ntab le fo r th is strife, qua rrel,

content ion, d isput ing ." Then the Lord, th in kin g: “ Thesefoolish m en are as tho ug h in fatu ate , it is not ea sy lu persuade

th em ,” rising up from his sea t, depa rted* (J20 || 2 ||

Th e F irst Po rt ion for R ep eating : that on D ighav u

Th en the L o rd / h av ing dressed in the m orning, taking his

bow l and robe, entered K o sa m b l for alm sfood ; havin g w alk ed

for almsfood in Kosambl, bringing back his almsbowl after

his meal, having packed away his lodging, taking his bow]and robe and standing in the midst of the Order/ he spoke

these verses :

l & d in n a~ da n $a .* ta k e up a st ic k . V a n d a also means punishm ent. So the p hra se m a y m e a n, instea d of *' sc eptr e rp, 4t w h o u s e v io le n ce M or " who m e te out p unishme nt

* C f M V * V . 3 .* First and second times occur at X* 2 . 2.

* t / iii. 1 53 '1 Om itted a t M . iii. 153.



m a h a v a g g a X 499

'* When all1 in chorus bawl, none feels a fool,

nor though the Order is divided* thinks otherwise.

W ith* w an d erin g w its th e w iseacres ra n ge a ll th e field

o f t a l k ; w ith m outh s agape to fu ll e x ten t, w h a t lead s th e m on

t h e y k n o w n o t .

T h ey who 3 (in thought) be labour this : T ha t man

has me abused, has hurt , has w orsted m e,

has me despoi led : in these w rath 's no t al layed .

T h e y w h o d o n o t be la bo ur t h i s : T h a t m a n

has me abused, has hurt , ha s w orsted m e,

has me despoiled ; in them w rath is a l layed.

N ay , not b y wra th are w rath ful m oods al laye d here (and)

a t a n y t im e ,

but b y n o t-w ra th are th e y a lla y e d : th is is an (ageless)

endless rule.

People do not discern that here we straitened are (in l i fe,

in t im e)/ b u t th ey who herein do d iscern , th e re b y tlie ir quarrels

are allayed. [349]

Ruffians who maim and ki l l , s teal catt le , s teeds

and wealth* who plunder realm s— for these is concord.

W h y sh ould there n o t be fo r y o u ?

If one find* friend with whom to fare

Rapt in the wel l-abiding, apt ,surmounting dangers one and all ,

w ith jo y fare w ith him m in d fu lly ,

1 A ll th ese ILnes o cc u r a t JVf* ill. 15 4, J a . iii. 4SS.1 This, couplet also at U d . v. 9 , I b orr ow W ood w a r d' s tra nsl a tion oi i t.1 T h is vers* a-nd the n ex t three also occur at Z > h p - 3 - 6 — J a . iii. 212,*■ This l ine is also at 7 * h a g . ^75.■Thi& verse i s also at D h p . 338 = S n . 4.5* I bo rro w E , M_ H are 's tra n s

lation.



5oo B O O K O F D I S C I P L I N E

F indin g none ap t1 w ith whom to fare .None in the well-abiding rapt,

A s ra ja h q u its th e con quered realm ,

fare lonely as bull-elephant in elephant jungle.

Better1 the faring of one alone,

there is no companionship with the foolish,

fare lon ely t unconcerned, w orking no ev i l,

as bu ll-eleph an t in elep h an t-ju n gle /' Ii I II 3 |J

T h e n th e L o r d , 8 h a v i n g s p ok en t he se v e rs es a s h e w a sstanding in the midst of the Order, approached Balakalonakara

v illa g e .4. N o w a t th a t tim e th e venerable B h agu* w a s s ta y in g

in Ba lakalonakax a vi llage. Th en the venerable B hagu saw

the L ord com ing from a far ; seeing him* he made rea dy a seat,

set out water for the feet, a footstool, a foot-stand, and having

gone to m eet him, he received his bow l and robe. Then theL ord sat dow n on the seat m ade read y ; as he w as s it ting down

he ha d his feet bathed . A nd the venerable B hag u, ha vinggreeted the Lo rd, sat down at a respectful distance. A s the

ven erab le B h a g u w as sittin g dow n a t a respectful d istance,

the Lo rd spok e thu s to him : " I hope, m on k, thing s are go ing

w ell, I hope y o u are k eep in g going, I hope y o u are n ot short

o f almsfood/*" Th ings are going wel l, Lo rd, I am keeping going, Lo rd,

and. Lord, I am not short of a lmsfood,” Then the Lo rd,

having delighted, rejoiced, roused, gladdened the venerableB h a g u w i t h t a l k o n dhamma * rising from his seat, departed

for the E aste rn Bam bo o G ro ve .1 [f i ||

1 T h is verse = Z>hp+ 339 — S » , 46 (-except fo r Last line).1 T h is verse = I > h p . 330.* A T . iii* 154 con tinue* in accordance w ith ab ov e, and */♦ / 4 . iii. 489** See T^P-P.//. for uncertainty oi the reading f/lf- aiL 154* J & , iii- 48^

M A _ h i . 55, iv* 206 read - g 3 m a : D h A . i. 56, 3 d . ii* 304, T h a g A . i. 3 So (Siam, edn.) read - d r a m a ) , and for the M a j j h i m a [ M A + iii- 55)

two inte r p r e ta t ions o i the m e a ning o f the name,* H is verses are * t T h a g - 2/ 1 -4, M e ntione d a t ii.i8 a f / J . i- 140,

iii. 489, i o 7* D h A t i. 56, 133. A cco rd ing to ZX-P.P.jV. he is pr ob ab ly no t the sa me as the B h a gu me ntione d a t V i n . L. 300.

* A c c or ding to M A . iv. 206 this wa* on the advantages of solitariness. T P£ c!iiava;ip.sa(miga)d5.ya. See A A . i v + 1 1 7 fo r i n te rp re ta tio n o f t h e

name. M entione d a t (besides M , iii. 155) T h a g , 155, A . iv, 32S, D h A . L 56, T h a g A . S6*



4,2— 3] M A H A V A G G A X 501

Now at that t ime the venerable Anuruddha1 and the vener

able Nandiya .3 and the venerab le K i jn b i la3 were s tay ing in the

Ea stern Bam boo G rove .4 The keeper o f the Grove saw theL ord com ing from a far j seeing him he spoke thu s to the L ord :

Do n ot, recluse, enter this G ro ve ; thefe are three yo u n g

men o f respectab le families sta y in g here desiring se lf5 ; do

no t cause them discom fort/* Th e venerable A nu rud dh a heard

the keeper of the Gro ve con ferring w ith the L ord ; h av ing

beard, be spoke th u s to th e keep er o f the G rove : w D o n o t,

g o o d g r o v e - k e e p e r , [350] imped e th e Lo rd. Tt is our teach er,

the L ord , w ho is arriving.*' Th en the venerab le Anu ruddha,approached the venerable N an diya an d the venerable K jm bi la ;having approached, he spoke thus to the venerable Nandiya

and to the venerable K im b ila : " Go forwa rd, venerable ones,

go forward, venerable ones ; our teacher* the L or d is a rr ivin g / 1

11311Then the venerable Anuruddha and the venerable Nandiya

and the venerable Kimbi la , having gone out to meet the Lord,

one received his bowl and robe, one made ready a seat, oneset ou t w ater for the feet, a footstool, a foot-stand . T he n

the L ord sat down on the seat m ade re ad y ; as he w as s i tt ing

dow n he ha d his feet bathed* T he n these ven erab le ones,

having greeted the Lord, sat down at a respectful distance.

A s th e ven erable A n urud d ha w a s s ittin g dow n a t a respcctfu ldistance, the L ord spok e thus : I hope th a t things are going

w ell w ith yo u , A n u ru d d h a s/ I hope yo u are k eep in g goin g,

I hope you are not short of a lmsfood/'" Things are going wel l, L ord , w e are keeping going, Lord,

and, Lord, we are not short of a lmsfood."

1 Verses at T h n g , 892-919, H e and h.ss friends, N an d iya and K im bila* are ofte n m entioned to gether, as. at A f, j . 2°5 , w hich althou gh set in the G osinga W ood, is s im ila r to the a b ove V i * * , pass age. See also the six friends (not including N an diya) wh o, with Up£Ui, th e barber, are mentioned a t V in + ii, 182,

1 Verses at T h a g . 25. T k a g A . says that vrhiZe Nandiya was in the

Eastern B am boo Grov e, M£ra ap pe aled before him in a terrible form-1 Verses a t Th - a g . 11 S. J55-6.

* Fo r the following c f . Jtf\ i r z o $ £T. {w her e th e s ce ne is la id in the GoEdnga Sal-Woodland Grove).

* O n & i t & f t d w ia r i i p a see Mrs. H hys D a vid s, B u d d h i sm ( Home U nive r sity Library) and edn., p. 81.

* Th e plural, Anum ddhS-, is used instead qf the nam es of th e three separate monks. ,

2 1 ,




" I hope tha t yo u, An urudd has, are living al l together on

friendly terms and harmonious, as milk and water blend,

regarding one another with the eye of affection ?

Y e s , ce rta in ly , L ord j w e are liv in g all to geth er on frien d ly

terms and harmonious, as milk and water blend, regarding

one another w i th the eye o f a f fection."

" A n d h ow is it t h a t y o u t A n u r ud d h a s, a re liv in g . . . o f

affection ? ” || 3 [|*'As to this. Lord, i t occurred to me : 4 Indeed it is a gain

for me, indeed i t is wel l go tten b y m e, tha t I am l ivin g w ith

such Brah m a-farers/ On accou nt of this , L ord, for these ven erable ones a m ity 2 as to b o d ily co n d uct, w h eth er o p en ly

or in priva te, h as risen up in me,, am ity as to speech, am ity

as to thought, whether openly or in private , has r isen up.3

Because of this , Lo rd, i t occurred to me : 1 W h at now , i f I t

ha ving surrendered m y ow n mind, should l ive on ly according

to the m ind of these venerab le ones ? ' So I , L ord, ha vin g

surrendered m y ow n m ind, am l iving on ly according to the

m ind of these venerable ones. L ord , we h ave divers bodies,* b u t assu red ly o n ly one m in d/*

A n d the venerable N a n d iy a too, and also th e venerable

K im bila spoke thus to the Lo rd : "A n d i t occurred to me too.

L o rd : ‘ Ind eed it is a gain for me , , . o n ly one m ind / It

is thus. Lord, that we are l iving al l together on fr iendly termsand harmonious, as milk and water blend, regarding one

ano ther w ith the eye of affe ctio n .” || 4 ||

*'And 3 hope that you* Anuruddhas , [351] are living zealous,ardent, self-resolute ? "

Y e s p certa in ly , L o rd , w e are liv in g . * . se lf-resolute/'

■'And how is it th a t yo u , A nu rud dh as, are livin g - . .

self-reso lute ? ”" A s to this, Lo rd, w hichev er* of us returns first from the

village fo r alm sfood, he m akes re a d y a scat, p u ts o u t w ater

for w ash ing the feet, a footstool, a foot-stan d ; ha vin g wash ed

a refuse-bowl he sets it out, he sets out water for drinking

4 Sto ck , as a* M . i, 306, 39B, iii- 156, A . 1 70, iii, 67, 104, 5 * iv . 32 5.* O n a mity* m e t t a , s* e Mr s, Rh^s D a vids, O u t l i n es o f B u d d h i sm , , p* 30 S** Cf \ M . i* 331* w hich a fter " a m ity as to speech " fills let " wh ether op enly

o r in p riv at e has risen u p " , as do es JVf, i. aofi.* w e are m ajiy (or several) men , persons, k a y d .* C f . M V + I V . 1+



4.5— 6] M A H A V A G G A X 5^3

and water for washing. W h oev er returns last from th e vi llage

for almsfood, i f there axe the remains of a meal and if he

so desiresj. he eats th e m ; i f he does no t desire to do so,he throws them out where there are no crops or drops them

into water where there are no l iving creatures rM he puts upthe seat , he puts away the water for the feet , the footstool ,

the foot-stand, having washed the refuse-bowl, he puts i t away,

he pu ts aw ay the w ater for dr inking and the w ater for washing ,

he sweeps the refecto ry. W h oe ve r sees a vessel for drinking;

w ater or a vessel for w ash in g w a ter or a vessel (for w ater) fo r

rinsing afte r an evacuation* void an d em p ty, he sets out (water).If it is impossible for trim {to do this) b y a m ove m en t o f his

hand, having invited a companion to help us by s ignal l ing(to him) w ith the han d, we set ou t (water) ; b u t w e do .not.

Lord , for such a reason brea k into speech. A n d then we,

Lord , once in ev e ry five nigh ts sit dow n togeth er for ta lk on

dhamma* I t is th us , Lo r d , t h a t w e a re li v in g , ze a lo us , a rd e n t,self-resolu te . 'J1 || 5 ||

T h e n th e Lord, having delighted, rejoiced, roused, gladdenedthe venerable Anuruddha and the venerable Nandiya and the

venerable K im b ila w ith ta lk on dhamma, rising from his seat,

set ou t on tour for P ar i leyy a.4 W alkin g on tou r in due course

he arr ived at Par ileyya* The Lo rd s taye d there at P ar i leyya

in the G uarded W ood land T h ick et3 at the root of the lov ely s a l- tr e e.4 T h e n as the Lo r d w a s m e d ita tin g in p r iv a t e areasoning arose in his m ind thu s : F or m erly, beset b y those

monks of Kosambi, makers of str i fe , makers of quarrels ,m akers of disputes, m akers o f brawls* m akers o f legal questions

in the O rder, I did no t l ive in com fort ; bu t now tha t I am

alone with no other, I am l iving in comfort removed from

* The versions at M . i. 207, Af, iii. 154 -7, bre ak off here, and bo th go on from here in different ways.

* Sp e l t Pa r i l e yya k a ; a vi ll a ge > a l thou gh S A . ii. 304 spe ak s o i ft as a n ag a r a , town. JDh A . i, 51-63 tabes PS rileyy ak a to be the nam e of an elephant, and describes in viv id d etail the w ay s in w hich he w aited upon, the Lord. Th is elephan t is identified w ith tha t in the J & t o k * { J 3 . iv, 314), FAri-l e yya fk a } me ntione d a t S . iiL £5, U d . iv. 5* J d . iii. 48$.

* H lakkhitavajiasanda. M entioned a t U d . iv, 5, but not at S. iii. 95* & h A r i . 59 says that the thicket was so cal led because the elephant, with a. stic k in his trunk, guarded th e L o id iron* dan ger du ring the rughts-

* b h a d d a sd l t t . I t w s 3 on e tree,. m & M d pA a c c or ding to U d A . 250 And S A . ii. 305, whic h sa y th a t the Lok J sta y e d d e p e nding on th a t vi ll a ge (FSxileyya^ in a leaf-room in the jungle thicket at the root of that tree.



those m onks, m akers of str i fe * „ . m akers of legal questionsin the Order ."

N ow a certain large b ulLelephant* w as beset b y e lephants

and cow -elephants, b y eleph an t calve s an d sucklings ; he ate

grass a lready cropped b y them , an d th ey ate bundles o f branches

as he broke them off ■and he drank muddied water and when

he crossed over at a ford the cow-elephants went pushing

against his body- T h en [352] i t occurred to that large bull-

e l e p h a n t ; “ No w I a m liv in g be se t b y e le p h a n ts a n d cow -

e lephants , , * , I eat grass a lread y cropped b y them and th ey

eat bundles of branches as I break them o ff ; and T drink muddied water and when I cross over at a ford the cow*

elephants go pushing against m y bo dy. Suppose I were to

liv e alon e sec lud ed from t h e cro w d ? ” |[ 6 J|

Then that large bull-elephant* leaving the herd, approached

Pari leyya, the Guarded Woodland Thicket , the lovely sal-tnee

a n d th e L o r d ; h a v i n g a pp ro a ch e d, h e se t o ut b y me a n s o f

his trunk drinking water for the Lord and water for washing,

and he ke pt the grass dow n-2 Th en it occurred to th a t large b u ll-e le p h a n t: " N o w fo rm erly , beset b y elephan ts an d cow -

elephants, by elephant calves and sucklings, I did not l ive

in com fort ; I ate grass a lready cropped by them and they

ate bundles of branch es as I broke them off ; I drank m udd ied

w ater a n d w h en I crossed o v er a t a fo rd th e cow -elephan ts w-fcnt pushing again st m e b u t n ow th a t T a-m alo ne w ith no

other I am living in comfort removed from the elephants, , the

cow-elephants, the elephant calves and sucklings.**Then the Lord, having understood his own seclusion andknowing by mind that bul l -e lephant ' s reasoning of mind, at

th a t time uttered this utterance :

" Herein agreeth mind with mind, of sage*and bull-elephant of plough-pole tusks,*

since ea ch de ligh ts in fo re st (solitude)_,J* ]| 7 |] 4||


' h d t t h i n g g j i . V A , 1 1 51 sa ys a gr e a t e le p ha nt, 23°a dds th a t he wa s th s l ea de r of a. Herd- T his pas sag e recurs a t U d + tv* 5- Cf+ A , iv. 435.

* a p p a h a r i f a f i c a k a r o t i .

* V A . 1152, U d A . *51 explain by bu dd h & i t & ga .

4 C/ , n & g a ts& da r t f a a t JVfT i. 4* 4, Vt>. 20, 9, V v . 43. 9 .

* Ve r sion a t U d + iv, 5 also cads here.



S-i— 3] m a h A v a g g a X 50s

Then the Lord, having s tayed at Par i leyya as long as he

found suiting, set out an tou r for Sa va tthl . W alking on tou r

in due course he arrived a t Sa va tthl- T he Lo rd stay ed there

a t S a v a t t h l i n t h e J e t a Gr o v e i n A n a t h a p i n ^ i k a ’ s mo n a s t e r y .Then the lay-foJ lowers of Kosam bI th o u g h t : " These m asters,

the m onks pf Kosam bI, have done us m uch m isch ie f ; th e

L ord is dep arting, harassed b y these ; com e, we should neithergreet the m astery the mo nks of Ko sam bi , nor should w e s tand

up before them, nor should we salute them with joined palms

or perform the p roper du ties ; we sho uld not revere, respect,

esteem or honour them, and neither should we give them

alm sfood when the y com e (to us) ; thus they , when th e y are

neither revered* respected, esteemed nor honoured by us, wil l

depart unrevered, or they wi l l leave the Order, or they wi l l

reconcile themselves to the L o rd /J || r ||Then th e lay-followers of K osa jnb i neither greeted the m onks

of Kosambi* nor stood up before them, [353] they did not

salute them with joined palms or perform the proper duties ,

they did not revere , resp ec t es teem o r honour them an d they

did not g ive them alm sfood when th ey came {to them). Th en

the m onks of Kosam bI, as th e y were not being revered,

Tespected, esteem ed or hon oured b y the layfollowe rs of

Kosam bI, spoke th u s : " Come now, yo u r reverences, let us,

having gone to Savatthl, sett le this legaL question in the Lord's

presence/' Then the monks o f K osajnbi , hav ing pack ed aw ay their lodgings, taking their bowls and robes, approached

S a v a tth l. || 2 jjTh en the ven erable Saripu tta heard : " I t is said th a t the

m onks o f K osam bi, m akers of str ife , m akers of quarrels , m akers

of disputes, makers of brawls, makers of legal questions in the

Order, are com ing to Sa vatthl .'* Th en the venerable Sa ripu tta

approached the L ord ; ha ving ap proachcd, ha ving greeted the

L ord , he sat dow n at a respectful distance. A s he w as sitt in g

down at a respectful distance the venerable Sariputta spokethus to th e L ord : “ I t is said, Lo rd, tha t the m onks o f

K osa jnb i, m ak ers of strife . . . m ak ers o f leg al q uestions in

the Order, are com ing to Sa va tt liL H ow am I , Lo rd, to behave

in reg ar d to thes e m on ks ? r>

" Wel l now, Sar iputta , as dhamnut i s s o mus t y o u s t a n d / ' 1

1 yathadhamnto tathd titthdki.



" H ow am r , Lord, to find out what is dhamma a n d w h a t

is non-dhamma ? J> j| 3 ]|

" N ow , Sar iputta j a speaker of non-dkamma is to be known

b y e igh teen po in ts : In such a case, S a rip u tta , a m onk explain s1no n -dhamma as dhamma , he explains dhamma as non-dhamma ;

he explains non-discipline as discipline, he explains discipline

as non-discipline ; he ex plains w h at w as no t spoken, not

ut t e r e d by t h e tathagata as spoken, uttered by the tathagata*

explains w ha t was spoken, u ttered b y the tathagata as not

spoken, not ut tered by the tathagata^; he explains what was

not pract ised by the taihdgata as pract ised by the tathagatayhe explains what was pract ised by the tathagata as not practised

b y the taihdgata ; he expla ins w hat w as no t la id down b y th e taihdgata as la id down by the tathagata 3 he explains what

w as la id dow n b y th e taihdgata as not la id down b y the taihdgata;

he explains what is no offence as an offence, he explains an

offence as no offence ; he ex pla ins a sligh t offence as a serious

offence, he ex plains a serious offence as a sligh t offence ; he

explains an offence wh ich ca n be done a w a y w ith 3 as an offence w h ich can n o t be done a w a y w ith ,3 he exp la in s an offence w h ich

cannot be done away with as an offence which can be done

aw ay w ith ; he declares a ver y ba d of fence3 as not a very

b a d offence, he explain s n o t a v e r y b a d offence as a v e ry b a d

offence* Sa rip u tta, a spe ak er of non-dhamma is to be known b y t h e s e e i g h t e e n p o i n t s . j| 4 j|

A n d , S a rip u tta , a sp eaker o f dhamma is to be known by

eighteen points. In such a case, Sariputta, a m onk exp lainsnon-dham>na as non-dhammaJ he exp lains dhamma as dhamma ;

he explains non-discipline as non-discipline, he explains

discipline as discipline \ he explains what was not spoken,

not ut tered [354] b y the tathagata as not spoken, not uttered

b y the tathagata _ . . no t pr ac tised _ . _ pra ctised - - - n ot

1 C/, this p assage w ith V i n , ii* S3, 204. T h e first five pairs a]so o c c u r a t A v , 77 as reasons w h y wh en there is strilc, quarrelling, conten tion,

dispute in an Order the m onks d o not Live in com fort- Th ese sam e five pairs are again given [ A * v. 78) as ten xoots of disputing* T h e y are follow ed b y an oth er ten roots of d isp u tin g, n a m e ly th e n e x t fo ur p airs a s g iv e n a b ove in the Vin, w ith one ab ided pa ir .

" dpatti, anavas&sa dpaiti. See Vi*. Texts iii, 35,. n . w hich■explains th a t one which, ca nn ot b e don e aw ay w ith is pr actica lly eq uiva lent to a. P£r£jika. A SanghAdisesa can be done aw ay w ith by t he penalties inflicted b y the O nier, m ost gf th e others by confession.

■ d u t t A u l l a d p a t t i . See & .D . ii. 219, a . 2.




la i d d o w n . . * la id d ow n . . . h e e xp la in s a n o ffen ce a s a n

offence * * . no offence as no offence . * . a sligh t offence as

a sligh t offence . . . a ser iou s offen ce as a serious offence - - .an offence w hich can be done aw a y with as an offence whichcan be done a w a y with - - * an offence w hich canno t be done

aw ay w ith as an offence which cannot be done aw ay w i th

* . . a v er y ba d offence as a ve ry bad offence , he explains

no t a \*ery bad offence as not a v e r y b ad offence. Sa ripu tta,

a speaker o f dhamma is to be know n b y these e ighteen po ints ."

Ij 5 I!

T he venerable Moggal lana the G reat1 heard . , * the venera ble K a s s a p a th e G r e a t2 h e a r d . . * th e v en e r ab le K a c c a n a

t h e G r ea t h e ar d * * . th e v en e ra b le K o t th i t a t he G r e at h e a rd

. . , the vene rab le K a p p in a the G rea t he ard . . . the vene r

able Cun da the G rea t heard . . - the vene rable A nu rud dh a

heard * , * the venerable R ev ata heard . . , the venerable

U p a l i h e a r d * * . th e v e ne ra ble A n a n d a h e a r d * . , th e v e n e r

able R ah ula heard : 4* T h e y s a y t h a t t h e m o n k s o f K o s a m b I

- - - ( = || 3—S It- Kead R a h u l a instead o f Sarip u tta ) if t .Rahula, a speaker of dhamma is to be known by these e ighteenp o in ts." || 6 ||

M aha pajapati the G otam id hea rd : I t is said that the m onks

o f K o sa m b I * * - (as in- || 3 |[) - - - are co m in g to S a v a tt h i* p>

Then M ahapajapati the Gotam id approached the L ord ; having

approached, having greeted the Lord, she stood at a respectfuld is ta n ce.3 A s she w a s s ta n d i n g a t a r e s p e ct fu l dis ta nce

M ah ap ajapa ti the G otam id spoke thu s to the Lo rd ; w It issaid. L ord, that the m onks of Kosam bI _ . . are com ing to

Sav atthl . H ow am I, Lord, to behav e in regard to thesem o n ks ? 11

W ell then, do yo u , G o ta m i, hear dhamma on both sides ;

having heard dhamma on both sides, choose the views and

the ap pro val and the persuasion an d the cree d4 of those m onks

w ho are there speakers o f dhamma, and whatever is to be

5 .5— 7] M A H A V A G G A X 507

1 These elders, including Sariputta but not including Kassapa, are also men tioned a t Vin, ii. 15 -16 , iv< 66. Fo r notes see ii. 295. C f . a listof ten at A . iii, *99. '

1 Verses at Th&g * 1051-3, A t A . i_ 33 called chief of those who- upho ld the ascetic practices.

1 N un s mu st stand in the presence of monks ; see V i n . i v , «* Cf. H V , I. SS. 7. ° '




desired by the Order of nuns from the Order of monks,1 al l

th at shou ld be desired on ly from one who speaks dhamma.’* |j 7 j|

A n a th ap in ^ ika th e householder h eard : ** t t is said that the

m o n k s o f K o s am bI . * . a re comi n g t o S a v a t t h L " T h e n A n a th a p in ^ ik a th e househ old er approached the L o rd ; h a v in g

approached, hav ing greeted the L ord , he sat dow n at a respect

ful distance. A s he w as sitting down at a respectful distance, A n a th ap in d ik a th e householder spoke thus to the L o rd ; " I t

is said, L ord , th a t the m onks o f K osam bI , . - are com ing

to Savat thl . H ow am I , Lo rd, to behave in regard to thesemonks ? >y

“ W ell then, do yo u , householder, give gifts to b oth sides ;

having given gi fts to both s ides, hear dhamma on bo th sides ;

having heard dhamma on both sides, choose the views and

the approval and the persuasion and the creed of those monks

w h o are there speakers o f dkamma/* II 8 II

V isakh a! M igara's m other, heard : " i t is said th a t th e m onks

o f K o s a mbI [355] . * . are co m ing to S a v a tt h l/ r T hen V isakha* M igara 's m other, approached th e L o rd ; h avin g

approached, having greeted the Lord, she sat down at a

respectful distance. A s she was sitt ing down at a respectful

distance V isakha , M igara's m other, spoke thu s to the Lord :

“ It is said, Lord, tha t the m onks of Kosam bI * * * are com ing

to Sa va tthl . H ow am I* Lo rd, to behave in regard to thesem onks ? ,J ‘

-c W ell then , d o you , V isakha> give gifts to bo th sides . . -

(as in || 8 |[) . . . ch oose the v ie w s . . . o f th ose m onks w hoare there speakers of dhamma/' || 9 ||

Th en in due course the m onks of Ko sam bI arrived at S ava tthl .

Then the venerable S aripu tta approached the Lo rd ; having

approached, ha ving greeted the Lo rd, he sat down at a respect

ful distance. A s he w as sitt in g dow n at a respectful distance,

the venerab le Sa ripu tta spoke thus to the L ord : J* T h ey say .Lord, tha t these monks of Kosam bI, m akers of stri fe * . *

m akers of legal questions in the Order, ha ve arrived at Savatthl*

Now what l ine of conduct, Lord, should be followed in regardto lodgings for these monks ? "

" W ell now , Saripu tta, separate lodgings should be given

(to them)/*

1 See e.g„ Nuns F id tt iy a L 1X .



S.io— 13] m a h A v a g g a x 509

“ B u t if , L ord, there are no separate lodgings, w ha t line

of con d uc t sho uld be follow ed ? J*

" W ell then, Sa riputta, ha vin g m ade (some) separate , th ey

should be given* B u t I in no w a y sa y this , Sariputta, tha t

a senior m on k's lodging shou ld be w ithh eld (from him).

W h o ev er should w ith h o ld i t p there is an offence of

w ron g-d oing/'

“ But what l ine of conduct , Lord, is to be fol lowed in regard

to m ate rial g ain s ? ' P1

“ M aterial gains, Sa ripu tta, should be d istributed eq ua lly

am on gs t a ll/ ' || 10 ||

Then while th at m onk w ho had been suspended w as ref lecting

on dhamma an d discipline, it o ccurred to him ; " T his is an

offence, this is not no offence, I have fallen, I am not unfallen,T am susp end ed, I am not unsuspended, J am suspended by

a (formal) act tha t is leg a lly valid, irrev ersib let fit to s ta n d .”

Then the suspended monk approached those monks who weretak ing the part of the suspend ed (one) ; h av ing approached ,

he spoke thus to those monks who were taking the part of

the suspended (one) : " T h is is a n o ffence, yo u r reverences,

it is not no offence . . . f it to stand . Com e, venerable ones,

restore m e ." || 11 |[

Th en those monks who were tak ing the part o f the suspended

(one), taking that suspended monk (with them) approached

the L ord ; ha ving approached, ha ving greeted the L ord, they sat dow n at a respectful distance- A s th ey w ere sitting downat a respectful distance, those monks spoke thus to the Lord :

" Lord, this suspended monk speaks thus : 4This is an offence,

y o u r reverences, . . _ Com e, ven era b le ones, restore m e/

W h at line o f con d uct. L o rd , is to be follow ed in these

circu m stan ce s ? J'a

" This, monks, is an offence, this is not no offence, this monk

has fallen, this m onk is not u nfallen, this m on k is suspended ,

this monk is not [356] unsuspended , he w as suspended b y a

leg ally v alid (formal) act* irreversib le, fit to stand. B u t since,

monks, that monk who has fal len and was suspended sees (his

offence)— well then, m onks, restore th a t m on k.” || 12 \[

Then these m onk s who w ere tak ing the p art o f the suspended

1 d m i sa , probably meaning here food acid clothing.* tehi.



5i o B O O K O F D I S C I P L I N E

(one), having restored that suspended monk, approached the

m onks who ha d suspended (him) ; ha vin g approached , th e y

spoke thu s to th e m on ks wh o ha d suspended (him) : *' Concern

ing that case, your reverences, about which there was for theOrder strife, quarrels, contention* disputes, schism in the

Order, dissension in the Order, altercation in the Order, differ

ences in the O rder tha t m onk has fallen and was suspended,

b u t he sees an d is resto red- N ow , yo u r reverences, let us

achieve un an im ity in the O rder for sett ling this ca se." Th en

those m onks who h ad suspended (him) approa ched the L ord ;having approached, having greeted the Lord, they sat down

a t a respectful distance* A s th ey were s i tt ing down a t arespectful distance, th ey spoke thus to the L o r d : “ These

monks. Lord, who are taking the part of the suspended (monk)

speak thu s : ' Co nce rning th a t case . . . for se ttling th is ca se/

N ow w h at line of co n d uc t. L or d , is to be follow ed ? ” || 13 [|

Since, monks, tha t m onk ha s fallen and was suspended bu t

sees and is restored— w ell then, m onks, achieve un an im ity inthe Ord er for sett ling th a t case. A n d thus, mon ks, should it

be a ch iev ed : One an d a ll should g a th e r together, bo th th e illand the w el l, leave of absence should not be declared on accoun t

of anyone. H aving gathered together, the O rder should be

informed b y an experienced, com petent monk, sa y in g : * Hon

oured sirs, let the Order listen to me, Concerning th a t caseab ou t w hich there w as for the Order strife, quarrel , contention,dispute, schism in the Order , . . differences in the Order—

th a t m onk has fal len a nd w as suspended, b ut he sees and is

restored* If it seems right to the Order the Order shouldachieve un an im ity in the O rder for sett ling this case- T his is

the motion- H ono ured sirs, let the O rder listen to me.

Co ncerning th at case . . . an d is restored. Th e O rder is

ach ieving un an im ity in the Order for sett ling this case. If

the achieving of unanimity in the Order for sett l ing this caseis pleasin g to the venera ble ones, th ey should be siient ; he

to wh om it is not pleasing should speak. U na nim ity in the

Ord er for settl ing th at case is achieved b y the O rder, Dissensionin the Order is put down, schism in the Order is put down.

Tt is plea sing to the ve n era ble ones ; therefore th e y are silent.Th us do I understand this/ Ob servance m ay be carried out

a t on ce, the P a tim o k k h a re cit e d /' [[ 14 ]| 6 |[ [357}



6.1— z] m a h A v a g g a x

Th en the venerable U pa li app roach ed the Lo rd ; having

approached, h aving greeted the L ord , he sat dow n at a respect

ful distance- A s he w as s i t t in g down at a respectful distance,

the venerable Upal i spoke thus to the Lord : <4 Lord, in regardto a case w here there is strife for an O rder _ , . differences

for an Order, i f the O rder not ha vin g inve st igated th a t case,

not hav ing got to the root of i t ,1 achieves un an im ity in the

O rder, is th at un an im ity in the O rder leg al ly va l id , L ord ? "

U pali, in regard to a ca se where there is stri fe for an Order

. * . th at un an im ity is not leg a lly valid* U pa li/*

" B u t, L ord , in regard to a case where there is strife foran Order . . 4 differences in an O rder, i f the O rder having

invest igated tha t case, ha ving go t to th e root of i t , achievesunanimity in the Order* is that unanimity in the Order legal ly

v a lid , L o rd ?

" U pali , in regard to a m a tter w here there is strife for an

O rder, quarrels, con tention, d ispu te„ schism in an O rder,

dissension in an Order, altercation in an Order, differences inan Order, i f the Order, having invest igated that case, having

got to the root of i t , achieves unanimity in the Order* that

un an im ity in the Order is leg al ly valid, U p al i/ ' |[ i ||

MH ow m an y (kinds of) u na nim ity in an Order are there,

Lord ? ”

“ There are these tw o (kinds of) un an im ity in an Order,Upali- There is, U pal i, u na n im ity in aj i O rder th at has not

arrived at the m eaning but has arrived at the letter ; there is ,

Upali , unanimity in an Order that has both arrived at them eaning and arr ived at the le t ter . A n d wh at , Up ali, is

unanimity in an Order that has not arr ived at the meaning

but has a rriv ed a t the le tte r ? U p a li, in rega rd to a case w here

there is strife for an Order . . , differences in an Order, if

the Order, not having invest igated that case, not having got

to the root of i t, ach ieves u n an im ity in the Order, this is called,

Upali* unanimity in an Order that has not arrived at the

m eaning but has arrived at the letter . A n d w ha t , U pa l i, isunanimity in an Order that has both arrived at the meaningand arrived at the letter ? U pali , in regard to a case where

there is strife for an O rder , * . differences in an Order, if the

Order, having invest igated that case, having got to the root




of it , ach ieves un an im ity in the Order* this is called, U pali ,

unanimity in an Order that has both arr ived at the meaning

and a rrived at the letter . These, U pal i , are the tw o (kindsof) un a n i m it y in a n O r d e r .J* |[ 2 j|

Then the venerable Upali , rising from his seat, havingarranged his upper robe over one shoulder, having sainted the

Lord with joined palms, addressed the Lord with verses ;

" I n the O rder 's a f fa irs and de liberations and in m atters

aris ing for in vest igat ion ,

w h at k in d o f m an is h ere m ost needed ? H o w is a m onk fit fo r lead ersh ip h er e ? [353]

A b o v e a ll, one blam eless in m o ral h a b it, o f carefu l con d uct,

his faculties well controlled,

oppon ents do no t censure him in respect of a rule, for

there could be n othing to s a y against him .

Such a one, f irm in purity of moral habit , is confident,he speaks ably ,1

he is n ot afraid at an assem bly, he does n ot tremb le, he

does not sacrifice the meaning* to irrevelant talk.

W h en asked a q u estio n in an a ssem b ly, he n eith er h esitatesnor is asham ed, his tim ely sensible words, f it ting as ex plana

tion, delight the learned assembly*

W ith esteem for sen ior m onks and confid ent in his ow n

teachers,

able to weigh, familiar w'ith what should be spoken, and

skil led in obstructing his opponents.

Opponents come under his control, and the many-folk come

under his tuit ion,and he does not negJcct his own creed, (skilful} at question

and answer, unhurting-

1 v i say ha .1 a t i h a m h u p e t i , or, does not neglect the g o a t ; c f. Si t . 37, J d . i. 251*



6 * 3 ] m a h A v a g g a x 513

A b le in d oin g a m essen ger's d u ty , a n d w ell-in form ed in

w h a t th e y te ll h im o f th e O rd er's affairs,

sent by a group of monks he is obedient , but he does not

therefore think , V am d oing this T.

Into whatever matters one fal ls , whatever is an offence

a n d h o w on e r e mo v e s i t —

bo th these a n alyses are w e ll han d ed d ow n to him , he is

skilled in the ±eatures of offences and removal,

B eing sent aw ay and good ha bi ts— he goes b y these : he

is sent away and what are the grounds ,

restorat ion of a person wh o has com pleted this^— he know sthis too, skilled {as he is) in analysis.

W ith esteem fo r senior m on ks, fo r n e w ly ordained, fa r eld ers

and for those of middle standing,

a helper of the multitude, clever herein* monk such as this

is fi t fo r lead er sh ip h e re .” || 3 || 6 ||

Th e T en th Sect ion : th at on (the m on ks of) K osam bl [359]

This i s it s ke y :

The splendid conqueror at Kosambl, dispute about seeing

an offence,one m ay suspend for this or tha t , w ha tever is an offence of his

it should be seen, / W ith in a bo u n d ary, ju st there, five, an d o n ly one, a tta in m en t,

and Pari leyya, Savat thi , and Sar iputta , Kol i ta , /

Kassapa the Great , Kaccana, Kot^hita , and about Kappina,and Cunda the G reat , An urudd ha, R ev ata , U pal i3; /

A n an d a , and R a h u la too, G o tam i, A n ath ap in ^ ika, and

V isa k h a , M igara's m other,

and separa te Lodgings, and equ al m ate rial gains a lso,/

Leave for absence should not be granted to anyone, Upali

inquired,irreproachable as to moral habit , unanimity in the conqueror 's

instruction,

Finished in the G reat D ivis ion3 [360]

1 ta .rp.vus i ta, t.e* one who h&s been se at aw ay bu t is now fit i o j restoration.* U p & l i v h a y a (Qld^A^crg ajid Siam. odn.). Sinb. edn. reads- U p & l i c& bh a y e.* Ol-denberg's V i n & y ap i t ak a r p , vol* TP ends here-



I N D E X I. W O R D S A N D S U B J E C T S

A ck n o w led gm e n t, 46S j^. A c t (form al), x , 66 , 136 /., 145, 161,

163 /.. 191 f f r 443 f f - * 4*3 4^3 j^., 467 ; d iscip li n a ril y valid,. 466 f f . ; l e g a ll y v a li d , x v i u . 4 6 5 ^ , 5 1 0 : legitimate, 145 /.„ 44S / .„ 453 / . J

not legally valid* 1 5 *, 462 ^ j revo cation of, 4 75 /. , 478 r for Invitation, 213 : sor Observan ce,

146 /., 153, *5 7 ; *or specific dep r a v i t y , 4 6 7 f f . ; o£ banishm ent,. 66,

191* * 93. 46 7- 474p 4 7 ^ # . ; o f c e n sure, 66, 191, 193 , 4*7p 4^9, 4 7 1 475 f f - : «* guid an ce, 66* 191 , 193,

467, 47 3, 476 /♦ ; o^ or din atio n, 72 ; of recon ciliation, 66^ 19 1, i? 3 j 467

474, 476 f f . ; of suspen sion, 66*

191* * 93* 4^7 /-■ 474 # - , 4^3 J5 A d e p t, 9 1 ^ 10 1 f . A ffection , e y e of, 50a A gree(d) upon, 12 1, 13 7 j f . , I 4 y A

269, 327 400 f f . ; b y oneself,

I i i , 149 / A gre em e n t { h a t i k a ) , 202 /., 400, 443 A g re e m e n t for a m adm an , 163 / .

A llo t, 4^3p 437 . 44* A . ,

A llo w ( a n u y d t t a t n i ) , x x ii 30, 5-2, 69 / - 7 2 /-. 75 ff - 96, 99 , 101, 103 f f . t 1 0 & , 1 1 7 / ^ , 3 2 4 , 1 3 1 / , , i t t f f u I 46»14S jf., 15&, i6 r 1S3 f f . , 189,

*0*. 311 J7-. 2 2 1 * 2 23. * 3°- 333* 245 . 24®> * 5<>» * 5 5 / - . * 5 9 /-, 2 6* 370 jfr-, 286, 288 / ., 291 jf'.,

303, 3° 3 i 3 * 5* 3 29. 336, 339, 344. 347. 35** 397 f f - * 409. 4J1 J?-. 4 2°

ff * 4*7 A llo w a b le , (73 / ., 3 4 6 ^ , 352, 4 1 3 ;

hu t for w h at is, 186, 327 323 «. ;place for what is 327 f f , ; t o m ake, 280, 288 /.* 295, 336 ; u n -, 2 86 />.

347# . A lo ofness. 24 2 /. A m ity (o i m in d), 433, 50 a, 5 ff a/sa

Love A n im a l, i n , 114 . 12 4. 160, i 8o , 271

n .> 4 3 9 /-, 45^ 460 A nn ih ila tion , 320/* A n te lo p e hid e, 257, 437 A polo gise, 69 /.

A rm y , 330 f f . , 4 8 9 # ^ 495- 497 A sse m b ly (p a v i & a .), 107, 133, 134, 136,

149 * 52> i ? 2 /*- 2 13 , 2 1S ,330, 4 5 0 #

A ssig n, 413

A strin g e n t d eco ction is), 272* 39* / , A ttc n d a n c c-h a lt, 65, 16 6, J 8 6 / ., a i 6 A tte n d a n t (p a cef t a sa *n a & a} , 25. 247,

420, 431 ■ [ u p a t fh a k a } , 198, 237 A w areness (pAas-ra). 1 /

B a g (MainAJ), 276, 278, -183, 306, 4*2 B am bo o , 61, 252, 2.76, 406

Ba rb er : a former, 344 J f . ; Js eq u ip m e n t, 3 4 5 / +

Ba rley-g rue l, jj /.B at h , 61 ; -room, 62, 1S6 f .Ba thin g-, 2 6 3 , 2 6 6 . 412 , 418, 446 ;

-cloths, 416, 418, 420- Battle, 91 Beana* 33*B e c o m i n g i f , 16, 48, 315;

again*, 17, 315, 3 1 2 ; fetter of, 242 ; ot h er kin d of, 320, 322

Bear, 300

Be as ts, 2 11 , 324 /_ ; of pr ey , [48.£96, 222, 267 «.Beds, large* high, 106 B i n d i n g { p a r ib h a * i 4 A \ h 354, 424

B ir th ( j £*0 . 1 /■■ 46, 241Blo od , 3^5 ; to let, 279 Boat, 139, 201, 314 B o d y , 20 /., 419.. 431 ; spe ech ,

t h o u g h t , 3 * r / .

B oil? , 274 , £79# 4 * i B o n e , 2 7 6 / .B oo n ftian*}, 104. 393, 396, 416 , 41 &/.

B o u n d a r y [■?!>«£), 1 3 7 ^ , I 4 I f f . w 1 6 2 ,

1 7 4 # . , 220, 2 31 p 263. =66, 357 01,

4 * 6 , 4 43 * 453* 4^ °p 4^7B our n { g a t i) , 41SBo w l, 6, 13, z&( 34 /. , 51, 57. 59 f f * ,

63, &7/*i 1<59* *15. 120/* t*3.! 77p 2 3 r> 2^4 <?90p303

3°& . 313 . 3 29 » 331, 344* 4 * 5>434 /-, 44 6; no b owl. 1 1 4 f t

TloylK). 344 / - o f seven teen, 96 ; less tha n fifteen years old, 99

B r a h m a ; -farerSj 91, n o , 112, 50 2; -far ing , 4, 13 /., 19, 26 f f . , 43

A . f f * 5 5 f * S3, 93, =*17. * 39 , 241, 261, 322 « „ 332, 4 18 : danger to, 14S, 322 /. ; -speech , 4

Brahman, vii , a f f , tS, 35 , 47 jrjT.,

? l /■. 7-1- 75. *37* 389 f f . .3^ i / . , 3 3 7 /

Braiding { a u v a t t a ) , 334, 424

Bran ded as pun ishm ent, 95, Et ^ 4&^ Brid ge, 139 , 31 4 ; -breaking:, 77. 3 I°p

287, 346 Br oth , 28 r ; irteat-, * 8 i( 295 /.

Brother, 195 Bull, 253 f Burden, to shed the. 242 ' B u m e p u p / 3 sq / .Bu rnin g (Discourse on), 45 Business { k a r an -i y a\ t 368 f f .Btitte r, 75, 2 6 9 /. . 2fi4, 33 6 ; -milk^

3^



I N D E X

Calculation ( g a n a n d ) , 97, 154 Ca lk, ca lve s, 254 258, 341 ; -hide ,

253#.Cankers (U sa va ) , 12, 21, *4 27 / . ,

239, 242/*Ca r a va n, 2 0 1

Ca usa l upttsirtg, 1 j f . ± 6Cause, wcv, 7, 54Ca ve, 73, 139, 1S 6 /., 281* 327* 402 Cell (/>arera*i<i)r too, 139, 176, 1S6 /. ,

304- * 95P34 i Cem etery, 22, 399 /.Chair* 257. 259 Charnel-house, 202Cha nam (s) : as medicines, 274 ;

-sifter, 274

Clay, 374, 2So, 2S5 Cloak, outer, 258, 263 n,, 409, 41 i t 413* 424, 426

Clo th( s) ; cl e an (simile)* 23, 49, 238., 3©3t 323, 34 2 ; cotton-., 424 ; fibre -, 437 /■ J lin en -, 432 ; p air o f S i v e y y a k a , 3 9 3 f r, 3 9 6 ; f o r requisites, 4* 2 /* ; for wip ing th e face , 421 jgf* ; to sit upo n 63/ ^ 177, 431 See a i so D a thing'cloths ; R ains.

Com e, mon k(!»V rS /., ^6 44, 56

Co m fort (^Adsn), u S „ 135, 232, 373, 446* 5°3 f * Communion, 109/,, 126, 138, 142^7.,

211 ; b y the ft , n « , 114* t6o, iSo,

439, 45s * 4&1 sam e, differen t,

* 7 7 f f - + 45®r 4^°, 4S7 Companion* 124* 209, 503 Comp-a-saiou, s* ^8* 73* 122, 312, 215, 488 Concentration* 250: adept's body of,.

8r /Confess 167 /,Co nfiden ce 320, 32aConfusion (m>oha J, 2 4 2 /*

Confey, 59* 68, 97, 106, 269* 286 /«., 3^ i A 3^7. 34*, 389, 4*6, 4^8 443- 446 485 ; -drink. 345 ;clarified;. 281 ; eating1-, 302/,, 305 ; ten advantages of, 302* 418

Consciousness., 1 20 /,Consent (cA£r«*fri)t jtv, i 6 t , 214.

Ses a l so Leave of Absence.Cook, to , 17 1, 2^ 7/ , , 3* 5 /.Cord (fa;;w), 61, 4 0 6 Couch* 257, 259, 396 -Courtesan, 37 9 /.

Co verlet, 256 ; fleecy ( k o j a v a ) , 397 Cow(s). 254 25 8/ 334 /, ; -herds,

334 / ; -b id e, 257 J?- ; pe n («<tja)p201 ; five pr od uc ts of, 336

Craft ( s i p p a ) t 249, 344, 3 8 1 /.

Craving, 1 j Y r6, *42/., 315 Creatures, on slaught ortP 105, 1 o3h

258/

Creeping things, 14ft, 196, 222 Crops, 325, 50 3; an d grasses, 183 Crossed ov er 5° , 314Crow sJ 3S1 ; to scare, 99

Curds, 336Cure„ to (vdsrfi), 287 f - j 3 3 5 / *

Dancing, Singing, music, 105

Da ng er, 1 4 ®> *7®A T96jfl^ 222/., 312 D a r n ( i n k h a ) , 423

D au gh ter. 188, 19S, 4^ 8 ; -ia-Iaw,

330 / j 333 . 385 De&thlessjne&s}, viis, x x iv , 13, 52,

54 ; do or of, 3 /* ; drum of# 12 Debtor, 95Deer^ 2 67 ; -hid e, 263, 26 7

Defame* to, 227 /.Demon(s) 196 j -worsh ip

per3, 201 Dependence, to live in

ualfAum), ^9, 100 /.T D e str oye d i s b i r t h / e t c , , 21, 46, 241 Determ ine, to r i j l j 166., 21 6 D e t e s t a t i o n , 3 2 0 /

1 1, r8* jff*, 40 m*? 47 307, 312, 317, 332 ; -vision, n ( 311

d ev o i d , 5, 10, 36* 31 r j f ri 4 2 0 /. DAamwjff, viii, xx ii , 5 ^1, r3, i 3f 2 3 ^ , ,

3° - 3 z r 36, 44, 47p 49* f f - , 5* A 59, 65. 74, 77, 79, 8 5 / * 88. 91, 93, 10 4 /r( 108, H i, 1 3 0 / , 14S, 152 i& 9, 1 * 5 # . , *0 3 . 2 10 , 2 ^ ] f 2 3 8 / . , 249, 26 1, 264 / „ 2S1 /.. 287, 290, 298, 304, 3 0 S / - 3 1 5 / , 3 i 3 / . p 3 2 3 / ..

332p 334, 336- 338, 34* /-* 344. 34^. 3^ 6r 398, 4 ^ / r 413, 4 ^ 433,498, 500, 503, $o€> f f . ; -far ers , 91,. i lO , 1 12 ; -ma.n4 3-20 7 *-rn^tfir, 439, 49 S ; -vision^ 17. 1^ 23, 26 /*,

3*- 49 , 54, ^3«p 3^3* 3 +^;*wheel, 11 , 17 /„ : ex pe rt or. 157, 4 8 3; w ha t pertains to (aWjt- d h a m m a ) , S3—4 ; n o t dh am y n fr , 57, 489, 498, 5t>6

D isc ip l e ^) , 238/ . , s t B j f . , 323, 333, 34 6; chief, 55

D isc ip lin e (tfiJiaya:)* x x ii , x x v , 27, 53.

59p 74 , 79, n i p J4 9 / - 1 69 , 1 7 1, 173, 311. 2 1 7 / - , 321, 24^, 366, 341, 4J0 f , t 450, 498, 50 6; aga inst,453 /■ : ex p er t on, 157, 483 ; vLrh a t pertains to ( a b h i v i v t a y a ) , S4

Discourse { su t t a n t a j , 1 83 221

Dis eas es, five, 1 20, 122Dismiss, 69 f f .Disrespect, 232Dissatisfaction, 65, 190, 192^-

Distribute (robesp* 427, 4^9, 44® /-#

.443D is tri ct s; border, 266 /, ; middle,

263. 3 6 6 /



I N D E X 5 i7

D ivisions in the E igh ts { a ff h a k a v a g g a } t

364./-Doctor. 3 8 1 # ., 38ft, 390, 39 a/ -

D og. 39 5 ; -flesh., 299D o o r ( k a v& ea ) , r u ; [ d v d r a ). 34X;-bolt i a g g a l a ) , 343

D oub tful , i6 7 ff*> 173. 2 t?i 288Dream, 430Drin k (s), 337 /. ; eig h t kind s, 339 Dung, 274. 230D we l l ing [ n i v es a t * a \ 187^ 2gS, 290,

* 97, 3° 3r 3* 4* 333 T>wellin^-place { v i k A r a ) t 63, 75, 110/.,

119. > 8 5 # . 204, 237, 240, 357,

259- 26-t, 285, *94 f f * . 3*7- 341 40a, 415, 43d

D y e . *7 A . 4 °5 f f - Dy sentery. 43 >

E a t i n g a t w r o n g t i m e , 1 0 5 E ff ort (ttsswAAffJ, i c t i f f , 446 f f .E l de r i t fo r a ) , 107, 119. 133, 152 f t

155 212, 428

Eleph an t, 245, 29a 2 98 /-, 503504 ; -flesh, 29S / , ; -rug, * 5 7 ;

ahe-, 39* / - . 5°4 Elsewhere, 305, 430

E nc our a ge , to 157E nd s : dead-, 15

E n e r g y , *39 f f . * 4 3 & /E sse nc e ( ^ m ) , 243 E unu c hfs)( Syh io 3 / , 314, iSo, 198,

439 A 455 E v e n n e s s ( sa t n a t d ) , 241

Exhortation (on the Lute), 241 Expel* ioSj^.f 22SE ye s, illticas affe cting , 2.75

Faint, to, 2i2 Fa-ith 341

Families : to bring in to disrepute,

473r 477Fa ther 9*, n * , 195- 3S l* 43 *;

attitu de of a.r 59, 79 P w , 384, 387, 3S9 Feelings r /., 2 0 /,Fe et, 336, 339 24S # .t 279, 309,

415, 431, 500 /* ; foo t-salve, 279 Fever, 29? / .Finger-breadth, 423

Fire, 35/., 40/., 44* 45, 48, 148, 197, 222. 312 ; -h ai l {a^iSflAz), 34, 65,

186 / . ; -room (qgyag'&ra), 33 /., 39 /. ; -ves sels, 42, 45 : -w orsh ip,

4 3 A *3 , 3 4 °Fish, 296 n . 9 325

Flesh, 296, 29S f f . Se e a l so Meat* Flo ur . 2S5 : solid food th a t is, 343 /. Flowers, 339

Fo od : con stant su pp ly of, 35 ; not left over, 291 f f mit 326 - pe rp etu al 334 ; scarce, f f . . 298 / „ 325 ;

short of, 288 ; solid, 288 /., a g iB*93. 3 °° , 3^4- 3 ^ - 334. 3+3 f f ■■443. 446 f f . 1 solid and soft, 26,

3 6 /-. 5 0 / - 5 7 * * 7° « p 27 i f t - . 290. x97p 3*3. 3^3. 3*4. 3 3 3 f f -* 339, 4*5 I sub stantial, 269 ; ab stain ing from, 3 3 7; for inc om ing monk s, * t c+3 416 f f . i th at m a y be -eaten during a wa tc h of the night , et c. t 3 4 8 : those who live on remains of, 28S, 3M , 306 /. ; alm s-, 74 ’ -distribu tion , 3 13 , 3 3 5 : (AAo/dfuz), 19742-Oj Sec a l so Meals.

Fo ot-sto ol, fo ot-sta nd , 13 , 60, 62

2 0 a / . , 23r* 446* 5 <x > f f - F or e st-dwe l le r , n S Forfeiture, offence involving, 2-63 Forgive, 70Form ula : onefold, 221 f f . ■ three

fold, 24, 36* 22i f f - 1 twofold, 6, 221 f f .

Fo rtuitou s, 32S /.

F re ed , 2 1 , 3 4 / * * 7 #-* 4** 3^ * 4 * /■Freed om * 21 , 30, 46, 55 ; ad ep t's

b o d y of. S i j blis s of, 1, 3 f f , \

of mind, 17 Frien ds, 199 /►, 2t>8, 2 io d 230, 2 3 2 ;

group of thirty, 31 / .

Fruitfe), 339 ' a s me dic ine s, 272; solid food th a t b , 2B9, 293, 347 ; w ith o u t see ds, 2 93 -4

Further, to { san Tga k a t i } t 1 5 7 F ur the r -me n [ u t t a r i m a > i u ss a ) r 14, 125,

237/.. 384

Garlands, scents, 105 Garlic, 27j

Gh ee, 75, 269 /-■ 284, 329 n .> 336, 3 8 4 , 3 9 1 f

G i f t , 18 $ f f . t 22 1, 323, 39 7, 508 ; of faith, 4 2 4

Ginger, 271Girlfs), grow n, 87, 19S ; little , 2S3 G iven , not, 1 05, 1o S, 1 24 G ivin g, 23, 2 6 / ., 32, 238, 307, 323,

333, 343G o (gone) forth, 1$ , 52, 74. 93 f f ht

1 0 9 / . , 1 1 2 / . , 124, -zo2 / ; to let f r a b b & j e t i ) , 2 9 / „ 7 1 f t , 74, ^o f f . f

1 0 3 / - “ O. I C 5 f ; 1 * 6 - 2 3 9 , 2 6 1G o a ! { a t i k a ) , 15, 77, 21a, 24c f . t 245,

287. 3 4 ^Gorng forth { pa bb a f f d^ y ix , x i , i S / . ,

26, 2 7> 2g f y 43 f t 56, 73, 74 /-. 9 0 ; 9 p n o , 112, 339, 2 6 1 ; for □OVfce&, 1 0 3 / .

G old , 198, 245, 284 ; an d silve r, 106,

2 7 5 # - , 3 3 6 ; c ha ple t, * 8 3 /

2M



5i 8 I N D E X

Grasp ing, i /., 242 f . ; five grou ps of, 16

Gra ss* 20S / +r 26 3 307. 504 ; I tus<z-t

4 & 5 ; ro ll of* 283 ; -m a tti n g, 406 Grindstone, 272 Grooms, 108Ground, above the* 338, 459

Gro^ap <£*?>*)* 55, 7 6 / * l l 4*154. 19a, 193

G r o w t h 4 5 0G u ida jica ( Ki^^va ), 100 / , , n o « . ,

1 1 7 / . ; nullifrcatiorrs of, 81 ; to

give, 7 3 jF-* i°O p i a 7

H a b i t s : b a d , 7 3, i o 3 ; g o o d , 81 / ,

103, 3*5Ha b itua l te nde nc ie s ( $ a * h k h a r d ) > 1 / ,

7, * ° /■ „H alf-m on th, 13 0 /.. 335 /.„ 154 H a n d (s ll 209,. 276 , 378* 503 ; cu t off*

1 1 5 / , 46 2; wa shed* 301, 33S, 344 ; w ith d raw n from bow l, 290, 297,

5° 3, 313. 3 * 5 * 335, 33S- 34° .344- 4¥5

Happiness, 5 Ha tr eds 241 / .H ead : disease oi the, 383 /. , 3 8 6 /.

Headache., 277H e a t (-fsjff)p 33 J5T- ; co n d iti on of

(f f j o d h d t v ) , 34 /h H * a v en > 23, 2 6 / .h 32, 238, 307, 323,

333* 34 2 i -w or lds . 304* 331 Help, to ( a n t t g g a n h a i i }„ 157 Herbs, 278H frm aph rod ite, 113 160 /-> 1S0,

439, 45*- 46 t Hermitag-e* 359Hide, animal 5, 2 5 7 jJ\, 263, *66 /. Hindrances 23* 238,. 308*

323* 34*Hom elessness. 13 / .p27* *3^ , 241, *45* 261

H o n e y* 7 5, 2 6 9 / , 2 S4 , 2 8 9 ^ ; b a lls , 5 / . : -lumps, 301 J f , ; -drin k. 339

H o r n , 2 7 6 / ^ 2 7 9Horse, 399 ; ^flesh* 2 9 9 ; -m g . 25 7 House,, 3431 261, 345 ; curved, long,

75- l 39r i S 6 f f . r 327. 40a Householder, 23 f f - t 27* 47 J?"., 240,

24& ff-* a54- *57, *59 275 jflT-328 /., 407* 438 ; vo live in com pa n y w it h . 461, 473* 4 77 ; to revile , 474*

477H um an beiflj^ 120, 125 Hu m ours : bad , 281 ; o i t h e b o d y ,

394Hyer»a, 300 ; ’ flesh, 300

* I am Fco nceit, 5 Ignoran ce, 1 /. , 7

111 { g t l& n a ) , 1 1 7 f . t 153, 1 5 5 / , 1 5 * / , 161, 18 8 /, , 1 9 2 # , 223. 23®p 255p260, 2.70 f f . r 286* 294 JF-. 3<*S, 32s.

426. 432 /. ; (five qu alities of one w h o is iU)# 4 34 /.Ill { d u k k h a } , 39, ^3. 26/.* 44. 56* 93/.*

338, 308, 3 15 , 323* 34* ; m ass oJ, 2 ; tru th s of, 1 16* 23

I mp e dime nt 357 n . t 35ft

^ « . 359 37 4 /I m p u r i t y , 4 2 0 / ,I nde p e nd e ntl y , to l ive ( a n i ss i t en a

101 j f mf 1 1 7 / ,Individual, 229/., 347, 443, 460 f f t \

binder tw e n ty years, 98 Insects, *50Instruct, t z o j f . ; o r , 122 Insult, to, 3*3/.Interrogation,I nvita t ion (p av S.r a i ^ d) w x v ii r 205*

213 / „ 316 223 35*< 4^ 8;-d a y, a n , 2 1 3 231 # . , 2 3 4 ;conv eyor of, 213 n , ; t o c o n v e y . 2 16 ; to giv e the, 213 ; to suspend,

* 3 &* 233, 234 Invite, to { f i av a r etS) t 2 11 f f v, z ? i f f t4

4 & 5 f - Irregular things* four great, 280

Itch , *7 4 , 421 ; -c loth , 421 f f .I v o r y , 2 7 6 / *

Jaundice, 280, 390

ju ic e { r asa } , 339

M i x , h a l t a. 39SK a f h i n e i * clo th , 353 jjf., 426 ; p r iv i

leges, 263 357 f f • 374 375

4 27 /- Khus-k hus, 271 Kidney-beaOj 286/., 336 K ill, to, 254 /,Kin^s]. 9*, 148, 162, 185, 198. 222,

22 7, *98 /«, 3 11 /., 3+*>J in a king's service, 93, 112

Kitchen (rasafa/f), 18^K no w ledge : profou nd (aniid), 24*.

245 A«5o : -grass gar m en t, 436 ; -lot, 427

La nc e t , 279L a n c i n g ( sa t i k u k a m n t a ) , 294 /. L as h in g to ge th er , -259 /■L a y follow er^), x, ft, 24* 152,

196, 227, 239. 347, 30S ff.t 3^2 /*, 333 / ; de p r a ved, 2 5 7 / , ; wome n, 26, 386 , 1S8, *27

Lead ing a w ay, 320 /,



I N D E X

Learn er (jtfftAez), 23, 3*3 L e a v e o f A b s e n c e { ck a n d a ), 455 f f ,

afro Consent.L e a v e , t o g i v e a nd t o o b ta in , 1 50 / #

223 ; fof absence** 455^., 5** Lea ves * 339 r m edicines, 272 Le ga l que stions, i j * / * , 471, 476, 503,

505 Liar, 10S

L i d , * 7 6 / .Lie down, to, 259L if e r de pr ive of* 112* 1 35 , 2^6 +t.„

325 ; hou seho ld, 265 ; one fae u l- tied, 183, 251

L ig h t shine forth, 249, 498 Lio n, 300 ; -flesh, 300 ; -hid e, 257

Lo dgin g(sj, 75, u S , 197, 20a, 204* *09, 440, 249 /*. 263 » ,p 264, 275,

343 , 4* 0 />. 443* 449p 498, 5O5, 508

Lotus(es), 9 , 394 A t fibres and stalks, 29 2/. ; -pond* tSG /. ; -tank , 29 2/.,

3 26 .Love , mind of ( -m et t ac i t t a ) . \ a i . S e t

a l so A m i ty hL u te , 240 /,* 494 Lying, 105, 132, 134, 103/.

M ad . 159, 163 : -man, agre em en t for, 3 6 3 / .

Mahout, 108 M alaria, 98 /.

M a n a t t a , 6fir 191 /-■ 459 4&7 f f .M ango , 4<J * -dr ink , 339 j -girl* 3 * 7 Mantle 397Mantras, 337 Marnape, 188M atricide, 1 12, n 3 «.. 114* i6<?, i 3o,

439. 45^- 4&I M atted hair ascetics, 32 /*, 35, 40 f f * *

50* 5*, £9 Mea](s) i b k a i t a ) , 2 j, 35, 37 jf-- 49p 75,

to g, igOj. 2S9 /., 297, 3^0 /** 3*3* 3 16 /- , 333. 333* 335. 338 /,. 4 13 /, be fore* 291 /«- 326 ; co arse* 2 7 a : gro up s 353 ; one (a day)* 361 ; cjut-af-turnr 305 «. ; rem ains of { bk * t t t& va s4sa ) t 208 ; suc cess ion of,

74, 343 ; tur n to giv e a, 300 J . w 326* 343

Meat, 296, 298, 303, 324/., 327 Se e a l s o Broth, Fleshy

Medicinefs), 75, 90, 190, 19S, * 6 9 f f . .329. 343»- 3®4. 3&G, 391* 416, 4 1 8 ^ 43^ f - t 443.* five, 2 6 9 /., 2S4

M ed itatio n {jA^wa), 134 M erchant, 23 jf f . , 36 386 f f . .

389 /■ ; son of, 389 f~ ; w ife of*

3S i # 'Merit* 3q 4, 34*, 397, 439

Metal-smith* 96 M iddle course, 15 M ilk* 334 jfft* 5 ° *

M in d* 1 9 8 / - * 4 3 / - 4*9

M ind fuln ess, 420 ; un-, 425 M iniste r ^) ^ c hie f , 92, 282, 303

311 33 ° #■ ; o* justice, 92M isrepresent, 3 19 /. , 325 Molasses* 75 , 269 284

M on astery, 96, 106, jog , i 3 6 / +J 249293* 323 n . , 4 1 1 , 4 1 4 / . ; atten*

da at* 281 /*M o n e y - c h a n g i n g { r & p a ) t 9 7 Monk(fr), 45, 52, 90, 106, 112, 154,

a86, 795, * 27. * 5 ° ; depr av ed , 257 ; group oi five, 1 I F

*3 # 'r 17. 3 0 /■; group of six, 107. 1 17 , 138, T45, t + R j ?* , 1 67, 184/.* 212 , * 2 3> 246_.gr., 2 5 0 / ., 254

260. 275, 2 7 7 / , 295* 4*3, 4* *, 43®> 452 ; ill, 90. 1 1 7 / - i incom ing, 139,

155 Ar * 2 0 . « 4- 44^ # Jn ew ly ordained, 62, 133* 141* 153,

1 5 5 f - . *6 5 , 2 1 5 ; o p p o n e n tsof, 162 : person living w ith, 195 ; pure* 151, 223, 449/-* 46 t > q u air el- &om.e* 221 ; re gu lar, 46 0 j . ; resident. i ? z f f . t 185. 2 1 7 ^ , 4 46 f., 4 4 9 ; sh ort of, 26*, 26-3j 265 ;-status-, 93 : w ell-b eh av ed , r49f f * , 223, 446, 448 ; who are elders* 62, 141 /,. T4S, 15 5 / hj 165, 21 1 /., 214, 248 ; no, 178 /.

Moonstone (step), 237 M ora l h ab it, 23, 26 32, 8a, 238,

3° 7* 31° /■* 3 ^3- 333* 34* : a d e p t ' s b o d y of, 81 f f . , 101 /. ; falling aw a y from. 102, 325, 3 10 : five ad va n tages, 3 to

M orality, thou ght* wisdom, th e higher

253Mote-hall, 3 tS />M other, 194 /., 313, 381, 365* 43 2 ;

-in-law, 385

Motion (tfoift), 43^ f f - * 4®7 ; and resolution (put once)Txviii, 454 f f , w (put three times), vi. jcviii* 72^ 118

155 Jf-M ou n tain slope (simile), 244 M ustard -p owder, 379 M yro ba lan , 40, 272 / +J 2S0, 393

519

Nake d,. SSj 114 /.* 418* 4 3 6 ; -ness* 4X7/-• 436

N e t - w o r k { a U h a p a d a k a )+ 424 N ir v a n a , 7 {«it£>fl«ct)* viii^ 7, JJ n r„

15 A j -attained, 12 Non -harming, 242 /,Non-human affl iction, 274 Non-slaughter (day), 296



5 * o I N D E X

N o s e , 1 7 7 , 3 S 4 / . ; - s p o o n , 2 7 7

N o v i ce , x i / . , 81 f f . , 1O0, 105 159, j & q , 3 9 3 f f . , 227 , 40 4 . 434 / . ,

4 3S, 45s f f - : w o m a n , 1 6 0 , 1 8G jgf*#

194 /., 237, 458 f f .Nim(s), 87, 99* J05 * i3«114 «., t&o, iS6jrf., 1 9 2 / , i 9 5 P200, *2 0 , 22 7, 2 55 rt.„ 416, 418 , 44 3p 45 a

J?. ; se d u ce r o f a., j o S, 1 1 3 / . , 1 60,

1B0, 439. 458, 461 Kut-grass, 271. 275

N u t rim e n t, 1 0 6 / , 2 80

Object, to- i p a t i k k h i p a U ) , 326 O b s e r v a n c e x i v f f . r u i ,

*3 1 / * 1 3 6 # - . t 53p i 5 7 J f- 171, i 73 jgT.* 2 0 4 / - 2Jip * 33 , 435 ^ -, 5 1 0 ; - d a y, 1 32 , 135. 240 /■.146, 148, 153^ , 157. I &4 jy..171 jfr* I ? 5. J7^ /. , 2.04 / , ; -h all. 1 3 9 / * * 5 5 / - ; - llu t p 2 50 ; tw o or three* 330

Offence, 84* l o i /, . 132 f f . f 1 6 7 ^ . , 190, i ^ a h 2 16 4 S3 f f , t 506 /_ ;

c o l l e c t i v e 1 6 7 f f . ; entail ing a F or m a l M e e ting of the O r de i . M 7»* * 5 J J - 1 e xt re m e , i j g , 13op 439 45s, 46 0 ; icill of, 461, 473. 47 7 ; gr av e. 1 74 , 1 7 <S/. , 219, 1225, 255, *9 4 /*, ^99* 43G / . ; in v o lv in g defeat, 147, 225 f f . ; makingamends for, i * 6 t i & & f f . r i 3a, 212.,

* 15- * * 7, 2zSp 4 S & / - / 458. 4^ jffl, 474>47&p 4 8 G / ; o f e x pi at io n , Z25 j f ,p 230* 2 3 3 ; le m o v a l of, 2 1 1 ; rep rov e for, J5o /,, 223, 2*7 /,, 462

jf . ; seein g an , 1 2 5 / -, 1&0, 3 12, 21^ 43?/-- 447 f f • 45®. 46 * f f - . 474, 47 . ^83 # > 509 ; to be confessed, 22 j

f f - r 48 6 ; undetermined, t 47 ; no .

132, 134, 152, 17 $ I T * * * 5-2 17 / . , * S8h 483 jy .. a o « / „ 509

Offender, 167 / ., 2 (6 /., 2 2 3 : not an, 151, ifrg, 223. 4+9/,, 461

Oder (formally) to, 2So, 289 O il. 7 5 P 2 6 9 / . , 2 77 f f . r 2S4. 2 ^ , 300,

326, 334, 336, 345 ; de cep tion of, 27B

O intm ent, 275 ; -boxes, 275 /. ;-powders, 275 ; -it k k s , 276 ; pul- veti^edp 275

Old, gone iorth when, 344 f f .

Old ip e and dying* 1, 16O n e w ho shajres a cell, f f mu 7 6 jjT.p &3h

43*O pe n air, 201, 248, 250, 264, 4 10 /. Op en up, to 230Ordain i u p a sa m p d d et i ) . 29 j Jt 72 f f . t

&lf f. rSQfr, 9 2 , 9 7 / . . I°9 f f * tC9 /.,123 193, 262, 467 f f .

Order (of monks], 24, *6 P 30, 4 5 ^ .'

4 9 J?.p 78, 8g, U4p £7S/-* iSip 1S3* 191 202, 21 3, 221 f f r, 289 j£ ,

3 27* 34^. 347, 40 *. 4*6 Jf-r 43 *

434 / p 439 ^.p 4G0 ; be n& fac torpsup porter of, t86, 295 ; business forp i 6 a / , 196, 214 ; comp lete, x v , 146 / +J 1 7 1 , 458, 466 j y rp 4 S7 jd iv id e d r 1 9 9 4 8 5 , 48^ ; five, 4 57 ;

fivelold, 4,S7 1 fourfold. 42 6^ .* 457 f f . ; goes (do&s not ^o) too far, 467 f f . ; incomplete^ 142^ 446, 159. 161 /., 171 f f . t 2 1 3 : m i d s t o f, J a o j f . . <33p 146 f f * t 460, 4 9 8 ; of the four qu arters , 435 ; tenlo ldj 262 /.* 457 f f . ; to lea ve the, go. 126, 159 j A ;

tw e n t y fo ]d h 4 57 f f> ; unanimous. 18 1 ; u na nim ity in, 510 /. ; wbole, 16& ff.

O rd er (of nuns), 1S 7 jjT.* 508

O r dina tion ix iS jjT., z 6 / .. 2 9 / , 43 /■( 56, 7 2 / . , 8 ^ /. ,

l l & f f . > 126, 193, ^39 , aGjp 4 5 s ' 46 7 # . ; by a group, 266

Orrt^ root, 271O u gh t-to-b e’ done, an, 89, 3ifi» 3 2 0 /,

333 : ou gh t not-, 3J6 f f * 333 Owrner, J99

Pa cing u p and dow n, 248, 250 ; a place for, 166* 240

Palanquin, 25G P a l m yr a p a lm, 251 / .Pan Lhe r. 30a ] -fle&h, 300 ; -hide, -337 Parents, g-6 f . t 23^, 424 ; co n se nt ol,

97. *<Mr 120 P a r k { a r d m a ) t 5] J . t 3 17

P a r r ic id e i u , i6 o p iS o r 439,4 5 8 , 4 6 4

Partisa ns, 433 /.Pa.ssion. 24 2P a t c h 4 1 2 / ,Path. 48, 54X ^ t im o k k h a , x v / . . 62 n r o f t n . .

131 j^., 135 /-i 1 3 3 # . 1+7 / . I S 2 # --

‘ 5 7 / - l8 ° . 2 3 l. 3 33.510 : th e two, £4

Perception 20 /.Perfection, 43, 419

P erfe cted 21, 2 6 ^ ., 37, 39 J?**

17, 5 * 1 * 113- * 4*, 3 ^ / , 337p 341,

4 1 0 : slay er of, 113 /.. 160.43Q. 458, 461

Peril, 22 f ,„ 265Perm ission. 319 : to ask for. 107, 334^

353, 391 Pe stle and mortar. 2 7 4

Pl oughsha r e . 3° 7t 33&! Pois on , 280



I N D E X

Preceptor, x 5 7 # * 7 3 f * t o / fij- 9 2. IOO jo t , 107, 109*1*4 11 9 jff.. 157, 349, 263. 265,

374. 43*

Pres ence of, in the , 466 jyi Probation, 66, 85 f . M 89, 180, 190 f M

*93 w«, 459, 4* 7 Jf- i -er, 1S0, 18 6

593. 194 »■* *95, 3* 7, 453

P r o c la im n 0 1 3 a ,4 5 3 #

Proclam ation, 119 , 193, 193 193,

453 #'* 4&7 J announcer of, 93 Prohibition (afamn a), 106 /. Protection (sajpâfcz), 233 Protest, the* 460

Psotest, to, 151, 453#.Provisions for a. journ ey, 335 / , 3S2 Psyc ho-p hysic a l i ty , 1 f .

P s y ch ic po wer, 2S4, 2 97 , ^ 9 ^ 41 5459

P syc hic wonder, 2 + /., 33, 3*> 2 3* P u n i s h m e a t * 1 06Pup tf { an tev& s ik a ) r 79 jff.P 83, 10 7 *•,

432Pn re> 229 335 ; in body* speech,

mode of livelihood.. 224 f . S<s* Monks, pure.

Pu rga tive, 295, 394 /.

P u r i t y , t 33 j 1 3 5 ; e n tir e ( f a n - 4T»t£Âi)7 v i. x v , 133 , 1 j S j f ,, 162, 1G4

180

Qu adra ngu lar bu ilding (ms/a)* 187 Q uarrel. *2 4 , * 3 0 / * 4 8 8 / ^ 5 1 * /

Ra ft , 314Ram s{i««sfl) , x v i/ . , 30, ioo, 158, 169,

*«3jF*. 19 6 f f . f 3o a/ .. 20 sjp., 221 jy. ,330. 262, 289, 35 1 / „ 426 438,4 4 3 ; -residence, 76. 183 , 203 f f * \ cloths for, 416, 419 / .t 423 /.J 436 ; cu tting short* igfi f f . \ t o e n t e r upon, 183/., 196 f f . 330, *32, 3 51 /.

Rata, J43, 285. 40a R aw flesh and blood, 274 Re b ir th 322R e c li n e u p o n , t o , ^ 5 6 /Recluse(s), 1 7 / ., 409 ; great, 43, 4 7 / ,

„ 53 jf .

R efe cto ry, 57 301, 303, 343, 4^5.483 , 503

R e f u g e , u e / , x i i / . , 6 , 3 4 , 26 , 3 0 , 4 9 ,7 * j 8« , 1 0 3 n o w ,, 2 3 9 , 3 oS ,333 /., 333 /.

Rehabilitate, 459* 467 R eh ab ilita tio n , 6&, 19 1 /., 2 62 *•_, 45a ,

4^7 #

S2I

Re lations, relatives, 162, 19 ^ 2 14 Re mor se , 65* 190, * 92 ^ *Re nde zvous, * 39

Renunciation* 342

R ep ro ve for an offence, 130 /., 233, ^ 3 7 / . , 2 3 2 * 4 6 2 ^ .

R eq uis ites, 343, 4^3 1

R esid en ce (a&aJd), 117 , *3 6 /., 139 f f . ,

I 53 / . * 55, 157 /■* 164 I&8 f f . ,17 8 / , , I S3, 19©/ -, 208, 214, 2 1 7 / , 22 1 /. , 230. 232, 439, 434, 443, 471 / ; ne ighb our ing, 153, 158, 168 /„ ; n o t a, 178 /*

Resins as medicines, 273 R eso rt (for alms), S7, 417,. 447 Resources (ntssaâ), 75 f . w 134

Re st-house , 309/ ,Restlessness* 241Re store 126, 4 6 1 /. . 487,. 510Re stor a t ion { o sd r a & a } t 461 f . Rh e um a tism , 27S /*R i c e i b h a t t a ) , 97* to 6, 1 69 , 3 27, 443 ;

husk e d {Sa-H i f t i i a ) , 288, 300* 336*

334. 336* 345 R i g h t tim e , 2 6 9 # , 4 * 7 /R i g h t v ie w , S 3

R iv er , 1 3 S / , M 3, 145, 426 Robe(s), 13, 60 f f . , 65, 67, 75, 89,

115* 138, 142, 155 / . 177.2*3 - 209, 23 *5*1 264, 374, 398 ».,

343* 35®-ff- 4° 7 j 4°9 JS . 4 * 4, 4 * 1 * 4 Z5 jfST— 43 + /■* 44& ? c u t u p , 4 07, 405, 424 ; exp ecta tion , oi a, 358, 364 f f . ; extr a, 263 26 7 4 11

/■• 4 2 3 ft- I io n r t h , 410 ; househo lde rs', 3 96 /., 3go ; inner* 409,

4*1 f f ' * 425 /■^ least, 433 ; rag-. 37* 75- 3J i . 396, 3 9 9 / - 413* 4 3 3 ; three, 142 f f . ^separation from),

35", 353* 41° jfiT- 4 32 jfc . 4 34 / : upper, 30, 296, 4° 9 - 4 *^. 4 * 3, 4*5 f . ; of various colours, 4 3 8 ; ye llo w , 27, 30, 109, 239, 261 ; no

Tobe. 1 1 4 / S«« s/ fa Cl oa k , oute r.R ob e-m ater ial, 67* 263* 266, 358 f f . t

39S. 4“ ^ - 434* 4 27* 4 2 9 ^ - 4 35 f f + ; ac cep ter of, 400 403 n , ■distr ibu tor of, 403 /, ; kee per of* 401 y_, 403 « . ; po rtio n of, 4 27 f f + : receive r of, 4 39 /. ; share of, 430

435R oo ts as medicines^ 271, 391 ; w h at

w a s po u nd ed off roots , 2 71

Ro se-apple, 3 9 /- ; -drink, 339 R u l e { d h a m m a )p 1 7 1 jgflp 2 1 7 / , 4 5 3 ;

important, 190, 192 R ule , accoxdi&g to the, 98, 180, 2*8*

33^ 334, 355. * 59j ^ 7 ^ 2S5r 305, 326, 411, 450

R u l e (5) of training, 77, 105, 13 I / .( 2io, 287, 346



533 I N D E X

Sacrifices, 340Salt, *88, 50 0 , 336. 33G, 345Salted sour gruel, 286 Salts ivs medicines, 273 San dals, 17 7. 245 260, 263, 265Savages, 148, S2i Scabs* thick, 274, 421

S ch is m , j c ix / , , 1 74 , 1 76 , 1 9 9 / ^ 2 1 9 / ,

32 5 485 A 5 1 0 f Sch ism atic, 1 1 3 /. * 160, tSo, 439, 458,.

4 6 ;

Scourged as punishm ent, 95, 116* 462 S e a t { a sa n a ) , 59 f r 208 /., 2 i2 r

33 237* 3°9- 4*5, 4 8 Seclusion,. 51, 13 0 jfif.,. 136 f r t 262*

269 A 3 *5

SectCs), 78, 85, &a# n o , t i4 130, i6o„ 180, 183, aoa, 211, 2^7, 3*3,

33® / - 436 /<* 439 /.* 458* 460; former m em ber of another, 78, 85

J?* ,Sedan-chair, 256 Se ed (5), 2 94, 34 7

Seen, heard, suspected, a 26/„, 325 Self, ix , x x iv , 20, 3a, 245, 501 ;

curb ed -of-, 4 ; n ot, 20 Seniority, 486Sen.se-pleasnxes^ 1 5 22 / +J 25,. 23S,

346 /,, 234, 257 , *60 , * 65 , 375 jgf., 307- 3 *3 . 342r + ° 7* 4 i&. 4 2° j 43S

Sense-spheres, 1 /.

S e n t a w a y , b e in g r a n a ) , 460 /►Serpent, via* 33 f f . ^ n o 2 9 9 ;

'kin g, 4, 33. *9 9 -S e r v a n t { a r U ev d si n ) t 2-g^ Sesamum, 287, n S g f f ; -paste, 279 Sexual intercourse, 124 Shade, 237Shadow, 123

Sh ape s, sounds* scents, 243/<

Shaving (the hair}., 89, 96 Sheep, 2r j ; -hid e, 263, *6 6 f ¥ Sheet, 421 f f .

Shoes, ; of ba m bo o leaves, 232,of pa lm yra leaves^ 251 /. ; wood en,

*5°/-Shop, 187, 357, 413S ick , 432. 434 ; food for the* 90, 41 6

/ . ; f o o d fo r th o se w h o a t t e n d th e , 90* 4 1 6 / . ; m edicines for, 90, 4 1 6,

18 ; one who attend s thep 433 f f - ee a l so III ( g i i a i t a ) *

Silence,. 131, 211Sister, 195S it down to* 2 59 / .Skin , 297 ; -disease, 2&1

S la v e, 95 , 3 2 9 ^ - 334 Sleep, 420/.Sleepiug-pLace, solitary. 261 Sn ak e, 280 ; -flesh, 299 f .Sna res 38 /*

S o fa , ^ j 6 / tSolitude 311

Somersaults, 389S o d , 98, 104, 188, 3*9, 331, 380;

attitude oi a, 59, 79 So re (uapczK 2 7 9 ; [ a ss a v a ) t 4 *1 Sp e ec h, 2 0 9 / , * 65, 303 Stable, 187Steam , 277 ; tubes for, *7 7 /.

St ic k s, * o/ - . 327 Sto re, 285 : -room, 4o n /.Strap, 276 f f .Stream : -attainin g, 41 9 ; aga inst

the; 7S t ri ie , *2 4 , * 3 0 / , 4 7 1 f f . , 488 /,, 498,

5 °5 f f -. 5 i®/ - S tro n g drink. 1O5, 108, 278, 493 Stumb l ing-b l oc k , 120 f f . w 132, 134 Sugar, 286, 305 f f . r 336 ; -can e juice,

339 ; -factory, 285 Sun, 3, 34°S u n s h a d e { ch a i i a ) , 30-2 Super-knowledge, 13 f f . , 241, 332 Support, to l i t p sU th & p e t i ) , 1 57 Suspend i u k k k i p a i i ) m 1^5/., 159* *8op

447* 449 Jlfo 45 , 4*°. 483#■- 509/.

Sweating., 278 / +

Swords, w a shing of t ie , 490/ .

T a lk ; progressive , 23 2G /.. 32, 49,

238* 3<>7- 3a3* 333 A 342 i w orldly. 250

T alto w as medicine^ 27 0 /.T a m e d (cfflMfa), 362 Te ach er (icflriya), 79 9a n . t j o o n . t

I1>JJ *57* 2 9»345. O *Theft, 124, 2S3

T h i e f H93 A i i 2 /-* 135 14S, 16*.

196 j j -.. 422., 288, 3*9, 425 * Th is is m ine, this am I, th is is m y self,* 21

Thread, ^76 f f \T ic k e t 154Tig er, 30 0; -flesh, 30 0 ; -hide, 257 T r a dit ion { d g am a) , 157, 169 T r a i n i n g 1 9 3 / .Tran sgression , 449 /*Treasure (mtfAif, 199 Tree, aoi, 250, 402

Trust* to take on (Wssasaiy* gah ei t t r p ) * 43a, 441 /.

Truth(s), ariyan, 16/., 313 Turban, 438 Turmeric, 271

Ulcer, 294Unchaatity, 10.5. io 3 Unguent, 278 f>



I N D E X 523

V e g e ta b le 339, 34 3 /. V e ge ta b le growth * 293 n.

V ehic le , * 5 5 f * 3 *5 f f - 3 *9 * 33*/■ V enera b le on is, 13 3

Veran dah , 342 V e r d ic t : of in n o ce n ce 467 f f , \ o i

p a st insa mty, 467 Verin in , 288, 3*9 V essel (fwwiAii), 117& ^ V ie w , ja ilin g a w a y from {rig ht} , 3a,

225 ; e^ tie m c, 226^ S&& a l sa W ro n g V iew .

V il lage , 5 1, 60, 67- S7, *43> M 5* * 54.

1 97 , 2o® Z - 2 6°* * 8 2 / , * 91* 3 2 411 , 42 5; -overseers, 236 ^ . ;

-residence, 42S /.

W anderers, 5 2 / ., 5 5 /** 13° . 3 22 **- Warriors, 91 /. W atch -tow e r, 1S 7 W ater, 42, 148* 197,- z a *. * 74>

386, 307* j i * . 407. 421. 431* 44 0 /-503 ; astrin gen t, 27 9 ; he m p-, 279 ; -jar , 402, 309 ; -sti ai ne r, 285, 306, 432 /. ; -v a t, 279 ; for drinking .

Ox /*, 156, 1 66. 1 7 6 * i o S / „ i i 6 , 431 „ 446-,. 503 ; for w as hi ng (the feet}, 13, a* ‘ for drin kin g 1 ;purification by, 262* 265

W a y , viii, x x iv , £3, 43, 4S n iw 49* 238, 30-S, 323. 343 ; eightfold* 15 / ; fruits of the, 419

W eb b e d fingers, ii f> ( 462 W e ll { u d a p a n & ) t 1 8 6 / . W h ite an ts, 404, 406

W ife , 3 1, 19&. 329, 331, 333* 383, 39* ;former, 124

W ild ern ess road s* 3 3 5 / * 3^4

W in d* afflic ti on o£* * 7 a * 336 W in d ow s, 65, 28 5 W isd o m { p a n & a ) ; adept's body of,

&i /+, ioi /. W o m a n 31 /.* * 98 ; low class,

196 W om en 's quarte rs, 2 8 3 / , “ W o o d , food grow n in a , ^94, 32 6 W oo ll e n stu ff (foajwia/a), 397 / .

W r a th , 493 W ritin g, 94, 9 6 / - W ron^-d oin g,, offence o f, 69 / ., 73*

76 f f . , So, 91 f f * * 99 / - t ° 4- /■* H 3 f f * * « * , *34 JS S f f . . 14**1 4 5 -t f--. ^5 4 # - 36 6 , 173/ -- i ? 6 r 1 7 8 ,iS o, 1 8 4 / , 2 0 1 f f . . 2 z 1 j 2 13 /., *16 ,

* 1 8 / . , 2 4 3, « 5 j S r*» * 45 f * 4 8 / * , 2 5 1 ,254 / .p 257, 259 / . , 2 71 jfr , 276

437 /., 29SJ?., 3 *5 /- , 32*. 346, 403*

4 24 A 430. 43 2- 43s * 4 4 9 /. W ro n g sp ee ch * offence of, 225 j j . W rong tim e, 2 7 0 / ., 286, 337, 4 1 7 W ron g (or, fa lse) view{&), 65, 84.

126, 17 7 ISO, 190, 19 * /?-■ 22&,

439 A 45s - 463 4 7 3 / - 4&7

Y e a rs o f age, tw e n ty , 120 Y e a rs' sta nd in g, 1 0 9 , 1 9 3 1 6 5 ;

five, less, more th an five, r o i ; one, 76 /*. 265 ; tea , less, more th an ten*

77 i f - So. s4 /-. *“ >; two, 76/.

Widows, 87



I N D E X I I . N A M E S

A b h a y a , 380 /., 3 8 5 / . A c ir a v a tlj 354 , 4 1$ A jita KesiLkam balin, 325 n . A k £ s a g o tta ( 294

AllLra th e 10

A inbap& ll , 3 * 5 J -> 379 i G r ove , 31 7 A »a m a t a g g a ~ sa n t y u t t a J 35I k„

A n a n d a , 32 9 7, n 8 / f 264*

469 A 2 74, 301* 3 **> 3^6 /,,

34% 343- 394 J+* 4°Sp 4 ^ 4™ if-* 4* 3* 43*. 5 °7

A o S th a p in ^ ik a , £95 « H, 328 « . r 341

503 A n d h a k a v in d i, 14 2, 300, 30 5, 4 iS A n e sa k i, M .r 264 «. A n g a , 36, 336 ». A o gira sa . 35 Angu.lim 3.la, 93 *. A ngutta ra.pa. 334, 3 3 * ». A Q n ata-K oa fJ a n d a, 11 n+f 17 / . t i-g n. A n o ta tta , 3 7 A n u m d d h a , x ix , 5or j£f., 307 Apana., 3 3 6 / ., 340 A s£ lh l, 18 4

Asoka ^ 428 n „ A ssa ji, rr 19, 5 *jF - A n ^ a k a , 33 7A t i h a k a v a g g a t -364 rt.

Atu m a,, 3 4 4 ^ Avan ti.* 260 j^. ; south ern regio n oi,

36a ff.s 365 ff :

B&laJcblo^rh^rajB am bo o Gr ov e, ^r, 55. 183, 2E6, 289,

*94* 3* 3, 37$B am a. B HM>p 12 w*Bda.tf.ha. X ac c£ aa , 305 jjf.B ela tth as isa , 32 273., 421B e n a r e s , i i , 1 3 , 1 7 f . M 21* 37, 31, 251

/ ., *95 A 300, 3 97 n . t 4 1 3 / , 489 A 493 /, ; m erchan t of* 38 9 /.

BhaddavatikS., 3^3 f .Bh ad diya , 11 » .r 19, 252 jflf, 3*®

33+Bhagu. 428, 500 BhIi&igAia, 346 -n.B im bi sa ra , 46 /., 49 jff^ 89* 130,

iSS, 236, 28l f f . t 315 7t., 329 Whp

33° . 332p 379, 335 # -. 393 / * B lind M en's Gro ve, 425

BrahtnS, 18 ; world. 18 Brahm a Sah am patL 7 j££# 36 B ra h m ad at ta , 48Qj jf.Bu rlingam e, E . W *, 47 «■

524

C a m p l, 236, 446, 448 f f . C a u d a p a d u m 5 J 3 2 9 »*Cha l m e is, I -or dp iz 264 Citta , 416 n .Codan.£.vattb.up 152 , 154 Cool Grove. 239 f f .C00m a r aswa my, A * I C, 15 « <p 43 n . ,

53 63 ««* &4 73 S9 1 16n . 3 r t9 ».. 2.47 n . t 259 3183 * 7 n , t 342 ft., 436 * h

CoomaraBwamy, £>. I-.f 77 Coral Tree, 40

Cunda the G r e a t , 507

Dakkhiii&giri, j o o /. , 407 /. Devadatta, I52* 199 n .w 32 5 n r D han afijaya, 329 330 «.Dlghavu, 491Dfghlti, k in g of K o s a la , 4 6 9 ^D utt , K. , 260 -m,D u tt , S., 62 66 7 1 81 n .w

133 435 *■

E a s t e r n B a m b o o G r o v e , 5 0 0 / .

G a g ga , I* 3 / .

G ag ga ri lotus-pool, 446 Ganges, 255, 314 G a v a m p a ti( 27

G a y S , n P 45Gay* Head, 43/-Giribbaja^ 56 /,G l o v e r p T . R - , 490 « hG o a the r ds’ B a ny a n , 3 / . , 6

Gopaka. 4^S _ ^G ota m a, x i /<, ?tix#xxijjf.,. 12 n .s

13 /■, 35 «*- 46 A 5* 137 ^9 0 /.,314. 3 * 8 # -, 33 3/ . , 33? ;jr.

Great Grove* 318Great Kings (Tour). 6, i 3r 35 / nG ua r de d W oodl a nd T hic k e t , 503 / .

TsIdSisa, Isibhattaj 427 Istp ata na ( l i ( 13, l8 J 2 2 / .

Jains, 318Tatiya Grove, 353, 329 n , t 332 Je ta, prince^ 341 n .J i v a k a K o m a r ab h a cc a , S q / f . t 2So

381 if-



I N D E X

Kacc&na the Great, *6o f f , , 507 KajaAgala, 466 Kaka (slave). 39* / -

Kan d a ta ^novice), 9 9 * 10 0 *■* t o 7- 10 8 n .

Kan.dak& (nun)* 107 Kapilavatthu, 103, 105 K a p i L z$u t t t 2 , 32S w.K a p p i n a th e G r e at , 1 3 6 f + . 507

K&si* 12. 397* 446Kass-apa the B oy, 11 9 K assa pa th e Great, 118 /. , 143, 413*

507K as sap a of GayS. (G ay ika ssapa),. 32

44K a ssa p a of the R ive r ( Na dlk a ssa p a ),

3 * A 44 _ ^

Ka ssa p a of U niv e l a ( U r uve la k a ssap a )y t f f . . 47 /- ^ ^

Kassapagotta., 446 jylK a t t i k a , 3 0 5

Keniya (ascetic), 33^ # *K i i n b i l a , x j x > 5 0 1fi o+ n t cd t t d t u m & s i n l , 205. 231, * 3 3 f f . K a s a i ? c o u n t r y , t i ? , 148, 185. 196/.F

208* n o , a i l /.r 23a, 232, 235,

3 ^ / , 434K os am bI, 392* 498 ; la y follow ers of#

5C5 j m on ks of, xbc, 503, 5*5-

5°7 ^ _K o t l s & m a , 3 1 4 # *K o t t h i t a , 5 0 7 Kukkutftr^kmA, 44S «.K u g m a r ^ 3 4 0 , 3 4 3 / .

La m otte, E t . pS «., 9 w.* 16 n., 264 w- L aw , B . C.* 13 1 260 « +, zGi ti,,266 428 «.

L i cc h a vi s* 3 1 6 # .

M aga dh a, 8P 36, 47, 56, 89, 3*1 jflf- ;field of, 407 f.M a g a w t i y * Su i t a , v i i i M ah ak a (uo-vice), 99 M aha nim a, 11 n hp 19

Maha-pajSLp^tl, xxii* 507 M ah5.sa&. 266 Mahf, ^35, 334 n.Ma.llas : of Kusina r a , 340 M a nda k inl totus* ta nk f i g 2 /,MS-ra, vii* 3* 18, 7:8 f f . , 50 1 «> ; -4* 30 7 M en dak a, 315 329 Jp-M e t t iy 5 , rOO «■.M oggallana, x iiip 20 ».* 52. 54

5*7Morris, R** 226 «.M-ount V ultu re Peak* 142 236*

3 4 0 / .Mu c a linda (tree), v i i, 4 / . r ( se rp ent

king), 4

N a k ed A sce tic fc ], n / . , n o 4 14 /^ Na nda t 104 Na nd iya,, x ix . 50 c jy*N a t a p u t ta * 31 s / +N&tika, 317

NerafijarS* i P 3* «-* 34- 4*N i g a n t h a s , 3 2 3 / .

Nilavasin, 4-28

5^5

O l d en b e rg , F L Pv / ., x x / . , n n . f 84

P ajjo ta, 390 39aP& riJ eyy a, 503 fir.

Paa ena dL 203 329 n . t 34* k.* 397

3 9 jSP a t a 3ip « tta J 31 7, 423PavS., 31 340 ; th ir ty m onk s

o i . 35i /■Fhalikasanda^a, 428 PiLmdavaccha, 277 f f * t 2S1 jgf.

F ur ma j i , 47

R£dha , 344 JU hu la, 103 507R aja ga h a, 46, 50, 52 /., 72, 74, 96*

100 jf .f 130. 136, 14 1 / , 1512. 154,

183, 185. 336, 25 1, afti, 2g5 /., 3S8 292, 294 / „ 305, 308,, 332, 37 9

384, 385# *, 3 * 9 / , 393 , 3 9 7 p4 ° 7 42 8

R l j £ y a t a n a ( t r « ) , vii* 5 / ,

Revata, 441, 507 R e v a ta the D oub te r, 285 / .R h y s D a v i d s , T . W . , v / .. x x \ „ 131 n.,

2 6 1 n + , 344 ft«R h ys D a vids, Mr s. , I n .M 5 n>, 6

8 «h, 10 n ri i i « tpi a ji1( 13 w-* 15 « ,FiS w., 39 w.p 2o « >p 32 « lp 52 « ,p

53 « - 54 «■- 13^ 1 4 S »■* 3 4 1 «-p433 ^ p 5 0 1 5^>2 » -

R o j a the Ma l la , 340 f f . t 42 2

Sa g a ta , 236 j f .S a ke ta , 1 1 2 / . , 32 9 3 5 i / „ 3 8 2 / .,

413S a k k a , 36 j -p 5 ° / -Sa k ya nfs) 8 9 . 103; clan, 5 3 ; sons oi the,

57. 74 , 39 f f . r 99 108 J f . t i i 2 .124 131 , 154, 183 / „ 251, 254,285, 299, 33*

S l l a v a t l , 3 8 0 Sallavatl , 266 S5.nava.sin, 428

Sajftiaya (wanderer), jt * 55 jft

S& rip utta, Jtiii, 19 Tf., 52 jfiT-, 72 , 103. 105. s g 2 / ., 412, 441, 305 508



I N D E X

S5.va.tthi, 1 05, 1 1 2 1 8 5 , -so i, 1 0S / 1P254/., *64, 269, 2B5 j * 9 * ff.w346

351/* 4*3p 4 *8 A 427J A 434- 5°5,507/-

S&vitfl, 340 Se na mga ma , 28 n .Setak a(L $ika f ^66 Siha, general , 3 1S f f .Smith, Vincent, 296 n .

So na K oliv isa , 2-36, 139 J A a44 ^45Sona Kutikanna, aGojjF.Snbhaddsi, 344 k .S u b a h u , i y Sunidha a nd Va ssa k £r a , 311 f f . Supa^sa, serpent-king, i99 S u pa titth a snrine, 46 /

S u p p iya , *95 jgf- S u p p l y ! , 2 9 5 J?-

T a p u ssa a nd B ha Hika , 5/ .T ax ila, 381 / .T h o m a s , E h J*, !■? +t., 15 20 ».,

28 w-, 46 n.B 53 t*tThvt]Lana.nd5, 196 rt.

T huoa , 266Tree of Awa.Ti.enmg, i, 3, 11

Truth-finder{s)>5, I 3 #*> 54. 5* / - . 77- rot, 104* 171 «*Paio, 287, *97, 307.

3 * 1 A 341. 346, 394, 396, 4^5/,4*8 A 5°6 ; shedder of a TVs blood, 113 A 1B0, 439, 458, 461

TJddaka, R 5-ms/s son, i»UjjenI* 390 /*

52*>

Ukkala, 5 Udayin. 87 rc., [52 Ud ena, 185 /.U p a k a , 1 1 /.

U p £ l i { t k er a) , 10 9 1 t%¥ 466^., 307,.5 IT/.UpaJi (householder), 332 U pa li (youth}, 96 /.

U p a na nda . 99* * ° 7. 2<>3- * 91, 42S f f . U p p a l a va iina , 87 n .

U p a sena , Va n ga n ta ' s son, 76 / . U m v e la , I, u a 3 1 / , 45 Usfraddhaja, 2-66 U tta rakura, 37

V a c ch a n a h h a j a t a k a j 340 w.

V a jjis . 3 1 1 / . V a p p a . 11 19 VAaabha, 446, 448 /„ V e d a s k 4, 337 n.

Ves&lf, 3 15 /■. 3* B A 3 * 1 f f , 33 z+ 379, 409 A 41 * ; Co un cil of, 339 «-

V im a la , 27 V in a y a , 1 1 7

V isa k h a . 203, 329 33= M-. 4 *3 j A 4 i t A 4 3 a 5 ° ^ i n e ph e w o f, 2 0 1

W ad dell , L . A ,, 312 W d ]-fa re r( 8, 1 9 P 31, 51 W in te rnita:. M ., 13 1 » .*^ 3 3 W oodward* F . L., 15 6 » .d 364 w.t

314 n . r 450 «.

Y a ^ at a i f f . Y & so jij 3*8



S O M E P A L I W O R D S D I S C U S S E D IN T H E N O T E S

I N D E X I I I .

atcibtmdha, 40Sa d t f f t a t e s i k a , 398

p 75ay %dm a*t t a cdy aJ 353 a n u v i v a i p a , 409 antaggithih dtfthi, zz(>an t a r a t t h a k d sU f 41 a l i ndor , 34?r

h a p p i y a b h u m i * 327k a k u i t cp a k a , 99 AAaâttag* dftotiaKajff £a*wf?tp490

t k u H a k u m £ r i y o t 3 7

na faM /ajpt J'al’a tjah at t h i i»* ^ c c A ^ i , 2 6 7

KiwttfaAata, 355

îKFiujona, €0

p a r i v £ s a t 85 p a h h & d h a , 374 î.iliAaAftaârivva, 343 ph Or n ah i x U hu h^ 1 16

t n &?&m an ( £ a l a -&g £ ka t H an 4$ iZ j c *F 35 5 j 40S4<>g ' "

l i h h i l a , 94

vi&Aat/a* 16

s^ Tw «flffl ka t v & t 60

2091 z

5*7



A B B R E V I A T I O N S U S E D I N T H E N O T E S

A . ^ AngTrttara-Nik 3.ya A. A . = C o m n l e n U r y q q A *

A p v =* ApAJiinaa* B o o k o f t h e D i s c i p l i n e

B u . , = B u d d h a g h o s a

B u d v i — Suddha.vaip.sa B t i d v A . = C o t n m e n t a r y o n B u d v .G+H * l+ = H i s t o r y o f I n d i a Corny, — Commentary C p . ± CariySpit^k&C .P D . — C r i t i c a l P a l i D i c t i o n a r y (Dinea Andersen and Helmer Smith) C V * — Cullavagga (Vinaya.)U * — D l f h a - N i k S y aD A . = Com m e nta r y on D_- D h , and D h p . *= D h a j n m a p a d a D h A . = C o m m e n ta r y o n D h .D i a l . = D i a l o g u es o f t h t B u d d h a D i v y , = D i v y 4 v a d i.a aD . P . P . N . — D i c t i o n a r y o f P a l i P r o p e r N a m s fG^ P. M&laJasekeza.) D p v s . = D i p a v a m s a-Ftrfr. = F u r t h er D i a l o g u es G* S< = G r a d u a l S a y i n g s

H + J ,A r S . — H a r v a r d J o u r n a l o f A s i a t i c S t u d i e s I t i . x I ti v u t ta k aI t A . = Com m e nta r y on Zti./J* — UtataJ , A .O . S . b J o u r n a l o f t h e A m e r i c a n O r i en t a l So c i e t y J > P . T . S . = J o u r n a l q f t h e P a l i T e x i So c i e t y

J + R .A + S+ = J o u m & i o f JAj R o y a l A s i a t i c So c i s t y K h u . — K h u d d a k a p a t h aK . S , ^ K i n d r ed Sa y i n g s K v u . = Ka thHva tthu A f. = M a jj h im a -W it3LyaM A . = C o m m e n ta ry o n M -

A l h v s. -=r Ma.h5 vsiEnsa Aftin. = M ilin dap aflh aM i r t + A n t h . = JTtfj+ttrr o/ Ca n o n H I V . = M a h a v a g g a ( V in a ya )XtJ/i* = Nettipaka rajua t f i jj a g * = N i s s ag g iy u P d c . = P&cittiya P a r . = P 5rS.jikaP . E . D . *= P a l i - E n g l t s h D i c t i o n a r y (T . W, R hys D a vids a nd W . Ste de )P f $ t & r s t h . =. P s a l m s o f t h& B r et h r en P s s . S i s . = P s a l m s o f t h e Si st er s P$s> =« Pa tisa mb ti ida m a c ga

P t s . Co n t r . -= P o i n t s o f Co n t r o v er sy P v A . ^ Comrneritary on the P eta va tthuR V . = R i g - V e d aS+ *= Sa iiiyu tta-N ika yaS A * — Co m m enta ry on S.Sa n g h . = Sa-nghidisesa5 n. = Suttanip^ taSttu4 . = Co m m e nta r y on Sa .

528

I N D E X IV .



rA flf, = Th.eragf 3t li4T h & g A + — C o m m e n ta r y o r T h a g .T h l g . = T h e r i g i t h aT h t g A . = C o m m e n t a r y on T h (g *U d t — U d i n ai j < EA t = C o m m e n t a r y o n U d .V A - = C o m m e n t a r y o n V i n .

= V i b h ? n g a V b h A *. = Co m m en tary on Vbh ,V i n . = V i n a y a

V isu d d h im a gga

I N D E X 539

Horner I B Tr Book of the Discipline Vinaya Pitaka Vol IV Mahavagga 568p

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Transcript of Horner I B Tr Book of the Discipline Vinaya Pitaka Vol IV Mahavagga 568p